By: Maged Taman
One of the many reasons of that make Muslims believe the Quran is God's Book is the glory of God that you can find almost in every verse. Read these verses particularly the bold read it twice to discover the glory of God:
Surah 14: Translation to Shakir:
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِالَر كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَى صِرَاطِ الْعَزِيزِ الْحَمِيدِ {1}[Shakir 14:1] Alif Lam Ra. (This is) a Book which We have revealed to you that you may bring forth men, by their Lord's permission from utter darkness into light-- to the way of the Mighty, the Praised One,
اللّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَوَيْلٌ لِّلْكَافِرِينَ مِنْ عَذَابٍ شَدِيدٍ {2}[Shakir 14:2] (Of) Allah, Whose is whatever is in the heavens and whatever Is in the earth; and woe to the unbelievers on account of the severe chastisement,
الَّذِينَ يَسْتَحِبُّونَ الْحَيَاةَ الدُّنْيَا عَلَى الآخِرَةِ وَيَصُدُّونَ عَن سَبِيلِ اللّهِ وَيَبْغُونَهَا عِوَجًا أُوْلَـئِكَ فِي ضَلاَلٍ بَعِيدٍ {3}[Shakir 14:3] (To) those who love this world's life more than the hereafter, and turn away from Allah's path and desire to make it crooked; these are in a great error.
وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء وَهُوَ الْعَزِيزُ الْحَكِيمُ {4}[Shakir 14:4] And We did not send any messenger but with the language of his people, so that he might explain to them clearly; then Allah makes whom He pleases err and He guides whom He pleases and He is the Mighty, the Wise.
وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُمْ بِأَيَّامِ اللّهِ إِنَّ فِي ذَلِكَ لآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ {5}[Shakir 14:5] And certainly We sent Musa with Our communications, saying: Bring forth your people from utter darkness into light and remind them of the days of Allah; most surely there are signs in this for every patient, grateful one.
وَإِذْ قَالَ مُوسَى لِقَوْمِهِ اذْكُرُواْ نِعْمَةَ اللّهِ عَلَيْكُمْ إِذْ أَنجَاكُم مِّنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَاءكُمْ وَيَسْتَحْيُونَ نِسَاءكُمْ وَفِي ذَلِكُم بَلاء مِّن رَّبِّكُمْ عَظِيمٌ {6}[Shakir 14:6] And when Musa said to his people: Call to mind Allah's favor to you when He delivered you from Firon's people, who subjected you to severe torment, and slew your sons and spared your women; and in this there was a great trial from your Lord.
وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ {7}[Shakir 14:7] And when your Lord made it known: If you are grateful, I would certainly give to you more, and if you are ungrateful, My chastisement is truly severe.
وَقَالَ مُوسَى إِن تَكْفُرُواْ أَنتُمْ وَمَن فِي الأَرْضِ جَمِيعًا فَإِنَّ اللّهَ لَغَنِيٌّ حَمِيدٌ {8}[Shakir 14:8] And Musa said: If you are ungrateful, you and those on earth all together, most surely Allah is Self-sufficient, Praised;
أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ مِن قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِن بَعْدِهِمْ لاَ يَعْلَمُهُمْ إِلاَّ اللّهُ جَاءتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَرَدُّواْ أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ وَقَالُواْ إِنَّا كَفَرْنَا بِمَا أُرْسِلْتُم بِهِ وَإِنَّا لَفِي شَكٍّ مِّمَّا تَدْعُونَنَا إِلَيْهِ مُرِيبٍ {9}[Shakir 14:9] Has not the account reached you of those before you, of the people of Nuh and Ad and Samood, and those after them? None knows them but Allah. Their messengers come to them with clear arguments, but they thrust their hands into their mouths and said: Surely we deny that with which you are sent, and most surely we are in serious doubt as to that to which you invite us.
قَالَتْ رُسُلُهُمْ أَفِي اللّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالأَرْضِ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَى أَجَلٍ مُّسَـمًّى قَالُواْ إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَآؤُنَا فَأْتُونَا بِسُلْطَانٍ مُّبِينٍ {10}[Shakir 14:10] Their messengers said: Is there doubt about Allah, the Maker of the heavens and the earth? He invites you to forgive you your faults and to respite you till an appointed term. They said: You are nothing but mortals like us; you wish to turn us away from what our fathers used to worship; bring us therefore some clear authority.
قَالَتْ لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِلاَّ بَشَرٌ مِّثْلُكُمْ وَلَـكِنَّ اللّهَ يَمُنُّ عَلَى مَن يَشَاء مِنْ عِبَادِهِ وَمَا كَانَ لَنَا أَن نَّأْتِيَكُم بِسُلْطَانٍ إِلاَّ بِإِذْنِ اللّهِ وَعلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ {11}[Shakir 14:11] Their messengers said to them: We are nothing but mortals like yourselves, but Allah bestows (His) favors on whom He pleases of His servants, and it is not for us that we should bring you an authority except by Allah's permission; and on Allah should the believers rely.
وَمَا لَنَا أَلاَّ نَتَوَكَّلَ عَلَى اللّهِ وَقَدْ هَدَانَا سُبُلَنَا وَلَنَصْبِرَنَّ عَلَى مَا آذَيْتُمُونَا وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ {12}[Shakir 14:12] And what reason have we that we should not rely on Allah? And He has indeed guided us in our ways; and certainly we would bear with patience your persecution of us; and on Allah should the reliant rely.
وَقَالَ الَّذِينَ كَفَرُواْ لِرُسُلِهِمْ لَنُخْرِجَنَّـكُم مِّنْ أَرْضِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا فَأَوْحَى إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّالِمِينَ {13}[Shakir 14:13] And those who disbelieved said to their messengers: We will most certainly drive you forth from our land, or else you shall come back into our religion. So their Lord revealed to them: Most certainly We will destroy the unjust.
وَلَنُسْكِنَنَّـكُمُ الأَرْضَ مِن بَعْدِهِمْ ذَلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ {14}[Shakir 14:14] And most certainly We will settle you in the land after them; this is for him who fears standing in My presence and who fears My threat.
وَاسْتَفْتَحُواْ وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ {15}[Shakir 14:15] And they asked for judgment and every insolent opposer was disappointed:
مِّن وَرَآئِهِ جَهَنَّمُ وَيُسْقَى مِن مَّاء صَدِيدٍ {16}[Shakir 14:16] Hell is before him and he shall be given to drink of festering water:
يَتَجَرَّعُهُ وَلاَ يَكَادُ يُسِيغُهُ وَيَأْتِيهِ الْمَوْتُ مِن كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ وَمِن وَرَآئِهِ عَذَابٌ غَلِيظٌ {17}[Shakir 14:17] He will drink it little by little and will not be able to swallow it agreeably, and death will come to him from every quarter, but he shall not die; and there shall be vehement chastisement before him.
مَّثَلُ الَّذِينَ كَفَرُواْ بِرَبِّهِمْ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ لاَّ يَقْدِرُونَ مِمَّا كَسَبُواْ عَلَى شَيْءٍ ذَلِكَ هُوَ الضَّلاَلُ الْبَعِيدُ {18}[Shakir 14:18] The parable of those who disbelieve in their Lord: their actions are like ashes on which the wind blows hard on a stormy day; they shall not have power over any thing out of what they have earned; this is the great error.
أَلَمْ تَرَ أَنَّ اللّهَ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ بِالْحقِّ إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ {19}[Shakir 14:19] Do you not see that Allah created the heavens and the earth with truth? If He please He will take you off and bring a new creation,
وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ {20}[Shakir 14:20] And this is not difficult for Allah.
وَبَرَزُواْ لِلّهِ جَمِيعًا فَقَالَ الضُّعَفَاء لِلَّذِينَ اسْتَكْبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنتُم مُّغْنُونَ عَنَّا مِنْ عَذَابِ اللّهِ مِن شَيْءٍ قَالُواْ لَوْ هَدَانَا اللّهُ لَهَدَيْنَاكُمْ سَوَاء عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِن مَّحِيصٍ {21}[Shakir 14:21] And they shall all come forth before Allah, then the weak shall say to those who were proud: Surely we were your followers, can you therefore avert from us any part of the chastisement of Allah? They would say: If Allah had guided us, we too would have guided you; it is the same to us whether we are impatient (now) or patient, there is no place for us to fly to.
وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الأَمْرُ إِنَّ اللّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلاَ تَلُومُونِي وَلُومُواْ أَنفُسَكُم مَّا أَنَاْ بِمُصْرِخِكُمْ وَمَا أَنتُمْ بِمُصْرِخِيَّ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِن قَبْلُ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ {22}[Shakir 14:22] And the Shaitan shall say after the affair is decided: Surely Allah promised you the promise of truth, and I gave you promises, then failed to keep them to you, and I had no authority over you, except that I called you and you obeyed me, therefore do not blame me but blame yourselves: I cannot be your aider (now) nor can you be my aiders; surely I disbelieved in your associating me with Allah before; surely it is the unjust that shall have the painful punishment.
وَأُدْخِلَ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا بِإِذْنِ رَبِّهِمْ تَحِيَّتُهُمْ فِيهَا سَلاَمٌ {23}[Shakir 14:23] And those who believe and do good are made to enter gardens, beneath which rivers flow, to abide in them by their Lord's permission; their greeting therein is, Peace.
أَلَمْ تَرَ كَيْفَ ضَرَبَ اللّهُ مَثَلاً كَلِمَةً طَيِّبَةً كَشَجَرةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاء {24}[Shakir 14:24] Have you not considered how Allah sets forth a parable of a good word (being) like a good tree, whose root is firm and whose branches are in heaven,
تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا وَيَضْرِبُ اللّهُ الأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ {25}[Shakir 14:25] Yielding its fruit in every season by the permission of its Lord? And Allah sets forth parables for men that they may be mindful.
وَمَثلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الأَرْضِ مَا لَهَا مِن قَرَارٍ {26}[Shakir 14:26] And the parable of an evil word is as an evil tree pulled up from the earth's surface; it has no stability.
يُثَبِّتُ اللّهُ الَّذِينَ آمَنُواْ بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ وَيُضِلُّ اللّهُ الظَّالِمِينَ وَيَفْعَلُ اللّهُ مَا يَشَاء {27}[Shakir 14:27] Allah confirms those who believe with the sure word in this world's life and in the hereafter, and Allah causes the unjust to go astray, and Allah does what He pleases.
أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُواْ نِعْمَةَ اللّهِ كُفْرًا وَأَحَلُّواْ قَوْمَهُمْ دَارَ الْبَوَارِ {28}[Shakir 14:28] Have you not seen those who have changed Allah's favor for ungratefulness and made their people to alight into the abode of perdition
جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ {29}[Shakir 14:29] (Into) hell? They shall enter into it and an evil place it is to settle in.
وَجَعَلُواْ لِلّهِ أَندَادًا لِّيُضِلُّواْ عَن سَبِيلِهِ قُلْ تَمَتَّعُواْ فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ {30}[Shakir 14:30] And they set up equals with Allah that they may lead (people) astray from His path. Say: Enjoy yourselves, for surely your return is to the fire.
قُل لِّعِبَادِيَ الَّذِينَ آمَنُواْ يُقِيمُواْ الصَّلاَةَ وَيُنفِقُواْ مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلانِيَةً مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لاَّ بَيْعٌ فِيهِ وَلاَ خِلاَلٌ {31}[Shakir 14:31] Say to My servants who believe that they should keep up prayer and spend out of what We have given them secretly and openly before the coming of the day in which there shall be no bartering nor mutual befriending.
اللّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ وَأَنزَلَ مِنَ السَّمَاء مَاء فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ الأَنْهَارَ {32}[Shakir 14:32] Allah is He Who created the heavens and the earth and sent down water from the clouds, then brought forth with it fruits as a sustenance for you, and He has made the ships subservient to you, that they might run their course in the sea by His command, and He has made the rivers subservient to you.
وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَينَ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ {33}[Shakir 14:33] And He has made subservient to you the sun and the moon pursuing their courses, and He has made subservient to you the night and the day.
وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ وَإِن تَعُدُّواْ نِعْمَتَ اللّهِ لاَ تُحْصُوهَا إِنَّ الإِنسَانَ لَظَلُومٌ كَفَّارٌ {34}[Shakir 14:34] And He gives you of all that you ask Him; and if you count Allah's favors, you will not be able to number them; most surely man is very unjust, very ungrateful.
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الأَصْنَامَ {35}[Shakir 14:35] And when Ibrahim said: My Lord! make this city secure, and save me and my sons from worshipping idols:
رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيراً مِّنَ النَّاسِ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ {36}[Shakir 14:36] My Lord! surely they have led many men astray; then whoever follows me, he is surely of me, and whoever disobeys me, Thou surely art Forgiving, Merciful:
رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُواْ الصَّلاَةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ {37}[Shakir 14:37] O our Lord! surely I have settled a part of my offspring in a valley unproductive of fruit near Thy Sacred House, our Lord! that they may keep up prayer; therefore make the hearts of some people yearn towards them and provide them with fruits; haply they may be grateful:
رَبَّنَا إِنَّكَ تَعْلَمُ مَا نُخْفِي وَمَا نُعْلِنُ وَمَا يَخْفَى عَلَى اللّهِ مِن شَيْءٍ فَي الأَرْضِ وَلاَ فِي السَّمَاء {38}[Shakir 14:38] O our Lord! Surely Thou knowest what we hide and what we make public, and nothing in the earth nor any thing in heaven is hidden from Allah:
الْحَمْدُ لِلّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاء {39}[Shakir 14:39] Praise be to Allah, Who has given me in old age Ismail and Ishaq; most surely my Lord is the Hearer of prayer:
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلاَةِ وَمِن ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاء {40}[Shakir 14:40] My Lord! make me keep up prayer and from my offspring (too), O our Lord, and accept my prayer:
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ {41}[Shakir 14:41] O our Lord! grant me protection and my parents and the believers on the day when the reckoning shall come to pass!
وَلاَ تَحْسَبَنَّ اللّهَ غَافِلاً عَمَّا يَعْمَلُ الظَّالِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الأَبْصَارُ {42}[Shakir 14:42] And do not think Allah to be heedless of what the unjust do; He only respites them to a day on which the eyes shall be fixedly open,
مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاء {43}[Shakir 14:43] Hastening forward, their heads upraised, their eyes not reverting to them and their hearts vacant.
وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِينَ ظَلَمُواْ رَبَّنَا أَخِّرْنَا إِلَى أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ أَوَلَمْ تَكُونُواْ أَقْسَمْتُم مِّن قَبْلُ مَا لَكُم مِّن زَوَالٍ {44}[Shakir 14:44] And warn people of the day when the chastisement shall come to them, then those who were unjust will say: O our Lord! respite us to a near term, (so) we shall respond to Thy call and follow the messengers. What! did you not swear before (that) there will be no passing away for you!
وَسَكَنتُمْ فِي مَسَـاكِنِ الَّذِينَ ظَلَمُواْ أَنفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ الأَمْثَالَ {45}[Shakir 14:45] And you dwell in the abodes of those who were unjust to themselves, and it is clear to you how We dealt with them and We have made (them) examples to you.
