From: http://www.ediscoverislam.com/
Islam affords the faculty of human reason with a lofty status. It is what allows us to think, contemplate, and draw conclusions. It is what gives us the ability to develop the Earth on which we live. The Quran highlights this point from many different angles:
1. Allah singles out the people who possess reason and proper knowledge as being those who carry out the objectives of worship. He discusses the rulings of how to perform the pilgrimage and then concludes by saying: “And fear me, O people of understanding.” [ Surah al-Baqarah : 197]
2. Allah declares that the ability to receive benefit from remembering Him and from hearing exhortations to truth and righteousness is the exclusive quality of those possessing reason. He says: “In their stories is a lesson for those possessing reason.” [ Surah Yûsuf : 111]
He also says: “And We have certainly left of it a sign as clear evidence for a people who use reason.” [ Surah al-`Ankabût : 35]
3. Allah honors the faculty of reason and makes it the crux of our legal accountability. The Prophet of Allah (peace be upon him) said: “The pen is lifted from three people: the sleeper until he awakens, the child until he reaches the age of discernment, and the insane until he is able to reason.” [ Sunan al-Tirmidhî (1423) and Sunan Ibn Mâjah (2042)]
4. Allah reprimands those who unthinkingly follow in the footsteps of their forefathers who in doing so shun the dictates of reason. He says: “And when it is said to them to follow what Allah has revealed, they say: ‘Nay, we follow what we found our fathers upon.' Even though their fathers could discern nothing of reason and were not rightly guided.” [ Surah al-Baqarah : 170]
5. Islam has made it unlawful to compromise the faculty of reason in any way. It forbids intoxicants and narcotics. Allah says: “O you who believe! Intoxicants, games of chance, sacrificing on stone alters, and divining arrows are the filth of Satan's handiwork, so keep away from it that perchance you might be successful.” [ Surah al-Mâ'idah : 90]
Umm Salamah relates to us that the Prophet (peace be upon him) forbade every intoxicating and narcotic substance. [ Sunan Abî Dâwûd (3686) and Musnad Ahmad (26634)]
6. Islam strictly prohibits every practice that offends reason or runs contrary to it, like seeing evil omens, resorting to soothsayers and fortunetellers, divination with sand or seashells, and all other deviant and superstitious practices.
In Islam, there are two sources of knowledge:
Divine revelation:
This is the truth that is conveyed to us from Allah by way of His Prophets (peace be upon them).
Human experience:
This is the truth that is achieved through the combined efforts of our sensory observations and our faculty of reason.
From this, we can appreciate Islam's balanced approach to the relationship between reason and revelation. Ibn Taymiyah writes:
Reason is a precondition for knowledge and for the proper performance of our actions. By it, knowledge and action are perfected. However, it does not stand independently in this capacity. It is but an innate ability like the eyesight of our eyes. If the light of faith and of the Qur'ân reaches it, it is the same as when the light of the sun or of a flame reaches our eyes. If it is kept isolated, it cannot perceive the matters that it is unequipped to perceive on its own. If it is taken away completely, words and deeds become nothing more than animal behaviors, experiencing likes, emotions, and tastes in the same way that cattle might experience them. Therefore, deeds carried out in the absence of reason are deficient and words spoken contrary to reason are false. [ Majmû` al-Fatâwâ (3/338)]
Reason does not play the same role in all fields of knowledge. In this respect, knowledge can be broken down into three categories:
Essential knowledge:
This is knowledge of that which cannot be doubted by any rational person. Every reasoning soul must possess this knowledge. This includes a person's knowledge of his own existence, that two is greater than one, or that the sky is above us and the ground below us.
Theoretical knowledge:
This is knowledge that is acquired through and gleaned from evidence. Such thinking must draw from essential knowledge in order for its correctness to be discerned. Many disciplines fall into this category, like the natural sciences, medicine, and various manufacturing arts. It is in these fields where reason plays its greatest, most critical, and most constructive role.
Knowledge of the Unseen:
These are matters that reason alone cannot arrive at. For a person to arrive at such knowledge, some other source of information is needed. This includes knowledge of what is to be found in some distant land or knowledge of the events of the Hereafter, like the resurrection and the judgment. Such knowledge is only ascertainable by way of a report. When the questions at hand are those of religious faith, especially with respect to the particulars, then the only source that can be relied upon is divine revelation.
This is the balanced approach to reason and revelation. It can be contrasted with the approaches of various deviant sects. Some of them, like the Peripatetic philosophers, relied exclusively upon reason and eschewed revelation in its entirety. Others, like the majority of the scholastic theologians, discounted the purport of revelation where they presumed it to contradict with the dictates of reason. Others, like some of the Sufi sects, took personal inspiration and spiritual experience as the basis of truth even when it contradicted with both reason and revelation.
In order to appreciate the proper role of reason and accurately define its limitations, we should consider the following. Each of our senses has its limits of strength and its particular domain. Any attempt to employ one of the senses beyond its scope is an exercise in futility that might also prove injurious to the one attempting to do so.
For example, the eye provides us with the ability to see objects. However, regardless of how healthy and acute a person's eyesight might be, it cannot be used unaided to see microbes, in spite of the fact that microbes most surely exist. Likewise it cannot hope to see the colors of the Infrared or Ultraviolet spectrums of light. If a person tries to force his eyes to view these things, he will never succeed in doing so, though he might succeed in damaging his vision.
Likewise, the intellect has its limits. It cannot ascertain on its own all truths and all forms of knowledge. People believe in and accept things that their senses cannot perceive and that their intellects cannot comprehend. For instance, our intellects accept the phenomenon of gravity though we are of yet unable to comprehend its true nature. We can explain electricity as electrons moving from a negative to a positive charge. However, the true nature of the subatomic world still eludes us.
Among what must remain beyond the scope of our reason are matters of the Unseen. We can say with confidence that whatever falls squarely into the domain of the Unseen falls outside the domain of our intellects. For example, we know that when the body of the deceased is placed in its grave, its soul is returned to it then two angels approach that soul to question it. This is established by authentic hadith. How is the soul returned? Why doesn't his body stir and cry out at this time? How is his grave made spacious for him to the extent of his vision if he is among the righteous? Questions like these cannot be answered by our intellects. Our rational faculties are limited in their scope and cannot investigate matters that pertain exclusively to the world of the Unseen.
Our intellects must accept such matters if we come to know of them by way of divine revelation from Allah to His Messengers (peace be upon them). We are limited in our knowledge of these matters to what the sacred texts inform us about them and we cannot delve into their true nature or speculate on them any further. If we attempt to do so with our intellects, we will not arrive at any results, though we might bring harm to our faculties of reason in the attempt. This has been the plight of the philosophers and others who have tried to use reason to acquire knowledge of things wholly outside the world of human experience.
It is in light of this understanding that Allah says: “And those of firm knowledge say: ‘We believe in it. All of it is from our Lord.' And none take heed except people of discernment.” [ Surah Âl `Imrân : 7]
This was the approach of the Salaf , our pious predecessors. They knew the limits of reason and stopped at those limits, never attempting to use their rational faculties to plumb the depths of the Unseen. They did not ponder on the true nature of Allah, His essence, and His attributes. They voiced their objections to this pursuit and forbid others from engaging in it. In this way, they safeguarded themselves from doubt and error and kept their hearts secure in the certainty of faith.
We can actually use reason to argue against those who advocate the application of reason to these questions. We can say to them: It is a fact that rational minds differ in their strengths and abilities. Whose mind, then, must we give preference to when it is at variance with the texts? Why should we submit to the intellect of any human being? Moreover, any given mind is prone to change its opinions as it acquires new knowledge or as it contemplates and reviews matters more thoroughly. This means that we will be obliged to adhere to one viewpoint today and possibly a wholly different one tomorrow. Because minds differ so much, we will be subjected to a whole range of conflicting and often irreconcilable opinions that will consign us to confusion and doubt. Experience has shown us that many of those who have subjected the sacred texts to the rule of reason had later abandoned that approach as being in error.
It is one of the blessings of Allah upon the Muslims that he has sufficed them regarding matters of the Unseen. He revealed to them the Qur'ân and took its preservation upon Himself and He sent them the Messenger (peace be upon him) and preserved for them the Sunnah of that Messenger. In this way, he sufficed them in their knowledge of the Unseen, so they would not have to squander their intellectual powers trying to investigate matters that their minds are unable to cope with. In this way, He freed their minds to pursue the problems of their worldly existence and derive benefit from the world in which they live.
Sayyid Qutub writes:
There is no other religion that so honors the human intellect, awakens it, sets it on the right course, and mobilizes it for constructive effort, liberating it from the shackles of fables and superstition, and the oppression of soothsayers and possessors of “forbidden knowledge”. At the same time, it safeguards the mind from straying outside of its proper domain and into an intellectual wasteland without a guide. There is no other faith that has done this quite as Islam has. [ Khasâ'is al-Tasawwur al-Islamî (49)]
He also observes:
The conceptual framework of Islam – in what is beyond the basis of this conceptual framework and its fundamentals – affords the human intellect and human knowledge a vast and total field of endeavor. It does not impede the mind or stand in its way of investigating the universe. Rather, it calls upon it to investigate and spurs it on. [ Khasâ'is al-Tasawwur al-Islamî (71)]
Among the gems of what al-Ghazâlî said in his later life is that Allah has sufficed the Muslims in the matters of their faith and commanded them to follow, while opening up to them the matters of the world and commanding them to be innovative. However, some Muslims instead opted to be innovative and inventive in matters of faith, while in the affairs of the world, they sufficed themselves with following the nations of the East and West without contributing any development or any new ideas.
Wednesday, December 16, 2009
A Set of verses related to various Phenomena in the Universe
From: http://www.ediscoverislam.com/
A Set of verses related to various Phenomena in the Universe
"Or like abundant rain from the cloud in which is darkness, and thunder and lightning." Surat Al-Baqara (The Cow).
This shows that clouds which give heavy rain are those which hinder light from crossing through. They are also usually accompanied by thunder and lightning.
"Praise be to Allah, Who created the heavens and the earth, and made darkness and light." Surat Al-Anaam (The Cattle).
The verse points out that darkness preceded light in this universe.
"And He is Who has made the stars for you that you might follow the right way thereby in the darkness of the land and the sea." Surat Al-Anaam (The Cattle).
This verse shows in a miraculous and scientific inimitable expression how the stars, and not the other planets, are used in determining directions on land and how they are used by travelers in deserts and seas for guidance. Ancient Pharaohs, Greeks, Arabs and others knew many a thing about stars and their assemblies. They even were able to give some of them, as they were seen in the sky, different names, of various derivations, such as Arcturus, Spica and Sirius. They also gave their assemblies other names, such as the Ursa-Major (The Great Bear), Scorpio, Andromealae, Herculs, Aries, Leo and others, till they reached in number 90, the number of zodiacs.
Because of the revolution of the earth around its circumference once every day, stars move in the sky from east to west. Some of them rise from all the directions of the eastern horizon, then they go high in the sky until they reach the maximum height when they cross the Meridian. Then, they start to go down till they reach the western horizon behind which they disappear. There are another set of stars which go to neither east nor west. These stars draw in their daily movement circles the center of which is the Ursa- Major. The latter is the star usually found in the north. In the horizon of Cairo, this star goes high at a fixed angle of 30 degrees. It is this which navigators and travelers in deserts take as a guide to determine the north.
"Or like darkness in the deep sea - there covers him a wave, above which is a wave, above which is a cloud - (layers of) darkness one above another - when he holds out his hands, he is almost unable to see it. And to whom Allah gives not light, he has no light." Surat Al-Nur (The Light).
This verse describes in a practical accuracy and literal harmony the storms of the seas, which were not known, of course, to the Holy Prophet.
"Have We not made the earth an expanse, and the mountains as pegs?" Surat Al-Naba (The Announcement).
"Expanse" here means the flatness of the earth which means, in turn, that it is the shelter and asylum human beings seek in this world. The other section of the verse, which likens mountains to pegs which keep tents stand firm when fastened to them, is an inimitable scientific example which nobody can know its secrets except those well-versed in geology. After the advancements made by civilization and after geology has become a factual subject, it has been discovered that without mountains the solid crust of the earth would have been generally unstable as a result of the continuity of disequilibria between the molten interior of the earth and the high pressures fallen on its solid crust and the denudation factors it is exposed to. This will be discussed later in detail. But now we will give another Quranic verses which bear the same meaning. They are
"And the mountains, He made them firm." Surat Al-Naziat (Those Who Yearn).
"And it is He Who spread the earth, and made in it firm mountains and rivers." Surat Al-Raad (The Thunder)
"And the earth - We have spread it out and made in it firm mountains." - Surat Al-Hijr (The Rock).
"And He has cast firm mountains in the earth lest it quake with you." - Surat Al-Nahl (The Bee).
"And We made firm mountains in the earth lest it be convulsed with them." - Surat Al-Anbiya (The Prophets).
In the last two verses, mountains were clearly likened to firm things put on the earth which have to keep the balance of the earth's crust. This is, certainly, an inimitable scientific elocution of the Quran which was stated centuries ago but had not been known until in our age. There is no wonder in this as the Quran will always remain the immortal and eternal miracle of all times.
In the same meaning Almighty God says:
"Or, Who makes the earth a resting-place, and made in it rivers, and raised on it mountains." - Surat Al Naml.
"And cast mountains on the earth lest it should be convulsed with you, and He spread on it animals of every kind." - Surat Luqman.
"And He made in it mountains above its surface, and He blessed therein." - Surat Fussilat (Things Made Plain).
The term "above its surface" mentioned here refers to the solid crust and the rising of mountains and other heights on parts of it.
"And the earth, We have spread it out, and cast mountains." - Surat Qaf.
"And made therein lofty mountains, and given you to drink of sweet water." - Surat Al-Mursalat (Those Sent Forth).
The history of the earth, since its exterior crust began to mass and harden slowly after it was molten resembling the interior of it, is nothing but a series of violent revolutions which occurred on its crust successively, and resulted in more of the cases in the appearance of great sweeping floods which covered big areas in all the corners of the ancient continents. From that time, fossils of living creatures remained buried in the crust of the earth till they were recently unearthed.
This theory is scientifically known as the "Theory of Precession". It may be taken to explain the different stories mentioned in all religions about the "Deluges" among which was that which took place during the days of Nuh (Noah). The distribution of continents and oceans to the globe, as they are seen today, was not the same of olden times. Distribution has been completely changed. The nearest example of this is that which was decided for many reasons by today's scientists that our (Egyptian) northern shores witness a slow process of structure as well as land's creeping towards the north. One of the main reasons responsible for this may be the mud tossed on by the Nile every year and the desert sands winds continually bring with them.
If we want to understand the secret behind floods, or the nature of elements leading to the tottering of land and the overflow and recess of water, we should trace first the source of the disorders which affect the crust of the earth from time to time together with the appearance and disappearance of mountains. The solid crust of the earth is, actually, a very delicate and sensitive balance; but it is one of the more complicated ones. Every spot on the earth is nothing but a scale precisely balanced with any other neighboring spot. The accurate and correct balance, as it is known, is that whose two scales remain in equilibrium all the time. They remain so as long as weights put on each will be the same. If for one reason or the other weight on one of the two scale changes, this scale, as well as the other, will be affected. This disequilibria continues until weights readjusted and equilibrium restores to its normal position.
Actually, all parts of the earth's crust are completely balanced with other adjacent parts. While some of them carry high and heavy mountains, adjacent parts will have deep and low lands. Mountains, however, are there simply to keep the earth's balance; and that is exactly what the previous Quranic verses have stated. But it is noted that neither the interior conditions of the earth nor the exterior ones to which mountains and hills are exposed can leave such a balance firm and unmoved. The molten interior of the earth is annihilated by currents which make the solid crust twisted, whatever such currents may be slow. The moment the crust twists and depressed spots formed accordingly, water comes to them. This water we call seas. By the passage of time, beds of such seas become the storing place for heavy and dense weights of sediments caused by denudation factors [Note: Of the important denudation factors are rains, floods, rivers, winds and the variation of heat in day and night times, and in summer and winter too. All these factors split and erase the crust of the earth.] coming from high areas in the crust, such as mountains and hills. There, fossils of sea creatures lie and the more such weights become heavy, the more sea beds go down. These sediments continue to accumulate until they themselves form the roots of independent mountains. This takes place due to the heavy pressure which falls on the two edges of the descending part of the crust falling in turn on it, which results in the twisting of the crust and its slow rising, in order to keep balance.
This story explains in short the geological revolutions or the movement leading to the formation of mountains. When the first geological revolution took place due to the disturbances which annihilated the interior of the earth since the beginning, reaction to that revolution occurred on the crust of the earth by the appearance of continents and the rising of old mountains on it. Then, and with the work of denudation factors which hewed and splitted mountains and carried, later, their remnants to the deep beds of seas and oceans, disequilibria took place. Here, the crust of the earth began to restore its disturbed equilibrium and the level of the ocean gradually elevated until water flooded and new seas appeared on the sides of continents leaving traces represented in sediments seen today, as it has been already said. Thus, mountains are to be scientifically considered as weights which have to keep the balance of the crust of the earth and, then, keep it firm without being crushed or destroyed through centuries, during which equilibrium remained steady despite the high pressures which fell down on the interior of the earth and the sweeping slow currents which carried weights. This wonderful meaning is exactly the same the previous verse already quoted has referred to.
"Allah is the light of the heavens and the earth. A likeness of His light is as a pillar on which is a lamp-the lamp is in a glass, the glass is as it were a brightly shinning star-lit from a blessed olive-tree, neither eastern nor western, the oil whereof gives light, though fire touch it not - light upon light. Allah guides to His light whom He pleases. And Allah sets forth parable for men, and Allah is Knower of all things." Surat Al Nur (The Light).
This verse brings nearer to our minds, feelings and sentiments some of the qualities of God, the Supreme Deity, in the form of adages. From this account, it will not be difficult for us to realize that light may have another meaning other than that of the "light" or the energies produced by luminous bodies subjugated to the familiar light laws.
God who created the heavens and the earth to be subjects for reflection has prescribed for all such bodies wonderful systems which keep them in order. He also granted them the splendor which made out of them, in the space or in the infinite space, since Creation took place till now, marvelous signs. He created the bodies of the sky either in self-radiant forms, such as suns and stars, among which is our sun referred to by the Holy Quran as the shinning lamp which sends besides light other thermo and non-thermo energies, or planets and moons which follow the former, reflecting the sun's light and sending it to the depths of the space.
The same verse goes on to describe God's light [Note: In some of the books of Tafsir (Interpretation of the Quran) they attribute this light to the Prophet (Peace be Upon Him), while others say otherwise.] as the space (Or pillar of Tight or an aperture which is the energy) where the beauty and radiance of the Creator show themselves. This picture resembles the light emanated from a lamp, which is the burning wick kept inside a glass, and thrown inside an aperture, which fills both east and west, and everywhere, with radiance. This lamp, with its olive-oil, which was considered by the Arabs as the best of all oils, refers to the fact that all this splendor and radiance are nothing but a single branch of a blessed tree with limitless good and benefits and whose other branches go to numberless worlds unknown to us.
"Glory be to Him, and highly exalted is He above what they ascribe (to him)" "Nothing is like Him."
"Light" is also mentioned in other verses. They are:
"Allah is the Friend of those who believe He brings them out of darkness into light." - Surat Al Baqara (The Cow).
"And those who disbelieve, their friends are the devils who take them out of light into darkness. - Surat Al-Baqara (The Cow).
In Surat Al-Maida (The Food) the following appears:
"Indeed, there has come to you from Allah, a Light and a clear Book" [Note: This is the same meaning included in the following two verses taken from surat Al-Raad and Fatir respectively. They are: "Say: Are the blind and the seeing alike? Or, are darkness and light equal ?" "And the blind and the seeing are not alike, Nor the darkness and the light."]
"And brings them out of darkness into light by His will."
"Surely We revealed the Torah, having guidance and light."
"And We gave him the Gospel containing guidance and light."
"Praise be to Allah, Who created the heavens and the earth, and made darkness and light." Surat Al Anaam (The Cattle).
The word "light" used in the last verse alone may mean the "light" which disperses the night's darkness as well as the darkness of the space containing stars and planets. But in the former, "light" was used to describe the element which overwhelms disbelief and atheism. It also refers to the miracles and splendor of the Creator. The same meaning is also included in the following verses:
"So those who believe in him and honor him and help him, and follow the light which has been sent down with him - these are the successful." - Surat Al-A'raf (The Elevated Places).