وَقَدْ مَكَرُواْ مَكْرَهُمْ وَعِندَ اللّهِ مَكْرُهُمْ وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ {46}[Shakir 14:46] And they have indeed planned their plan, but their plan is with Allah, though their plan was such that the mountains should pass away thereby.
فَلاَ تَحْسَبَنَّ اللّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ إِنَّ اللّهَ عَزِيزٌ ذُو انْتِقَامٍ {47}[Shakir 14:47] Therefore do not think Allah (to be one) failing in His promise to His messengers; surely Allah is Mighty, the Lord of Retribution.
يَوْمَ تُبَدَّلُ الأَرْضُ غَيْرَ الأَرْضِ وَالسَّمَاوَاتُ وَبَرَزُواْ للّهِ الْوَاحِدِ الْقَهَّارِ {48}[Shakir 14:48] On the day when the earth shall be changed into a different earth, and the heavens (as well), and they shall come forth before Allah, the One, the Supreme.
وَتَرَى الْمُجْرِمِينَ يَوْمَئِذٍ مُّقَرَّنِينَ فِي الأَصْفَادِ {49}[Shakir 14:49] And you will see the guilty on that day linked together in chains.
سَرَابِيلُهُم مِّن قَطِرَانٍ وَتَغْشَى وُجُوهَهُمْ النَّارُ {50}[Shakir 14:50] Their shirts made of pitch and the fire covering their faces
لِيَجْزِي اللّهُ كُلَّ نَفْسٍ مَّا كَسَبَتْ إِنَّ اللّهَ سَرِيعُ الْحِسَابِ {51}[Shakir 14:51] That Allah may requite each soul (according to) what it has earned; surely Allah is swift in reckoning.
هَـذَا بَلاَغٌ لِّلنَّاسِ وَلِيُنذَرُواْ بِهِ وَلِيَعْلَمُواْ أَنَّمَا هُوَ إِلَـهٌ وَاحِدٌ وَلِيَذَّكَّرَ أُوْلُواْ الأَلْبَابِ {52}[Shakir 14:52] This is a sufficient exposition for the people and that they may be warned thereby, and that they may know that He is One Allah and that those possessed of understanding may mind.
Examples of the Glory of God in this Surah:
The glory is commonly in the whole meaning of almost every verse. Besides the meaning the words or phrases chosen commonly indicate his glory. Some of examples:
14:1 By their Lord permission: people will be guided from darkness to light.
14:2 God has all what in heavens and earth: Thus it is his right to put on the disbleivers who deny all these creation to have severe punishment. in 14:3 he describes as those people not only disblieve but stands in the way of God.
14:4 God guides who he wants and leads astry who he wants: God has control over our hearts and minds if we are sincere he leads us to the right path, if we think of finding him through our own desires and interests and not faithful in finding the truth he leads us astray.
14:5 God sent Moses with his great signs: he reminded them also of God's days.
14:6 A great trial from God: god is control the trials we are expose to like the ones that Children of Israel suffered is allowed by God. We respectfully we do not say that even if God say it. Many times the trials to test us to forgive our sins or to strenghten our faith.
14:7 And when God let it known: that if we are thankful to him he will give us more of gifts.
14:8 If we to disbelieve and all of the earth: it does not affect God, he is not in need of us.
14:9 Nun known them but Allah: God made it clear that he is the one who knows best the history. Even our best accurate history is many times seen through the lenses of people. History nany times is written by the victorious.
14:10 is their any doubt in God the creator of heavens and earth.
14:11 God gives favor to who he likes.
14:12 Relying in God.
14:13 We will destroy the injust.
12:14 to those who fear God 's stand or greatness and fear his threat.
14:15 and opressors are disappointed.
Thus the Golry of God is evident in:
1- Mentioning his great names.
2- Mentioning his creation.
3- Orders given to humans or believers.
4- Calling him and praising him and asking him for favors as Abraham did in some of the above verses.
5- Mocking the disbelievers.
6- Showing favors to the believers in this life and hereafter.
7- Threats to the disbelievers in this life and hereafter.
8- Promise of victory of his prophets in this life or the hereafter.
9- God knows our plans and he is the best planner.
10- The powers of the words: if you go through every verse you will find words are chosen very well and the best in Arabic to serve the meaning is choosen. in the last verse 14:52 for example God call people not Muslims or Believeres to all people that this book is exposition to all humans to be warned by this book and to know he is one God and for people with minds to understand.
11- Slamming effect: which means God strikes with force with his words commonly bring the opposite as in verse 14:10 God said he created the heavens and earth and he can remove this creation of people and bring new creation. This give the attention of two opposites and showing God ability to contrast them and bring forth his point clear and with glory
http://www.youtube.com/watch?v=5Dvp7xQib-4
Friday, April 02, 2010
The Greatest Terrorists
محامون: اعتقال الإخوان إرهاب حكومي
مطالبة بالتحقيق في الاعتداء على أسر المعتقلين وانتهاك حرمات البيوت
الجزيرة نت-القاهرة
أعرب محامون ونشطاء عن رفضهم حملات الاعتقال المتكررة ضد أعضاء جماعة الإخوان المسلمين، وطالبوا القوى السياسية والوطنية بالانضمام إلى الجهات الرافضة لهذه الحملات.
وأكد مؤتمر استضافته لجنة الحريات بنقابة المحامين أمس أن وزارة الداخلية أصبحت تنتهج توجها جديدا باتجاه أعضاء وقيادات الجماعة في القاهرة والمحافظات المختلفة. ووصفوا تلك الحملات بأنها تمثل نوعا من "الإرهاب الحكومي" ضد الجماعة.
وقال الأمين العام للجنة الحريات في نقابة المحامين جمال تاج الدين خلال المؤتمر إنه سيتقدم ببلاغٍ إلى النائب العام المستشار عبد المجيد محمود لمطالبته بالتحقيق في الوقائع المتكررة لضباط أمن الدولة ضد أسر المعتقلين وانتهاكهم حرمات البيوت والاعتداء على النساء والأطفال ومحاسبة مرتكبيها.
وأعرب مقرر لجنة الحريات بنقابة المحامين محمد الدماطي من جانبه عن غضب اللجنة من استمرار الاعتقالات التي تضرب بعرض الحائط كل القوانين والمعاهدات والمواثيق الدولية، منتقدا استمرار استخدام قانون الطوارئ ضد الإخوان رغم تعهدات الحكومة بعدم تطبيقه إلا على الإرهاب.
واستنكر الدماطي ما وصفها بـ"انتكاسة المحامين"، في إشارة إلى اعتداءات الأمن على منظمي المحاكمة الشعبية للحزب الوطني الحاكم يوم 25 مارس/آذار الماضي أمام النادي النهري بالمعادي، مؤكدا أن جميع أعضاء مجلس نقابة المحامين لم يتخذوا موقفا حاسما من تلك الاعتداءات.
ورغم انتقاده لجوء نقيب المحامين إلى تحديد يوم 22 أبريل/نيسان الجاري موعدا لتنظيم وقفة احتجاجية للمحامين تضامنا مع المسجد الأقصى لأنه نفس موعد المحاكمة الشعبية للحزب الوطني بمقر النقابة العامة، فإنه شدد على أن جموع المحامين سيشاركون في الوقفة حتى لا يتهموا من قبل الآخرين بأنهم في خندقٍ آخر غير خندق المقاومة.
المصدر:
الجزيرة
Blogger comment:
The Arab Tyrants who are terrorizing us and protected by the west and Israel are the greatest tyrants. AKhanwe should wake up can not work or negotiate with the tyrants they left Jihad and all they got is more oppression.
مطالبة بالتحقيق في الاعتداء على أسر المعتقلين وانتهاك حرمات البيوت
الجزيرة نت-القاهرة
أعرب محامون ونشطاء عن رفضهم حملات الاعتقال المتكررة ضد أعضاء جماعة الإخوان المسلمين، وطالبوا القوى السياسية والوطنية بالانضمام إلى الجهات الرافضة لهذه الحملات.
وأكد مؤتمر استضافته لجنة الحريات بنقابة المحامين أمس أن وزارة الداخلية أصبحت تنتهج توجها جديدا باتجاه أعضاء وقيادات الجماعة في القاهرة والمحافظات المختلفة. ووصفوا تلك الحملات بأنها تمثل نوعا من "الإرهاب الحكومي" ضد الجماعة.
وقال الأمين العام للجنة الحريات في نقابة المحامين جمال تاج الدين خلال المؤتمر إنه سيتقدم ببلاغٍ إلى النائب العام المستشار عبد المجيد محمود لمطالبته بالتحقيق في الوقائع المتكررة لضباط أمن الدولة ضد أسر المعتقلين وانتهاكهم حرمات البيوت والاعتداء على النساء والأطفال ومحاسبة مرتكبيها.
وأعرب مقرر لجنة الحريات بنقابة المحامين محمد الدماطي من جانبه عن غضب اللجنة من استمرار الاعتقالات التي تضرب بعرض الحائط كل القوانين والمعاهدات والمواثيق الدولية، منتقدا استمرار استخدام قانون الطوارئ ضد الإخوان رغم تعهدات الحكومة بعدم تطبيقه إلا على الإرهاب.
واستنكر الدماطي ما وصفها بـ"انتكاسة المحامين"، في إشارة إلى اعتداءات الأمن على منظمي المحاكمة الشعبية للحزب الوطني الحاكم يوم 25 مارس/آذار الماضي أمام النادي النهري بالمعادي، مؤكدا أن جميع أعضاء مجلس نقابة المحامين لم يتخذوا موقفا حاسما من تلك الاعتداءات.
ورغم انتقاده لجوء نقيب المحامين إلى تحديد يوم 22 أبريل/نيسان الجاري موعدا لتنظيم وقفة احتجاجية للمحامين تضامنا مع المسجد الأقصى لأنه نفس موعد المحاكمة الشعبية للحزب الوطني بمقر النقابة العامة، فإنه شدد على أن جموع المحامين سيشاركون في الوقفة حتى لا يتهموا من قبل الآخرين بأنهم في خندقٍ آخر غير خندق المقاومة.
المصدر:
الجزيرة
Blogger comment:
The Arab Tyrants who are terrorizing us and protected by the west and Israel are the greatest tyrants. AKhanwe should wake up can not work or negotiate with the tyrants they left Jihad and all they got is more oppression.
What is Sharia?
From: http://quranicteachings.co.uk/sharia.htm
The root of the word is Sh-R-E (shin-ra-ayn).
The word SHARIAtun literally means “A watering place”. But the term is not applied by the Arabs to any watering place but the one that is PERMANENT and MANIFEST (i.e. apparent to the eye) like the water of rivers and not water from which one draws with the well-rope. TASHREEUN signifies bringing camels to the watering place to drink without requiring in doing so to draw with the pulley and its appurtenances nor to give them to drink in a watering-trough or tank. The term SHAR’UN is applied (originally) to a manifest, plain or an open track or road or way and metaphorically to a way of belief or conduct. The term SHAARI’UN is applied to any great street that is a thoroughf are and is plain, conspicuous and manifest. The term Al-SHARIA is, thus, applied to a way of belief and conduct that is eternal and manifest; or a law or ordinance or statute.
Allah has given the SHARIA
وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَكِنْ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ فَاسْتَبِقُوا الْخَيْرَاتِ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ
5:48 To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah. it is He that will show you the truth of the matters in which ye dispute;
شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلا تَتَفَرَّقُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ
42:13 The same DEEN has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him).
ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِنَ الأمْرِ فَاتَّبِعْهَا وَلا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لا يَعْلَمُونَ
45:18 And now have We set thee (O Muhammad) on a clear road of (Our) Commandment; so follow it, and follow not the whims of those who know not.
ALLAH does not take partners for making SHARIA
أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ وَلَوْلا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ
42:21 Have they such associates of ALLAH as have made lawful for them in religion that which ALLAH has not allowed? And but for Our word about the final judgment, the matter would have been decided by now between them. And, surely, the wrongdoers will have a grievous punishment.
Important
And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. (In the Court of your Lord,) you will be held accountable for your hearing, sight, and the faculty of reasoning."[17:36]
The root of the word is Sh-R-E (shin-ra-ayn).
The word SHARIAtun literally means “A watering place”. But the term is not applied by the Arabs to any watering place but the one that is PERMANENT and MANIFEST (i.e. apparent to the eye) like the water of rivers and not water from which one draws with the well-rope. TASHREEUN signifies bringing camels to the watering place to drink without requiring in doing so to draw with the pulley and its appurtenances nor to give them to drink in a watering-trough or tank. The term SHAR’UN is applied (originally) to a manifest, plain or an open track or road or way and metaphorically to a way of belief or conduct. The term SHAARI’UN is applied to any great street that is a thoroughf are and is plain, conspicuous and manifest. The term Al-SHARIA is, thus, applied to a way of belief and conduct that is eternal and manifest; or a law or ordinance or statute.
Allah has given the SHARIA
وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَكِنْ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ فَاسْتَبِقُوا الْخَيْرَاتِ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ
5:48 To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah. it is He that will show you the truth of the matters in which ye dispute;
شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلا تَتَفَرَّقُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ
42:13 The same DEEN has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him).
ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِنَ الأمْرِ فَاتَّبِعْهَا وَلا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لا يَعْلَمُونَ
45:18 And now have We set thee (O Muhammad) on a clear road of (Our) Commandment; so follow it, and follow not the whims of those who know not.
ALLAH does not take partners for making SHARIA
أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ وَلَوْلا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ
42:21 Have they such associates of ALLAH as have made lawful for them in religion that which ALLAH has not allowed? And but for Our word about the final judgment, the matter would have been decided by now between them. And, surely, the wrongdoers will have a grievous punishment.
Important
And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. (In the Court of your Lord,) you will be held accountable for your hearing, sight, and the faculty of reasoning."[17:36]
Palestinian prisoners on hunger strike to protest Israeli atrocities
By MOHAMMED MAR'I ARAB NEWS
Published: Apr 2, 2010 01:49 Updated: Apr 2, 2010 02:17
RAMALLAH: Palestinian prisoners in an Israeli jail went on a hunger strike on Thursday to protest Israeli atrocities. The Palestinian Ministry of Detainees and Ex-Detainees said that prisoners at Ofer jail returned their meals to the Israeli authorities.
It was not immediately clear how many of the 1,000 prisoners in Ofer were on hunger strike.
The Palestinian ministry warned that prisoners in other Israeli jails would also go on hunger strike during April if the Israeli authorities failed to meet their demands. The hunger strikers want more access to education, telephones, satellite channels besides end to strip searches and solitary confinement. They also want improvement in the quality of food and increase in the number of family visits.
The ministry said that the families of prisoners would stop visiting them during April as a token of protest.
“The families in West Bank cities took the decision in coordination with their jailed relatives to protest the Israeli measures of preventing hundreds of families from visiting their loved ones in prisons. This is also to express solidarity with the Gaza Strip families who have been barred from visiting their relatives during the last three years,” the ministry said.
“Depriving mothers, wives and sons from visiting the prisoners is gross violation of international laws and treaties,” it said.
According to the ministry, Israeli guards strip search women family members before they are allowed to see their relatives in prisons.
According to Palestinian official figures, Israel holds more than 8,000 Palestinian prisoners from the West Bank and Gaza in its 25 jails and detention camps. Most of them have been in detention since the launch of the Palestinian intifada in Sept. 2000.
Meanwhile, Israeli military said it would not file any charges in the death of a Palestinian protester last year.
Thirty-one-year-old Bassem Abu Rahmeh was killed when a tear gas canister fired by troops hit him in the chest during a protest last April against Israel’s West Bank separation barrier.
The army claimed Abu Rahmen was in a group of people throwing rocks at troops. But video footage showed the protesters shouting at soldiers, not throwing anything.
In another development, an Israeli military judge on Thursday ordered the release of 10 Palestinians, including a senior Fatah official, detained at a protest march through a West Bank checkpoint, supporters said.
A spokesman for the group who attended the military trial said the demonstrators, including senior Fatah leader Abbas Zaki, were ordered to be freed without charges or conditions.
“The judge criticized the police and said very clearly that this was a peaceful protest and that no violence was used except by the police and the military,” the spokesman, Jonathan Pollak, said.
The military confirmed the 10 were ordered released.
The arrests were made on Sunday after about 150 demonstrators protesting against Israeli restrictions on travel from the West Bank walked through a lightly manned checkpoint outside Jerusalem with a donkey and a horse.
Israeli security forces halted the group a few hundred meters past the checkpoint but Pollak said the arrests were made after the protesters had delivered speeches and started walking back to the West Bank.
The 10 were detained along with five Israelis, who were released later that day.
A protest on Wednesday outside the military prison where the 10 were being held turned violent, with Israeli border police firing tear gas and rubber bullets at Palestinian youths hurling stones.
Published: Apr 2, 2010 01:49 Updated: Apr 2, 2010 02:17
RAMALLAH: Palestinian prisoners in an Israeli jail went on a hunger strike on Thursday to protest Israeli atrocities. The Palestinian Ministry of Detainees and Ex-Detainees said that prisoners at Ofer jail returned their meals to the Israeli authorities.
It was not immediately clear how many of the 1,000 prisoners in Ofer were on hunger strike.
The Palestinian ministry warned that prisoners in other Israeli jails would also go on hunger strike during April if the Israeli authorities failed to meet their demands. The hunger strikers want more access to education, telephones, satellite channels besides end to strip searches and solitary confinement. They also want improvement in the quality of food and increase in the number of family visits.
The ministry said that the families of prisoners would stop visiting them during April as a token of protest.
“The families in West Bank cities took the decision in coordination with their jailed relatives to protest the Israeli measures of preventing hundreds of families from visiting their loved ones in prisons. This is also to express solidarity with the Gaza Strip families who have been barred from visiting their relatives during the last three years,” the ministry said.
“Depriving mothers, wives and sons from visiting the prisoners is gross violation of international laws and treaties,” it said.
According to the ministry, Israeli guards strip search women family members before they are allowed to see their relatives in prisons.
According to Palestinian official figures, Israel holds more than 8,000 Palestinian prisoners from the West Bank and Gaza in its 25 jails and detention camps. Most of them have been in detention since the launch of the Palestinian intifada in Sept. 2000.
Meanwhile, Israeli military said it would not file any charges in the death of a Palestinian protester last year.
Thirty-one-year-old Bassem Abu Rahmeh was killed when a tear gas canister fired by troops hit him in the chest during a protest last April against Israel’s West Bank separation barrier.
The army claimed Abu Rahmen was in a group of people throwing rocks at troops. But video footage showed the protesters shouting at soldiers, not throwing anything.
In another development, an Israeli military judge on Thursday ordered the release of 10 Palestinians, including a senior Fatah official, detained at a protest march through a West Bank checkpoint, supporters said.
A spokesman for the group who attended the military trial said the demonstrators, including senior Fatah leader Abbas Zaki, were ordered to be freed without charges or conditions.
“The judge criticized the police and said very clearly that this was a peaceful protest and that no violence was used except by the police and the military,” the spokesman, Jonathan Pollak, said.
The military confirmed the 10 were ordered released.
The arrests were made on Sunday after about 150 demonstrators protesting against Israeli restrictions on travel from the West Bank walked through a lightly manned checkpoint outside Jerusalem with a donkey and a horse.
Israeli security forces halted the group a few hundred meters past the checkpoint but Pollak said the arrests were made after the protesters had delivered speeches and started walking back to the West Bank.
The 10 were detained along with five Israelis, who were released later that day.
A protest on Wednesday outside the military prison where the 10 were being held turned violent, with Israeli border police firing tear gas and rubber bullets at Palestinian youths hurling stones.
The Story of Prophet Job (Ayoub)|
From: http://www.jannah.org/morearticles/50.html
by Ibn Kathir
From: The Stories of the Prophets
By: Al Imam Ibn Kathir[(701 - 774 AH) or (1301 - 1372 AD)]
Ibn Ishaaq stated that he was a man of Rum. His names was Job Ibn Mose IbnRazeh Ibn Esau Ibn Isaac Ibn Abraham. Someone else said he was Job Ibn Mose,Ibn Rimil Ibn Esau Ibn Isaac Ibn Jacob. There have also been otherstatements in his lineage. Ibn Asaker narrated that his mother was adaughter of Prophet Lot.It was said, also, that his father was one whobelieved in Abraham when he was cast into the fire.
The first opinion is the most plausable as he was a descendant of Abrahamsoffspring as Allah Almighty declared:
"That was the reasoning about Us which We gave to Abraham (to use) againsthis people: We raise whom We will degree after degree: for thy Lord is fullof wisdom and knowledge. We gave him Isaac and Jacob: all (three) We guided:and before him We guided Noah and before him We guided Noah and among hisprogeny David Solomon Job Joseph Moses and Aaron: thus do We reward thosewho do good"Quran 6:83-84
Allah the Almighty praised His worshipper Job in His Glorious Quran:
"Truly! We found him patient. How excellent a slave! Verily, he was everoft-returning in repentance to Us"Quran 38:44
Job was repentant, remembering Allah with thankfulness, patience andsteadfastness. This was the cause of his rescue and the secret of Allah'spraising him.
A group of angels were discussing Allah's other human creatures, how thosewho were humble earned Allah's displease, while those who were arrogantincurred His displeasure. One of the angels remarked:
"The best creature on earth today is Job, a man of noble character whodisplays excellent patience and always remembers his Generous Lord. He is anexcellent model for the worshippers of Allah. In return, his Lord hasblessed him with a long life and plenty of riches, yet he is never haughtyor selfish. His family, his servants, as well as the needy and the poorshare in his good fortune; he feeds and clothes the poor and buys slaves toset them free. He makes those who receive his charity feel as if they arefavouring him, so kind and gentle is he."
Iblis (Satan) , overhearing all this, became annoyed. He planned to tempt Job tocorruption and disbelief, so he hastened to him. He tried to distract Jobfrom his prayers by whispering to him about the good things in life, but Jobwas a true believer and would not let evil thoughts tempt him. Thisdistrubed Iblis more; thus he began to hate Job even more.
Iblis complained to Allah about Job. He said that althought he was continously glorifying Allah, he was not doing so out of his sincerity but to satisfy Allah so that his wealth should not be taken away. It was all ashow, all out of greed. "If You remove his wealth then You will find that his tongue will no longer mention Your name and his praying will stop."
Allah told Iblis that Job was one of His most sincere devotees. He did notworship Him because of the favors; his worship stemmed from his heart andhad nothing to do with material things. But to prove Iblis the depth of Job's sincerity and patience, Allah allowed him to do whatever he and hishelpers wished with Job's wealth.
Iblis was very happy. He gathered his helpers and set about destroying Job'scattle, servants, and farms until he was left with no posessions. Rubbinghis hands in glee, Iblis appeared before Job in the guise of a wise old manand said to him:
"All your wealth is lost. Some people say that it is because yo ugave too much charity and that you are wasting your time with your continous prayers to Allah. Others say that Allah has bought this upon you in order to pleaseyour enemies. If Allah had the capacit to prevent harm, then He would have protected your wealth"
True to his belief, Job replied:
"What Allah has taken away from me belongs to Him. I was only its trustee for a while. He gives to whom He wills and witholds from whom He wills"
With these words, Job again prostrated to his Lord.
When Iblis saw this, he felt frustrated, so he again addressed Allah:
"I have stripped Job of all his posessions, but he still remains grateful toYou. However, he is only hiding his dissapointment, for he places greatstore by his many children. The real test of a parent is through him children. You will then see how Job will reject You"
Allah granted Iblis authority, but warned him that it would not reduce Job'sfaith in his Lord nor his patience.
Iblis again gathered his helpers and set about his evol deeds. He shook the foundation of the house in which Job's children were living and sent thebuilding crashing, killing all of them. Then he went to Job disguised as aman who had come to sympathise with him. In a comforting tone he said toJob:
"The circumstances under which your children died were sad. Surely, yourLord isnot rewarding youproperly for all your prayers?"
Having said this Iblis waited anxiously, hoping Job was now ready to rejectAllah. But again Job dissapointed him by replying:
"Allah sometimes gives and sometimes takes. He is sometimes pleased and sometimes displeased with our deeds. Whether a thing is beneficial or harmful to me, I will remain firm in my belief and remain thankful to my Creator"
Then Job prostrated to his Lord. At this Iblis was extremely vexed. Iblis again called on Allah:
"O my Lord, Job's wealth is gone, his children are dead, but he is still healthy in body, and as long as he enjoys good health he will continue toworship You in the hope of regaining his wealth and producing more children.Grant me authority over his body so that I may weakne it. He will surely neglect worshipping You and will thus becomes disobedient"
Allah wanted to teach Iblis a lesson that Job was a devoted servant of hisLord, so He granted Iblis his third request but placed a condition:
"I give you authority over his body but not over his soul, intellect, or heart, for in these places reside the knowledge of Me and My religion"
Armed with this new authority, Iblis began to take revenge on Job's body and filled it with diseas until it was reduced to mere skin and bone qnd hesuffered severe pain. But through all the suffering Job remeined string inhis faith, patiently bearing all the hardships without complaining. Allah's righteous servant did not despair or turn to others for help but remainedhopeful of Allah's Mercy. Even close relatives and friends deserted him.Only his kind loving wife stayed with him. In his hour of need, she showered her kindness on him and cared for him. She remained his sole companion andcomforter through many years of his suffering.
Ibn Asaker narrated:
"Job was a man having much wealth of all kinds: beasts, slaves, sheep, vastlands of Haran and many children. All those favors were taken from him andhe was physically afflicted as well. Never a single orga was sound excepthis heart and tongue, with both of which he glorified Allah, the Almightyall the time day and night. His disease lasted for a long time until hisvisitors felt disgusted with him. His friend kept away from him, and peopleabstained from visiting him. No one felt sympathy for him except his wife.She took good care of him, knowing his former charity and pity for her"
Therefore, Iblis became desperate. He consulted his helpers but they couldnot advise him. They asked:
"How is it that your cleverness cannot work against Job, yet you succeededin misleading Adam, the father of man, out of paradise?"
Iblis went to Job's wife in the form of a man. "Where is your husband?" heasked her.
She pointed to an almost lifeless form crumpled on the bed and said: "Therehe is, suspended between life and death."
Iblis reminded her of the days when Job had good health, wealth andchildren. Suddenly, the painful memory of yeas of hardship overcame her, andshe burst into tears. She said to Job:
"How long are you goinng to bear this torture from our Lord? Are we toremain without wealth, children or friends forever? Why don't you call uponAllah to remove this suffering?"
Job sighed, and in a soft voice replied:
"Iblis must have whispered to you and made you dissatisfied. Tell me, howlong did I enjoy good health and riches?"
She replied, "For eighty years"
Then Job asked, "How long am I suffering like this?"
She said, "for seven years"
Then Job told her:
"In that case I am ashamed to call on my Lord to remove the hardship, for Ihave not suffered longer than the years of good health and plenty. It seemsyourfaith has weakened and you are dissatisfied with the fate of Allah. If Ieverreagin health, I swear I will punish you with a hundred strokes! From this day onward, I forbid myself to eat or drink anything from your hand.Leave me alone and let my Lord do with me as He pleases."
Crying bitterly and with a heavy heart, she had no choice but to leave himand seek shelter elsewhere. In his helpless state, Job turned to Allah,notto complain but to seek His mercy:
"Verily, dsitress has seized me, and You and the Most Merciful of all thosewho show Mercy. So We answered his call, and We removed the distress thatwas on him, and We restored his family to him (that he had lost) and thelike thereof along with them - as a mercy from Ourselves and a Reminder forall who whorship Us"Quran 21:83-84
Almighty Allah also instructed:
"Commemorate Our servant Job behold he cried to his Lord: "The Evil One has afflicted me with distress and suffering"! (The command was given:) "Strikewith thy foot: here is (water) wherein to wash cool and refreshing and(water) to drink." And We gave him (back) his people and doubled theirnumber as a Grace from Ourselves and a thing for commemoration for all whohave Understanding."Quran 38:41-43
Job obeyed, and almost immediately his good health was restored. Meanwhile,his faithful wife could no longer bear to be parted from her husband andreturned to beg his forgiveness, desiring to serve him. On entering hehouse, she was amazed at the sudden change: Job was again healthy! She embraced him and thanked Allah for His mercy.
Job was now worried, for he had taken an oath to punish her with a hundred strokes if he regained health, but he had no desire to hurt her. He knew ifhe did not fulfill the oath, he would be guilty of breaking a promise to Allah. Therefore, in His wisdom and mercy, Allah came to the assistance ofHis faithful servant, and advised him:
"And take in your hand a bundle of thin grass and strike therewith (yourwife), and break not your oath. Truly we found him patient. How excellent aslave! Verily, he was ever oft-returning in repentance to Us"Quran 38:44
Abu Huraira (ra) narrated that the Prophet Muhammed (pbuh) said:
"While Job was naked, taking a bath, a swarm of locusts fell on him, and hestarted collecting them in his garment. His Lord called him: 'O Job! Have Inot made you too rich to need what you see?' He said: 'Yes, O Lord! But Icannot shun Your Blessings"(Bukhari)
by Ibn Kathir
From: The Stories of the Prophets
By: Al Imam Ibn Kathir[(701 - 774 AH) or (1301 - 1372 AD)]
Ibn Ishaaq stated that he was a man of Rum. His names was Job Ibn Mose IbnRazeh Ibn Esau Ibn Isaac Ibn Abraham. Someone else said he was Job Ibn Mose,Ibn Rimil Ibn Esau Ibn Isaac Ibn Jacob. There have also been otherstatements in his lineage. Ibn Asaker narrated that his mother was adaughter of Prophet Lot.It was said, also, that his father was one whobelieved in Abraham when he was cast into the fire.
The first opinion is the most plausable as he was a descendant of Abrahamsoffspring as Allah Almighty declared:
"That was the reasoning about Us which We gave to Abraham (to use) againsthis people: We raise whom We will degree after degree: for thy Lord is fullof wisdom and knowledge. We gave him Isaac and Jacob: all (three) We guided:and before him We guided Noah and before him We guided Noah and among hisprogeny David Solomon Job Joseph Moses and Aaron: thus do We reward thosewho do good"Quran 6:83-84
Allah the Almighty praised His worshipper Job in His Glorious Quran:
"Truly! We found him patient. How excellent a slave! Verily, he was everoft-returning in repentance to Us"Quran 38:44
Job was repentant, remembering Allah with thankfulness, patience andsteadfastness. This was the cause of his rescue and the secret of Allah'spraising him.