"They desire to put out the light of Allah with their mouths." - Surat Al-Tauba (Repentance).
"I, Allah, am the Seer. A Book which We have revealed to thee that thou mayest bring forth men, by their Lord's permission, from darkness into light." - Surat Ibrahim (Abraham).
"And to whom Allah gives not light, he has no light." - Surat Al-Nur (The Light).
"He it is Who sends blessings on you, and (so do) His angels, that He may bring you forth out of darkness into light." - Surat Al-Ahzab (The Allies).
"Is he whose breast Allah has opened to Islam so that he follows a light from his Lord?" - Surat Al Zumar (The Companies).
"And the earth beams with the light of its Lord, and the Book is laid down." - Surat AlAI-Zumar.
"He it is Who sends down clear messages to His servant, that he may bring you forth from darkness into light." - Surat Al-Hadid (Iron).
"They desire to put out the light of Allah with their mouths, but Allah will perfect His light." Surat Al-Saff (The Ranks).
"So believe in Allah and His Messenger and the Light which We have revealed." - Surat Al-Taghabun (The Manifestation of Losses).
"So that he may bring forth those who believe and do good deeds from darkness into light." - Surat Al Talaq (Divorce).
The word "light" may also denote God's Book which guides people to happiness, here and hereafter. This is shown in the following two verses
"O people, manifest proof has indeed come to you from your Lord and We have sent down to you a clear light." - Surat Al-Nisaa (The Women).
"Is he who was dead, then We raised him to life and made for him a light by which he walks among the people." - Surat Al-Anaam (The Cattle).
It is obvious that the word "light" mentioned here means "existence",. "evidence" and It may also mean all of them, so as to he so clear and easily seen.
"He it is Who made the sun a shinning brightness and the moon a light." - Surat Yunus (Jonah).
Here, we have to pause a little in order to be able to realize the precision of the scientific expression and to see another side of the wonderful inimitable elocution of the Quran. The Holy Book describes a very important phenomenon. The sun sends to us rays which not only give light, [Note: "Light" meaning "existence" is the same given in this verse: "Allah is the light of the heavens and the earth". This, again, means that when God wanted to show Himself, He, as it has been told before, created the universe, filling it, with its , with light. This picture resembles that of a lamp giving light to an aperture or pillars of light.] which means illumination, but gives, through a big part of sun's radiation amounting to one half of its energy beamed to us and to the space, heat which warms intervening materials and bodies. A small part of the sun's radiation, which could not be seen nor distinguished, goes out in the form of ultraviolet rays which have effect on living bodies. But the moon does not reflect back from sunrays except the pure light in addition to the radiance coming from it in weak infra-red rays void of any effect on the earth. The Quran gave these meanings on a scientific level. It differentiates between the radiation coming from the sun and that coming from the moon. The former it describes as the light which subsists by itself, while the latter is that which subsists through some other thing. If that is the case, can we say that Muhammad was one of the scientists in order to be able to give such a scientific fact either in meaning or in words? Actually, such a question should be left to obstinate contenders to answer.
"See they not that We in controlling the earth gradually reduce its outlying borders?" Surat Al-Raad (The Thunder).
This verse refers to the fact that since its creation, the earth was diminished along its axis. In this reference, there is an explanation of a universal phenomenon which scientists have not been aware of unless recently. Scientific researches made on the shape of the earth proved that its diameter, connecting both poles, diminishes slowly, but continuously. This was taking place since it was created; and for this reason its shape changed from a spherical shape to an elliptic one.
In mentioning this fact which the human mind cannot understand except after acquiring the knowledge of the recent scientific developments and the most complicated subjects of mathematics, physics and astronomy, the Quran did not mention it in a complicated form, but in very simple one, showing that it is nothing but an intuition which the human mind can easily absorb. This reference is also a proof of the heavenly law's insistence that the perfect and faithful man should be aware of everything in sciences in order to be deserving the ability and quality of reasoning and thinking God has granted him. In so doing, man will be able to change complicated and up-to-date scientific facts to intuitions which everybody should know. The appeal to the achievement of scientific progress could not be stronger than that included in such a Quranic verse. The same meaning was repeated in this verse quoted from Surat Al-Raad "See they not that We are visiting the land, curtailing it of its sides."
"And go not about in the land exultingly, for thou canst not rend the earth, nor reach the mountains in height." - Surat Al-Israa (The Ascension).
Although this verse means by its superficial linguistic expression that it is impossible for anybody to sunder the earth or go high to reach the top of mountains, yet it exposes to the bright and developed mind how the earth is hung in the universal space with nothing holding it except the omnipotence of God. If any body will not be able to collect from this verse the meanings it really includes, such a man will never understand how he is challenged to go ahead and rend the earth.
Another thing the reader can collect from the same verse. Although the earth is a small planet and although it became possible for the man of our era to go round it in one day or a part of a day, the fact still remains that it is impossible for anybody to rend it. If this is the case why is it so difficult ? It is difficult because of the hard crust beneath which exist thermo-energies and the very high pressures found in the interior of the earth which make the question of rending it a matter of concrete impossibility.
"He created the heavens and the earth in true (proportions). He makes the night overlap the day... - Surat Al-Zumar (The Companies).
In addition to the reference made in this verse to the fact that the earth is hung in the space, as it has already been explained, it contains, besides, two new facts. The first is that the shape of the earth is almost spherical such as that of a ball; and the second is that the earth revolves around its axis. This is in addition to the other fact that on the surface of the globe there are always a day and a night at the same time. The inimitable elocution of this verse is evident from the fact that it was revealed to the Prophet even before the Man of the old world could discover America and before Man knew those remote places where such phenomenon could be easily seen and noticed. It is known that while night prevails America, the old continents live in daytime. It is known also that night comes from west to east, enveloping the earth and its atmosphere and covering what was lit by daylight. This is exactly what the verse shows which is a wonder in picturising the shape of the earth, its rotation and the relation between its revolution around itself and the appearance of day and night.
"And the earth moreover Hath He made almost spherical." - Surat Al-Nazi'at (Those Who Yearn).
This verse proves that Almighty God has created the earth in the form of an egg (not completely circular). This fact was endorsed by science which proved again that the earth is really of this shape. Actually, Man's idea about the shape of the earth has developed; after he had believed that it was a limitless flat space, he realized later that it is spherical. Man has come to know that when he thought of going round the earth and discovering its seas and oceans. After the advancement of civilization and the increase of Man's knowledge of mathematics and astronomy, Man was able to measure and count the diameters of the earth, which led him to the conclusion that it is not completely circular, but elliptic. This, in turn, gave another proof that that Book was really revealed by a Knowing Creator, to Him "falsehood cannot come".
"If you are able to pass through the regions of the heavens and the earth, then pass through. You cannot pass through but with authority." - Surat Al-Rahman (The Beneficent).
By the linguistic expression of this verse it becomes clear that it is not easy for anybody to pass through the heavens except after attaining sufficient power. The same meaning was given in previous verses. But after the advancement and development of sciences and after we have prepared ourselves to travel to planets, it is our duty now to try to go deep in the meaning the verse contains. Actually, the Quran is the Book of all times and it is always up to date. There is no doubt that it was in the knowledge of God that one day Man will acquire a high level of learning and make progress in sciences. And in this age of space it becomes opportune to remind Man that this Book was revealed by God. God's words that man "cannot pass through but with authority" have also to be re-interpreted. Previously, they meant the impossibility of doing such a thing. But now, they have to be interpreted as directives and, then, incentives for attempt. This is in spite of the fact that the regions of the heavens and the earth should not be determined by reaching the Moon or Mars. These regions are more distant than this. Formerly, we had quoted similar verses and explained how travelers in the space would expose themselves to destruction in so doing.
A Set of verses related to various Phenomena in the Universe
"Or like abundant rain from the cloud in which is darkness, and thunder and lightning." Surat Al-Baqara (The Cow).
This shows that clouds which give heavy rain are those which hinder light from crossing through. They are also usually accompanied by thunder and lightning.
"Praise be to Allah, Who created the heavens and the earth, and made darkness and light." Surat Al-Anaam (The Cattle).
The verse points out that darkness preceded light in this universe.
"And He is Who has made the stars for you that you might follow the right way thereby in the darkness of the land and the sea." Surat Al-Anaam (The Cattle).
This verse shows in a miraculous and scientific inimitable expression how the stars, and not the other planets, are used in determining directions on land and how they are used by travelers in deserts and seas for guidance. Ancient Pharaohs, Greeks, Arabs and others knew many a thing about stars and their assemblies. They even were able to give some of them, as they were seen in the sky, different names, of various derivations, such as Arcturus, Spica and Sirius. They also gave their assemblies other names, such as the Ursa-Major (The Great Bear), Scorpio, Andromealae, Herculs, Aries, Leo and others, till they reached in number 90, the number of zodiacs.
Because of the revolution of the earth around its circumference once every day, stars move in the sky from east to west. Some of them rise from all the directions of the eastern horizon, then they go high in the sky until they reach the maximum height when they cross the Meridian. Then, they start to go down till they reach the western horizon behind which they disappear. There are another set of stars which go to neither east nor west. These stars draw in their daily movement circles the center of which is the Ursa- Major. The latter is the star usually found in the north. In the horizon of Cairo, this star goes high at a fixed angle of 30 degrees. It is this which navigators and travelers in deserts take as a guide to determine the north.
"Or like darkness in the deep sea - there covers him a wave, above which is a wave, above which is a cloud - (layers of) darkness one above another - when he holds out his hands, he is almost unable to see it. And to whom Allah gives not light, he has no light." Surat Al-Nur (The Light).
This verse describes in a practical accuracy and literal harmony the storms of the seas, which were not known, of course, to the Holy Prophet.
"Have We not made the earth an expanse, and the mountains as pegs?" Surat Al-Naba (The Announcement).
"Expanse" here means the flatness of the earth which means, in turn, that it is the shelter and asylum human beings seek in this world. The other section of the verse, which likens mountains to pegs which keep tents stand firm when fastened to them, is an inimitable scientific example which nobody can know its secrets except those well-versed in geology. After the advancements made by civilization and after geology has become a factual subject, it has been discovered that without mountains the solid crust of the earth would have been generally unstable as a result of the continuity of disequilibria between the molten interior of the earth and the high pressures fallen on its solid crust and the denudation factors it is exposed to. This will be discussed later in detail. But now we will give another Quranic verses which bear the same meaning. They are
"And the mountains, He made them firm." Surat Al-Naziat (Those Who Yearn).
"And it is He Who spread the earth, and made in it firm mountains and rivers." Surat Al-Raad (The Thunder)
"And the earth - We have spread it out and made in it firm mountains." - Surat Al-Hijr (The Rock).
"And He has cast firm mountains in the earth lest it quake with you." - Surat Al-Nahl (The Bee).
"And We made firm mountains in the earth lest it be convulsed with them." - Surat Al-Anbiya (The Prophets).
In the last two verses, mountains were clearly likened to firm things put on the earth which have to keep the balance of the earth's crust. This is, certainly, an inimitable scientific elocution of the Quran which was stated centuries ago but had not been known until in our age. There is no wonder in this as the Quran will always remain the immortal and eternal miracle of all times.
In the same meaning Almighty God says:
"Or, Who makes the earth a resting-place, and made in it rivers, and raised on it mountains." - Surat Al Naml.
"And cast mountains on the earth lest it should be convulsed with you, and He spread on it animals of every kind." - Surat Luqman.
"And He made in it mountains above its surface, and He blessed therein." - Surat Fussilat (Things Made Plain).
The term "above its surface" mentioned here refers to the solid crust and the rising of mountains and other heights on parts of it.
"And the earth, We have spread it out, and cast mountains." - Surat Qaf.
"And made therein lofty mountains, and given you to drink of sweet water." - Surat Al-Mursalat (Those Sent Forth).
The history of the earth, since its exterior crust began to mass and harden slowly after it was molten resembling the interior of it, is nothing but a series of violent revolutions which occurred on its crust successively, and resulted in more of the cases in the appearance of great sweeping floods which covered big areas in all the corners of the ancient continents. From that time, fossils of living creatures remained buried in the crust of the earth till they were recently unearthed.
This theory is scientifically known as the "Theory of Precession". It may be taken to explain the different stories mentioned in all religions about the "Deluges" among which was that which took place during the days of Nuh (Noah). The distribution of continents and oceans to the globe, as they are seen today, was not the same of olden times. Distribution has been completely changed. The nearest example of this is that which was decided for many reasons by today's scientists that our (Egyptian) northern shores witness a slow process of structure as well as land's creeping towards the north. One of the main reasons responsible for this may be the mud tossed on by the Nile every year and the desert sands winds continually bring with them.
If we want to understand the secret behind floods, or the nature of elements leading to the tottering of land and the overflow and recess of water, we should trace first the source of the disorders which affect the crust of the earth from time to time together with the appearance and disappearance of mountains. The solid crust of the earth is, actually, a very delicate and sensitive balance; but it is one of the more complicated ones. Every spot on the earth is nothing but a scale precisely balanced with any other neighboring spot. The accurate and correct balance, as it is known, is that whose two scales remain in equilibrium all the time. They remain so as long as weights put on each will be the same. If for one reason or the other weight on one of the two scale changes, this scale, as well as the other, will be affected. This disequilibria continues until weights readjusted and equilibrium restores to its normal position.
Actually, all parts of the earth's crust are completely balanced with other adjacent parts. While some of them carry high and heavy mountains, adjacent parts will have deep and low lands. Mountains, however, are there simply to keep the earth's balance; and that is exactly what the previous Quranic verses have stated. But it is noted that neither the interior conditions of the earth nor the exterior ones to which mountains and hills are exposed can leave such a balance firm and unmoved. The molten interior of the earth is annihilated by currents which make the solid crust twisted, whatever such currents may be slow. The moment the crust twists and depressed spots formed accordingly, water comes to them. This water we call seas. By the passage of time, beds of such seas become the storing place for heavy and dense weights of sediments caused by denudation factors [Note: Of the important denudation factors are rains, floods, rivers, winds and the variation of heat in day and night times, and in summer and winter too. All these factors split and erase the crust of the earth.] coming from high areas in the crust, such as mountains and hills. There, fossils of sea creatures lie and the more such weights become heavy, the more sea beds go down. These sediments continue to accumulate until they themselves form the roots of independent mountains. This takes place due to the heavy pressure which falls on the two edges of the descending part of the crust falling in turn on it, which results in the twisting of the crust and its slow rising, in order to keep balance.
This story explains in short the geological revolutions or the movement leading to the formation of mountains. When the first geological revolution took place due to the disturbances which annihilated the interior of the earth since the beginning, reaction to that revolution occurred on the crust of the earth by the appearance of continents and the rising of old mountains on it. Then, and with the work of denudation factors which hewed and splitted mountains and carried, later, their remnants to the deep beds of seas and oceans, disequilibria took place. Here, the crust of the earth began to restore its disturbed equilibrium and the level of the ocean gradually elevated until water flooded and new seas appeared on the sides of continents leaving traces represented in sediments seen today, as it has been already said. Thus, mountains are to be scientifically considered as weights which have to keep the balance of the crust of the earth and, then, keep it firm without being crushed or destroyed through centuries, during which equilibrium remained steady despite the high pressures which fell down on the interior of the earth and the sweeping slow currents which carried weights. This wonderful meaning is exactly the same the previous verse already quoted has referred to.
"Allah is the light of the heavens and the earth. A likeness of His light is as a pillar on which is a lamp-the lamp is in a glass, the glass is as it were a brightly shinning star-lit from a blessed olive-tree, neither eastern nor western, the oil whereof gives light, though fire touch it not - light upon light. Allah guides to His light whom He pleases. And Allah sets forth parable for men, and Allah is Knower of all things." Surat Al Nur (The Light).
This verse brings nearer to our minds, feelings and sentiments some of the qualities of God, the Supreme Deity, in the form of adages. From this account, it will not be difficult for us to realize that light may have another meaning other than that of the "light" or the energies produced by luminous bodies subjugated to the familiar light laws.
God who created the heavens and the earth to be subjects for reflection has prescribed for all such bodies wonderful systems which keep them in order. He also granted them the splendor which made out of them, in the space or in the infinite space, since Creation took place till now, marvelous signs. He created the bodies of the sky either in self-radiant forms, such as suns and stars, among which is our sun referred to by the Holy Quran as the shinning lamp which sends besides light other thermo and non-thermo energies, or planets and moons which follow the former, reflecting the sun's light and sending it to the depths of the space.
The same verse goes on to describe God's light [Note: In some of the books of Tafsir (Interpretation of the Quran) they attribute this light to the Prophet (Peace be Upon Him), while others say otherwise.] as the space (Or pillar of Tight or an aperture which is the energy) where the beauty and radiance of the Creator show themselves. This picture resembles the light emanated from a lamp, which is the burning wick kept inside a glass, and thrown inside an aperture, which fills both east and west, and everywhere, with radiance. This lamp, with its olive-oil, which was considered by the Arabs as the best of all oils, refers to the fact that all this splendor and radiance are nothing but a single branch of a blessed tree with limitless good and benefits and whose other branches go to numberless worlds unknown to us.
"Glory be to Him, and highly exalted is He above what they ascribe (to him)" "Nothing is like Him."
"Light" is also mentioned in other verses. They are:
"Allah is the Friend of those who believe He brings them out of darkness into light." - Surat Al Baqara (The Cow).
"And those who disbelieve, their friends are the devils who take them out of light into darkness. - Surat Al-Baqara (The Cow).
In Surat Al-Maida (The Food) the following appears:
"Indeed, there has come to you from Allah, a Light and a clear Book" [Note: This is the same meaning included in the following two verses taken from surat Al-Raad and Fatir respectively. They are: "Say: Are the blind and the seeing alike? Or, are darkness and light equal ?" "And the blind and the seeing are not alike, Nor the darkness and the light."]
"And brings them out of darkness into light by His will."
"Surely We revealed the Torah, having guidance and light."
"And We gave him the Gospel containing guidance and light."
"Praise be to Allah, Who created the heavens and the earth, and made darkness and light." Surat Al Anaam (The Cattle).
The word "light" used in the last verse alone may mean the "light" which disperses the night's darkness as well as the darkness of the space containing stars and planets. But in the former, "light" was used to describe the element which overwhelms disbelief and atheism. It also refers to the miracles and splendor of the Creator. The same meaning is also included in the following verses:
"So those who believe in him and honor him and help him, and follow the light which has been sent down with him - these are the successful." - Surat Al-A'raf (The Elevated Places).
"They desire to put out the light of Allah with their mouths." - Surat Al-Tauba (Repentance).
"I, Allah, am the Seer. A Book which We have revealed to thee that thou mayest bring forth men, by their Lord's permission, from darkness into light." - Surat Ibrahim (Abraham).
"And to whom Allah gives not light, he has no light." - Surat Al-Nur (The Light).
"He it is Who sends blessings on you, and (so do) His angels, that He may bring you forth out of darkness into light." - Surat Al-Ahzab (The Allies).
"Is he whose breast Allah has opened to Islam so that he follows a light from his Lord?" - Surat Al Zumar (The Companies).
"And the earth beams with the light of its Lord, and the Book is laid down." - Surat AlAI-Zumar.
"He it is Who sends down clear messages to His servant, that he may bring you forth from darkness into light." - Surat Al-Hadid (Iron).
"They desire to put out the light of Allah with their mouths, but Allah will perfect His light." Surat Al-Saff (The Ranks).
"So believe in Allah and His Messenger and the Light which We have revealed." - Surat Al-Taghabun (The Manifestation of Losses).
"So that he may bring forth those who believe and do good deeds from darkness into light." - Surat Al Talaq (Divorce).
The word "light" may also denote God's Book which guides people to happiness, here and hereafter. This is shown in the following two verses
"O people, manifest proof has indeed come to you from your Lord and We have sent down to you a clear light." - Surat Al-Nisaa (The Women).
"Is he who was dead, then We raised him to life and made for him a light by which he walks among the people." - Surat Al-Anaam (The Cattle).
It is obvious that the word "light" mentioned here means "existence",. "evidence" and It may also mean all of them, so as to he so clear and easily seen.
"He it is Who made the sun a shinning brightness and the moon a light." - Surat Yunus (Jonah).