A group of angels were discussing Allah's other human creatures, how thosewho were humble earned Allah's displease, while those who were arrogantincurred His displeasure. One of the angels remarked:
"The best creature on earth today is Job, a man of noble character whodisplays excellent patience and always remembers his Generous Lord. He is anexcellent model for the worshippers of Allah. In return, his Lord hasblessed him with a long life and plenty of riches, yet he is never haughtyor selfish. His family, his servants, as well as the needy and the poorshare in his good fortune; he feeds and clothes the poor and buys slaves toset them free. He makes those who receive his charity feel as if they arefavouring him, so kind and gentle is he."
Iblis (Satan) , overhearing all this, became annoyed. He planned to tempt Job tocorruption and disbelief, so he hastened to him. He tried to distract Jobfrom his prayers by whispering to him about the good things in life, but Jobwas a true believer and would not let evil thoughts tempt him. Thisdistrubed Iblis more; thus he began to hate Job even more.
Iblis complained to Allah about Job. He said that althought he was continously glorifying Allah, he was not doing so out of his sincerity but to satisfy Allah so that his wealth should not be taken away. It was all ashow, all out of greed. "If You remove his wealth then You will find that his tongue will no longer mention Your name and his praying will stop."
Allah told Iblis that Job was one of His most sincere devotees. He did notworship Him because of the favors; his worship stemmed from his heart andhad nothing to do with material things. But to prove Iblis the depth of Job's sincerity and patience, Allah allowed him to do whatever he and hishelpers wished with Job's wealth.
Iblis was very happy. He gathered his helpers and set about destroying Job'scattle, servants, and farms until he was left with no posessions. Rubbinghis hands in glee, Iblis appeared before Job in the guise of a wise old manand said to him:
"All your wealth is lost. Some people say that it is because yo ugave too much charity and that you are wasting your time with your continous prayers to Allah. Others say that Allah has bought this upon you in order to pleaseyour enemies. If Allah had the capacit to prevent harm, then He would have protected your wealth"
True to his belief, Job replied:
"What Allah has taken away from me belongs to Him. I was only its trustee for a while. He gives to whom He wills and witholds from whom He wills"
With these words, Job again prostrated to his Lord.
When Iblis saw this, he felt frustrated, so he again addressed Allah:
"I have stripped Job of all his posessions, but he still remains grateful toYou. However, he is only hiding his dissapointment, for he places greatstore by his many children. The real test of a parent is through him children. You will then see how Job will reject You"
Allah granted Iblis authority, but warned him that it would not reduce Job'sfaith in his Lord nor his patience.
Iblis again gathered his helpers and set about his evol deeds. He shook the foundation of the house in which Job's children were living and sent thebuilding crashing, killing all of them. Then he went to Job disguised as aman who had come to sympathise with him. In a comforting tone he said toJob:
"The circumstances under which your children died were sad. Surely, yourLord isnot rewarding youproperly for all your prayers?"
Having said this Iblis waited anxiously, hoping Job was now ready to rejectAllah. But again Job dissapointed him by replying:
"Allah sometimes gives and sometimes takes. He is sometimes pleased and sometimes displeased with our deeds. Whether a thing is beneficial or harmful to me, I will remain firm in my belief and remain thankful to my Creator"
Then Job prostrated to his Lord. At this Iblis was extremely vexed. Iblis again called on Allah:
"O my Lord, Job's wealth is gone, his children are dead, but he is still healthy in body, and as long as he enjoys good health he will continue toworship You in the hope of regaining his wealth and producing more children.Grant me authority over his body so that I may weakne it. He will surely neglect worshipping You and will thus becomes disobedient"
Allah wanted to teach Iblis a lesson that Job was a devoted servant of hisLord, so He granted Iblis his third request but placed a condition:
"I give you authority over his body but not over his soul, intellect, or heart, for in these places reside the knowledge of Me and My religion"
Armed with this new authority, Iblis began to take revenge on Job's body and filled it with diseas until it was reduced to mere skin and bone qnd hesuffered severe pain. But through all the suffering Job remeined string inhis faith, patiently bearing all the hardships without complaining. Allah's righteous servant did not despair or turn to others for help but remainedhopeful of Allah's Mercy. Even close relatives and friends deserted him.Only his kind loving wife stayed with him. In his hour of need, she showered her kindness on him and cared for him. She remained his sole companion andcomforter through many years of his suffering.
Ibn Asaker narrated:
"Job was a man having much wealth of all kinds: beasts, slaves, sheep, vastlands of Haran and many children. All those favors were taken from him andhe was physically afflicted as well. Never a single orga was sound excepthis heart and tongue, with both of which he glorified Allah, the Almightyall the time day and night. His disease lasted for a long time until hisvisitors felt disgusted with him. His friend kept away from him, and peopleabstained from visiting him. No one felt sympathy for him except his wife.She took good care of him, knowing his former charity and pity for her"
Therefore, Iblis became desperate. He consulted his helpers but they couldnot advise him. They asked:
"How is it that your cleverness cannot work against Job, yet you succeededin misleading Adam, the father of man, out of paradise?"
Iblis went to Job's wife in the form of a man. "Where is your husband?" heasked her.
She pointed to an almost lifeless form crumpled on the bed and said: "Therehe is, suspended between life and death."
Iblis reminded her of the days when Job had good health, wealth andchildren. Suddenly, the painful memory of yeas of hardship overcame her, andshe burst into tears. She said to Job:
"How long are you goinng to bear this torture from our Lord? Are we toremain without wealth, children or friends forever? Why don't you call uponAllah to remove this suffering?"
Job sighed, and in a soft voice replied:
"Iblis must have whispered to you and made you dissatisfied. Tell me, howlong did I enjoy good health and riches?"
She replied, "For eighty years"
Then Job asked, "How long am I suffering like this?"
She said, "for seven years"
Then Job told her:
"In that case I am ashamed to call on my Lord to remove the hardship, for Ihave not suffered longer than the years of good health and plenty. It seemsyourfaith has weakened and you are dissatisfied with the fate of Allah. If Ieverreagin health, I swear I will punish you with a hundred strokes! From this day onward, I forbid myself to eat or drink anything from your hand.Leave me alone and let my Lord do with me as He pleases."
Crying bitterly and with a heavy heart, she had no choice but to leave himand seek shelter elsewhere. In his helpless state, Job turned to Allah,notto complain but to seek His mercy:
"Verily, dsitress has seized me, and You and the Most Merciful of all thosewho show Mercy. So We answered his call, and We removed the distress thatwas on him, and We restored his family to him (that he had lost) and thelike thereof along with them - as a mercy from Ourselves and a Reminder forall who whorship Us"Quran 21:83-84
Almighty Allah also instructed:
"Commemorate Our servant Job behold he cried to his Lord: "The Evil One has afflicted me with distress and suffering"! (The command was given:) "Strikewith thy foot: here is (water) wherein to wash cool and refreshing and(water) to drink." And We gave him (back) his people and doubled theirnumber as a Grace from Ourselves and a thing for commemoration for all whohave Understanding."Quran 38:41-43
Job obeyed, and almost immediately his good health was restored. Meanwhile,his faithful wife could no longer bear to be parted from her husband andreturned to beg his forgiveness, desiring to serve him. On entering hehouse, she was amazed at the sudden change: Job was again healthy! She embraced him and thanked Allah for His mercy.
Job was now worried, for he had taken an oath to punish her with a hundred strokes if he regained health, but he had no desire to hurt her. He knew ifhe did not fulfill the oath, he would be guilty of breaking a promise to Allah. Therefore, in His wisdom and mercy, Allah came to the assistance ofHis faithful servant, and advised him:
"And take in your hand a bundle of thin grass and strike therewith (yourwife), and break not your oath. Truly we found him patient. How excellent aslave! Verily, he was ever oft-returning in repentance to Us"Quran 38:44
Abu Huraira (ra) narrated that the Prophet Muhammed (pbuh) said:
"While Job was naked, taking a bath, a swarm of locusts fell on him, and hestarted collecting them in his garment. His Lord called him: 'O Job! Have Inot made you too rich to need what you see?' He said: 'Yes, O Lord! But Icannot shun Your Blessings"(Bukhari)
Thursday, April 01, 2010
The Suffering of Job and Divine Justice - Part 1
The Suffering of Job and Divine Justice - Part 1
The book of Job has fascinated readers over the years because the book deals with the problem of suffering, a problem that sooner or later will touch every human being. The plight of Job has a universal appeal because it raises the question of how a just God can allow a good man to suffer so intensively.The message of the book is focused on the issue of God’s justice: why must a good and devout man suffer undeservedly? However, although the book of Job is a study of the suffering of the righteous, the book also deals with the character of God, primarily in God’s dealings with Job. Three aspects of God’s character are dealt with in the book.The first is the justice of God, which is the focus of Job’s argument. The second is the sovereignty of God, which is demonstrated in God’s dealings with the adversary. The third is God’s treatment of Job, an issue that is raised by those who read the book.At the conclusion of the book, although these issues were not fully addressed and remain partially unsolved, the sovereignty of God was affirmed and divine justice was upheld and it was recognized by Job. The conclusion of the book of Job shows that, although the reader and even Job himself cannot fully comprehend what happened and why it happened, God holds and controls the events in absolute sovereignty, wisdom, and justice.The story of Job’s suffering begins with a brief introduction of the man Job, who is presented as a righteous and devout man, one who fears God. According to the introduction of the book, Job was “a man of perfect integrity, who feared God and turned away from evil” (Job 1:1 HCSB). In addition to being an upright man, Job was also very rich and “greatest man among all the people of the east” (Job 1:3).According to the text, Job was blessed with a large family of seven sons and three daughters (Job 1:2). The writer of Job stresses these moral and religious aspects of Job’s life in order to demonstrate his righteousness. Job’s wealth was evidence that he was blessed by God. Job’s righteousness was constant, essential, and stable. Job’s wealth was temporary, accidental, and not essential to his righteousness. What the writer of the book was trying to demonstrate was that without his righteousness Job was nothing; without his wealth Job remained everything.The word tam in Job 1:1, translated “perfect integrity” (“blameless” in other translations) comes from a Hebrew word taman, a word that suggests completeness. The reason the writer used this word was to introduce a person who had integrity and who tried to please God. Thus, Job was not the kind of person that Satan, and after him Job’s three friends, insinuated Job was: one kind of man on the surface and another man in his real self. Although Job was not a sinless man, Job was a righteous man whose integrity of character showed itself in his relationship with God and in his dealings with people with whom Job came in contact.It was important for the writer of the book to establish the upright character of Job, for had Job not been righteous and blameless, there would be no meaning to the book because Job’s suffering could have been understood by the reader as God’s judgement on Job’s iniquity. But Job was a righteous man, and the fact that Job was blameless and righteous gives rise to the puzzle of the book of Job. Since Job’s suffering was not the judgement of a righteous God on a wicked man, what then was the purpose of Job’s suffering?In the prologue of the book, the author introduced his readers to a part of the big picture of the story which Job and his friends never saw. The story of Job begins when the sons of God appear in heaven to present themselves before the Lord, and Satan also came and joined the assembly of the sons of God. In the ensuing conversation between God and Satan, the Biblical writer emphasizes the subordination of Satan to God.The text shows that the adversary was subject to God and could not act without the approval and permission of the Lord. The text also shows that it was Satan and not God who caused the disasters to Job’s life that caused his suffering. As a member of the divine assembly, Satan was the accuser of human beings before God, and it was in that role that he came to report human failures to God. To Satan’s accusations of the failure of human beings, Yahweh addressed the adversary with a pointed question: “Have you considered my servant Job?” (Job 1:8).God’s question was important to the development of the story because it was God who drew Satan’s attention to Job’s character. So confident was God of Job’s perfect integrity that God challenged the accuser to find any flaw in Job’s blameless character. Satan knew that Job was a righteous man but contended that Job was a mercenary behind his upright behavior. Satan said: “Does Job fear God for nothing? Have you not put a fence around him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land” (Job 1:9-10).Satan insisted that Job would not be so stupid as to do anything that would compromise a relationship that worked so well in his favor. The adversary believed that if Yahweh would change his treatment of Job that Job would certainly reverse his conduct toward Yahweh, that is, when piety would no longer pay, Job would become defiantly profane and would deny and even blaspheme God.The adversary then proposed a challenge to God: “But stretch out your hand now, and touch all that he has, and he will curse you to your face” (Job 1:11). This proposition of Satan was a challenge which God confidently accepted. Yahweh knew the heart of Job and demonstrated his faith in his servant by staking his honor on the way Job would respond to the loss of his children and all his possessions. The development of the story affirmed God’s confidence in Job. Job’s integrity held strong and God’s honor was upheld by Job’s righteous words: “The LORD gave and the LORD has taken away. Blessed be the name of the LORD” (Job 1: 21b).After Satan’s first attempt at forcing Job to deny God, the author returns to the scene in heaven. Satan and the sons of God came again to present themselves before the Lord. Although no time is given, it is possible that one year had passed. As the accuser again prepares to list the failures of human beings, the Lord asked Satan: “Have you considered my servant Job?” (Job 2:3).God again expressed his confidence in Job: “He still persists in his integrity, although you incited me against him, to destroy him for no reason” (Job 2:3).Satan, however, was not convinced. He wanted nothing less than to impute God’s honor by demonstrating that Job served God only out of selfish motives. So the accuser proposed another challenge to Job’s integrity: “Skin for skin! All that Job has he will give to save his life. But stretch out your hand now and touch his bone and his flesh, and he will curse you to your face” (Job 2:4-5, slightly paraphrased). Once again the Lord agreed to Satan’s evil request. Satan immediately proceeded to inflict Job with inflamed loathsome sores all over his body, which eventually become breeding places for worms (Job 7:5), gnawing pains (Job 30:17), blackened, scaly skin (Job 30:30), intense pain, and feelings of terror that lasted many excruciating days.As the story progresses, the writer begins to describe the different aspects of Job’s response to the sufferings and the terror he faced. Initially, Job remained steadfast in accepting his suffering: “Shall we receive the good at the hand of God, and not receive the bad?” (Job 2:l0). As time passed, however, two issues became the focus of his dialogue with his friends: his misery and his view of God’s justice. All that Job said in chapters 3 to 31 of the book are the result of his pain and suffering and his bewildered spirit.At first Job desired the escape of death, even wishing that he had never lived. The life he once lived was now reduced to months of futility and nights of suffering (Job 7:3). He failed to understand the reason God considered him so important that he would not let up on his desperate situation. Job began to believe in the hopelessness of his situation. He also began to believe that he could not contend with the Almighty, although he desired to defend himself by presenting his case before the Lord. Job declared: “If it is a matter of strength, he is the strong one! If it is a matter of justice, who can summon him?” (Job 9:19).As his suffering increased and his requests for an audience with God remained unanswered, Job became more and more convinced that God was against him, that God had become his enemy: “My enemy sharpens his eyes against me” (Job 19:11). In the midst of his doubts and suffering, Job clung to his integrity. In his misery Job’s consolation was that he had “not denied the words of the Holy One” (Job 6:10). Confident of his innocence, Job declared: “Though he slay me, yet will I hope in him; I will surely defend my ways to his face” (Job 13:15).Read: The Suffering of Job and Divine Justice - Part 2.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