Here, we have to pause a little in order to be able to realize the precision of the scientific expression and to see another side of the wonderful inimitable elocution of the Quran. The Holy Book describes a very important phenomenon. The sun sends to us rays which not only give light, [Note: "Light" meaning "existence" is the same given in this verse: "Allah is the light of the heavens and the earth". This, again, means that when God wanted to show Himself, He, as it has been told before, created the universe, filling it, with its , with light. This picture resembles that of a lamp giving light to an aperture or pillars of light.] which means illumination, but gives, through a big part of sun's radiation amounting to one half of its energy beamed to us and to the space, heat which warms intervening materials and bodies. A small part of the sun's radiation, which could not be seen nor distinguished, goes out in the form of ultraviolet rays which have effect on living bodies. But the moon does not reflect back from sunrays except the pure light in addition to the radiance coming from it in weak infra-red rays void of any effect on the earth. The Quran gave these meanings on a scientific level. It differentiates between the radiation coming from the sun and that coming from the moon. The former it describes as the light which subsists by itself, while the latter is that which subsists through some other thing. If that is the case, can we say that Muhammad was one of the scientists in order to be able to give such a scientific fact either in meaning or in words? Actually, such a question should be left to obstinate contenders to answer.
"See they not that We in controlling the earth gradually reduce its outlying borders?" Surat Al-Raad (The Thunder).
This verse refers to the fact that since its creation, the earth was diminished along its axis. In this reference, there is an explanation of a universal phenomenon which scientists have not been aware of unless recently. Scientific researches made on the shape of the earth proved that its diameter, connecting both poles, diminishes slowly, but continuously. This was taking place since it was created; and for this reason its shape changed from a spherical shape to an elliptic one.
In mentioning this fact which the human mind cannot understand except after acquiring the knowledge of the recent scientific developments and the most complicated subjects of mathematics, physics and astronomy, the Quran did not mention it in a complicated form, but in very simple one, showing that it is nothing but an intuition which the human mind can easily absorb. This reference is also a proof of the heavenly law's insistence that the perfect and faithful man should be aware of everything in sciences in order to be deserving the ability and quality of reasoning and thinking God has granted him. In so doing, man will be able to change complicated and up-to-date scientific facts to intuitions which everybody should know. The appeal to the achievement of scientific progress could not be stronger than that included in such a Quranic verse. The same meaning was repeated in this verse quoted from Surat Al-Raad "See they not that We are visiting the land, curtailing it of its sides."
"And go not about in the land exultingly, for thou canst not rend the earth, nor reach the mountains in height." - Surat Al-Israa (The Ascension).
Although this verse means by its superficial linguistic expression that it is impossible for anybody to sunder the earth or go high to reach the top of mountains, yet it exposes to the bright and developed mind how the earth is hung in the universal space with nothing holding it except the omnipotence of God. If any body will not be able to collect from this verse the meanings it really includes, such a man will never understand how he is challenged to go ahead and rend the earth.
Another thing the reader can collect from the same verse. Although the earth is a small planet and although it became possible for the man of our era to go round it in one day or a part of a day, the fact still remains that it is impossible for anybody to rend it. If this is the case why is it so difficult ? It is difficult because of the hard crust beneath which exist thermo-energies and the very high pressures found in the interior of the earth which make the question of rending it a matter of concrete impossibility.
"He created the heavens and the earth in true (proportions). He makes the night overlap the day... - Surat Al-Zumar (The Companies).
In addition to the reference made in this verse to the fact that the earth is hung in the space, as it has already been explained, it contains, besides, two new facts. The first is that the shape of the earth is almost spherical such as that of a ball; and the second is that the earth revolves around its axis. This is in addition to the other fact that on the surface of the globe there are always a day and a night at the same time. The inimitable elocution of this verse is evident from the fact that it was revealed to the Prophet even before the Man of the old world could discover America and before Man knew those remote places where such phenomenon could be easily seen and noticed. It is known that while night prevails America, the old continents live in daytime. It is known also that night comes from west to east, enveloping the earth and its atmosphere and covering what was lit by daylight. This is exactly what the verse shows which is a wonder in picturising the shape of the earth, its rotation and the relation between its revolution around itself and the appearance of day and night.
"And the earth moreover Hath He made almost spherical." - Surat Al-Nazi'at (Those Who Yearn).
This verse proves that Almighty God has created the earth in the form of an egg (not completely circular). This fact was endorsed by science which proved again that the earth is really of this shape. Actually, Man's idea about the shape of the earth has developed; after he had believed that it was a limitless flat space, he realized later that it is spherical. Man has come to know that when he thought of going round the earth and discovering its seas and oceans. After the advancement of civilization and the increase of Man's knowledge of mathematics and astronomy, Man was able to measure and count the diameters of the earth, which led him to the conclusion that it is not completely circular, but elliptic. This, in turn, gave another proof that that Book was really revealed by a Knowing Creator, to Him "falsehood cannot come".
"If you are able to pass through the regions of the heavens and the earth, then pass through. You cannot pass through but with authority." - Surat Al-Rahman (The Beneficent).
By the linguistic expression of this verse it becomes clear that it is not easy for anybody to pass through the heavens except after attaining sufficient power. The same meaning was given in previous verses. But after the advancement and development of sciences and after we have prepared ourselves to travel to planets, it is our duty now to try to go deep in the meaning the verse contains. Actually, the Quran is the Book of all times and it is always up to date. There is no doubt that it was in the knowledge of God that one day Man will acquire a high level of learning and make progress in sciences. And in this age of space it becomes opportune to remind Man that this Book was revealed by God. God's words that man "cannot pass through but with authority" have also to be re-interpreted. Previously, they meant the impossibility of doing such a thing. But now, they have to be interpreted as directives and, then, incentives for attempt. This is in spite of the fact that the regions of the heavens and the earth should not be determined by reaching the Moon or Mars. These regions are more distant than this. Formerly, we had quoted similar verses and explained how travelers in the space would expose themselves to destruction in so doing.
No Doubt about It and the Weight of Evidence
From: http://www.ediscoverislam.com/
by Abdur Rahim Green
So what is this evidence that Islam claims to present that is so convincing? The first issue is authenticity. Purity of text is quite vital to the whole spirit of "fund". This is because once a text has shown to have been corrupted and altered in order to make it comply with doctrinal or political expediencies, and if there is no reliable means to distinguish the corrupt from the pure, then there is not one passage of that text that cannot be called into question. This is not so easy with a pure and preserved text. This is well understood by the Christian fundamentalists. If it is not the " Word of God ", then what real value does it posses as guidance, except as a collection of wisdom? Few serious scholars, even from Islam's opponents, have tried to dispute the Quran's historical authenticity .
Indeed it would be a pointless exercise, since anyone who cares to take a trip to Tashkent (in the former Soviet Union) will find there a complete copy of the Quran written by one of the Prophet's scribes, Zayed ibn Thabit, upon the order of the first Caliph Abu Bakr within two years of the Prophet's death. The manuscript in Tashkent is a copy of that first manuscript, also written by the hand of the same Zayed, but some twelve years later under the order of 'Uthman bin Affan, the third Caliph, with the consensus of over fifty companions of the Prophet who also had written portions of the Quran, and also others who had memorised it in toto. This " Uthmanic " Quran, as it later came to known, was accepted without exception by the surviving companions of the Prophet, peace be upon him, as being one and the same that was revealed by Allah to his Final Messenger Muhammad, peace be upon him,. One can take any copy of any Quran, from any mosque anywhere in the word and compare it with the mushaf of Zayed, and find it exactly the same - word for word. It is even recited in the same accent in which the Prophet, peace be upon him, recited it. Furthermore Arabic, the language of the Quran, is a living language, and the Book has always been in the hands of the people - not merely the domain of a few priests.
Thus anyone reading the Quran can be certain beyond reasonable doubt that they are reading the same words revealed to Muhammad, peace be upon him, over one thousand four hundred years ago.
"Verily! It is We Who have sent down the Quran and surely, We will guard it" (Surah al-Hijr 15:9)
The reality of the fruition of this statement is a clear sign to mankind, and one of the manifest miracles of the Quran. Moreover this preservation is not limited to only the Quran, but also its explanation, the Sunnah, i.e. the actions, sayings and tacit approvals of the Prophet, peace be upon him,. These were meticulously memorised and written down by his wives and companions, and passed down until they were collected in the more famous books of hadeeth some two to three hundred years after the Hijra.. The body of hadeeth literature has not enjoyed, quite unjustly, the same general acceptance of authenticity as the Quran. This is simply because the means by which the hadeeth became preserved was a longer and more complicated affair than that of the Quran, and therefore became a relatively easier target of attack by Islam's enemies. Some Orientalists have even claimed that Hadith authenticity rates the same as the Biblical texts . This is, however a very superficial comparison, even if there are some apparent similarities. For example the major books of hadeeth such Saheeh al-Bukhari, Saheeh Muslim and the Sunan of Abu Dawood, did not appear until just over two hundred years the Hijra.
Those who compiled the books were not themselves eye witnesses. Many hadeeth within the entire body of hadeeth literature are clearly fabricated and of dubious authenticity, and ,as a whole, contain contradictions. These statements are true in general, but a more detailed study of the history of the preservation of the hadeeth makes it immediately clear that the reality is quite different. Firstly, as we mentioned concerning the Quran, the language of the Prophet, peace be upon him, is preserved. Secondly the major hadeeth books we mentioned were not so much new works as compilations of earlier, smaller ones. There was also a good deal of oral transmission, but the collectors of Prophetic sayings were extremely weary of ensuring that any given narration attributed to the Prophet, peace be upon him, could be effectively proven as such. The method by which this was accomplished was through the'isnad', or chain of narrators. From the earliest days of Islam after the death of the Prophet, peace be upon him,, various groups arose deviating from the teachings of Islam that had been given to the Prophet's Companions. These sects began to invent sayings which they attributed to the Prophet, peace be upon him,. So in response the Companions of the Prophet began to demand that anyone transmitting a narration must name which companion they had received it from, and thus the truth of narrator ascertained.
The students of the Companions continued this policy, and further safe guards were added as not only the Companions name was needed, but also the next narrator in the chain of transmission . Conditions were laid down for these narrators to be accepted. The scholars differed over some of the conditions, some being stricter than others, but three basic requirements were agreed by all. First the transmitter must be a pious Muslim, secondly they must be known not to forget, thirdly they must not be liars. The next generation of hadeeth transmitters began to write the names of all those who attended their lectures. No one was allowed to narrate a hadeeth on that lecturers authority unless he attended the lecture in which that hadeeth was narrated and its meaning explained. From this developed the books of " Rijal " in which was listed the character, quality of memory, place of habitation, travels, teachers and students, and opinion of other scholars, concerning all the narrators of the hadeeth. Thus every available method was used to ensure that when the scholars of the sciences of hadeeth declared a narration of the Prophet, peace be upon him, as being authentic it was, beyond any reasonable doubt said by him. This methodology is not only used for the Prophetic traditions, but also the sayings of the Companions and the early scholars.
Indeed any true scholar must be able to produce the isnad of his teachers back to the Prophet himself! Along with this textual and contextual authenticity, the Quran itself lays down claims to prove its veracity as God's revealed Words. Of course, " proof " is a big word, especially when it comes to God or religion, especially for the " Western mind ", programmed by two thousand years of Christianity, which seems to think that religion is supposed to be " mysterious " and " incomprehensible ". The idea that God and revelation are not only compatible with reason, but also can be proven, is often met with incredulity. After all, what's the point? If you can prove it where does faith come in? This is because the Christian world has been taught that " faith " means believing the unbelievable without any proof. This is manifest in the that nonsense called the Trinity, and all the theological contortions surrounding it. Christians are expected to believe that black is white and yet still black, or in their terms, that the Invisible, Self-Sufficient, Un-Changing, Omnipotent and Omniscient Creator became a visible, needy, mortal, fallible creature who was killed on a cross, and this man was still the Invisible, Self-Sufficient, Un-Changing, Omnipotent and Omniscient Creator - completely God and completely man. Of course anyone with a mind will understand that one by necessity precludes the other. Something completely God cannot possibly be, or contain the qualities of, a man, for this would immediately exclude such a being from being truly God.
Furthermore, any man that had the qualities of God would no longer be a man. In an attempt to " explain the unexplainable " the Doctrine of the Trinity was invented: One God made of three entities, each one completely God, (and therefor completely the same, yet somehow different) not making three Gods but only One! Moreover the Christian has been asked to believe that mankind's salvation lies in believing God killed Himself (or His son, or an innocent man, or all three at the same time) as a ransom for a burden of sin - that He placed on all human beings for the sin of Adam and Eve eating from the forbidden tree! The inevitable refuge of the Christian when assaulted with a barrage questions over this muddle is that its all "a mystery", and if you want to be saved from Hell you should stop asking so many questions and accept it as an act of faith. Yet it seems rather absurd that the Just Creator would punish anyone for refusing to believe things which are unacceptable and incomprehensible to the very faculties of reason and common sense that He has provided for the human to make their decisions, without providing some strong proof that they should do so! The Quran, however, chastises mankind for not using their common sense and reasoning powers, and states that their failure to do so is itself a cause of their destruction:
"And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination. When they are cast therein, they will hear the terrible drawing in of its breath as it blazes forth. It almost bursts with fury. Every time a group is cast therein, its keeper will ask: 'Did no warner come to you?' They will say: 'Yes indeed; a warner did come to us, but we belied him and said: 'Allah never sent down anything, you are only in great error.' And they will say: 'Had we but listened or used our intelligence, we would not have been among the dwellers of the Fire!'" (Surah al-Mulk 67:6-9)
Indeed there is nothing in the theology of Islam that cannot be understood by sound reasoning. In fact it is possible for anyone, anywhere to reach an understanding of the essence of Islam without ever having heard of Muhammad or the Quran. This is because the Creator's existence can be readily understood by anyone observing the patterns and intricate mechanisms of the world and universe around us, and that ultimate power and control rests with this Being, and thus is alone truly worthy of worship, and that to worship this Creator one can only rely on Divine guidance. To attempt to do this is " Islam ", which means "sincerity and submission to Allah ". This very universality and simplicity is one of the strong arguments in favour of Islam's Divine origin.
For the Muslim, faith is not a blind leap in the dark against proof and reason, but rather a step taken as a consequence of contemplation, experience, instinct and evidence. Ultimately it does mean a complete acceptance of a single truth, but this is no more blind than the faith of a scientist in a particular theory, or a doctor in form of treatment that has proven itself valid clinically and operationally. It might be compared to the situation in a court, with a jury. Ideally what is supposed to happen is that the jury is presented with a series of evidences concerning a case. When the weight of evidence is so conclusive the jury makes its decision. It is not sufficient for it to say: " Well, we found the evidence really convincing!" In the end it must make a decision, " Guilty!" or " Not guilty!", based on the facts. Similarly in Islam, the Creator presents the human being with a series of conclusive evidences, upon the basis of which the human should declare their faith, and act accordingly.
The Weight of Evidence
Allah laid down a challenge in the Quran to mankind in general and to the Arabs in particular:
"And if you are in doubt concerning that which we have sent down to our slave (Muhammad) then produce a chapter like it, and call your supporters and helpers besides Allah, if you are truthful!" (Surah al-Baqarah 2:23)
The Arabs in the time of Muhammad, peace be upon him, had no civilization to speak of - no magnificent roads or public buildings, nor scientific or medical institutions. In fact, they lived a most primitive and barbarous existence. There was one thing in which they excelled - that was their language. They were extremely found of poetry, and prided themselves in their poetic abilities. They praised each other, admonished - and even argued - in poetry. There was even an annual market in Uhaz just for poetry - the finest of which was hung on the door of the Ka'abah. The age of Muhammad was a time when the Arabs were at the peak of their linguistic abilities. Indeed, one of the finest poems ever written in Arabic was that of Labaid ibn Rabiyah, who's poem, when recited at Uhaz, caused the Arabs to prostrate before him in admiration. When this same Labaid began to hear the verses of Quran, he embraced Islam, and gave up poetry altogether. When he was once asked to recite some poetry he said: " What! After the Quran?" Indeed, many of the Arabs entered into Islam just from hearing the Quran, because for them it was a conclusive proof of its Divine origin. They knew that no man could produce such eloquence. The challenge of the Quran for man to produce its like is not, as some suppose, merely like the uniqueness of Shakespeare, Shelly, Keats or Homer. The Quran differentiated itself in its very structure. Poetry in Arabic falls into sixteen different " Bihar " (rhythmic forms), and other than that they have the speech of soothsayers, rhyming prose, and normal speech. The Quran's form did not fit into any of these categories. It was this that made the Quran inimitable, and left the pagan Arabs at a loss as to how they might combat it. Alqama bin Abdulmanaf confirmed this when he addressed their leaders, the Quraish:
"Oh Quraish, a new calamity has befallen you. When Muhammad was a young man, he was the most liked among you, the most truthful in speech and the most trustworthy, until, when you saw grey hairs on his temple, he brought you his message. You said that he was a sorcerer, but he is not, for we have seen such people and their spitting and their knots. You said that he was a diviner, but we have seen such people and their behaviour, and we have heard their rhymes You said a soothsayer, but he is not a soothsayer, for we have heard their rhymes; and you said a poet, but he is not a poet, for we have heard all kinds of poetry. You said he was possessed, but he is not for we have seen the possessed, and he shows no signs of their gasping and whispering and delirium. Oh men of Quraysh, look to your affairs, for by Allah a serious thing has befallen you."
The Quraish decided that the only convincing propaganda they could make against the Prophet, peace be upon him, was that the magic of his speech turned a man away from his father, wife, brother and family. So Abu Lahab would wait on the road ways into Mecca in the Hajj season, and warn the people from listening to Muhammad's speech. Tufayl ibn Amr, chief of the Daws tribe and a distinguished poet, was one such man accosted by the Meccans, as he himself mentioned:
"I approached Mecca. As soon as the Quraish leaders saw me, they came up to me and gave me a most hearty welcome and accommodated me in a grand house. Their leaders and notables then gathered and said: 'O Tufayl, you have come to our town. this man who claims that he is a Prophet has ruined our authority and shattered our community. We are afraid that he would succeed in undermining you and your authority among your people just as he has done with us. Don't speak to the man. On no account listen to anything he has to say. He has the speech of a wizard, causing division between father and son, between brother and brother and between husband and wife.' They went on telling me the most fantastic stories and scared me by recounting tales of his incredible deeds. I made up my mind then not to approach this man, or speak to him or listen to anything he had to say. The following morning I went to the place of worship to make tawaf around the Ka'abah as an act of worship to the idols that we made pilgrimage to and glorified. I inserted cotton in my ears out of fear that something of the speech of Muhammad would reach my hearing. As soon as I entered the place of worship, I saw him standing near the Ka'abah. He was praying in a fashion which was different from our prayer.
His whole manner of worship was different. The scene captivated me. His worship made me tremble and I felt drawn to him, despite myself, until I was quite close to him. Notwithstanding the precaution I had taken, God willed that some of what he was saying should reach my hearing and I said to myself: 'What are you doing, Tufayl? You are a perceptive poet. You can distinguish between the good and the bad in the poetry. What prevents you from listening to what this man is saying? If what comes from him is good, accept it, and if it is bad, reject it.' I remained there until the Prophet left for his home. I followed him as he entered his house, and I entered also and said: 'O Muhammad, your people have said certain things to me about you. By God, they kept on frightening me away from your message so that I even blocked my ears to keep out your words. Despite this, God caused me to hear something of it and I found it good. So tell me more about your mission.' The Prophet, peace be upon him, did and recited to me Surah al-Falaq. I swear by God, I had never heard such beautiful words before. Neither was a more noble or just mission ever described to me. Thereupon, I stretched out my hand to him in allegiance and testified that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah. This is how I entered Islam. Even the leaders of Quraish were unable to resist hearing the Quran."