The book of Job has fascinated readers over the years because the book deals with the problem of suffering, a problem that sooner or later will touch every human being. The plight of Job has a universal appeal because it raises the question of how a just God can allow a good man to suffer so intensively.The message of the book is focused on the issue of God’s justice: why must a good and devout man suffer undeservedly? However, although the book of Job is a study of the suffering of the righteous, the book also deals with the character of God, primarily in God’s dealings with Job. Three aspects of God’s character are dealt with in the book.The first is the justice of God, which is the focus of Job’s argument. The second is the sovereignty of God, which is demonstrated in God’s dealings with the adversary. The third is God’s treatment of Job, an issue that is raised by those who read the book.At the conclusion of the book, although these issues were not fully addressed and remain partially unsolved, the sovereignty of God was affirmed and divine justice was upheld and it was recognized by Job. The conclusion of the book of Job shows that, although the reader and even Job himself cannot fully comprehend what happened and why it happened, God holds and controls the events in absolute sovereignty, wisdom, and justice.The story of Job’s suffering begins with a brief introduction of the man Job, who is presented as a righteous and devout man, one who fears God. According to the introduction of the book, Job was “a man of perfect integrity, who feared God and turned away from evil” (Job 1:1 HCSB). In addition to being an upright man, Job was also very rich and “greatest man among all the people of the east” (Job 1:3).According to the text, Job was blessed with a large family of seven sons and three daughters (Job 1:2). The writer of Job stresses these moral and religious aspects of Job’s life in order to demonstrate his righteousness. Job’s wealth was evidence that he was blessed by God. Job’s righteousness was constant, essential, and stable. Job’s wealth was temporary, accidental, and not essential to his righteousness. What the writer of the book was trying to demonstrate was that without his righteousness Job was nothing; without his wealth Job remained everything.The word tam in Job 1:1, translated “perfect integrity” (“blameless” in other translations) comes from a Hebrew word taman, a word that suggests completeness. The reason the writer used this word was to introduce a person who had integrity and who tried to please God. Thus, Job was not the kind of person that Satan, and after him Job’s three friends, insinuated Job was: one kind of man on the surface and another man in his real self. Although Job was not a sinless man, Job was a righteous man whose integrity of character showed itself in his relationship with God and in his dealings with people with whom Job came in contact.It was important for the writer of the book to establish the upright character of Job, for had Job not been righteous and blameless, there would be no meaning to the book because Job’s suffering could have been understood by the reader as God’s judgement on Job’s iniquity. But Job was a righteous man, and the fact that Job was blameless and righteous gives rise to the puzzle of the book of Job. Since Job’s suffering was not the judgement of a righteous God on a wicked man, what then was the purpose of Job’s suffering?In the prologue of the book, the author introduced his readers to a part of the big picture of the story which Job and his friends never saw. The story of Job begins when the sons of God appear in heaven to present themselves before the Lord, and Satan also came and joined the assembly of the sons of God. In the ensuing conversation between God and Satan, the Biblical writer emphasizes the subordination of Satan to God.The text shows that the adversary was subject to God and could not act without the approval and permission of the Lord. The text also shows that it was Satan and not God who caused the disasters to Job’s life that caused his suffering. As a member of the divine assembly, Satan was the accuser of human beings before God, and it was in that role that he came to report human failures to God. To Satan’s accusations of the failure of human beings, Yahweh addressed the adversary with a pointed question: “Have you considered my servant Job?” (Job 1:8).God’s question was important to the development of the story because it was God who drew Satan’s attention to Job’s character. So confident was God of Job’s perfect integrity that God challenged the accuser to find any flaw in Job’s blameless character. Satan knew that Job was a righteous man but contended that Job was a mercenary behind his upright behavior. Satan said: “Does Job fear God for nothing? Have you not put a fence around him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land” (Job 1:9-10).Satan insisted that Job would not be so stupid as to do anything that would compromise a relationship that worked so well in his favor. The adversary believed that if Yahweh would change his treatment of Job that Job would certainly reverse his conduct toward Yahweh, that is, when piety would no longer pay, Job would become defiantly profane and would deny and even blaspheme God.The adversary then proposed a challenge to God: “But stretch out your hand now, and touch all that he has, and he will curse you to your face” (Job 1:11). This proposition of Satan was a challenge which God confidently accepted. Yahweh knew the heart of Job and demonstrated his faith in his servant by staking his honor on the way Job would respond to the loss of his children and all his possessions. The development of the story affirmed God’s confidence in Job. Job’s integrity held strong and God’s honor was upheld by Job’s righteous words: “The LORD gave and the LORD has taken away. Blessed be the name of the LORD” (Job 1: 21b).After Satan’s first attempt at forcing Job to deny God, the author returns to the scene in heaven. Satan and the sons of God came again to present themselves before the Lord. Although no time is given, it is possible that one year had passed. As the accuser again prepares to list the failures of human beings, the Lord asked Satan: “Have you considered my servant Job?” (Job 2:3).God again expressed his confidence in Job: “He still persists in his integrity, although you incited me against him, to destroy him for no reason” (Job 2:3).Satan, however, was not convinced. He wanted nothing less than to impute God’s honor by demonstrating that Job served God only out of selfish motives. So the accuser proposed another challenge to Job’s integrity: “Skin for skin! All that Job has he will give to save his life. But stretch out your hand now and touch his bone and his flesh, and he will curse you to your face” (Job 2:4-5, slightly paraphrased). Once again the Lord agreed to Satan’s evil request. Satan immediately proceeded to inflict Job with inflamed loathsome sores all over his body, which eventually become breeding places for worms (Job 7:5), gnawing pains (Job 30:17), blackened, scaly skin (Job 30:30), intense pain, and feelings of terror that lasted many excruciating days.As the story progresses, the writer begins to describe the different aspects of Job’s response to the sufferings and the terror he faced. Initially, Job remained steadfast in accepting his suffering: “Shall we receive the good at the hand of God, and not receive the bad?” (Job 2:l0). As time passed, however, two issues became the focus of his dialogue with his friends: his misery and his view of God’s justice. All that Job said in chapters 3 to 31 of the book are the result of his pain and suffering and his bewildered spirit.At first Job desired the escape of death, even wishing that he had never lived. The life he once lived was now reduced to months of futility and nights of suffering (Job 7:3). He failed to understand the reason God considered him so important that he would not let up on his desperate situation. Job began to believe in the hopelessness of his situation. He also began to believe that he could not contend with the Almighty, although he desired to defend himself by presenting his case before the Lord. Job declared: “If it is a matter of strength, he is the strong one! If it is a matter of justice, who can summon him?” (Job 9:19).As his suffering increased and his requests for an audience with God remained unanswered, Job became more and more convinced that God was against him, that God had become his enemy: “My enemy sharpens his eyes against me” (Job 19:11). In the midst of his doubts and suffering, Job clung to his integrity. In his misery Job’s consolation was that he had “not denied the words of the Holy One” (Job 6:10). Confident of his innocence, Job declared: “Though he slay me, yet will I hope in him; I will surely defend my ways to his face” (Job 13:15).Read: The Suffering of Job and Divine Justice - Part 2.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
A Summary of General Manners of Living
From: http://quranicteachings.co.uk/manners-of-life.htm
[Some of the lessons learnt from Quran that apply to our general living]
1. Respect and honour all human beings irrespective of their religion, colour, race, sex, language, status, property, birth, profession/job and so on [17/70]
2. Talk straight, to the point, without any ambiguity or deception [33/70]
3. Choose best words to speak and say them in the best possible way [17/53, 2/83]
4. Do not shout. Speak politely keeping your voice low. [31/19]
5. Always speak the truth. Shun words that are deceitful and ostentatious [22/30]
6. Do not confound truth with falsehood [2/42]
7. Say with your mouth what is in your heart [3/167]
8. Speak in a civilised manner in a language that is recognised by the society and is commonly used [4/5]
9. When you voice an opinion, be just, even if it is against a relative [6/152]
10. Do not be a bragging boaster [31/18]
11. Do not talk, listen or do anything vain [23/3, 28/55]
12. Do not participate in any paltry. If you pass near a futile play, then pass by with dignity [25/72]
13. Do not verge upon any immodesty or lewdness whether surreptitious or overt [6/151].
14. If, unintentionally, any misconduct occurs by you, then correct yourself expeditiously [3/134].
15. Do not be contemptuous or arrogant with people [31/18]
16. Do not walk haughtily or with conceit [17/37, 31/18]
17. Be moderate in thy pace [31/19]
18. Walk with humility and sedateness [25/63]
19. Keep your gazes lowered devoid of any lecherous leers and salacious stares [24/30-31, 40/19].
20. If you do not have complete knowledge about anything, better keep your mouth shut. You might think that speaking about something without full knowledge is a trivial matter. But it might have grave consequences [24/15-16]
21. When you hear something malicious about someone, keep a favourable view about him/her until you attain full knowledge about the matter. Consider others innocent until they are proven guilty with solid and truthful evidence [24/12-13]
22. Ascertain the truth of any news, lest you smite someone in ignorance and afterwards repent of what you did [49/6]
23. Do not follow blindly any information of which you have no direct knowledge. (Using your faculties of perception and conception) you must verify it for yourself. In the Court of your Lord, you will be held accountable for your hearing, sight, and the faculty of reasoning [17/36].
24. Never think that you have reached the final stage of knowledge and nobody knows more than yourself. Remember! Above everyone endowed with knowledge is another endowed with more knowledge [12/76]. Even the Prophet [p.b.u.h] was asked to keep praying, "O My sustainer! Advance me in knowledge." [20:114]
25. The believers are but a single Brotherhood. Live like members of one family, brothers and sisters unto one another [49/10].
26. Do not make mockery of others or ridicule others [49/11]
27. Do not defame others [49/11]
28. Do not insult others by nicknames [49/11]
29. Avoid suspicion and guesswork. Suspicion and guesswork might deplete your communal energy [49/12]
30. Spy not upon one another [49/12]
31. Do not backbite one another [49/12]
32. When you meet each other, offer good wishes and blessings for safety. One who conveys to you a message of safety and security and also when a courteous greeting is offered to you, meet it with a greeting still more courteous or (at least) of equal courtesy [4/86]
33. When you enter your own home or the home of somebody else, compliment the inmates [24/61]
34. Do not enter houses other than your own until you have sought permission; and then greet the inmates and wish them a life of blessing, purity and pleasure [24/27]
35. Treat kindly -Your parents -Relatives-The orphans-And those who have been left alone in the society [4/36]
36. Take care of -The needy, -The disabled-Those whose hard earned income is insufficient to meet their needs-And those whose businesses have stalled-And those who have lost their jobs. [4/36]
37. Treat kindly -Your related neighbours, and unrelated neighbours-Companions by your side in public gatherings, or public transportation. [4/36]
38. Be generous to the needy wayfarer, the homeless son of the street, and the one who reaches you in a destitute condition [4/36]
39. Be nice to people who work under your care. [4/36]
40. Do not follow up what you have given to others to afflict them with reminders of your generosity [2/262].
41. Do not expect a return for your good behaviour, not even thanks [76/9]
42. Cooperate with one another in good deeds and do not cooperate with others in evil and bad matters [5/2]
43. Do no try to impress people on account of self-proclaimed virtues [53/32]
44. You should enjoin right conduct on others but mend your own ways first. Actions speak louder than words. You must first practice good deeds yourself, then preach [2/44]
45. Correct yourself and your families first [before trying to correct others] [66/6]
46. Pardon gracefully if anyone among you who commits a bad deed out of ignorance, and then repents and amends [6/54, 3/134]
47. Divert and sublimate your anger and potentially virulent emotions to creative energy, and become a source of tranquillity and comfort to people [3/134]
48. Call people to the Way of your Lord with wisdom and beautiful exhortation. Reason with them most decently [16/125]
49. Leave to themselves those who do not give any importance to the Divine code and have adopted and consider it as mere play and amusement [6/70]
50. Sit not in the company of those who ridicule Divine Law unless they engage in some other conversation [4/140]
51. Do not be jealous of those who are blessed [4/54]
52. In your collective life, make rooms for others [58/11]
53. When invited to dine, Go at the appointed time. Do not arrive too early to wait for the preparation of meal or linger after eating to engage in bootless babble. Such things may cause inconvenience to the host [33/53]
54. Eat and drink [what is lawful] in moderation [7/31].
55. Do not squander your wealth senselessly [17/26]
56. Fulfil your promises and commitments [17/34]
57. Keep yourself clean, pure [9/108, 4/43, 5/6].
58. Dress-up in agreeable attire and adorn yourself with exquisite character from inside out [7/26]
59. Seek your provision only by fair endeavour [29/17, 2/188]
60. Do not devour the wealth and property of others unjustly, nor bribe the officials or the judges to deprive others of their possessions [2/188]
Note: The above points are some of the lessons learnt from Quran that apply to our general living. In the end, the verses of Quran from which the lesson is drawn is given. The points above may not be word by word translations of Quranic verses.
12/11/2004
Important
And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. (In the Court of your Lord,) you will be held accountable for your hearing, sight, and the faculty of reasoning."[17:36]
[Some of the lessons learnt from Quran that apply to our general living]
1. Respect and honour all human beings irrespective of their religion, colour, race, sex, language, status, property, birth, profession/job and so on [17/70]
2. Talk straight, to the point, without any ambiguity or deception [33/70]
3. Choose best words to speak and say them in the best possible way [17/53, 2/83]
4. Do not shout. Speak politely keeping your voice low. [31/19]
5. Always speak the truth. Shun words that are deceitful and ostentatious [22/30]
6. Do not confound truth with falsehood [2/42]
7. Say with your mouth what is in your heart [3/167]
8. Speak in a civilised manner in a language that is recognised by the society and is commonly used [4/5]
9. When you voice an opinion, be just, even if it is against a relative [6/152]
10. Do not be a bragging boaster [31/18]
11. Do not talk, listen or do anything vain [23/3, 28/55]
12. Do not participate in any paltry. If you pass near a futile play, then pass by with dignity [25/72]
13. Do not verge upon any immodesty or lewdness whether surreptitious or overt [6/151].
14. If, unintentionally, any misconduct occurs by you, then correct yourself expeditiously [3/134].
15. Do not be contemptuous or arrogant with people [31/18]
16. Do not walk haughtily or with conceit [17/37, 31/18]
17. Be moderate in thy pace [31/19]
18. Walk with humility and sedateness [25/63]
19. Keep your gazes lowered devoid of any lecherous leers and salacious stares [24/30-31, 40/19].
20. If you do not have complete knowledge about anything, better keep your mouth shut. You might think that speaking about something without full knowledge is a trivial matter. But it might have grave consequences [24/15-16]
21. When you hear something malicious about someone, keep a favourable view about him/her until you attain full knowledge about the matter. Consider others innocent until they are proven guilty with solid and truthful evidence [24/12-13]
22. Ascertain the truth of any news, lest you smite someone in ignorance and afterwards repent of what you did [49/6]
23. Do not follow blindly any information of which you have no direct knowledge. (Using your faculties of perception and conception) you must verify it for yourself. In the Court of your Lord, you will be held accountable for your hearing, sight, and the faculty of reasoning [17/36].