The Seerah (i.e. Prophetic Biography) of Ibn Ishaq reports one incident when Abu Sufyan, Abu Jahl and Al-Akhnas snuck out of their houses at night to listen to the Prophet reciting the Quran - hiding in their places until dawn. On the way home, they met and reproached one another, saying: " Don't do it again, for if one of the weak minded fools see you, you will arouse suspicion in their minds." This happened three nights in a row, until they took from each other a solemn oath not to do it again. Utba bin Rabi'a, a chief of Quraish, during one of their meetings in which they discussed possible means to stop Muhammad's preaching, suggested to make some proposals to Muhammad and " give him whatever he wants, so he will leave us in peace." Their leaders agreed, so Utba went and sat by the Prophet, peace be upon him, and said:
"Oh my nephew, you are one of us as you know, of the noblest of the tribe and hold a worthy position in ancestry. You have come to your people with an important matter, dividing their community thereby and ridiculing their customs, and you have insulted their gods and their religion, and declared that their forefathers were unbelievers, so listen to me and I will make some suggestions, and perhaps you will be able to accept one of them."
The Prophet agreed, and he went on:
"If what you want is money, we will make you our chief so that no one can decide anything apart from you; if you want sovereignty, we will make you king, and if this ghost which comes to you, which you see, is such that you cannot get rid of him, we will find a physician for you, and exhaust our means in getting you cured, for often a familiar spirit gets possession of a man until he can be cured of it."
The Prophet, peace be upon him, listened patiently, and then said: " Now listen to me ". The Prophet, peace be upon him, then recited from the beginning of Surah Fussilat (41) until the verse of prostration, were the Prophet prostrated, and all the while Utba listened attentively, sitting on his hands, and leaning on them. The Prophet, peace be upon him, then said: " You have heard what you have heard, Abu'l Waleed; the rest remains with you.' When Utba returned to his companions they noticed that his expression completely altered, and they asked him what had happened. He said that he had heard words that he had never heard before, which were neither poetry, nor witchcraft.
"Take my advice and do as I do, leave this man entirely alone for, by God, the words which I have heard will be blazed abroad. If the other Arabs kill him , others will have rid you of him; if he gets the better of the Arabs, his sovereignty will be your sovereignty, his power your power, and you will be prosperous through him”
'They said: ' He has bewitched you with his tongue’ To which he answered: “You have my opinion, you must do what you think fit”. Such was the power of the Quran that Umar ibn Al-Khattab, who was on his way to kill the Prophet, discovered his sister and her husband reciting the Quran. Upon reading twenty verses, instead went to the Prophet, peace be upon him, and embraced Islam. So how is it possible for an un-lettered and un-learned man, not versed in poetry, to be able to produce a work of unrivaled eloquence and perfect rhetoric, so that even the assembled experts and masters of all the forms poetry and the Arabic language were unable to produce the like of its smallest chapter? Indeed they chose rather to fight the Prophet, peace be upon him. Thus the flower of their nobility were killed, and their trade and reputation destroyed. How could they choose this rather than counter the verses of Quran? It is as at-Tabari wrote in the introduction to his Tafseer (commentary on the Quran):
"There can be no doubt that the highest and most resplendent degree of eloquence is that which expresses its self with the greatest clarity, making the intention of the speaker evident and facilitating the hearer's understanding. But when it rises beyond this level of eloquence, and transcends what man is capable of, so that none of the servants of God is able to match it, it becomes a proof and a sign for the Messengers of the One, the All-powerful. It is then the counterpart of raising the dead and curing of lepers and the blind, themselves proofs and signs for the Messengers because they transcend the realm of the highest attainment of man's medicine and therapy . . .".
Continuing on, at-Tabari says:
". . . it is obvious that there is no discourse more eloquent, no wisdom more profound, no speech more sublime, no form of expression more noble, than this clear discourse and speech with which a single man challenged a people at a time when they were acknowledged masters of the art of oratory and rhetoric, poetry and prose, rhymed prose and soothsaying. He reduced their fancy to folly and demonstrated the inadequacy of their logic. He dissociated himself from their religion and summoned all of them to follow him, accept his mission, testify to its truth, and affirm that he was the Messenger sent to them by their Lord. He let them know that the demonstration of the truth of what he said, the proof of the genuineness of his prophethood, was the bayan (the clear discourse), the hikma (the wisdom), the furqan (the criterion between truth and falsehood), which he conveyed to them in a language like their language, in a speech whose meanings conformed to the meanings of their speech. Then he told them that they were incapable of bringing anything comparable to even a part of what he brought, and that they lacked the power to do this. They all confessed their inability, voluntarily acknowledging the truth of what he had brought, and bore witness to their own insufficiency . . . ".
If we examine analytically the claim of anyone to Prophethood then there are three possibilities concerning such a claim. The first possibility is that the individual is a liar. The second possibility is that the individual sincerely believes he or she is receiving revelation, but is only suffering some form of delusion, and the third is that the individual really is receiving revelation, and is speaking the truth. It is interesting to mention some of the arguments raised by the Christian and secularist Orientalists against Muhammad, peace be upon him, because taken as a whole they offer a conclusive proof in his favour. One school of thought has suggested, in essence, that Muhammad was a liar and a fabricator; that he learnt from various rabbis and Christian priests, and during his various retreats to the Mountain of Light, composed the Quran. Some have tried to soften these accusations by claiming that he was motivated by a sincere desire to reform his people, and so invented Islam to achieve this.
Others accuse him of more worldly interests and cite the large number of wives as a proof of this. This approach has been rejected altogether by the second school, who upon observing the evidence of Muhammad's character which places him far above lying and deceit, and the reality of his life style which was a paragon of simplicity and even poverty. Having found no substantiating proof that he had any rabbi's or priests as teachers, and the complete acceptance of his claim by his close family and wives, to whom any duplicity would inevitably have been exposed, have claimed that he was totally sincere in his claim to prophethood, and that he truly believed that he was a prophet receiving revelation. They, also unable to accept the possibility that Muhammad truly was a Prophet, attempt various psycho-analytical explanations, such as the Quran being a voice of the subconscious, or the revelation being bought on by trances induced by epileptic fits. The basic claim being that Muhammad was deluded. We will not attempt to refute these accusations in detail here. The cursory examination of the opposing positions will suffice. What makes this a conclusive proof in Muhammad's favour is that he could not be a calculating liar and be deluded at the same time.
A man who sincerely believes that he is a Prophet, does not sit down thinking and planning what he will say the next day, because he believes that God is going to reveal it to him!Yet the opponents of Islam need both to explain the phenomena of Muhammad. He needs to be a cunning and calculating deceiver in order to explain the information and linguistic inimitability of the Quran, yet he needs to be deluded in order to explain his obvious sincerity. If one takes these two bodies of information together the only way to reconcile them is the third possibility, that he was indeed what he claimed to be - the Messenger of Allah. Indeed, the Quraish found it very hard to produce a convincing argument against Muhammad, peace be upon him. They knew that Muhammad, peace be upon him, was unable to produce the likes of the Quran, either in its eloquence, or in the knowledge it contained. They were also familiar with his character and personality, and admitted that he had been the best, most trusted and well liked amongst them. Even Abu Lahb, the Prophet's persistent enemy, said: " We don't call you a liar, Muhammad, we just don't believe in what you have brought." In reality, Abu Lahb's motivation for refusing to accept Muhammad was tribal rivalry. When the Prophet, peace be upon him, first received revelation to call his people openly to Islam, he went to the top of Mount Saffa and called all the tribes of Mecca, until they had all gathered or sent a representative. He said to them:
"Oh my people, if I was to tell you there was a band of horsemen about to attack from behind this hill, would you believe me?" They all replied: "Yes! Why should we not believe you, we never heard anything but truth from you!" So the Prophet, peace be upon him, said: "I have come to warn you of a terrible chastisement from your Lord."
So Muhammad's people testified to his truthfulness, and that they had never heard lies from him. And as Heraculus, the Byzantine Roman Emperor, said, when questioning Abu Sufyaan about the Prophet, peace be upon him:
"If he does not lie about men, then he would not lie about Allah!"
by Abdur Rahim Green
So what is this evidence that Islam claims to present that is so convincing? The first issue is authenticity. Purity of text is quite vital to the whole spirit of "fund". This is because once a text has shown to have been corrupted and altered in order to make it comply with doctrinal or political expediencies, and if there is no reliable means to distinguish the corrupt from the pure, then there is not one passage of that text that cannot be called into question. This is not so easy with a pure and preserved text. This is well understood by the Christian fundamentalists. If it is not the " Word of God ", then what real value does it posses as guidance, except as a collection of wisdom? Few serious scholars, even from Islam's opponents, have tried to dispute the Quran's historical authenticity .
Indeed it would be a pointless exercise, since anyone who cares to take a trip to Tashkent (in the former Soviet Union) will find there a complete copy of the Quran written by one of the Prophet's scribes, Zayed ibn Thabit, upon the order of the first Caliph Abu Bakr within two years of the Prophet's death. The manuscript in Tashkent is a copy of that first manuscript, also written by the hand of the same Zayed, but some twelve years later under the order of 'Uthman bin Affan, the third Caliph, with the consensus of over fifty companions of the Prophet who also had written portions of the Quran, and also others who had memorised it in toto. This " Uthmanic " Quran, as it later came to known, was accepted without exception by the surviving companions of the Prophet, peace be upon him, as being one and the same that was revealed by Allah to his Final Messenger Muhammad, peace be upon him,. One can take any copy of any Quran, from any mosque anywhere in the word and compare it with the mushaf of Zayed, and find it exactly the same - word for word. It is even recited in the same accent in which the Prophet, peace be upon him, recited it. Furthermore Arabic, the language of the Quran, is a living language, and the Book has always been in the hands of the people - not merely the domain of a few priests.
Thus anyone reading the Quran can be certain beyond reasonable doubt that they are reading the same words revealed to Muhammad, peace be upon him, over one thousand four hundred years ago.
"Verily! It is We Who have sent down the Quran and surely, We will guard it" (Surah al-Hijr 15:9)
The reality of the fruition of this statement is a clear sign to mankind, and one of the manifest miracles of the Quran. Moreover this preservation is not limited to only the Quran, but also its explanation, the Sunnah, i.e. the actions, sayings and tacit approvals of the Prophet, peace be upon him,. These were meticulously memorised and written down by his wives and companions, and passed down until they were collected in the more famous books of hadeeth some two to three hundred years after the Hijra.. The body of hadeeth literature has not enjoyed, quite unjustly, the same general acceptance of authenticity as the Quran. This is simply because the means by which the hadeeth became preserved was a longer and more complicated affair than that of the Quran, and therefore became a relatively easier target of attack by Islam's enemies. Some Orientalists have even claimed that Hadith authenticity rates the same as the Biblical texts . This is, however a very superficial comparison, even if there are some apparent similarities. For example the major books of hadeeth such Saheeh al-Bukhari, Saheeh Muslim and the Sunan of Abu Dawood, did not appear until just over two hundred years the Hijra.
Those who compiled the books were not themselves eye witnesses. Many hadeeth within the entire body of hadeeth literature are clearly fabricated and of dubious authenticity, and ,as a whole, contain contradictions. These statements are true in general, but a more detailed study of the history of the preservation of the hadeeth makes it immediately clear that the reality is quite different. Firstly, as we mentioned concerning the Quran, the language of the Prophet, peace be upon him, is preserved. Secondly the major hadeeth books we mentioned were not so much new works as compilations of earlier, smaller ones. There was also a good deal of oral transmission, but the collectors of Prophetic sayings were extremely weary of ensuring that any given narration attributed to the Prophet, peace be upon him, could be effectively proven as such. The method by which this was accomplished was through the'isnad', or chain of narrators. From the earliest days of Islam after the death of the Prophet, peace be upon him,, various groups arose deviating from the teachings of Islam that had been given to the Prophet's Companions. These sects began to invent sayings which they attributed to the Prophet, peace be upon him,. So in response the Companions of the Prophet began to demand that anyone transmitting a narration must name which companion they had received it from, and thus the truth of narrator ascertained.
The students of the Companions continued this policy, and further safe guards were added as not only the Companions name was needed, but also the next narrator in the chain of transmission . Conditions were laid down for these narrators to be accepted. The scholars differed over some of the conditions, some being stricter than others, but three basic requirements were agreed by all. First the transmitter must be a pious Muslim, secondly they must be known not to forget, thirdly they must not be liars. The next generation of hadeeth transmitters began to write the names of all those who attended their lectures. No one was allowed to narrate a hadeeth on that lecturers authority unless he attended the lecture in which that hadeeth was narrated and its meaning explained. From this developed the books of " Rijal " in which was listed the character, quality of memory, place of habitation, travels, teachers and students, and opinion of other scholars, concerning all the narrators of the hadeeth. Thus every available method was used to ensure that when the scholars of the sciences of hadeeth declared a narration of the Prophet, peace be upon him, as being authentic it was, beyond any reasonable doubt said by him. This methodology is not only used for the Prophetic traditions, but also the sayings of the Companions and the early scholars.
Indeed any true scholar must be able to produce the isnad of his teachers back to the Prophet himself! Along with this textual and contextual authenticity, the Quran itself lays down claims to prove its veracity as God's revealed Words. Of course, " proof " is a big word, especially when it comes to God or religion, especially for the " Western mind ", programmed by two thousand years of Christianity, which seems to think that religion is supposed to be " mysterious " and " incomprehensible ". The idea that God and revelation are not only compatible with reason, but also can be proven, is often met with incredulity. After all, what's the point? If you can prove it where does faith come in? This is because the Christian world has been taught that " faith " means believing the unbelievable without any proof. This is manifest in the that nonsense called the Trinity, and all the theological contortions surrounding it. Christians are expected to believe that black is white and yet still black, or in their terms, that the Invisible, Self-Sufficient, Un-Changing, Omnipotent and Omniscient Creator became a visible, needy, mortal, fallible creature who was killed on a cross, and this man was still the Invisible, Self-Sufficient, Un-Changing, Omnipotent and Omniscient Creator - completely God and completely man. Of course anyone with a mind will understand that one by necessity precludes the other. Something completely God cannot possibly be, or contain the qualities of, a man, for this would immediately exclude such a being from being truly God.
Furthermore, any man that had the qualities of God would no longer be a man. In an attempt to " explain the unexplainable " the Doctrine of the Trinity was invented: One God made of three entities, each one completely God, (and therefor completely the same, yet somehow different) not making three Gods but only One! Moreover the Christian has been asked to believe that mankind's salvation lies in believing God killed Himself (or His son, or an innocent man, or all three at the same time) as a ransom for a burden of sin - that He placed on all human beings for the sin of Adam and Eve eating from the forbidden tree! The inevitable refuge of the Christian when assaulted with a barrage questions over this muddle is that its all "a mystery", and if you want to be saved from Hell you should stop asking so many questions and accept it as an act of faith. Yet it seems rather absurd that the Just Creator would punish anyone for refusing to believe things which are unacceptable and incomprehensible to the very faculties of reason and common sense that He has provided for the human to make their decisions, without providing some strong proof that they should do so! The Quran, however, chastises mankind for not using their common sense and reasoning powers, and states that their failure to do so is itself a cause of their destruction:
"And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination. When they are cast therein, they will hear the terrible drawing in of its breath as it blazes forth. It almost bursts with fury. Every time a group is cast therein, its keeper will ask: 'Did no warner come to you?' They will say: 'Yes indeed; a warner did come to us, but we belied him and said: 'Allah never sent down anything, you are only in great error.' And they will say: 'Had we but listened or used our intelligence, we would not have been among the dwellers of the Fire!'" (Surah al-Mulk 67:6-9)
Indeed there is nothing in the theology of Islam that cannot be understood by sound reasoning. In fact it is possible for anyone, anywhere to reach an understanding of the essence of Islam without ever having heard of Muhammad or the Quran. This is because the Creator's existence can be readily understood by anyone observing the patterns and intricate mechanisms of the world and universe around us, and that ultimate power and control rests with this Being, and thus is alone truly worthy of worship, and that to worship this Creator one can only rely on Divine guidance. To attempt to do this is " Islam ", which means "sincerity and submission to Allah ". This very universality and simplicity is one of the strong arguments in favour of Islam's Divine origin.
For the Muslim, faith is not a blind leap in the dark against proof and reason, but rather a step taken as a consequence of contemplation, experience, instinct and evidence. Ultimately it does mean a complete acceptance of a single truth, but this is no more blind than the faith of a scientist in a particular theory, or a doctor in form of treatment that has proven itself valid clinically and operationally. It might be compared to the situation in a court, with a jury. Ideally what is supposed to happen is that the jury is presented with a series of evidences concerning a case. When the weight of evidence is so conclusive the jury makes its decision. It is not sufficient for it to say: " Well, we found the evidence really convincing!" In the end it must make a decision, " Guilty!" or " Not guilty!", based on the facts. Similarly in Islam, the Creator presents the human being with a series of conclusive evidences, upon the basis of which the human should declare their faith, and act accordingly.
The Weight of Evidence
Allah laid down a challenge in the Quran to mankind in general and to the Arabs in particular:
"And if you are in doubt concerning that which we have sent down to our slave (Muhammad) then produce a chapter like it, and call your supporters and helpers besides Allah, if you are truthful!" (Surah al-Baqarah 2:23)
The Arabs in the time of Muhammad, peace be upon him, had no civilization to speak of - no magnificent roads or public buildings, nor scientific or medical institutions. In fact, they lived a most primitive and barbarous existence. There was one thing in which they excelled - that was their language. They were extremely found of poetry, and prided themselves in their poetic abilities. They praised each other, admonished - and even argued - in poetry. There was even an annual market in Uhaz just for poetry - the finest of which was hung on the door of the Ka'abah. The age of Muhammad was a time when the Arabs were at the peak of their linguistic abilities. Indeed, one of the finest poems ever written in Arabic was that of Labaid ibn Rabiyah, who's poem, when recited at Uhaz, caused the Arabs to prostrate before him in admiration. When this same Labaid began to hear the verses of Quran, he embraced Islam, and gave up poetry altogether. When he was once asked to recite some poetry he said: " What! After the Quran?" Indeed, many of the Arabs entered into Islam just from hearing the Quran, because for them it was a conclusive proof of its Divine origin. They knew that no man could produce such eloquence. The challenge of the Quran for man to produce its like is not, as some suppose, merely like the uniqueness of Shakespeare, Shelly, Keats or Homer. The Quran differentiated itself in its very structure. Poetry in Arabic falls into sixteen different " Bihar " (rhythmic forms), and other than that they have the speech of soothsayers, rhyming prose, and normal speech. The Quran's form did not fit into any of these categories. It was this that made the Quran inimitable, and left the pagan Arabs at a loss as to how they might combat it. Alqama bin Abdulmanaf confirmed this when he addressed their leaders, the Quraish:
"Oh Quraish, a new calamity has befallen you. When Muhammad was a young man, he was the most liked among you, the most truthful in speech and the most trustworthy, until, when you saw grey hairs on his temple, he brought you his message. You said that he was a sorcerer, but he is not, for we have seen such people and their spitting and their knots. You said that he was a diviner, but we have seen such people and their behaviour, and we have heard their rhymes You said a soothsayer, but he is not a soothsayer, for we have heard their rhymes; and you said a poet, but he is not a poet, for we have heard all kinds of poetry. You said he was possessed, but he is not for we have seen the possessed, and he shows no signs of their gasping and whispering and delirium. Oh men of Quraysh, look to your affairs, for by Allah a serious thing has befallen you."
The Quraish decided that the only convincing propaganda they could make against the Prophet, peace be upon him, was that the magic of his speech turned a man away from his father, wife, brother and family. So Abu Lahab would wait on the road ways into Mecca in the Hajj season, and warn the people from listening to Muhammad's speech. Tufayl ibn Amr, chief of the Daws tribe and a distinguished poet, was one such man accosted by the Meccans, as he himself mentioned:
"I approached Mecca. As soon as the Quraish leaders saw me, they came up to me and gave me a most hearty welcome and accommodated me in a grand house. Their leaders and notables then gathered and said: 'O Tufayl, you have come to our town. this man who claims that he is a Prophet has ruined our authority and shattered our community. We are afraid that he would succeed in undermining you and your authority among your people just as he has done with us. Don't speak to the man. On no account listen to anything he has to say. He has the speech of a wizard, causing division between father and son, between brother and brother and between husband and wife.' They went on telling me the most fantastic stories and scared me by recounting tales of his incredible deeds. I made up my mind then not to approach this man, or speak to him or listen to anything he had to say. The following morning I went to the place of worship to make tawaf around the Ka'abah as an act of worship to the idols that we made pilgrimage to and glorified. I inserted cotton in my ears out of fear that something of the speech of Muhammad would reach my hearing. As soon as I entered the place of worship, I saw him standing near the Ka'abah. He was praying in a fashion which was different from our prayer.
His whole manner of worship was different. The scene captivated me. His worship made me tremble and I felt drawn to him, despite myself, until I was quite close to him. Notwithstanding the precaution I had taken, God willed that some of what he was saying should reach my hearing and I said to myself: 'What are you doing, Tufayl? You are a perceptive poet. You can distinguish between the good and the bad in the poetry. What prevents you from listening to what this man is saying? If what comes from him is good, accept it, and if it is bad, reject it.' I remained there until the Prophet left for his home. I followed him as he entered his house, and I entered also and said: 'O Muhammad, your people have said certain things to me about you. By God, they kept on frightening me away from your message so that I even blocked my ears to keep out your words. Despite this, God caused me to hear something of it and I found it good. So tell me more about your mission.' The Prophet, peace be upon him, did and recited to me Surah al-Falaq. I swear by God, I had never heard such beautiful words before. Neither was a more noble or just mission ever described to me. Thereupon, I stretched out my hand to him in allegiance and testified that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah. This is how I entered Islam. Even the leaders of Quraish were unable to resist hearing the Quran."
The Seerah (i.e. Prophetic Biography) of Ibn Ishaq reports one incident when Abu Sufyan, Abu Jahl and Al-Akhnas snuck out of their houses at night to listen to the Prophet reciting the Quran - hiding in their places until dawn. On the way home, they met and reproached one another, saying: " Don't do it again, for if one of the weak minded fools see you, you will arouse suspicion in their minds." This happened three nights in a row, until they took from each other a solemn oath not to do it again. Utba bin Rabi'a, a chief of Quraish, during one of their meetings in which they discussed possible means to stop Muhammad's preaching, suggested to make some proposals to Muhammad and " give him whatever he wants, so he will leave us in peace." Their leaders agreed, so Utba went and sat by the Prophet, peace be upon him, and said:
"Oh my nephew, you are one of us as you know, of the noblest of the tribe and hold a worthy position in ancestry. You have come to your people with an important matter, dividing their community thereby and ridiculing their customs, and you have insulted their gods and their religion, and declared that their forefathers were unbelievers, so listen to me and I will make some suggestions, and perhaps you will be able to accept one of them."
The Prophet agreed, and he went on:
"If what you want is money, we will make you our chief so that no one can decide anything apart from you; if you want sovereignty, we will make you king, and if this ghost which comes to you, which you see, is such that you cannot get rid of him, we will find a physician for you, and exhaust our means in getting you cured, for often a familiar spirit gets possession of a man until he can be cured of it."
The Prophet, peace be upon him, listened patiently, and then said: " Now listen to me ". The Prophet, peace be upon him, then recited from the beginning of Surah Fussilat (41) until the verse of prostration, were the Prophet prostrated, and all the while Utba listened attentively, sitting on his hands, and leaning on them. The Prophet, peace be upon him, then said: " You have heard what you have heard, Abu'l Waleed; the rest remains with you.' When Utba returned to his companions they noticed that his expression completely altered, and they asked him what had happened. He said that he had heard words that he had never heard before, which were neither poetry, nor witchcraft.
"Take my advice and do as I do, leave this man entirely alone for, by God, the words which I have heard will be blazed abroad. If the other Arabs kill him , others will have rid you of him; if he gets the better of the Arabs, his sovereignty will be your sovereignty, his power your power, and you will be prosperous through him”
'They said: ' He has bewitched you with his tongue’ To which he answered: “You have my opinion, you must do what you think fit”. Such was the power of the Quran that Umar ibn Al-Khattab, who was on his way to kill the Prophet, discovered his sister and her husband reciting the Quran. Upon reading twenty verses, instead went to the Prophet, peace be upon him, and embraced Islam. So how is it possible for an un-lettered and un-learned man, not versed in poetry, to be able to produce a work of unrivaled eloquence and perfect rhetoric, so that even the assembled experts and masters of all the forms poetry and the Arabic language were unable to produce the like of its smallest chapter? Indeed they chose rather to fight the Prophet, peace be upon him. Thus the flower of their nobility were killed, and their trade and reputation destroyed. How could they choose this rather than counter the verses of Quran? It is as at-Tabari wrote in the introduction to his Tafseer (commentary on the Quran):
"There can be no doubt that the highest and most resplendent degree of eloquence is that which expresses its self with the greatest clarity, making the intention of the speaker evident and facilitating the hearer's understanding. But when it rises beyond this level of eloquence, and transcends what man is capable of, so that none of the servants of God is able to match it, it becomes a proof and a sign for the Messengers of the One, the All-powerful. It is then the counterpart of raising the dead and curing of lepers and the blind, themselves proofs and signs for the Messengers because they transcend the realm of the highest attainment of man's medicine and therapy . . .".
Continuing on, at-Tabari says:
". . . it is obvious that there is no discourse more eloquent, no wisdom more profound, no speech more sublime, no form of expression more noble, than this clear discourse and speech with which a single man challenged a people at a time when they were acknowledged masters of the art of oratory and rhetoric, poetry and prose, rhymed prose and soothsaying. He reduced their fancy to folly and demonstrated the inadequacy of their logic. He dissociated himself from their religion and summoned all of them to follow him, accept his mission, testify to its truth, and affirm that he was the Messenger sent to them by their Lord. He let them know that the demonstration of the truth of what he said, the proof of the genuineness of his prophethood, was the bayan (the clear discourse), the hikma (the wisdom), the furqan (the criterion between truth and falsehood), which he conveyed to them in a language like their language, in a speech whose meanings conformed to the meanings of their speech. Then he told them that they were incapable of bringing anything comparable to even a part of what he brought, and that they lacked the power to do this. They all confessed their inability, voluntarily acknowledging the truth of what he had brought, and bore witness to their own insufficiency . . . ".
If we examine analytically the claim of anyone to Prophethood then there are three possibilities concerning such a claim. The first possibility is that the individual is a liar. The second possibility is that the individual sincerely believes he or she is receiving revelation, but is only suffering some form of delusion, and the third is that the individual really is receiving revelation, and is speaking the truth. It is interesting to mention some of the arguments raised by the Christian and secularist Orientalists against Muhammad, peace be upon him, because taken as a whole they offer a conclusive proof in his favour. One school of thought has suggested, in essence, that Muhammad was a liar and a fabricator; that he learnt from various rabbis and Christian priests, and during his various retreats to the Mountain of Light, composed the Quran. Some have tried to soften these accusations by claiming that he was motivated by a sincere desire to reform his people, and so invented Islam to achieve this.
Others accuse him of more worldly interests and cite the large number of wives as a proof of this. This approach has been rejected altogether by the second school, who upon observing the evidence of Muhammad's character which places him far above lying and deceit, and the reality of his life style which was a paragon of simplicity and even poverty. Having found no substantiating proof that he had any rabbi's or priests as teachers, and the complete acceptance of his claim by his close family and wives, to whom any duplicity would inevitably have been exposed, have claimed that he was totally sincere in his claim to prophethood, and that he truly believed that he was a prophet receiving revelation. They, also unable to accept the possibility that Muhammad truly was a Prophet, attempt various psycho-analytical explanations, such as the Quran being a voice of the subconscious, or the revelation being bought on by trances induced by epileptic fits. The basic claim being that Muhammad was deluded. We will not attempt to refute these accusations in detail here. The cursory examination of the opposing positions will suffice. What makes this a conclusive proof in Muhammad's favour is that he could not be a calculating liar and be deluded at the same time.
A man who sincerely believes that he is a Prophet, does not sit down thinking and planning what he will say the next day, because he believes that God is going to reveal it to him!Yet the opponents of Islam need both to explain the phenomena of Muhammad. He needs to be a cunning and calculating deceiver in order to explain the information and linguistic inimitability of the Quran, yet he needs to be deluded in order to explain his obvious sincerity. If one takes these two bodies of information together the only way to reconcile them is the third possibility, that he was indeed what he claimed to be - the Messenger of Allah. Indeed, the Quraish found it very hard to produce a convincing argument against Muhammad, peace be upon him. They knew that Muhammad, peace be upon him, was unable to produce the likes of the Quran, either in its eloquence, or in the knowledge it contained. They were also familiar with his character and personality, and admitted that he had been the best, most trusted and well liked amongst them. Even Abu Lahb, the Prophet's persistent enemy, said: " We don't call you a liar, Muhammad, we just don't believe in what you have brought." In reality, Abu Lahb's motivation for refusing to accept Muhammad was tribal rivalry. When the Prophet, peace be upon him, first received revelation to call his people openly to Islam, he went to the top of Mount Saffa and called all the tribes of Mecca, until they had all gathered or sent a representative. He said to them:
"Oh my people, if I was to tell you there was a band of horsemen about to attack from behind this hill, would you believe me?" They all replied: "Yes! Why should we not believe you, we never heard anything but truth from you!" So the Prophet, peace be upon him, said: "I have come to warn you of a terrible chastisement from your Lord."
So Muhammad's people testified to his truthfulness, and that they had never heard lies from him. And as Heraculus, the Byzantine Roman Emperor, said, when questioning Abu Sufyaan about the Prophet, peace be upon him:
"If he does not lie about men, then he would not lie about Allah!"
About Islam
From: http://www.searchtruth.com/islamfaqs.php
What is Islam?
Ans: Islam is not a new religion, but the same truth that God revealed through all His prophets to every people. For a fifth of the world's population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness, and the majority has nothing to do with the extremely grave events, which have come to be associated with their faith.
Source: www.alim.org
How do we know Islam is the truth?
Ans: 1- It is the only religion that holds Allah as One, Unique, and Perfect.
2- It is the only religion that believes in the sole worship of Allah, not Jesus, not an idol, and not an angel, only Allah.
3- The Quran does not contain contradictions.
4- The Quran contains scientific facts, which are 1300 years ahead of their time. The Quran, while revealed 1400 years ago contains scientific facts, which are only now being discovered. It is not in contradiction to science.
5- Allah has challenged the world to produce the like of the Quran. And He says they won't be able to.
6- Prophet Muhammad (peace be upon him) was the most influential man in history. In the book "The 100 most influential men in History", written by non-Muslim, the Prophet Muhammad (peace be upon him) was #1. Prophet Jesus (peace be upon him) was #3. It should be noted that even the Prophet Jesus (peace be upon him) was a prophet sent by Allah. Would Allah allow a false prophet to be so successful? No. Even the Bible refers to this in Deuteronomy 18:19. A false prophet would die!!! Yet Prophet Muhammad (peace be upon him) did not die till he completely conveyed, and taught Allah's religion.
7- He had many prophecies, and all of his prophecies have come true, or are still coming true.
Source: www.sultan.org
Do Islam and Christianity have different origins?
Ans: Together with Judaism, they go back to the prophet and patriarch Abraham, and their three prophets are directly descended from his sons-Muhammad (peace be upon him) from the eldest, Ishmael, and Moses and Jesus, from Isaac. Abraham established the settlement, which today is the city of Makkah, and built the Kabah towards which all Muslims turn when they pray.
Source: www.alim.org
Who are Muslims?
Ans: One billion people form a vast range of races, nationalities and cultures across the globe, from the southern Philippines to Nigeria, are united by their common Islamic faith. About 18% live in the Arab world; the world's largest Muslim community is in Indonesia; substantial parts of Asia and most of Africa are Muslim, while significant minorities are also to be found in the Soviet Union, China, North and South America, and Europe.
Source: www.alim.org
What do Muslims believe?
Ans: Muslims believe in One, Unique, Incomparable God in the Angels created by Him, in the prophets through whom His revelations were brought to mankind; in God's complete authority over human destiny and in life after death. Muslims believe in a chain of prophets starting with Adam and including Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Job, Moses, Aaron, David, Solomon, Elias, Jonah, John the Baptist and Jesus, (peace be upon them). But God's final message to man, a reconfirmation of the eternal message and a summing-up of all that has gone before was revealed to the Prophet Muhammad (peace be upon him) through Gabriel.
Source: www.alim.org
Who is Allah?
Ans: Allah means God. It is a personal name, which Allah calls Himself in the Quran. That is where it originates. It can also be found in an Aramaic copy of the Bible, and even Christian Arabs say Allah.
Source: www.sultan.org
Does Allah look like us?
Ans: No, Allah is perfect. He is not like any of His creations. A Muslim does not say a single thing about Allah other than what Allah says about Himself. Allah is Perfect and Unique.
Source: www.sultan.org
Who is Muhammad (peace be upon him)?
Ans: Muhammad (peace be upon him) was born in Makkah in the year 571 A.D., at a time when Christianity was not yet fully established in Europe. Since his father died before his birth and his mother shortly afterwards, so he was raised by his uncle from the respected tribe of Quraish. As he grew up, he became known for his truthfulness, generosity and sincerity so much that he was sought after for his ability to arbitrate in disputes. The historians describe him as calm and meditative. Muhammad (peace be upon him) was of a deeply religious nature, and had long detested the decadence of his society. It became his habit to meditate from time to time in the Cave of Hira near the summit of Jabal al-Nur, the Mountain of Light near Makkah.
Source: www.alim.org
How did Muhammad (peace be upon him) become a prophet and a messenger of God?
Ans: At the age of 40, while engaged in a meditative retreat, Muhammad (peace be upon him) received his first revelation from God through the Angel Gabriel. This revelation, which continued for twenty-three years, is known as the Quran.
As soon as he began to recite the words he heard from Gabriel, and to preach the truth that God had revealed to him, he and his small group of followers suffered bitter persecution, which grew so fierce that in the year 622 God gave them the command to emigrate. This event, the Hijrah, 'migration', in which they left Makkah for the city of Madinah some 260 miles to the north, marks the beginning of the Muslim calendar.
After several years, the Prophet (peace be upon him) and his followers were able to return to Makkah, where they forgave their enemies and established Islam definitively. Before the Prophet (peace be upon him) died at the age of 63, the greater part of Arabia was Muslim, and within a century of his death Islam had spread to Spain in the West and as Far East as China.
Source: www.alim.org
What is the Quran?
Ans: The Quran is a record of the exact words revealed by God through the Angel Gabriel to the Prophet Muhammad (peace be upon him). It was memorized by Muhammad (peace be upon him) and then dictated to his companions, and written down by scribes, who crosschecked it during his lifetime. Not one word of its 114 Surahs, has been changed over the centuries, so that the Quran is in every detail the unique and miraculous text which was revealed to Muhammad (peace be upon him) fourteen centuries ago.
Source: www.alim.org
What is the Quran about?
Ans: The Quran, the last revealed Word of God, is the prime source of every Muslim's faith and practice. It deals with all the subjects which concern us as human beings: wisdom, doctrine, worship, and law, but its basic theme is the relationship between God and His creatures. At the same time, it provides guidelines for a just society, proper human conduct and an equitable economic system.
Source: www.alim.org
Are there any other sacred sources?
Ans: Yes, the Sunnah, the practice and example of the Prophet (peace be upon him), is the second authority for Muslims. A Hadith is a reliably transmitted report of what the Prophet (peace be upon him) said, did, or approved. Belief in the Sunnah is part of the Islamic faith.
Examples of the Prophet's sayings
The Prophet (peace be upon him) said:
'God has no mercy on one who has no mercy for others.'
'None of you truly believes until he wishes for his brother what he wishes for himself.'
'Powerful is not he who knocks the other down, indeed powerful is he who controls himself in a fit of anger.'
(From the Hadith collections of Bukhari, Muslim, Tirmidhi and Baihaqi.)
Source: www.alim.org
Who is Jesus to us?
Ans: Jesus (peace be upon him) is a true prophet, sent by Allah like Moses, Abraham, Lot, Noah, Jonah, Joseph, etc (peace be upon them).
Source: www.sultan.org
Who were the parents of Jesus (peace be upon him)?
Ans: Jesus is the son of Virgin Mary and he had no father. Allah created Jesus.
Source: www.sultan.org
Can Jesus (peace be upon him), or Muhammad (peace be upon him) be worshipped?
Ans: No, Allah does not accept that a prophet, a person, an angel, a cow, a stone, or anything be worshipped in place of Him or even along with Him. Worship must be to Allah, the Creator of them.
Source: www.sultan.org
Is there a trinity in Islam?
Ans: No. Allah is one and perfect.
Source: www.sultan.org
Can anyone become a Muslim?
Ans: Yes anyone can. There are two declarations, which are necessary:
1- To bear witness that no one deserves to be worshiped except Allah.
2- To bear witness that Prophet Muhammad (peace be upon him) is the Messenger of Allah.
This makes a person Muslim. But it should be said in Arabic. Next a person takes a shower and s/he is a Muslim.
Then what?
After a person becomes Muslim s/he is taught about prayers, fasting, alms to the poor, and pilgrimage. These are the pillars of Islam.
Then what?
Muslims are brothers and sisters. A Muslim should love for his brother or sister what s/he loves for him/herself. Allah's wealth does not run out and Allah can provide for us all. We pray for each other, and love each other, and love for our brothers and sisters what we love for ourselves.
Source: www.sultan.org
When is the Day of Judgment?
Ans: Only Allah knows.
Source: www.sultan.org
What is it that keeps us from entering Heaven?
Ans: Worship of anyone other than Allah is the greatest sin. It is called shirk, and this is not forgiven except through repentance.
Source: www.sultan.org
Do we believe that Allah created the heavens and earth in 6 days?
Ans: Yes, we do.
Source: www.sultan.org
Why is the family so important to Muslims?
Ans: The family is the foundation of Islamic society. The peace and security offered by a stable family unit is greatly valued, and seen as essential for the spiritual growth of its members. A harmonious social order is created by the existence of extended families; children are treasured, and rarely leave home until the time they marry.
Source: www.alim.org
What about food?
Ans: Although much simpler than the dietary law followed by Jews and the early Christians, the code which Muslims observe forbids the consumption of pig meat or any kind of intoxicating drink. The Prophet Muhammad (peace be upon him) taught that 'your body has rights over you', and the consumption of wholesome food and the leading of a healthy lifestyle are seen as religious obligations. The Prophet (peace be upon him) said: 'Ask God for certainty [of faith] and well-being; for after certainty, no one is given any gift better than health!'
Source: www.alim.org
What is the Kabah?
Ans: The Kabah is the place of worship, which God commanded Abraham and Ishmael to build over four thousand years ago. The building was constructed of stone on what many believe was the original site of a sanctuary established by Adam. God commanded Abraham to summon all mankind to visit this place, and when pilgrims go there today they say 'At Thy service, O Lord', in response to Abraham's summons.
Source: www.alim.org
Who are amongst the people that must fast in the blessed month of Ramadan and those that are not obliged to fast in this month?
Ans: Those who must fast: All mature and sane Muslims, male and female. Those who are exempted: The sick, the travelers, too old to fast, women in child birth, women with periods, pregnant women whose heath is endangered, breast feeding women whose health is endangered.
Source: www.islamicvoice.com
What facts about the month of Ramadan have been related by Hadith in regards to what takes place related to heaven and hell?
Ans: The gates of heaven are opened and the gates of hell are shut.
Source: www.islamicvoice.com
What is one of the Sunnahs when a Muslim, for a valid reason cannot keep fast?
Ans: Not to eat in the presence of a fasting person. Repay it by fasting the number of days missed after Ramadan or give kafaarah equal to the amount of one Sadaqa tul Fitr in charity to the poor for each day missed.
Source: www.islamicvoice.com
What connection does the Holy Quran and the blessed month of Ramadan have that makes the month very important and sacred?
Ans: The Holy Quran was revealed in Ramadan.
Source: www.islamicvoice.com
What is Islam?
Ans: Islam is not a new religion, but the same truth that God revealed through all His prophets to every people. For a fifth of the world's population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness, and the majority has nothing to do with the extremely grave events, which have come to be associated with their faith.
Source: www.alim.org
How do we know Islam is the truth?
Ans: 1- It is the only religion that holds Allah as One, Unique, and Perfect.
2- It is the only religion that believes in the sole worship of Allah, not Jesus, not an idol, and not an angel, only Allah.
3- The Quran does not contain contradictions.
4- The Quran contains scientific facts, which are 1300 years ahead of their time. The Quran, while revealed 1400 years ago contains scientific facts, which are only now being discovered. It is not in contradiction to science.
5- Allah has challenged the world to produce the like of the Quran. And He says they won't be able to.