24. Never think that you have reached the final stage of knowledge and nobody knows more than yourself. Remember! Above everyone endowed with knowledge is another endowed with more knowledge [12/76]. Even the Prophet [p.b.u.h] was asked to keep praying, "O My sustainer! Advance me in knowledge." [20:114]
25. The believers are but a single Brotherhood. Live like members of one family, brothers and sisters unto one another [49/10].
26. Do not make mockery of others or ridicule others [49/11]
27. Do not defame others [49/11]
28. Do not insult others by nicknames [49/11]
29. Avoid suspicion and guesswork. Suspicion and guesswork might deplete your communal energy [49/12]
30. Spy not upon one another [49/12]
31. Do not backbite one another [49/12]
32. When you meet each other, offer good wishes and blessings for safety. One who conveys to you a message of safety and security and also when a courteous greeting is offered to you, meet it with a greeting still more courteous or (at least) of equal courtesy [4/86]
33. When you enter your own home or the home of somebody else, compliment the inmates [24/61]
34. Do not enter houses other than your own until you have sought permission; and then greet the inmates and wish them a life of blessing, purity and pleasure [24/27]
35. Treat kindly -Your parents -Relatives-The orphans-And those who have been left alone in the society [4/36]
36. Take care of -The needy, -The disabled-Those whose hard earned income is insufficient to meet their needs-And those whose businesses have stalled-And those who have lost their jobs. [4/36]
37. Treat kindly -Your related neighbours, and unrelated neighbours-Companions by your side in public gatherings, or public transportation. [4/36]
38. Be generous to the needy wayfarer, the homeless son of the street, and the one who reaches you in a destitute condition [4/36]
39. Be nice to people who work under your care. [4/36]
40. Do not follow up what you have given to others to afflict them with reminders of your generosity [2/262].
41. Do not expect a return for your good behaviour, not even thanks [76/9]
42. Cooperate with one another in good deeds and do not cooperate with others in evil and bad matters [5/2]
43. Do no try to impress people on account of self-proclaimed virtues [53/32]
44. You should enjoin right conduct on others but mend your own ways first. Actions speak louder than words. You must first practice good deeds yourself, then preach [2/44]
45. Correct yourself and your families first [before trying to correct others] [66/6]
46. Pardon gracefully if anyone among you who commits a bad deed out of ignorance, and then repents and amends [6/54, 3/134]
47. Divert and sublimate your anger and potentially virulent emotions to creative energy, and become a source of tranquillity and comfort to people [3/134]
48. Call people to the Way of your Lord with wisdom and beautiful exhortation. Reason with them most decently [16/125]
49. Leave to themselves those who do not give any importance to the Divine code and have adopted and consider it as mere play and amusement [6/70]
50. Sit not in the company of those who ridicule Divine Law unless they engage in some other conversation [4/140]
51. Do not be jealous of those who are blessed [4/54]
52. In your collective life, make rooms for others [58/11]
53. When invited to dine, Go at the appointed time. Do not arrive too early to wait for the preparation of meal or linger after eating to engage in bootless babble. Such things may cause inconvenience to the host [33/53]
54. Eat and drink [what is lawful] in moderation [7/31].
55. Do not squander your wealth senselessly [17/26]
56. Fulfil your promises and commitments [17/34]
57. Keep yourself clean, pure [9/108, 4/43, 5/6].
58. Dress-up in agreeable attire and adorn yourself with exquisite character from inside out [7/26]
59. Seek your provision only by fair endeavour [29/17, 2/188]
60. Do not devour the wealth and property of others unjustly, nor bribe the officials or the judges to deprive others of their possessions [2/188]
Note: The above points are some of the lessons learnt from Quran that apply to our general living. In the end, the verses of Quran from which the lesson is drawn is given. The points above may not be word by word translations of Quranic verses.
12/11/2004
Important
And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. (In the Court of your Lord,) you will be held accountable for your hearing, sight, and the faculty of reasoning."[17:36]
What is Imaan?
From: http://quranicteachings.co.uk/imaan.htm
The root of the word IMAAN is A-M-N, which primarily means "to trust, be secure, be in safety, confine in". The word IMAAN has the following meanings:
-The believing or Belief or Conviction
-Becoming true to the trust with respect to which Allah Has confided in one, by a firm believing with the heart, not by profession of belief with the tongue only, without the assent of the heart
-The manifesting humility or submission, and the accepting of the Divine Law and the firm believing thereof with the heart
-Faith
-Trust
-Confidence
-Acknowledgement
-Submission
What is IMAAN about?
IMAAN is about having a firm believing with the heart in 5 Realities [2:177]:
1. Allah
2. The Hereafter
3. Malaika (angels)
4. The Divine Guidance
5. The Prophets
The one who believes in the above five realities is Momin and the one who denies or rejects them is not Momin [4:136].
The most important point is that IMAAN in the above should be with the concept of these that is given in Quran. IMAAN on the manmade concept of Allah, the hereafter, Malaika, the Divine Guidance and the Prophets, is not the correct IMAAN.
Another reality that is mentioned in context of IMAAN is AL-GHAIB {Unseen} [2:3]. There are different types of UNSEEN described in Quran. The following are some examples:
Allah is UNSEEN [21:49, 35:18, 36:11, 50:33, 67:12]
Life after death is UNSEEN [27:65-66]
Everlasting paradise in the hereafter is UNSEEN[19:61] AL-SAA'AT [the day of judgment] is UNSEEN [16:77, 32:5-6, 34:3, 72:25-26]
The WAHI [revelation], before it is revealed, is UNSEEN [3:44, 11:49, 81:24]
Something/Someone that is not in front of our eyes [i.e. absent] is UNSEEN [12:52] The events of the past , of which we do not have knowledge, may be UNSEEN [18:25-26]
IMAAN in the Unseen is the IMAAN in Allah, the Hereafter and the Unseen consequences of our actions which has not yet manifested
There is no mention of IMAAN on TAQDEER or pre-destination in the Quran.
The importance of Reason in IMAAN
And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. (In the Court of your Lord,) you will be held accountable for your hearing, sight, and the faculty of reasoning." [17:36]
The Believers (Mu'minin) according to the Qur'an, are:
[25:73] "Those who, when the revelations of their Rabb (Nourisher and Sustainer) are presented to them, do not fall thereat deaf and blind."
[8:22] "The worst of beasts in the sight of Allah are the deaf and dumb who do not use their intellect to understand."
[7:179] "There are many among Jinns and human beings, who lead such a life as makes it obvious that they are meant for Hell. They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not; they are like cattle-nay, are worse; they are the heedless."
Just SAYING that "I am a believer" does not make one a believer
"And there are some people who say: We believe in Allah and the last day; and they are not at all believers." [2:8]
IMAAN is not just "uttering something with the tongue"; it is a strong conviction from the bottom of the heart [5:41, 49:14]
IMAAN is not "saying" something but "doing" something [2:8, 61:2-3]
There are real tests to see whether we are true believers or not [29:2-3]
True believers are those:
-Who bow down or submit themselves with obedience to Allah and follow His Commands [5:55, 32:15, 2:121]
-Who work deeds of righteousness [17:9, 18:2]
-Who strive with their wealth and lives in the cause of Allah [8:74, 49:15]
-Who give themselves and their wealth in the cause of Allah [9:111]
-Who establish As-Salat [8:2-4, 5:55]
-Who set up the system of ZAKAAT [5:55] and spend their wealth (for the welfare of humanity) [8:2-4]
Important
And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. (In the Court of your Lord,) you will be held accountable for your hearing, sight, and the faculty of reasoning."[17:36]
The root of the word IMAAN is A-M-N, which primarily means "to trust, be secure, be in safety, confine in". The word IMAAN has the following meanings:
-The believing or Belief or Conviction
-Becoming true to the trust with respect to which Allah Has confided in one, by a firm believing with the heart, not by profession of belief with the tongue only, without the assent of the heart
-The manifesting humility or submission, and the accepting of the Divine Law and the firm believing thereof with the heart
-Faith
-Trust
-Confidence
-Acknowledgement
-Submission
What is IMAAN about?
IMAAN is about having a firm believing with the heart in 5 Realities [2:177]:
1. Allah
2. The Hereafter
3. Malaika (angels)
4. The Divine Guidance
5. The Prophets
The one who believes in the above five realities is Momin and the one who denies or rejects them is not Momin [4:136].
The most important point is that IMAAN in the above should be with the concept of these that is given in Quran. IMAAN on the manmade concept of Allah, the hereafter, Malaika, the Divine Guidance and the Prophets, is not the correct IMAAN.
Another reality that is mentioned in context of IMAAN is AL-GHAIB {Unseen} [2:3]. There are different types of UNSEEN described in Quran. The following are some examples:
Allah is UNSEEN [21:49, 35:18, 36:11, 50:33, 67:12]
Life after death is UNSEEN [27:65-66]
Everlasting paradise in the hereafter is UNSEEN[19:61] AL-SAA'AT [the day of judgment] is UNSEEN [16:77, 32:5-6, 34:3, 72:25-26]
The WAHI [revelation], before it is revealed, is UNSEEN [3:44, 11:49, 81:24]
Something/Someone that is not in front of our eyes [i.e. absent] is UNSEEN [12:52] The events of the past , of which we do not have knowledge, may be UNSEEN [18:25-26]
IMAAN in the Unseen is the IMAAN in Allah, the Hereafter and the Unseen consequences of our actions which has not yet manifested
There is no mention of IMAAN on TAQDEER or pre-destination in the Quran.
The importance of Reason in IMAAN
And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. (In the Court of your Lord,) you will be held accountable for your hearing, sight, and the faculty of reasoning." [17:36]
The Believers (Mu'minin) according to the Qur'an, are:
[25:73] "Those who, when the revelations of their Rabb (Nourisher and Sustainer) are presented to them, do not fall thereat deaf and blind."
[8:22] "The worst of beasts in the sight of Allah are the deaf and dumb who do not use their intellect to understand."
[7:179] "There are many among Jinns and human beings, who lead such a life as makes it obvious that they are meant for Hell. They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not; they are like cattle-nay, are worse; they are the heedless."
Just SAYING that "I am a believer" does not make one a believer
"And there are some people who say: We believe in Allah and the last day; and they are not at all believers." [2:8]
IMAAN is not just "uttering something with the tongue"; it is a strong conviction from the bottom of the heart [5:41, 49:14]
IMAAN is not "saying" something but "doing" something [2:8, 61:2-3]
There are real tests to see whether we are true believers or not [29:2-3]
True believers are those:
-Who bow down or submit themselves with obedience to Allah and follow His Commands [5:55, 32:15, 2:121]
-Who work deeds of righteousness [17:9, 18:2]
-Who strive with their wealth and lives in the cause of Allah [8:74, 49:15]
-Who give themselves and their wealth in the cause of Allah [9:111]
-Who establish As-Salat [8:2-4, 5:55]
-Who set up the system of ZAKAAT [5:55] and spend their wealth (for the welfare of humanity) [8:2-4]
Important
And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. (In the Court of your Lord,) you will be held accountable for your hearing, sight, and the faculty of reasoning."[17:36]
The explanation of Chapter Az-Zalzalah (The Earthquake)
From: http://www.islamweb.net/ver2/archive/article.php?lang=E&id=156535
Text:
In the Name of Allaah, the Most Beneficent, the Most Merciful
1. When the earth is shaken with its [final] earthquake
2. And the earth discharges its burdens
3. And man says, "What is wrong with it?" -
4. That Day, it will report its news
5. Because your Lord has inspired [i.e. commanded] it
6. That Day, the people will depart separated [into categories], to be shown [the result of] their deeds
7. So whoever does an atom's weight of good will see it,
8. And whoever does an atom's weight of evil will see it.
Explanation:
"When the earth is shaken with its [final] earthquake"
Ibn 'Abbaas said that it means: "When the earth moves from beneath its surface."
"And the earth discharges its burdens"
That is, when it throws out its dead. This is said by many, like the Words of Allaah (which mean):"O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thing."[Quran 22:1], and:
"And when the earth has been extended, and has cast out that within it and relinquished [it]." [Quran 84:3-4] It is narrated on the authority of Abu Hurayrah that the Messenger of Allaah said: "The earth will throw out what is hidden within it, such as columns of gold and silver, and the murderer will say: 'For this I committed murder.' Then the one who severed family ties will say: 'For this I severed relations.' Then the thief will come and say: 'For this was my hand cut.' Then they will leave it and not take anything from it."[Muslim and At-Tirmithi]
"And man says, 'What is wrong with it?'" -
That is, in bewilderment, he cries out: "What is happening to the earth, which previously was fixed, firm and peaceful and is now moving in convulsions under its surface?" It does so by the Command of Allaah, the Most High. Then it throws out all of its dead from the first generation to the last, and at this time man cries out in astonishment: "What is wrong with it?"
"That Day, it will report its news"
That is, it will speak about the actions of those whom it has thrown forth. It is narrated on the authority of Abu Hurayrah that he said: "The Messenger of Allaah read the verse (which means): "That Day, it will report its news," then he said: "Do you know what the news are?" We (the listening companions) replied: "Allaah and His Messenger know best." He said: "Verily, (they) are that it will testify concerning every slave, male and female, about what they did on its surface, that it will say: 'He did this and this on such-and-such a day.' - Those are its news." [Imaam Ahmad]
"Because your Lord has inspired [i.e. commanded] it"
Mujaahid said it means that Allaah will command the earth to give its tidings.
"That Day, the people will depart separated [into categories], to be shown [the result of] their deeds,"
That is, they will proceed to the place of reckoning in scattered groups, according to their type, ranging from the most abjectly wretched to the joyful, having been ordered to proceed to Hell or Paradise.
"to be shown [the result of] their deeds".
To confirm what they did in their earthly life, whether good or bad, as Allaah says (what means):
"So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it."
It is narrated on the authority of 'Adiy Ibn Haatim that the Messenger of Allaah said: "Fear the Fire even if it were by (giving) a portion of a date or by (saying) a good word. Do not despise any act of kindness, even if it were to fill the drinking vessel of a thirsty person from your bucket, or to meet your brother face-to-face and smile at him." [Al-Bukhaari]
Also narrated by Al-Bukhaari is: "O community of believing women! Let not the woman neighbour despise her woman neighbour, even if it were by (giving her) a sheep's trotter." In another authentic narration, he said: "Respond to the one who asks (for assistance) even if it were with only a burnt trotter." It is narrated on the authority of 'Amr Ibn Al-'Aas that he said: "When the Soorah (Quranic chapter), "When the earth is shaken with its [final] earthquake" was revealed, Abu Bakr who was sitting with the Prophet began to cry. The Messenger of Allaah asked him: "What makes you cry, O, Abu Bakr?" Abu Bakr replied: 'This Soorah makes me cry.' Then the Messenger of Allaah said: "Even if you did not err and commit sins that Allaah might forgive you, He would have created another community who erred and committed sins that He might forgive them."[Muslim]
"So whoever does an atom's weight…" That is, the most insignificant weight - less than an ant.
"… of good will see it."