6- Prophet Muhammad (peace be upon him) was the most influential man in history. In the book "The 100 most influential men in History", written by non-Muslim, the Prophet Muhammad (peace be upon him) was #1. Prophet Jesus (peace be upon him) was #3. It should be noted that even the Prophet Jesus (peace be upon him) was a prophet sent by Allah. Would Allah allow a false prophet to be so successful? No. Even the Bible refers to this in Deuteronomy 18:19. A false prophet would die!!! Yet Prophet Muhammad (peace be upon him) did not die till he completely conveyed, and taught Allah's religion.
7- He had many prophecies, and all of his prophecies have come true, or are still coming true.
Source: www.sultan.org
Do Islam and Christianity have different origins?
Ans: Together with Judaism, they go back to the prophet and patriarch Abraham, and their three prophets are directly descended from his sons-Muhammad (peace be upon him) from the eldest, Ishmael, and Moses and Jesus, from Isaac. Abraham established the settlement, which today is the city of Makkah, and built the Kabah towards which all Muslims turn when they pray.
Source: www.alim.org
Who are Muslims?
Ans: One billion people form a vast range of races, nationalities and cultures across the globe, from the southern Philippines to Nigeria, are united by their common Islamic faith. About 18% live in the Arab world; the world's largest Muslim community is in Indonesia; substantial parts of Asia and most of Africa are Muslim, while significant minorities are also to be found in the Soviet Union, China, North and South America, and Europe.
Source: www.alim.org
What do Muslims believe?
Ans: Muslims believe in One, Unique, Incomparable God in the Angels created by Him, in the prophets through whom His revelations were brought to mankind; in God's complete authority over human destiny and in life after death. Muslims believe in a chain of prophets starting with Adam and including Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Job, Moses, Aaron, David, Solomon, Elias, Jonah, John the Baptist and Jesus, (peace be upon them). But God's final message to man, a reconfirmation of the eternal message and a summing-up of all that has gone before was revealed to the Prophet Muhammad (peace be upon him) through Gabriel.
Source: www.alim.org
Who is Allah?
Ans: Allah means God. It is a personal name, which Allah calls Himself in the Quran. That is where it originates. It can also be found in an Aramaic copy of the Bible, and even Christian Arabs say Allah.
Source: www.sultan.org
Does Allah look like us?
Ans: No, Allah is perfect. He is not like any of His creations. A Muslim does not say a single thing about Allah other than what Allah says about Himself. Allah is Perfect and Unique.
Source: www.sultan.org
Who is Muhammad (peace be upon him)?
Ans: Muhammad (peace be upon him) was born in Makkah in the year 571 A.D., at a time when Christianity was not yet fully established in Europe. Since his father died before his birth and his mother shortly afterwards, so he was raised by his uncle from the respected tribe of Quraish. As he grew up, he became known for his truthfulness, generosity and sincerity so much that he was sought after for his ability to arbitrate in disputes. The historians describe him as calm and meditative. Muhammad (peace be upon him) was of a deeply religious nature, and had long detested the decadence of his society. It became his habit to meditate from time to time in the Cave of Hira near the summit of Jabal al-Nur, the Mountain of Light near Makkah.
Source: www.alim.org
How did Muhammad (peace be upon him) become a prophet and a messenger of God?
Ans: At the age of 40, while engaged in a meditative retreat, Muhammad (peace be upon him) received his first revelation from God through the Angel Gabriel. This revelation, which continued for twenty-three years, is known as the Quran.
As soon as he began to recite the words he heard from Gabriel, and to preach the truth that God had revealed to him, he and his small group of followers suffered bitter persecution, which grew so fierce that in the year 622 God gave them the command to emigrate. This event, the Hijrah, 'migration', in which they left Makkah for the city of Madinah some 260 miles to the north, marks the beginning of the Muslim calendar.
After several years, the Prophet (peace be upon him) and his followers were able to return to Makkah, where they forgave their enemies and established Islam definitively. Before the Prophet (peace be upon him) died at the age of 63, the greater part of Arabia was Muslim, and within a century of his death Islam had spread to Spain in the West and as Far East as China.
Source: www.alim.org
What is the Quran?
Ans: The Quran is a record of the exact words revealed by God through the Angel Gabriel to the Prophet Muhammad (peace be upon him). It was memorized by Muhammad (peace be upon him) and then dictated to his companions, and written down by scribes, who crosschecked it during his lifetime. Not one word of its 114 Surahs, has been changed over the centuries, so that the Quran is in every detail the unique and miraculous text which was revealed to Muhammad (peace be upon him) fourteen centuries ago.
Source: www.alim.org
What is the Quran about?
Ans: The Quran, the last revealed Word of God, is the prime source of every Muslim's faith and practice. It deals with all the subjects which concern us as human beings: wisdom, doctrine, worship, and law, but its basic theme is the relationship between God and His creatures. At the same time, it provides guidelines for a just society, proper human conduct and an equitable economic system.
Source: www.alim.org
Are there any other sacred sources?
Ans: Yes, the Sunnah, the practice and example of the Prophet (peace be upon him), is the second authority for Muslims. A Hadith is a reliably transmitted report of what the Prophet (peace be upon him) said, did, or approved. Belief in the Sunnah is part of the Islamic faith.
Examples of the Prophet's sayings
The Prophet (peace be upon him) said:
'God has no mercy on one who has no mercy for others.'
'None of you truly believes until he wishes for his brother what he wishes for himself.'
'Powerful is not he who knocks the other down, indeed powerful is he who controls himself in a fit of anger.'
(From the Hadith collections of Bukhari, Muslim, Tirmidhi and Baihaqi.)
Source: www.alim.org
Who is Jesus to us?
Ans: Jesus (peace be upon him) is a true prophet, sent by Allah like Moses, Abraham, Lot, Noah, Jonah, Joseph, etc (peace be upon them).
Source: www.sultan.org
Who were the parents of Jesus (peace be upon him)?
Ans: Jesus is the son of Virgin Mary and he had no father. Allah created Jesus.
Source: www.sultan.org
Can Jesus (peace be upon him), or Muhammad (peace be upon him) be worshipped?
Ans: No, Allah does not accept that a prophet, a person, an angel, a cow, a stone, or anything be worshipped in place of Him or even along with Him. Worship must be to Allah, the Creator of them.
Source: www.sultan.org
Is there a trinity in Islam?
Ans: No. Allah is one and perfect.
Source: www.sultan.org
Can anyone become a Muslim?
Ans: Yes anyone can. There are two declarations, which are necessary:
1- To bear witness that no one deserves to be worshiped except Allah.
2- To bear witness that Prophet Muhammad (peace be upon him) is the Messenger of Allah.
This makes a person Muslim. But it should be said in Arabic. Next a person takes a shower and s/he is a Muslim.
Then what?
After a person becomes Muslim s/he is taught about prayers, fasting, alms to the poor, and pilgrimage. These are the pillars of Islam.
Then what?
Muslims are brothers and sisters. A Muslim should love for his brother or sister what s/he loves for him/herself. Allah's wealth does not run out and Allah can provide for us all. We pray for each other, and love each other, and love for our brothers and sisters what we love for ourselves.
Source: www.sultan.org
When is the Day of Judgment?
Ans: Only Allah knows.
Source: www.sultan.org
What is it that keeps us from entering Heaven?
Ans: Worship of anyone other than Allah is the greatest sin. It is called shirk, and this is not forgiven except through repentance.
Source: www.sultan.org
Do we believe that Allah created the heavens and earth in 6 days?
Ans: Yes, we do.
Source: www.sultan.org
Why is the family so important to Muslims?
Ans: The family is the foundation of Islamic society. The peace and security offered by a stable family unit is greatly valued, and seen as essential for the spiritual growth of its members. A harmonious social order is created by the existence of extended families; children are treasured, and rarely leave home until the time they marry.
Source: www.alim.org
What about food?
Ans: Although much simpler than the dietary law followed by Jews and the early Christians, the code which Muslims observe forbids the consumption of pig meat or any kind of intoxicating drink. The Prophet Muhammad (peace be upon him) taught that 'your body has rights over you', and the consumption of wholesome food and the leading of a healthy lifestyle are seen as religious obligations. The Prophet (peace be upon him) said: 'Ask God for certainty [of faith] and well-being; for after certainty, no one is given any gift better than health!'
Source: www.alim.org
What is the Kabah?
Ans: The Kabah is the place of worship, which God commanded Abraham and Ishmael to build over four thousand years ago. The building was constructed of stone on what many believe was the original site of a sanctuary established by Adam. God commanded Abraham to summon all mankind to visit this place, and when pilgrims go there today they say 'At Thy service, O Lord', in response to Abraham's summons.
Source: www.alim.org
Who are amongst the people that must fast in the blessed month of Ramadan and those that are not obliged to fast in this month?
Ans: Those who must fast: All mature and sane Muslims, male and female. Those who are exempted: The sick, the travelers, too old to fast, women in child birth, women with periods, pregnant women whose heath is endangered, breast feeding women whose health is endangered.
Source: www.islamicvoice.com
What facts about the month of Ramadan have been related by Hadith in regards to what takes place related to heaven and hell?
Ans: The gates of heaven are opened and the gates of hell are shut.
Source: www.islamicvoice.com
What is one of the Sunnahs when a Muslim, for a valid reason cannot keep fast?
Ans: Not to eat in the presence of a fasting person. Repay it by fasting the number of days missed after Ramadan or give kafaarah equal to the amount of one Sadaqa tul Fitr in charity to the poor for each day missed.
Source: www.islamicvoice.com
What connection does the Holy Quran and the blessed month of Ramadan have that makes the month very important and sacred?
Ans: The Holy Quran was revealed in Ramadan.
Source: www.islamicvoice.com
Prophet (SAW)'s Prayers
From: http://www.searchtruth.com/dua/index.php
For Morning & Evening
Dua to be recited in the morning
أَصْبَـحْـنا وَأَصْبَـحْ المُـلكُ للهِ رَبِّ العـالَمـين ، اللّهُـمَّ إِنِّـي أسْـأَلُـكَ خَـيْرَ هـذا الـيَوْم ، فَـتْحَهُ ، وَنَصْـرَهُ ، وَنـورَهُ وَبَـرَكَتَـهُ ، وَهُـداهُ ، وَأَعـوذُ بِـكَ مِـنْ شَـرِّ ما فـيهِ وَشَـرِّ ما بَعْـدَه The morning has come to me and the whole universe belongs to Allah, the Lord of the worlds, O Allah, I ask of you the good of the day, it's success and aid and it's nur (celestial light) and barakaat (blessings) and seek hidayah (guidance) and seek refuge from the evil in it (this day) and from the evil of that which is to come later.
(Hisn from Abu Dawood)
Alternatively, recite this dua
اللّهُـمَّ بِكَ أَصْـبَحْنا وَبِكَ أَمْسَـينا ، وَبِكَ نَحْـيا وَبِكَ نَمُـوتُ وَإِلَـيْكَ المَصِيْر
O Allah we enter the day time and the evening and die with your Qudrat (power) and to You do we return.
(Tirmidhi)
When the sun rises recite
الْحَمْدُ لِلَّهِ الَّذِي أَقَالَنَا يَوْمَنَا هَذَا وَلَمْ يُهْلِكْنَا بِذُنُوبِنَا (مُسْلِمْ)
All praise be to Allah who has forgiven us today and not destroyed us due to our sin.
(Muslim)
In the evening recite
أَمْسَيْنَا وَأَمْسَى الْمُلْكُ لِلَّهِ رَبِّ الْعَالَمِينَ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ هَذِهِ اللَّيْلَةَ فَتْحَهَا وَنَصْرَهَا وَنُورَهَا وَبَرَكَتَهَا وَهُدَاهَا وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِيهَا وَشَرِّ مَا بَعْدَهَا
The evening has come to me and the whole universe belongs to Allah who is The Lord of the worlds. O Allah, I ask of you the good of the night, it's success and aid and its nur (celestial light) and barakaat (blessings) and seek hidayat (guidance) and refuge from the evil of this night and the evil that is to come later.
(Abu Dawood)
Alternatively recite this
اللَّهُمَّ بَكَ أَمْسَيْنَا وَبِكَ أَصْبَحْنَا وَبِكَ نَحْيَا وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ
O Allah we enter the night and the day and live and die with Your Qudrat (strength) and to You do we return.
(Tirmidhi)
After the expiry of Maghrib time, recite this dua
اللَّهُمَّ إِنَّ هَذَا إِقْبَالُ لَيْلِكَ وَإِدْبَارُ نَهَارِكَ وَأَصْوَاتُ دُعَاتِكَ فَاغْفِرْ لِي
O Allah, this is the time of the coming of the night and the passing of the day and the voices of those calling You to forgive us.
(Miskhaat)
Other supplications to be recited in the morning & evenings
Uthman (R.A.) reported that Prophet Mohammad (S.A.W.) has said that (nothing will harm) the servant who recites these words three times every morning and evening.
بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ
We have made (started) the morning (and night) in whose Name nothing in the skies and the earth can harm and He is the All-hearing, the All-knowing.
(Tirmidhi)
It is narrated by Abu Dawood that if one recites this dua in the morning, no unforeseen calamity will come to him.
(Miskhat)
Prophet Mohammad (S.A.W.) said that if a person recites three ayats of Surah Rum (Para 21) and if he misses his normal recitation of the day, he will still be rewarded for it. This applies to the night as well.
فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ * وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ * يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ
"So remember Allah in the evening and the morning. To him is the praise in the Heavens and the Earth and in the last hours and when it is noon. He brings forth the living from the dead and the dead from the living and He revives the earth after it is dead. And even so you shall be brought forth".
Abu Huraira (R.A) narrated that Prophet Mohammad (S.A.W.) said that whosoever reads the beginning of Surah Mo'min (para 24) and Ayatul-Qursi in the morning, then he will be protected from calamaties and ploys till the evening and whosoever recites these in the evenings, will be protected from calamities and ploys till the morning.
حم * تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ * غَافِرِ الذَّنبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ ذِي الطَّوْلِ لَا إِلَهَ إِلَّا هُوَ إِلَيْهِ الْمَصِيرُ
"Ha. Meem, The sending down of this book is from Allah who is the All-Mighty, the All-Knowing, The Forgiver of sins and the Acceptor of repentance, Severe in retribution, Bountiful there is no ilah but He, Unto Him is our return".
اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلاَ يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ
Allah! There is no ilah (deity worthy of worship) but He The Living, The Eternal One. Neither slumber, nor sleep overtakes Him. To Him belonges whatever is in the Heavens and on the earth. Who is he that can intercede with Him but by His permission? He knows what is before and what is behind them. They encompass nothing of His knowledge which He will. His Throne extends over the Heavens and the Earth, and the preservation of both does not weary Him. He is the Exalted The Immense One.
(Qur'an 3:25)
Prophet Mohammad (S.A.W.) stated that a person who has recited (the underlying) in the morning, he has pleased (praised, glorified) Allah for His favours of the morning, and if he has done so in the night, he has thanked Allah for His favours of the night.
(Abu Dawood, Nisai)
اللَّهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ أَوْ بِأَحَدٍ مِنْ خَلْقِكَ فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ
Translation: "O Allah, whatever favours You have bestowed upon me and all other creations is only from you. You are One, You have no partners. Praise and Shukr (thanks) be to You".
If recited in the night, then recite مَا أمَْسيَ in place of مَا أَصْبَحَ بِي
Thuban (R.A.) narrated that Prophet Mohammad (SAW) stated that if a Muslim servant recites (the underlying) three times every morning, then it becomes the responsibility of Allah to satisfy him on the Day of Qiyamah.
رَضِيتُ بِاللَّهِ رَبَّاً وَبِالْإِسْلَامِ دِينَاً وَبِمُحَمَّدٍ نَبِيَّاً
Translation: I am pleased with Allah as my Lord, Islam as my Deen and Muhammad (SAW) as my Nabi.
(Tirmidhi)
Muagal bin Yasaar (R.A.) narrates that Prophet Mohammad (S.A.W.) has stated that a person who recites three times
أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ
in the morning the last three ayats of Suratul Hashr then Allah delegates 70,000 angles to send mercy onto him till the evening and if he dies that day, he will die as a martyr and if he recites these in the evening then Allah delegates 70,000 angels to send mercy onto him till the morning and if he dies that night, he dies as martyr.
(Tirmidhi)
هُوَ اللَّهُ الَّذِي لاَ إِلَهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَنُ الرَّحِيمُ * هُوَ اللَّهُ الَّذِي لاَ إِلَهَ إِلاَّ هُوَ الْمَلِكُ الْقُدُّوسُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ * هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاءُ الْحُسْنَى يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ * "He is Allah, there is no ilah but He, He is the knower of the unseen and the witness He is the All-Merciful, the All compassionate. He is Allah, there is no ilah but He. He is the king, the Holy, the Giver of Safety. The Taker-in shelter the All-Mighty, the omnipotent, the All-Sublime. Allah is Pure and Pure of what they associate (with Him). He is Allah, the Creator, the One who is Perfect. To Him belong names Most Excellent. All that is in the heavens and the earth, glorify Him and He is the All-Mighty, the All-Wise".
Ataa bin Abi Rahaa (R.A.) narrates that Prophet Mohammad (S.A.W.) has stated that if a person recites Surah Yaseen early in the morning then his need for the day will be fullfilled.
(Mishkat)
Benefit: The recitation of Surah Ikhlaas, Surah Falaq and Surah Naas three times each in the mornings and evenings, has been encouraged in the Ahadith.
(Hisn-ulHasin)
Supplications to be recited at night
Abdullah bin Masood (R.A.) states that Prophet Mohammad (S.A.W.) has said that the person who recites Suratul Waqia (para 27) every night, will never be poverty stricken (hungry) (Baihagi in Shabatul Iman)
Uthman (R.A.) states that a person who recites from
إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ
in Surah Al-Imran till the end of the Surah on any night or part of the night, will receive the reward of performing his Salaat for the whole night.
(Mishkat)
Jabir (R.A.) states that Prophet Mohammad (S.A.W.) never slept before reciting Surah Alif Laam Meem Sajda (21 para) and Surah Tabarakal Lazi.
(Mishkat)
Abdullah bin Masood (R.A.) narrates that Prophet Mohammad (S.A.W.) has stated that the person who recites the last two ayats of Suratul Baqarah till the end, then these two ayats will be sufficient for him, i.e. Allah will protect him from all evil and ploys.
(Bukhari, Muslim)
When retiring to sleep, make wudhu, dust off the bed three times, lie on the right side, place the right hand under the head or cheeks and recite the following dua three times.
(Mishkat and Hsinul Hasin, Bukhari Muslim)
اللَّهُمَّ قِنِي عَذَابَكَ يَوْمَ تَجْمَعُ عِبَادَكَ
"O Allah, save me from the punishment on the Day when You will gather Your servants".
Alternatively recite this dua
بِاسْمِكَ رَبِّي وَضَعْتُ جَنْبِي وَبِكَ أَرْفَعُهُ إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ
"Oh my Lord, I have taken Your name and placed myself on my side and by Your power will rise up again. If you take my soul whilst I am sleeping (grant me death) then have mercy on my soul and if you leave me (let me live) by your power protect me by that with which you have protected your righteous servants".
(Bukhari, Muslim)
Or recite this dua
اللَّهُمَّ بِاسْمِكَ أَمُوتُ وَأَحْيَا
"O Allah, by Your name I live and die".
(Bukhari, Muslim)
Or recite this dua
اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ وَوَجَّهْتُ وَجْهِي إِلَيْكَوَفَوَّضْتُ أَمْرِي إِلَيْكَ وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ رَغْبَةً وَرَهْبَةً إِلَيْكَ لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ إِلَّا إِلَيْكَ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَنَبِيِّكَ الَّذِي أَرْسَلْتَ
"I submit my life to you, I turn towards You and leave my work unto you, I lean on you, desire your boons and fear you as there is no other salvation besides you. I believe in the kitab (Book) you have revealed and in the Rasul(Prophet) you have sent.
Prophet Mohammad (S.A.W.) showed (taught a Sahabi) this dua and said: "If after reading it you die in the night, then it is as if you have died on 'Natural Deen' and if you awake in the morning alive then you will have good fortune".
(Mishkat)
Anas (R.A.) narrates that Prophet Mohammad (S.A.W.) said that if a person retires to bed on the side and recites Surah Fathiha and Surah Ikhlaas (Qul huwa- Allaho Ahad) he is immune from everything besides death.
(Hisnul Hasan from Albazr)
Sahabi (R.A.) requested Prophet Mohammad (S.A.W.) that Prophet Mohammad (S.A.W.) teach him something to recite at the time of retiring to bed. Prophet Mohammad (S.A.W.) said: "Recite Qul Ya Ayuhal Kafiroon, for in it (there is an announcement) to refrain from shirk.
(Mishkat from Tirmidhi)
In some ahadith it is stated that one should sleep after reciting (i.e. not to talk after reciting it).
(Hisnul Hasin from Albazr)
Ayesha (R.A.) narrates that when Prophet Mohammad (S.A.W.) used to go to the room for sleep, he used to recite Suras Ikhlaas, Falaq, Nass and blow onto his hand (palms) in such a manner that the saliva would drop on them and then he would rub them over his body three times starting from the front of the face.
(Bukhari, Muslim)
Beside this he would recite
33 times سُبْحَانَ اللَّهِ
33 times الْحَمْدُ لِلَّهِ
34 times اللَّهُ أَكْبَرُ
(Mishkat)
He also used to recite Ayatul Qursi as Allah has stipulated that the reciter will be protected throughout the night by the angels and the Satan will not come near.
(Bukhari)
Also recite this dua three times
أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيَّ الْقَيُّومَ وَأَتُوبِ إِلَيْهِ
Its virtues are that all the reciter's sins will be forgiven even if it be equal to the extent of the foam in the ocean.
(Tirmidhi)
Recite Bismillah while closing doors, covering utensils, and putting off the light (candles etc.)
(Mishkat)
Prophet Mohammad (S.A.W.) said that when a person enters his bed (to sleep), an angel and a Shaitaan surround him. The Shaitaan whispers 'your awakening will end in evil' and the angel says' end in good". One sleeps after engaging in dhikr, the angels will protect him throughout the night. In order to gain the protection of the angels, it is wise to engage in Dhikr and then sleep.
(Hisnul Hasin)
For Morning & Evening
Dua to be recited in the morning
أَصْبَـحْـنا وَأَصْبَـحْ المُـلكُ للهِ رَبِّ العـالَمـين ، اللّهُـمَّ إِنِّـي أسْـأَلُـكَ خَـيْرَ هـذا الـيَوْم ، فَـتْحَهُ ، وَنَصْـرَهُ ، وَنـورَهُ وَبَـرَكَتَـهُ ، وَهُـداهُ ، وَأَعـوذُ بِـكَ مِـنْ شَـرِّ ما فـيهِ وَشَـرِّ ما بَعْـدَه The morning has come to me and the whole universe belongs to Allah, the Lord of the worlds, O Allah, I ask of you the good of the day, it's success and aid and it's nur (celestial light) and barakaat (blessings) and seek hidayah (guidance) and seek refuge from the evil in it (this day) and from the evil of that which is to come later.
(Hisn from Abu Dawood)
Alternatively, recite this dua
اللّهُـمَّ بِكَ أَصْـبَحْنا وَبِكَ أَمْسَـينا ، وَبِكَ نَحْـيا وَبِكَ نَمُـوتُ وَإِلَـيْكَ المَصِيْر
O Allah we enter the day time and the evening and die with your Qudrat (power) and to You do we return.
(Tirmidhi)
When the sun rises recite
الْحَمْدُ لِلَّهِ الَّذِي أَقَالَنَا يَوْمَنَا هَذَا وَلَمْ يُهْلِكْنَا بِذُنُوبِنَا (مُسْلِمْ)
All praise be to Allah who has forgiven us today and not destroyed us due to our sin.
(Muslim)
In the evening recite
أَمْسَيْنَا وَأَمْسَى الْمُلْكُ لِلَّهِ رَبِّ الْعَالَمِينَ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ هَذِهِ اللَّيْلَةَ فَتْحَهَا وَنَصْرَهَا وَنُورَهَا وَبَرَكَتَهَا وَهُدَاهَا وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِيهَا وَشَرِّ مَا بَعْدَهَا
The evening has come to me and the whole universe belongs to Allah who is The Lord of the worlds. O Allah, I ask of you the good of the night, it's success and aid and its nur (celestial light) and barakaat (blessings) and seek hidayat (guidance) and refuge from the evil of this night and the evil that is to come later.
(Abu Dawood)
Alternatively recite this
اللَّهُمَّ بَكَ أَمْسَيْنَا وَبِكَ أَصْبَحْنَا وَبِكَ نَحْيَا وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ
O Allah we enter the night and the day and live and die with Your Qudrat (strength) and to You do we return.
(Tirmidhi)
After the expiry of Maghrib time, recite this dua
اللَّهُمَّ إِنَّ هَذَا إِقْبَالُ لَيْلِكَ وَإِدْبَارُ نَهَارِكَ وَأَصْوَاتُ دُعَاتِكَ فَاغْفِرْ لِي
O Allah, this is the time of the coming of the night and the passing of the day and the voices of those calling You to forgive us.
(Miskhaat)
Other supplications to be recited in the morning & evenings
Uthman (R.A.) reported that Prophet Mohammad (S.A.W.) has said that (nothing will harm) the servant who recites these words three times every morning and evening.
بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ
We have made (started) the morning (and night) in whose Name nothing in the skies and the earth can harm and He is the All-hearing, the All-knowing.
(Tirmidhi)
It is narrated by Abu Dawood that if one recites this dua in the morning, no unforeseen calamity will come to him.
(Miskhat)
Prophet Mohammad (S.A.W.) said that if a person recites three ayats of Surah Rum (Para 21) and if he misses his normal recitation of the day, he will still be rewarded for it. This applies to the night as well.
فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ * وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ * يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ
"So remember Allah in the evening and the morning. To him is the praise in the Heavens and the Earth and in the last hours and when it is noon. He brings forth the living from the dead and the dead from the living and He revives the earth after it is dead. And even so you shall be brought forth".
Abu Huraira (R.A) narrated that Prophet Mohammad (S.A.W.) said that whosoever reads the beginning of Surah Mo'min (para 24) and Ayatul-Qursi in the morning, then he will be protected from calamaties and ploys till the evening and whosoever recites these in the evenings, will be protected from calamities and ploys till the morning.
حم * تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ * غَافِرِ الذَّنبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ ذِي الطَّوْلِ لَا إِلَهَ إِلَّا هُوَ إِلَيْهِ الْمَصِيرُ
"Ha. Meem, The sending down of this book is from Allah who is the All-Mighty, the All-Knowing, The Forgiver of sins and the Acceptor of repentance, Severe in retribution, Bountiful there is no ilah but He, Unto Him is our return".
اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلاَ يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ
Allah! There is no ilah (deity worthy of worship) but He The Living, The Eternal One. Neither slumber, nor sleep overtakes Him. To Him belonges whatever is in the Heavens and on the earth. Who is he that can intercede with Him but by His permission? He knows what is before and what is behind them. They encompass nothing of His knowledge which He will. His Throne extends over the Heavens and the Earth, and the preservation of both does not weary Him. He is the Exalted The Immense One.
(Qur'an 3:25)
Prophet Mohammad (S.A.W.) stated that a person who has recited (the underlying) in the morning, he has pleased (praised, glorified) Allah for His favours of the morning, and if he has done so in the night, he has thanked Allah for His favours of the night.
(Abu Dawood, Nisai)
اللَّهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ أَوْ بِأَحَدٍ مِنْ خَلْقِكَ فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ
Translation: "O Allah, whatever favours You have bestowed upon me and all other creations is only from you. You are One, You have no partners. Praise and Shukr (thanks) be to You".
If recited in the night, then recite مَا أمَْسيَ in place of مَا أَصْبَحَ بِي
Thuban (R.A.) narrated that Prophet Mohammad (SAW) stated that if a Muslim servant recites (the underlying) three times every morning, then it becomes the responsibility of Allah to satisfy him on the Day of Qiyamah.
رَضِيتُ بِاللَّهِ رَبَّاً وَبِالْإِسْلَامِ دِينَاً وَبِمُحَمَّدٍ نَبِيَّاً
Translation: I am pleased with Allah as my Lord, Islam as my Deen and Muhammad (SAW) as my Nabi.
(Tirmidhi)
Muagal bin Yasaar (R.A.) narrates that Prophet Mohammad (S.A.W.) has stated that a person who recites three times
أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ
in the morning the last three ayats of Suratul Hashr then Allah delegates 70,000 angles to send mercy onto him till the evening and if he dies that day, he will die as a martyr and if he recites these in the evening then Allah delegates 70,000 angels to send mercy onto him till the morning and if he dies that night, he dies as martyr.
(Tirmidhi)
هُوَ اللَّهُ الَّذِي لاَ إِلَهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَنُ الرَّحِيمُ * هُوَ اللَّهُ الَّذِي لاَ إِلَهَ إِلاَّ هُوَ الْمَلِكُ الْقُدُّوسُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ * هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاءُ الْحُسْنَى يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ * "He is Allah, there is no ilah but He, He is the knower of the unseen and the witness He is the All-Merciful, the All compassionate. He is Allah, there is no ilah but He. He is the king, the Holy, the Giver of Safety. The Taker-in shelter the All-Mighty, the omnipotent, the All-Sublime. Allah is Pure and Pure of what they associate (with Him). He is Allah, the Creator, the One who is Perfect. To Him belong names Most Excellent. All that is in the heavens and the earth, glorify Him and He is the All-Mighty, the All-Wise".
Ataa bin Abi Rahaa (R.A.) narrates that Prophet Mohammad (S.A.W.) has stated that if a person recites Surah Yaseen early in the morning then his need for the day will be fullfilled.
(Mishkat)
Benefit: The recitation of Surah Ikhlaas, Surah Falaq and Surah Naas three times each in the mornings and evenings, has been encouraged in the Ahadith.
(Hisn-ulHasin)
Supplications to be recited at night
Abdullah bin Masood (R.A.) states that Prophet Mohammad (S.A.W.) has said that the person who recites Suratul Waqia (para 27) every night, will never be poverty stricken (hungry) (Baihagi in Shabatul Iman)
Uthman (R.A.) states that a person who recites from
إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ
in Surah Al-Imran till the end of the Surah on any night or part of the night, will receive the reward of performing his Salaat for the whole night.
(Mishkat)
Jabir (R.A.) states that Prophet Mohammad (S.A.W.) never slept before reciting Surah Alif Laam Meem Sajda (21 para) and Surah Tabarakal Lazi.
(Mishkat)
Abdullah bin Masood (R.A.) narrates that Prophet Mohammad (S.A.W.) has stated that the person who recites the last two ayats of Suratul Baqarah till the end, then these two ayats will be sufficient for him, i.e. Allah will protect him from all evil and ploys.
(Bukhari, Muslim)
When retiring to sleep, make wudhu, dust off the bed three times, lie on the right side, place the right hand under the head or cheeks and recite the following dua three times.
(Mishkat and Hsinul Hasin, Bukhari Muslim)
اللَّهُمَّ قِنِي عَذَابَكَ يَوْمَ تَجْمَعُ عِبَادَكَ
"O Allah, save me from the punishment on the Day when You will gather Your servants".
Alternatively recite this dua
بِاسْمِكَ رَبِّي وَضَعْتُ جَنْبِي وَبِكَ أَرْفَعُهُ إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ
"Oh my Lord, I have taken Your name and placed myself on my side and by Your power will rise up again. If you take my soul whilst I am sleeping (grant me death) then have mercy on my soul and if you leave me (let me live) by your power protect me by that with which you have protected your righteous servants".
(Bukhari, Muslim)
Or recite this dua
اللَّهُمَّ بِاسْمِكَ أَمُوتُ وَأَحْيَا
"O Allah, by Your name I live and die".
(Bukhari, Muslim)
Or recite this dua
اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ وَوَجَّهْتُ وَجْهِي إِلَيْكَوَفَوَّضْتُ أَمْرِي إِلَيْكَ وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ رَغْبَةً وَرَهْبَةً إِلَيْكَ لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ إِلَّا إِلَيْكَ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَنَبِيِّكَ الَّذِي أَرْسَلْتَ
"I submit my life to you, I turn towards You and leave my work unto you, I lean on you, desire your boons and fear you as there is no other salvation besides you. I believe in the kitab (Book) you have revealed and in the Rasul(Prophet) you have sent.
Prophet Mohammad (S.A.W.) showed (taught a Sahabi) this dua and said: "If after reading it you die in the night, then it is as if you have died on 'Natural Deen' and if you awake in the morning alive then you will have good fortune".
(Mishkat)
Anas (R.A.) narrates that Prophet Mohammad (S.A.W.) said that if a person retires to bed on the side and recites Surah Fathiha and Surah Ikhlaas (Qul huwa- Allaho Ahad) he is immune from everything besides death.
(Hisnul Hasan from Albazr)
Sahabi (R.A.) requested Prophet Mohammad (S.A.W.) that Prophet Mohammad (S.A.W.) teach him something to recite at the time of retiring to bed. Prophet Mohammad (S.A.W.) said: "Recite Qul Ya Ayuhal Kafiroon, for in it (there is an announcement) to refrain from shirk.
(Mishkat from Tirmidhi)
In some ahadith it is stated that one should sleep after reciting (i.e. not to talk after reciting it).
(Hisnul Hasin from Albazr)
Ayesha (R.A.) narrates that when Prophet Mohammad (S.A.W.) used to go to the room for sleep, he used to recite Suras Ikhlaas, Falaq, Nass and blow onto his hand (palms) in such a manner that the saliva would drop on them and then he would rub them over his body three times starting from the front of the face.
(Bukhari, Muslim)
Beside this he would recite
33 times سُبْحَانَ اللَّهِ
33 times الْحَمْدُ لِلَّهِ
34 times اللَّهُ أَكْبَرُ
(Mishkat)
He also used to recite Ayatul Qursi as Allah has stipulated that the reciter will be protected throughout the night by the angels and the Satan will not come near.
(Bukhari)
Also recite this dua three times
أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيَّ الْقَيُّومَ وَأَتُوبِ إِلَيْهِ
Its virtues are that all the reciter's sins will be forgiven even if it be equal to the extent of the foam in the ocean.
(Tirmidhi)
Recite Bismillah while closing doors, covering utensils, and putting off the light (candles etc.)
(Mishkat)
Prophet Mohammad (S.A.W.) said that when a person enters his bed (to sleep), an angel and a Shaitaan surround him. The Shaitaan whispers 'your awakening will end in evil' and the angel says' end in good". One sleeps after engaging in dhikr, the angels will protect him throughout the night. In order to gain the protection of the angels, it is wise to engage in Dhikr and then sleep.
(Hisnul Hasin)
Tuesday, December 15, 2009
Where Is God?
From: www.readingislam.com
By Aisha Stacey
Now and again human beings are prompted to ask themselves some of life's truly profound questions. In the quiet darkness of the night, when far off stars twinkle in the vast, majestic sky, or in the cold, hard light of day, when life rushes past like a speeding train, people of all colors, races, and creeds wonder about the meaning of their existence. Why are we here? What does this all mean? Is this all there is?
On magnificent days filled with sunshine and iridescent blue skies, people turn their faces towards the sun and contemplate its beauty. In the deepest winter, or the wildest storm, they ponder the strength inherent in the forces of nature. Somewhere in the deep recesses of the mind, the concept of God arises.
The wonders of creation are a call to the heart and the soul. The gentle touch of a snowflake, the smell of freshly cut lawn, the soft patter of raindrops, and the fierce wind of a hurricane are all reminders that this world is full of wonder.
When pain and sadness threaten to engulf us, human beings are again prompted to contemplate the meaning of life. In the midst of suffering and grief, the concept of God arises.
Even those who would consider themselves far from religion or spiritual belief find themselves looking skywards and pleading for help. When the heart constricts and fear swamps us, we turn helplessly towards some sort of higher power. The concept of a God then becomes real and meaningful.
In the midst of pleading and bargaining, the sheer vastness of the universe is laid bare. The reality of life is filled with awe and wonder. It is a rollercoaster ride.
There are moments of great joy, and periods of immense sadness. Life can be long and monotonous, or it can be carefree. As God arises and His majesty is clear, more questions begin to take shape. One question that inevitably comes to mind is: where is God?
Around the world and down through the ages, people have struggled to come to terms with the question of where God is. The human inclination is to search for God. The ancient Babylonians and Egyptians built lofty towers in their search for God.
The Persians looked for Him in fire. Still others, such as the indigenous people of North America and the Celtic people, looked for God in the glorious signs of nature around them. Buddhists find God in themselves, and in the Hindu religion, God is believed to be in every place and in everything.
The quest for God can be confusing. When posing the question about where God is, the resulting answers can also be confusing. God is everywhere. God is in your heart.
God is where goodness and beauty exist. What happens however, when your heart is empty and your surroundings are dismal, dirty, and ugly? Does God cease to exist? Of course not! Amidst this confusion, the Islamic concept of God is a beacon of light for those stumbling in the darkness.
What Muslims believe about God is clear-cut and simple. They do not believe that God is everywhere; they believe that God is above the heavens. The human need to turn our faces towards the sky in times of trouble and strife is an inherent answer to the question, where is God? God tells us in the Quran that He is the Most High and that He is above all His Creation.
[He it is Who created the heavens and the earth in six Days and then rose over the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And God is the All-Seer of what you do.] (Al-Hadid 57:4)
Prophet Muhammad (peace be upon him) was known to point towards the sky when referring to God. When making supplication to God, he raised his hands towards the heavens. During his farewell sermon, Prophet Muhammad asked the people, "Have I not conveyed the message?" and they said, "Yes!" He asked again, "Have I not conveyed the message?" and they said, "Yes!" He asked a third time, "Have I not conveyed the message?" and they said "Yes" Each time, he said, "O God, bear witness," at the same time pointing up to the sky and then at the people. (At-Tirmidhi)
God is above the heavens, and above His creation. This, however, does not mean that He is contained by any sort of physical dimensions. God is close, very close, to those who believe in Him and He answers their every call. God knows all of our secrets, dreams, and wishes, as nothing is hidden from Him. God is with His creation by His knowledge and power. God is the Creator and the Sustainer. Nothing comes into existence except by His will.
When Muslims marvel at the wonders of the universe they are secure in the knowledge that God, the Most High, is above the heavens, and comforted by the fact that He is with them in all their affairs.
When a Muslim is struck by loss or grief, he does not question God's wisdom, or ask the question, "where was God when I was sad, or grieving, or suffering?" Humankind was created to worship God, and God said many times that trials and tribulations would be part of our life experience.
[And He it is Who has created the heavens and the earth in six Days ...that He might try you, which of you is the best in deeds.] (Hud 11:7)
In their darkest night, or their darkest hour, humans instinctively look towards the sky. When their hearts beat heavily and fear threatens to overwhelm them, people turn to God. They raise their hands and beg for mercy, forgiveness, or kindness, and God responds; for He is the Most Merciful, the Most Forgiving and the Most Kind.
God is distinct and separate from His creation, and there is nothing like Him. He is All-Hearing and All-Seeing. Hence when we ask the question where is God, the answer is undoubtedly, He is above the heavens and above all His creation. We also say that He is not in need of any of His creation and all of creation needs Him.
Aisha Staceyis an Australian revert to Islam. She currently spends her time between Australia and Qatar. Aisha works as a writer at the Fanar Cultural Islamic Centre in Doha, Qatar while studying for an Arts/Psychology degree.
By Aisha Stacey
Now and again human beings are prompted to ask themselves some of life's truly profound questions. In the quiet darkness of the night, when far off stars twinkle in the vast, majestic sky, or in the cold, hard light of day, when life rushes past like a speeding train, people of all colors, races, and creeds wonder about the meaning of their existence. Why are we here? What does this all mean? Is this all there is?
On magnificent days filled with sunshine and iridescent blue skies, people turn their faces towards the sun and contemplate its beauty. In the deepest winter, or the wildest storm, they ponder the strength inherent in the forces of nature. Somewhere in the deep recesses of the mind, the concept of God arises.
The wonders of creation are a call to the heart and the soul. The gentle touch of a snowflake, the smell of freshly cut lawn, the soft patter of raindrops, and the fierce wind of a hurricane are all reminders that this world is full of wonder.
When pain and sadness threaten to engulf us, human beings are again prompted to contemplate the meaning of life. In the midst of suffering and grief, the concept of God arises.