That is, he shall see it recorded in the book given to him on the Day of Judgment, and he will be pleased with that: Every sinful act, every charitable deed is recorded therein. Every bad deed will be recompensed as one deed, while every good deed will be recompensed ten times over. Whoever has more good deeds than bad will enter Paradise.
The Messenger of Allaah said:
"Beware of the minor sins, because they will build up over a man until they destroy him." [Ahmad]
Anas said: "The Messenger of Allaah said: "Say: 'He is Allaah, One." is equal to one-third of the Quran and "When the earth is shaken with its [final] earthquake" is equivalent to one-quarter of the Quran." [Al-Bazzaar] It is also reported on the authority of Anas Ibn Maalik '' that Allaah's Messenger said to a man: "Have you married, O, so-and-so?" He replied: "No, by Allaah! I have not the wherewithal, how may I marry?" The Messenger said: "…Do you not have When the earth is shaken with its [final] earthquake?" The man replied: "Certainly!" The Prophet said: "(It is) one-quarter of the Quran: Marry!" [At-Tirmithi]
Text:
In the Name of Allaah, the Most Beneficent, the Most Merciful
1. When the earth is shaken with its [final] earthquake
2. And the earth discharges its burdens
3. And man says, "What is wrong with it?" -
4. That Day, it will report its news
5. Because your Lord has inspired [i.e. commanded] it
6. That Day, the people will depart separated [into categories], to be shown [the result of] their deeds
7. So whoever does an atom's weight of good will see it,
8. And whoever does an atom's weight of evil will see it.
Explanation:
"When the earth is shaken with its [final] earthquake"
Ibn 'Abbaas said that it means: "When the earth moves from beneath its surface."
"And the earth discharges its burdens"
That is, when it throws out its dead. This is said by many, like the Words of Allaah (which mean):"O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thing."[Quran 22:1], and:
"And when the earth has been extended, and has cast out that within it and relinquished [it]." [Quran 84:3-4] It is narrated on the authority of Abu Hurayrah that the Messenger of Allaah said: "The earth will throw out what is hidden within it, such as columns of gold and silver, and the murderer will say: 'For this I committed murder.' Then the one who severed family ties will say: 'For this I severed relations.' Then the thief will come and say: 'For this was my hand cut.' Then they will leave it and not take anything from it."[Muslim and At-Tirmithi]
"And man says, 'What is wrong with it?'" -
That is, in bewilderment, he cries out: "What is happening to the earth, which previously was fixed, firm and peaceful and is now moving in convulsions under its surface?" It does so by the Command of Allaah, the Most High. Then it throws out all of its dead from the first generation to the last, and at this time man cries out in astonishment: "What is wrong with it?"
"That Day, it will report its news"
That is, it will speak about the actions of those whom it has thrown forth. It is narrated on the authority of Abu Hurayrah that he said: "The Messenger of Allaah read the verse (which means): "That Day, it will report its news," then he said: "Do you know what the news are?" We (the listening companions) replied: "Allaah and His Messenger know best." He said: "Verily, (they) are that it will testify concerning every slave, male and female, about what they did on its surface, that it will say: 'He did this and this on such-and-such a day.' - Those are its news." [Imaam Ahmad]
"Because your Lord has inspired [i.e. commanded] it"
Mujaahid said it means that Allaah will command the earth to give its tidings.
"That Day, the people will depart separated [into categories], to be shown [the result of] their deeds,"
That is, they will proceed to the place of reckoning in scattered groups, according to their type, ranging from the most abjectly wretched to the joyful, having been ordered to proceed to Hell or Paradise.
"to be shown [the result of] their deeds".
To confirm what they did in their earthly life, whether good or bad, as Allaah says (what means):
"So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it."
It is narrated on the authority of 'Adiy Ibn Haatim that the Messenger of Allaah said: "Fear the Fire even if it were by (giving) a portion of a date or by (saying) a good word. Do not despise any act of kindness, even if it were to fill the drinking vessel of a thirsty person from your bucket, or to meet your brother face-to-face and smile at him." [Al-Bukhaari]
Also narrated by Al-Bukhaari is: "O community of believing women! Let not the woman neighbour despise her woman neighbour, even if it were by (giving her) a sheep's trotter." In another authentic narration, he said: "Respond to the one who asks (for assistance) even if it were with only a burnt trotter." It is narrated on the authority of 'Amr Ibn Al-'Aas that he said: "When the Soorah (Quranic chapter), "When the earth is shaken with its [final] earthquake" was revealed, Abu Bakr who was sitting with the Prophet began to cry. The Messenger of Allaah asked him: "What makes you cry, O, Abu Bakr?" Abu Bakr replied: 'This Soorah makes me cry.' Then the Messenger of Allaah said: "Even if you did not err and commit sins that Allaah might forgive you, He would have created another community who erred and committed sins that He might forgive them."[Muslim]
"So whoever does an atom's weight…" That is, the most insignificant weight - less than an ant.
"… of good will see it."
That is, he shall see it recorded in the book given to him on the Day of Judgment, and he will be pleased with that: Every sinful act, every charitable deed is recorded therein. Every bad deed will be recompensed as one deed, while every good deed will be recompensed ten times over. Whoever has more good deeds than bad will enter Paradise.
The Messenger of Allaah said:
"Beware of the minor sins, because they will build up over a man until they destroy him." [Ahmad]
Anas said: "The Messenger of Allaah said: "Say: 'He is Allaah, One." is equal to one-third of the Quran and "When the earth is shaken with its [final] earthquake" is equivalent to one-quarter of the Quran." [Al-Bazzaar] It is also reported on the authority of Anas Ibn Maalik '' that Allaah's Messenger said to a man: "Have you married, O, so-and-so?" He replied: "No, by Allaah! I have not the wherewithal, how may I marry?" The Messenger said: "…Do you not have When the earth is shaken with its [final] earthquake?" The man replied: "Certainly!" The Prophet said: "(It is) one-quarter of the Quran: Marry!" [At-Tirmithi]
Concepts clarified in the Quran -II
From: http://www.islamweb.net/ver2/archive/article.php?lang=E&id=141669
The concept of the conflict between the followers of truth and those of falsehood: This conflict can only be to the advantage of the Muslims if their ranks are cleared of hypocrites and those of weak faith. If any believing group wishes to attain victory from Allaah, then it must fulfil the requirements of victory as Allaah explains to us in the following story (which means): “…'Indeed, Allaah will be testing you with a river. So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, except one who takes [from it] in the hollow of his hand'…” [Quran 2: 249] What happened? Many people failed the test and the ranks were therefore cleared of those who were weak in faith. Only the true believers, who had strong faith, remained with him as told in the remainder of the verse; Allaah Says (what means): “…But they drank from it, except a [very] few of them. Then when he had crossed it along with those who believed with him, they said: 'There is no power for us today against Jaaloot [Goliath] and his soldiers.' But those who were certain that they would meet Allaah said: 'How many a small company has overcome a large company by permission of Allaah…'" [Quran 2: 249] Note that the words of those who did not drink, not even a handful, were firm and that it was to these people that victory came. Allaah Says after this (what means): “So they defeated them by permission of Allaah…” [Quran 2: 251]
The conflict between the followers of the truth and those of falsehood is what causes the victory from Allaah to descend as well as strengthening the Muslims and initiating Jihaad. Additionally, the ranks of the believers could never be distinguished without such a conflict, and nor would the Muslims receive any practical cultivation without it.
It is the way of Allaah that the disbelievers temporarily overcome the Muslims, so that the Muslims can rearrange their ranks, purify themselves and work on building and strengthening their faith. It is after this that Allaah chooses those who are worthy for martyrdom and grants the believers victory over the disbelievers, as they then become worthy of such victory.
The concept of debate: The Quran teaches us how to debate with our enemies and how to present evidences. Many enemies of Islam use debating in order to cast doubts and spread false information about Islam. Allaah presents to us the following debate (which means): “Have you not considered the one who argued with Ibraaheem about his Lord [merely] because Allaah had given him kingship? When Ibraaheem said: 'My Lord is The One Who gives life and causes death,' he said: 'I give life and cause death'…” [Quran 2: 258]
This man then brought forth a person and killed him, and then commanded that a man who was sentenced to death be freed, demonstrating by this ridiculous example that he had therefore granted life and caused death. Thereupon, Prophet Ibraaheem threw him another challenge which stunned him; Allaah Says in continuation of the same verse (what means): “…Ibraaheem said: 'Allaah brings up the sun from the east, so bring it up from the west.' So the disbeliever was overwhelmed [by astonishment], and Allaah does not guide the wrongdoing people.” [Quran 2: 258]
The concept of the reality of the worldly life and its value: The Quran confirms the real value of this life and its reality and essence in many verses; Allaah Says (what means): “Whatever you have will end, but what Allaah has is lasting…” [Quran 16: 96] When one reads this, which of the two would he naturally choose?
The concept of loyalty and disavowal: Loyalty to the believers is manifested in the saying of Allaah(which means): “Let not believers take disbelievers as allies [i.e. supporters or protectors] rather than believers. And whoever [of you] does that has nothing [i.e. no association] with Allaah…” [Quran 3: 28] Would one befriend the disbelievers (who attacked and persecuted Muslims) after this? Would he support them? Would he feel compassion towards them? Would he socialise with them? Would he join forces with them against his Muslim brothers?
The concept of loving God: Loving God is not a mere claim; Allaah Says (what means): “Say, [O Muhammad]: 'If you should love Allaah, then follow me, [so] Allaah will love you…” [Quran 3: 31]
The claim of loving the Prophet is not to be accepted from one who acts in contradiction to his Sunnah. This concept is not clear in the minds of many, who seem to believe that this love is merely a claim while their conduct with their families, business partners and so on, as well as their outward appearance opposes that of the Prophet , which is a clear contradiction and misconception.
The concept of the comprehensiveness of Islam: Many people erroneously believe that adhering to the religion is satisfied by the limited performance of certain acts of worship, and that as soon as they step out of the mosque for example, they can deal with others in any wicked way they choose. These people thereby rid themselves of their religion, but Allaah refutes this attitude by saying (what means): “Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allaah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveller, those who ask [for help], and for freeing slaves; and [who] establishes prayer and gives Zakaah; [those who] fulfil their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.” [Quran 2: 177]
The concept of exposing the plans of the disbelievers: The disbelievers endeavour to divert the Muslims from their religion and use extremely evil methods in order to cause us to have doubts or misgivings towards it; Allaah Says (what means): “And a fraction of the People of the Scripture say [to each other]: 'Believe in that which was revealed to the believers at the beginning of the day and reject it at its end that perhaps they will return [i.e. abandon their religion].'” [Quran 3: 72] Just look at how evil their plan is! They would even pretend to embrace Islam and then leave it so that people, including some simpleminded Muslims, would think that there is a problem or defect with the religion and therefore shun it, or at least develop misgivings regarding it. The Quran exposes these people's plans so that we can counter them.
The concept of the conflict between the followers of truth and those of falsehood: This conflict can only be to the advantage of the Muslims if their ranks are cleared of hypocrites and those of weak faith. If any believing group wishes to attain victory from Allaah, then it must fulfil the requirements of victory as Allaah explains to us in the following story (which means): “…'Indeed, Allaah will be testing you with a river. So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, except one who takes [from it] in the hollow of his hand'…” [Quran 2: 249] What happened? Many people failed the test and the ranks were therefore cleared of those who were weak in faith. Only the true believers, who had strong faith, remained with him as told in the remainder of the verse; Allaah Says (what means): “…But they drank from it, except a [very] few of them. Then when he had crossed it along with those who believed with him, they said: 'There is no power for us today against Jaaloot [Goliath] and his soldiers.' But those who were certain that they would meet Allaah said: 'How many a small company has overcome a large company by permission of Allaah…'" [Quran 2: 249] Note that the words of those who did not drink, not even a handful, were firm and that it was to these people that victory came. Allaah Says after this (what means): “So they defeated them by permission of Allaah…” [Quran 2: 251]
The conflict between the followers of the truth and those of falsehood is what causes the victory from Allaah to descend as well as strengthening the Muslims and initiating Jihaad. Additionally, the ranks of the believers could never be distinguished without such a conflict, and nor would the Muslims receive any practical cultivation without it.
It is the way of Allaah that the disbelievers temporarily overcome the Muslims, so that the Muslims can rearrange their ranks, purify themselves and work on building and strengthening their faith. It is after this that Allaah chooses those who are worthy for martyrdom and grants the believers victory over the disbelievers, as they then become worthy of such victory.
The concept of debate: The Quran teaches us how to debate with our enemies and how to present evidences. Many enemies of Islam use debating in order to cast doubts and spread false information about Islam. Allaah presents to us the following debate (which means): “Have you not considered the one who argued with Ibraaheem about his Lord [merely] because Allaah had given him kingship? When Ibraaheem said: 'My Lord is The One Who gives life and causes death,' he said: 'I give life and cause death'…” [Quran 2: 258]
This man then brought forth a person and killed him, and then commanded that a man who was sentenced to death be freed, demonstrating by this ridiculous example that he had therefore granted life and caused death. Thereupon, Prophet Ibraaheem threw him another challenge which stunned him; Allaah Says in continuation of the same verse (what means): “…Ibraaheem said: 'Allaah brings up the sun from the east, so bring it up from the west.' So the disbeliever was overwhelmed [by astonishment], and Allaah does not guide the wrongdoing people.” [Quran 2: 258]
The concept of the reality of the worldly life and its value: The Quran confirms the real value of this life and its reality and essence in many verses; Allaah Says (what means): “Whatever you have will end, but what Allaah has is lasting…” [Quran 16: 96] When one reads this, which of the two would he naturally choose?
The concept of loyalty and disavowal: Loyalty to the believers is manifested in the saying of Allaah(which means): “Let not believers take disbelievers as allies [i.e. supporters or protectors] rather than believers. And whoever [of you] does that has nothing [i.e. no association] with Allaah…” [Quran 3: 28] Would one befriend the disbelievers (who attacked and persecuted Muslims) after this? Would he support them? Would he feel compassion towards them? Would he socialise with them? Would he join forces with them against his Muslim brothers?
The concept of loving God: Loving God is not a mere claim; Allaah Says (what means): “Say, [O Muhammad]: 'If you should love Allaah, then follow me, [so] Allaah will love you…” [Quran 3: 31]
The claim of loving the Prophet is not to be accepted from one who acts in contradiction to his Sunnah. This concept is not clear in the minds of many, who seem to believe that this love is merely a claim while their conduct with their families, business partners and so on, as well as their outward appearance opposes that of the Prophet , which is a clear contradiction and misconception.
The concept of the comprehensiveness of Islam: Many people erroneously believe that adhering to the religion is satisfied by the limited performance of certain acts of worship, and that as soon as they step out of the mosque for example, they can deal with others in any wicked way they choose. These people thereby rid themselves of their religion, but Allaah refutes this attitude by saying (what means): “Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allaah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveller, those who ask [for help], and for freeing slaves; and [who] establishes prayer and gives Zakaah; [those who] fulfil their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.” [Quran 2: 177]
The concept of exposing the plans of the disbelievers: The disbelievers endeavour to divert the Muslims from their religion and use extremely evil methods in order to cause us to have doubts or misgivings towards it; Allaah Says (what means): “And a fraction of the People of the Scripture say [to each other]: 'Believe in that which was revealed to the believers at the beginning of the day and reject it at its end that perhaps they will return [i.e. abandon their religion].'” [Quran 3: 72] Just look at how evil their plan is! They would even pretend to embrace Islam and then leave it so that people, including some simpleminded Muslims, would think that there is a problem or defect with the religion and therefore shun it, or at least develop misgivings regarding it. The Quran exposes these people's plans so that we can counter them.