Even those who would consider themselves far from religion or spiritual belief find themselves looking skywards and pleading for help. When the heart constricts and fear swamps us, we turn helplessly towards some sort of higher power. The concept of a God then becomes real and meaningful.
In the midst of pleading and bargaining, the sheer vastness of the universe is laid bare. The reality of life is filled with awe and wonder. It is a rollercoaster ride.
There are moments of great joy, and periods of immense sadness. Life can be long and monotonous, or it can be carefree. As God arises and His majesty is clear, more questions begin to take shape. One question that inevitably comes to mind is: where is God?
Around the world and down through the ages, people have struggled to come to terms with the question of where God is. The human inclination is to search for God. The ancient Babylonians and Egyptians built lofty towers in their search for God.
The Persians looked for Him in fire. Still others, such as the indigenous people of North America and the Celtic people, looked for God in the glorious signs of nature around them. Buddhists find God in themselves, and in the Hindu religion, God is believed to be in every place and in everything.
The quest for God can be confusing. When posing the question about where God is, the resulting answers can also be confusing. God is everywhere. God is in your heart.
God is where goodness and beauty exist. What happens however, when your heart is empty and your surroundings are dismal, dirty, and ugly? Does God cease to exist? Of course not! Amidst this confusion, the Islamic concept of God is a beacon of light for those stumbling in the darkness.
What Muslims believe about God is clear-cut and simple. They do not believe that God is everywhere; they believe that God is above the heavens. The human need to turn our faces towards the sky in times of trouble and strife is an inherent answer to the question, where is God? God tells us in the Quran that He is the Most High and that He is above all His Creation.
[He it is Who created the heavens and the earth in six Days and then rose over the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And God is the All-Seer of what you do.] (Al-Hadid 57:4)
Prophet Muhammad (peace be upon him) was known to point towards the sky when referring to God. When making supplication to God, he raised his hands towards the heavens. During his farewell sermon, Prophet Muhammad asked the people, "Have I not conveyed the message?" and they said, "Yes!" He asked again, "Have I not conveyed the message?" and they said, "Yes!" He asked a third time, "Have I not conveyed the message?" and they said "Yes" Each time, he said, "O God, bear witness," at the same time pointing up to the sky and then at the people. (At-Tirmidhi)
God is above the heavens, and above His creation. This, however, does not mean that He is contained by any sort of physical dimensions. God is close, very close, to those who believe in Him and He answers their every call. God knows all of our secrets, dreams, and wishes, as nothing is hidden from Him. God is with His creation by His knowledge and power. God is the Creator and the Sustainer. Nothing comes into existence except by His will.
When Muslims marvel at the wonders of the universe they are secure in the knowledge that God, the Most High, is above the heavens, and comforted by the fact that He is with them in all their affairs.
When a Muslim is struck by loss or grief, he does not question God's wisdom, or ask the question, "where was God when I was sad, or grieving, or suffering?" Humankind was created to worship God, and God said many times that trials and tribulations would be part of our life experience.
[And He it is Who has created the heavens and the earth in six Days ...that He might try you, which of you is the best in deeds.] (Hud 11:7)
In their darkest night, or their darkest hour, humans instinctively look towards the sky. When their hearts beat heavily and fear threatens to overwhelm them, people turn to God. They raise their hands and beg for mercy, forgiveness, or kindness, and God responds; for He is the Most Merciful, the Most Forgiving and the Most Kind.
God is distinct and separate from His creation, and there is nothing like Him. He is All-Hearing and All-Seeing. Hence when we ask the question where is God, the answer is undoubtedly, He is above the heavens and above all His creation. We also say that He is not in need of any of His creation and all of creation needs Him.
Aisha Staceyis an Australian revert to Islam. She currently spends her time between Australia and Qatar. Aisha works as a writer at the Fanar Cultural Islamic Centre in Doha, Qatar while studying for an Arts/Psychology degree.
Monday, December 14, 2009
How to change someone's opinion.
Step 1) Listen to their opinion and do not interrupt them. The first step in changing someone's mind is respect--if not appreciating--someone else's opinion. Listen before you talk is the first step in changing someone's mind. Don't force your words onto anyone--this doesn't work!
Step 2) Tell them how much you understand their stance and how much you trully appreciate them taking the time out to articulate their stance to you. Higlight the particular strengths in their stance and underscore the weaknesses in their argument. This will open them up to listening to you.
Step 3) Tell them in a very calm and clear tone what you believe. Insert complimentary phrases about their stance within your own argument. This 3 step method often changes people's opinion. If it doesn't change their opinion, the person will like you more for being so complimentary.
From: http://www.bukisa.com/join/3951.
Step 2) Tell them how much you understand their stance and how much you trully appreciate them taking the time out to articulate their stance to you. Higlight the particular strengths in their stance and underscore the weaknesses in their argument. This will open them up to listening to you.
Step 3) Tell them in a very calm and clear tone what you believe. Insert complimentary phrases about their stance within your own argument. This 3 step method often changes people's opinion. If it doesn't change their opinion, the person will like you more for being so complimentary.
From: http://www.bukisa.com/join/3951.
Why a non-Muslim should know the Koran?
From: www.islamicity.com
By: Thomas Cleary
The Qur'an is undeniably a book of great importance even to the non-Muslim, perhaps more today than ever, if that is possible. One aspect of Islam that is unexpected and yet appealing to the post-Christian secular mind is the harmonious interplay of faith and reason. Islam does not demand unreasoned belief. Rather, it invites intelligent faith, growing from observation, reflection, and contemplation, beginning with nature and what is all around us. Accordingly, antagonism between religion and science such as that familiar to Westerners is foreign to Islam.
This connection between faith and reason enabled Islamic civilization to absorb and vivify useful knowledge, including that of ancient peoples, whereby it eventually nursed Europe out of the Dark Ages, laying the foundation for the Renaissance. When Europe got on its cultural feet and expelled Islam, however, the European mind was rent by the inability of the Christian church to tolerate the indivisibility of the sacred and the secular that characterized Islam and had enabled Islamic civilization to develop natural science and abstract art as well as philosophy and social science. The result was a painful, ill-fated divorce between science and religion in Europe, one whose consequences have adversely affected the entire world.
In the post-Christian West, where thinking people, including scientists themselves once more, are seeking solutions to the difficulties created by the Christian divorce between religion and science, the Qur'an offers a way to explore an attitude that fully embraces the quest for knowledge and understanding that is the essence of science, while at the same time, and indeed for the same reasons, fully embraces the awe, humility, reverence, and conscience without which "humankind does indeed go too far in considering itself to be self-sufficient" (Qur'an 96:6-7).
Even for the secular Westerner, apart from any question of religious belief or faith, there are immediate benefits to be found in reading the Qur'an. First, in view of the sacredness and vital importance of the Qur'an to approximately one-fifth of all humanity, a thinking citizen of the world can hardly develop a rational and mature social consciousness without considering the message of the Qur'an and its meaning for the Muslim community.
With the fall of communism, it has become particularly clear that global peace, order, and self-determination of peoples cannot be achieved without intelligent respect for Islam and the inalienable right of Muslims to live their religion. The second immediate benefit in reading the Qur'an, therefore, is that it is a necessary step toward the understanding and tolerance without which world peace is in fact inconceivable.
For non-Muslims, one special advantage in reading the Qur'an is that it provides an authentic point of reference from which to examine the biased stereotypes of Islam to which Westerners are habitually exposed. Primary information is essential to distinguish between opinion and fact in a reasonable manner. This exercise may also enable the thinking individual to understand the inherently defective nature of prejudice itself, and thus be the more generally receptive to all information and knowledge of possible use to humankind.
Excerpted from "The Essential Koran" by Thomas Cleary. Thomas Cleary has translated various religious texts, including The Essential Tao, The Secret of the Golden Flower and the bestselling The Art of War.
By: Thomas Cleary
The Qur'an is undeniably a book of great importance even to the non-Muslim, perhaps more today than ever, if that is possible. One aspect of Islam that is unexpected and yet appealing to the post-Christian secular mind is the harmonious interplay of faith and reason. Islam does not demand unreasoned belief. Rather, it invites intelligent faith, growing from observation, reflection, and contemplation, beginning with nature and what is all around us. Accordingly, antagonism between religion and science such as that familiar to Westerners is foreign to Islam.
This connection between faith and reason enabled Islamic civilization to absorb and vivify useful knowledge, including that of ancient peoples, whereby it eventually nursed Europe out of the Dark Ages, laying the foundation for the Renaissance. When Europe got on its cultural feet and expelled Islam, however, the European mind was rent by the inability of the Christian church to tolerate the indivisibility of the sacred and the secular that characterized Islam and had enabled Islamic civilization to develop natural science and abstract art as well as philosophy and social science. The result was a painful, ill-fated divorce between science and religion in Europe, one whose consequences have adversely affected the entire world.
In the post-Christian West, where thinking people, including scientists themselves once more, are seeking solutions to the difficulties created by the Christian divorce between religion and science, the Qur'an offers a way to explore an attitude that fully embraces the quest for knowledge and understanding that is the essence of science, while at the same time, and indeed for the same reasons, fully embraces the awe, humility, reverence, and conscience without which "humankind does indeed go too far in considering itself to be self-sufficient" (Qur'an 96:6-7).
Even for the secular Westerner, apart from any question of religious belief or faith, there are immediate benefits to be found in reading the Qur'an. First, in view of the sacredness and vital importance of the Qur'an to approximately one-fifth of all humanity, a thinking citizen of the world can hardly develop a rational and mature social consciousness without considering the message of the Qur'an and its meaning for the Muslim community.
With the fall of communism, it has become particularly clear that global peace, order, and self-determination of peoples cannot be achieved without intelligent respect for Islam and the inalienable right of Muslims to live their religion. The second immediate benefit in reading the Qur'an, therefore, is that it is a necessary step toward the understanding and tolerance without which world peace is in fact inconceivable.
For non-Muslims, one special advantage in reading the Qur'an is that it provides an authentic point of reference from which to examine the biased stereotypes of Islam to which Westerners are habitually exposed. Primary information is essential to distinguish between opinion and fact in a reasonable manner. This exercise may also enable the thinking individual to understand the inherently defective nature of prejudice itself, and thus be the more generally receptive to all information and knowledge of possible use to humankind.
Excerpted from "The Essential Koran" by Thomas Cleary. Thomas Cleary has translated various religious texts, including The Essential Tao, The Secret of the Golden Flower and the bestselling The Art of War.
Friday, December 11, 2009
The Language of the Quran: Primary and Secondary
By: Maged Taman
1- The language of the message and messanger is that of the language that the people around him understand:
وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء وَهُوَ الْعَزِيزُ الْحَكِيمُ (14:4)
14:4 (Picktall) And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise. -
2- The language in the Quran is that of messanger Muhammad and his people
فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ (44:58)
44:58 (Picktall) And We have made (this Scripture) easy in thy language only that they may heed.
3- The Quran language is clear Arabic
وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِّتُنذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا وَتُنذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ (42:7)
42:7 (Picktall) And thus we have inspired in thee a Lecture in arabic, that thou mayest warn the mother town and those around it, and mayest warn of a day of assembling whereof there is no doubt. A host will be in the Garden, and a host of them in the Flame. -
4- The primary language of the Quran is the Arabic, came to people who know this language very well.
كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِّقَوْمٍ يَعْلَمُونَ (41:3)
41:3 (Picktall) A scripture whereof the verses are expounded, a Lecture in arabic for people who have knowledge (of the language). -
5- The second language of the Quran is reasoning. Thus the Quran is Arabic which is the local language and reasoning which is the international language.
إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ (12:2)
12:2 (Picktall) Lo! We have revealed it, a Lecture in arabic, that ye may understand. -
6- It is not about the primary language being Arabic or Non-Arabic since it can be translated and explained, but the reasoning. People who do not reason blinded their own eyes and made their ears deaf.
وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ أَأَعْجَمِيٌّ وَعَرَبِيٌّ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاء وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُوْلَئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (41:44)
41:44 (Y. Ali) Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!"
7- Similar to the Quran is the Torah that is common with the Qurah in reasoning but different in primary language, the reasoning guide to faith.
وَمِن قَبْلِهِ كِتَابُ مُوسَى إِمَامًا وَرَحْمَةً وَهَذَا كِتَابٌ مُّصَدِّقٌ لِّسَانًا عَرَبِيًّا لِّيُنذِرَ الَّذِينَ ظَلَمُوا وَبُشْرَى لِلْمُحْسِنِينَ (46:12)
46:12 (Picktall) When before it there was the Scripture of Moses, an example and a mercy; and this is a confirming Scripture in the arabic language, that it may warn those who do wrong and bring good tidings for the righteous.
8- Thus the blindness and deafness in Quran is not to shame those unfortunate who have these incapacities since it is not due to failure to read or hear the primary language the Arabic but the failure to reason and ask for sincere guidance.
اللّهُ يَسْتَهْزِىءُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (2:15)
2:15 (Picktall) Allah (Himself) doth mock them, leaving them to wander blindly on in their contumacy. -
صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَرْجِعُونَ (2:18)
2:18 (Picktall) Deaf, dumb and blind; and they return not -
وَمَثَلُ الَّذِينَ كَفَرُواْ كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لاَ يَسْمَعُ إِلاَّ دُعَاء وَنِدَاء صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَعْقِلُونَ (2:171)
2:171 (Picktall) The likeness of those who disbelieve (in relation to the messenger) is as the likeness of one who calleth unto that which heareth naught except a shout and cry. Deaf, dumb, blind, therefore they have no sense. -
قُل لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ اللّهِ وَلا أَعْلَمُ الْغَيْبَ وَلا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَيَّ قُلْ هَلْ يَسْتَوِي الأَعْمَى وَالْبَصِيرُ أَفَلاَ تَتَفَكَّرُونَ (6:50)
6:50 (Picktall) Say (O Muhammad, to the disbelievers): I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen; and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought? -
قَدْ جَاءكُم بَصَآئِرُ مِن رَّبِّكُمْ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ وَمَنْ عَمِيَ فَعَلَيْهَا وَمَا أَنَاْ عَلَيْكُم بِحَفِيظٍ (6:104)
6:104 (Picktall) Proofs have come unto you from your Lord, so whoso seeth, it is for his own good, and whoso is blind is blind to his own hurt. And I am not a keeper over you.
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (6:110)
6:110 (Picktall) We confound their hearts and their eyes. As they believed not therein at the first, We let them wander blindly on in their contumacy. -
فَكَذَّبُوهُ فَأَنجَيْنَاهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ وَأَغْرَقْنَا الَّذِينَ كَذَّبُواْ بِآيَاتِنَا إِنَّهُمْ كَانُواْ قَوْماً عَمِينَ (7:64)
7:64 (Picktall) But they denied him, so We saved him and those with him in the ship, and We drowned those who denied Our token. Lo! they were blind folk.
مَن يُضْلِلِ اللّهُ فَلاَ هَادِيَ لَهُ وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (7:186)
7:186 (Picktall) Those whom Allah sendeth astray, there is no guide for them. He leaveth them to wander blindly on in their contumacy.
أَفَمَن يَعْلَمُ أَنَّمَا أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى إِنَّمَا يَتَذَكَّرُ أُوْلُواْ الأَلْبَابِ (13:19)
13:19 (Picktall) Is he who knoweth that what is revealed unto thee from thy Lord is the truth like him who is blind? But only men of understanding heed;
1- The language of the message and messanger is that of the language that the people around him understand:
وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء وَهُوَ الْعَزِيزُ الْحَكِيمُ (14:4)
14:4 (Picktall) And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise. -
2- The language in the Quran is that of messanger Muhammad and his people
فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ (44:58)
44:58 (Picktall) And We have made (this Scripture) easy in thy language only that they may heed.
3- The Quran language is clear Arabic
وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِّتُنذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا وَتُنذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ (42:7)
42:7 (Picktall) And thus we have inspired in thee a Lecture in arabic, that thou mayest warn the mother town and those around it, and mayest warn of a day of assembling whereof there is no doubt. A host will be in the Garden, and a host of them in the Flame. -
4- The primary language of the Quran is the Arabic, came to people who know this language very well.
كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِّقَوْمٍ يَعْلَمُونَ (41:3)
41:3 (Picktall) A scripture whereof the verses are expounded, a Lecture in arabic for people who have knowledge (of the language). -
5- The second language of the Quran is reasoning. Thus the Quran is Arabic which is the local language and reasoning which is the international language.
إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ (12:2)
12:2 (Picktall) Lo! We have revealed it, a Lecture in arabic, that ye may understand. -
6- It is not about the primary language being Arabic or Non-Arabic since it can be translated and explained, but the reasoning. People who do not reason blinded their own eyes and made their ears deaf.
وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ أَأَعْجَمِيٌّ وَعَرَبِيٌّ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاء وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُوْلَئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (41:44)
41:44 (Y. Ali) Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!"
7- Similar to the Quran is the Torah that is common with the Qurah in reasoning but different in primary language, the reasoning guide to faith.
وَمِن قَبْلِهِ كِتَابُ مُوسَى إِمَامًا وَرَحْمَةً وَهَذَا كِتَابٌ مُّصَدِّقٌ لِّسَانًا عَرَبِيًّا لِّيُنذِرَ الَّذِينَ ظَلَمُوا وَبُشْرَى لِلْمُحْسِنِينَ (46:12)
46:12 (Picktall) When before it there was the Scripture of Moses, an example and a mercy; and this is a confirming Scripture in the arabic language, that it may warn those who do wrong and bring good tidings for the righteous.
8- Thus the blindness and deafness in Quran is not to shame those unfortunate who have these incapacities since it is not due to failure to read or hear the primary language the Arabic but the failure to reason and ask for sincere guidance.
اللّهُ يَسْتَهْزِىءُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (2:15)
2:15 (Picktall) Allah (Himself) doth mock them, leaving them to wander blindly on in their contumacy. -
صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَرْجِعُونَ (2:18)
2:18 (Picktall) Deaf, dumb and blind; and they return not -
وَمَثَلُ الَّذِينَ كَفَرُواْ كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لاَ يَسْمَعُ إِلاَّ دُعَاء وَنِدَاء صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَعْقِلُونَ (2:171)
2:171 (Picktall) The likeness of those who disbelieve (in relation to the messenger) is as the likeness of one who calleth unto that which heareth naught except a shout and cry. Deaf, dumb, blind, therefore they have no sense. -
قُل لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ اللّهِ وَلا أَعْلَمُ الْغَيْبَ وَلا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَيَّ قُلْ هَلْ يَسْتَوِي الأَعْمَى وَالْبَصِيرُ أَفَلاَ تَتَفَكَّرُونَ (6:50)
6:50 (Picktall) Say (O Muhammad, to the disbelievers): I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen; and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought? -
قَدْ جَاءكُم بَصَآئِرُ مِن رَّبِّكُمْ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ وَمَنْ عَمِيَ فَعَلَيْهَا وَمَا أَنَاْ عَلَيْكُم بِحَفِيظٍ (6:104)
6:104 (Picktall) Proofs have come unto you from your Lord, so whoso seeth, it is for his own good, and whoso is blind is blind to his own hurt. And I am not a keeper over you.
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (6:110)
6:110 (Picktall) We confound their hearts and their eyes. As they believed not therein at the first, We let them wander blindly on in their contumacy. -
فَكَذَّبُوهُ فَأَنجَيْنَاهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ وَأَغْرَقْنَا الَّذِينَ كَذَّبُواْ بِآيَاتِنَا إِنَّهُمْ كَانُواْ قَوْماً عَمِينَ (7:64)
7:64 (Picktall) But they denied him, so We saved him and those with him in the ship, and We drowned those who denied Our token. Lo! they were blind folk.
مَن يُضْلِلِ اللّهُ فَلاَ هَادِيَ لَهُ وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (7:186)
7:186 (Picktall) Those whom Allah sendeth astray, there is no guide for them. He leaveth them to wander blindly on in their contumacy.
أَفَمَن يَعْلَمُ أَنَّمَا أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى إِنَّمَا يَتَذَكَّرُ أُوْلُواْ الأَلْبَابِ (13:19)
13:19 (Picktall) Is he who knoweth that what is revealed unto thee from thy Lord is the truth like him who is blind? But only men of understanding heed;
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