Attraction of the Quran
From: http://quraaniclessons.com/Attraction_of_the_quran.asp
One of the aspect of the Quran which serves to indicate its unique and exceptional nature is the remarkable and inexhaustible attraction that it exerts.
Today, more than fourteen centuries after the revelation of the Quran, the captivating sound of the recitation of the Quran can still be heard in all the different parts of the world, leaving its impression on hearts and minds, and transforming the spirits of all who listen to it.
Its appeal overwhelms the soul and brings tears flowing from the eyes and makes the heart tremble.
“Those to whom We gave the Book before this, believe in it, and, when it is recited to them, they say, 'We believe in it; surely it is the Truth from our Lord; even before it we were of those who surrender”. (28:52-53)
This ayah describes a group of people who undergo a state of veneration and awe when the Qur'an is recited before them. They affirm faith in all the contents of the Book, declare everything in it to be nothing but truth and their veneration of it continues to increase.
Then in another verse, a group of Christians who believed and became Muslims on hearing the Qur'an are described in these words:
“And when they hear what has been sent down to the Messenger, you see their eyes overflow with tears, because of the truth they recognize. They say, "Our Lord we believe; so do You write us down among the witnesses." (5:83)
In another place, while describing the believers, the Qur'an says:
“God has sent down the fairest discourse as a book, consimilar in its oft repeated parts, whereat shiver the skins of those who fear their Lord; then their skins and their hearts soften to the remembrance of God ...” (39:23)
The rays of attraction exerted by the Quran was not confined to Mecca, its birth place, but spread outwards from Mecca together with the movement of the Muslims. To mention some examples: the rays of Quran shone in the heart of King Najjashi, in the Christian court of Ethiopia, thanks to the recitation of Ja’far bin Abitalib, despite the unfavorable situation prevailing there and the pressure brought to bear by the opponents of islam.
Equally they shone in Madina, the base for the formation of a new Society, where the Quran was recited by Mus’ab bin Umayr.
Ibn Hisham writes in his life of the Prophet: “So strong was the heartfelt desire of the people to hear the Quran that even some of the unbelievers of the Quraysh would secretly go near the Prophet’s house at night, remaining there until dawn, in order to listen throughout the night to the pleasing melody of the Quran as recited by the Messenger of God. This happened many times”. (Sirat Ibn Hisham, Vol. I, p. 386)
So that the people would not fall under the influence of Quran’s eloquence and power to attract, the nonbelievers would instruct a group of people to go and make a noise, to whistle and clap their hands, while the Prophet was reciting the verses of Quran.
“The polytheists said: Do not listen to the verses of the Quran, and make a noise while they are being recited, perhaps you will thus triumph”. (41:26)
1) QuraanicLessons.com
2) UnderstandQuran.com
3) emuslim.com
One of the aspect of the Quran which serves to indicate its unique and exceptional nature is the remarkable and inexhaustible attraction that it exerts.
Today, more than fourteen centuries after the revelation of the Quran, the captivating sound of the recitation of the Quran can still be heard in all the different parts of the world, leaving its impression on hearts and minds, and transforming the spirits of all who listen to it.
Its appeal overwhelms the soul and brings tears flowing from the eyes and makes the heart tremble.
“Those to whom We gave the Book before this, believe in it, and, when it is recited to them, they say, 'We believe in it; surely it is the Truth from our Lord; even before it we were of those who surrender”. (28:52-53)
This ayah describes a group of people who undergo a state of veneration and awe when the Qur'an is recited before them. They affirm faith in all the contents of the Book, declare everything in it to be nothing but truth and their veneration of it continues to increase.
Then in another verse, a group of Christians who believed and became Muslims on hearing the Qur'an are described in these words:
“And when they hear what has been sent down to the Messenger, you see their eyes overflow with tears, because of the truth they recognize. They say, "Our Lord we believe; so do You write us down among the witnesses." (5:83)
In another place, while describing the believers, the Qur'an says:
“God has sent down the fairest discourse as a book, consimilar in its oft repeated parts, whereat shiver the skins of those who fear their Lord; then their skins and their hearts soften to the remembrance of God ...” (39:23)
The rays of attraction exerted by the Quran was not confined to Mecca, its birth place, but spread outwards from Mecca together with the movement of the Muslims. To mention some examples: the rays of Quran shone in the heart of King Najjashi, in the Christian court of Ethiopia, thanks to the recitation of Ja’far bin Abitalib, despite the unfavorable situation prevailing there and the pressure brought to bear by the opponents of islam.
Equally they shone in Madina, the base for the formation of a new Society, where the Quran was recited by Mus’ab bin Umayr.
Ibn Hisham writes in his life of the Prophet: “So strong was the heartfelt desire of the people to hear the Quran that even some of the unbelievers of the Quraysh would secretly go near the Prophet’s house at night, remaining there until dawn, in order to listen throughout the night to the pleasing melody of the Quran as recited by the Messenger of God. This happened many times”. (Sirat Ibn Hisham, Vol. I, p. 386)
So that the people would not fall under the influence of Quran’s eloquence and power to attract, the nonbelievers would instruct a group of people to go and make a noise, to whistle and clap their hands, while the Prophet was reciting the verses of Quran.
“The polytheists said: Do not listen to the verses of the Quran, and make a noise while they are being recited, perhaps you will thus triumph”. (41:26)
1) QuraanicLessons.com
2) UnderstandQuran.com
3) emuslim.com
What Do Muslims Believe about Jesus?
From: http://www.islam-guide.com/ch3-10.htm
Muslims respect and revere Jesus (peace be upon him). They consider him one of the greatest of God’s messengers to mankind. The Quran confirms his virgin birth, and a chapter of the Quran is entitled ‘Maryam’ (Mary). The Quran describes the birth of Jesus as follows:
(Remember) when the angels said, “O Mary, God gives you good news of a word from Him (God), whose name is the Messiah Jesus, son of Mary, revered in this world and the Hereafter, and one of those brought near (to God). He will speak to the people from his cradle and as a man, and he is of the righteous.” She said, “My Lord, how can I have a child when no mortal has touched me?” He said, “So (it will be). God creates what He wills. If He decrees a thing, He says to it only, ‘Be!’ and it is.” (Quran, 3:45-47)
Jesus was born miraculously by the command of God, the same command that had brought Adam into being with neither a father nor a mother. God has said:
The case of Jesus with God is like the case of Adam. He created him from dust, and then He said to him, “Be!” and he came into being. (Quran, 3:59)
During his prophetic mission, Jesus performed many miracles. God tells us that Jesus said:
“I have come to you with a sign from your Lord. I make for you the shape of a bird out of clay, I breathe into it, and it becomes a bird by God’s permission. I heal the blind from birth and the leper. And I bring the dead to life by God’s permission. And I tell you what you eat and what you store in your houses....” (Quran, 3:49)
Muslims believe that Jesus was not crucified. It was the plan of Jesus’ enemies to crucify him, but God saved him and raised him up to Him. And the likeness of Jesus was put over another man. Jesus’ enemies took this man and crucified him, thinking that he was Jesus. God has said:
...They said, “We killed the Messiah Jesus, son of Mary, the messenger of God.” They did not kill him, nor did they crucify him, but the likeness of him was put on another man (and they killed that man)... (Quran, 4:157)
Neither Muhammad nor Jesus came to change the basic doctrine of the belief in one God, brought by earlier prophets, but rather to confirm and renew it.1
Footnotes:
(1) Muslims also believe that God revealed a holy book to Jesus called the Injeel, some parts of which may be still available in the teachings of God to Jesus in the New Testament. But this does not mean that Muslims believe in the Bible we have today because it is not the original scriptures that were revealed by God. They underwent alterations, additions, and omissions. This was also said by the Committee charged with revising The Holy Bible (Revised Standard Version). This Committee consisted of thirty-two scholars who served as members of the Committee. They secured the review and counsel of an Advisory Board of fifty representatives of the co-operating denominations. The Committee said in the Preface to The Holy Bible (Revised Standard Version), p. iv, “Sometimes it is evident that the text has suffered in transmission, but none of the versions provides a satisfactory restoration. Here we can only follow the best judgment of competent scholars as to the most probable reconstruction of the original text.” The Committee also said in the Preface, p. vii, “Notes are added which indicate significant variations, additions, or omissions in the ancient authorities (Mt 9.34; Mk 3.16; 7.4; Lk 24.32, 51, etc.).”For more in-depth articles regarding this subject, please visit the following external web pages: Confessions of the New American Bible and Bible Contradictions.
Muslims respect and revere Jesus (peace be upon him). They consider him one of the greatest of God’s messengers to mankind. The Quran confirms his virgin birth, and a chapter of the Quran is entitled ‘Maryam’ (Mary). The Quran describes the birth of Jesus as follows:
(Remember) when the angels said, “O Mary, God gives you good news of a word from Him (God), whose name is the Messiah Jesus, son of Mary, revered in this world and the Hereafter, and one of those brought near (to God). He will speak to the people from his cradle and as a man, and he is of the righteous.” She said, “My Lord, how can I have a child when no mortal has touched me?” He said, “So (it will be). God creates what He wills. If He decrees a thing, He says to it only, ‘Be!’ and it is.” (Quran, 3:45-47)
Jesus was born miraculously by the command of God, the same command that had brought Adam into being with neither a father nor a mother. God has said:
The case of Jesus with God is like the case of Adam. He created him from dust, and then He said to him, “Be!” and he came into being. (Quran, 3:59)
During his prophetic mission, Jesus performed many miracles. God tells us that Jesus said:
“I have come to you with a sign from your Lord. I make for you the shape of a bird out of clay, I breathe into it, and it becomes a bird by God’s permission. I heal the blind from birth and the leper. And I bring the dead to life by God’s permission. And I tell you what you eat and what you store in your houses....” (Quran, 3:49)
Muslims believe that Jesus was not crucified. It was the plan of Jesus’ enemies to crucify him, but God saved him and raised him up to Him. And the likeness of Jesus was put over another man. Jesus’ enemies took this man and crucified him, thinking that he was Jesus. God has said:
...They said, “We killed the Messiah Jesus, son of Mary, the messenger of God.” They did not kill him, nor did they crucify him, but the likeness of him was put on another man (and they killed that man)... (Quran, 4:157)
Neither Muhammad nor Jesus came to change the basic doctrine of the belief in one God, brought by earlier prophets, but rather to confirm and renew it.1
Footnotes:
(1) Muslims also believe that God revealed a holy book to Jesus called the Injeel, some parts of which may be still available in the teachings of God to Jesus in the New Testament. But this does not mean that Muslims believe in the Bible we have today because it is not the original scriptures that were revealed by God. They underwent alterations, additions, and omissions. This was also said by the Committee charged with revising The Holy Bible (Revised Standard Version). This Committee consisted of thirty-two scholars who served as members of the Committee. They secured the review and counsel of an Advisory Board of fifty representatives of the co-operating denominations. The Committee said in the Preface to The Holy Bible (Revised Standard Version), p. iv, “Sometimes it is evident that the text has suffered in transmission, but none of the versions provides a satisfactory restoration. Here we can only follow the best judgment of competent scholars as to the most probable reconstruction of the original text.” The Committee also said in the Preface, p. vii, “Notes are added which indicate significant variations, additions, or omissions in the ancient authorities (Mt 9.34; Mk 3.16; 7.4; Lk 24.32, 51, etc.).”For more in-depth articles regarding this subject, please visit the following external web pages: Confessions of the New American Bible and Bible Contradictions.
Why I Became a Muslim
From: http://www.islamicgarden.com/whymuslim.html
BY: Selma Cook
I always felt close to ‘God’ and prayer was a way of life for me. Deep in my mind, for I could never voice any doubts, I had some misgivings; some things that didn’t make sense to me but as a missionary I felt I was calling to God, not to that particular church.I was raised in a house where we prayed every night and morning. We were not taught set prayers but to pray from the heart. We went to church every Sunday and were active participants in the activities held there.
By the time I was in my late teens I was a missionary.I always felt close to ‘God’ and prayer was a way of life for me. Deep in my mind, for I could never voice any doubts, I had some misgivings; some things that didn’t make sense to me but as a missionary I felt I was calling to God, not to that particular church. I knew God, to be the Infinitely Powerful Being Who had created all there is. I could recognize a harmony and structure in all the nature around me, yet I found an absence of order wherever I looked around people. I learned to love Jesus as a messenger of God but it seemed strange to me, that God would require a sacrifice in order to forgive us. I believed that God was above having any need. I felt I could communicate with God as I was, without the necessity of an intermediary because, again, God didn’t need any help to hear what I said.One day I moved into a flat and met my neighbors who were Muslims. I thought I would try out some missionary work on them. They listened to me patiently and then I too, listened to them .
They didn’t try to explain any complicated issues, they just read to me from the Qu’ran. First they read in Arabic, then in English. It was Sura (Chapter) Maryam. I listened in silence. The beautiful sound of the Arabic recitation touched my heart and then the plain and direct language of the English translation struck a chord within. The beautiful story of Prophet Jesus (peace be upon him) and his miracle birth to the virgin Mary was a marvel of simplicity. God, or as I learned to call Him, Allah s.w.t. had provided mankind with Prophets and Messengers since the beginning of time. From Prophet Adam (peace be upon him), Prophet Abraham, Prophet Moses, Prophet Jesus and Prophet Muhammad (peace be upon them all) and many others. They were all sent with God’s message to disdain all worship except, worship of the One true God and to submit to His Will. Such is the meaning of Islam. A Muslim is one who bows to the will of Allah s.w.t. refusing the worship of anyone or anything else and seeking to establish piety on earth.
Surât Maryam
Conversion Stories
http://www.youtube.com/watch?v=ol-GXm6jDSc&feature=related
http://www.youtube.com/watch?v=378BJmoU-fM&feature=related
http://www.youtube.com/watch?v=HTxZLB7qTS8&feature=channel
BY: Selma Cook
I always felt close to ‘God’ and prayer was a way of life for me. Deep in my mind, for I could never voice any doubts, I had some misgivings; some things that didn’t make sense to me but as a missionary I felt I was calling to God, not to that particular church.I was raised in a house where we prayed every night and morning. We were not taught set prayers but to pray from the heart. We went to church every Sunday and were active participants in the activities held there.
By the time I was in my late teens I was a missionary.I always felt close to ‘God’ and prayer was a way of life for me. Deep in my mind, for I could never voice any doubts, I had some misgivings; some things that didn’t make sense to me but as a missionary I felt I was calling to God, not to that particular church. I knew God, to be the Infinitely Powerful Being Who had created all there is. I could recognize a harmony and structure in all the nature around me, yet I found an absence of order wherever I looked around people. I learned to love Jesus as a messenger of God but it seemed strange to me, that God would require a sacrifice in order to forgive us. I believed that God was above having any need. I felt I could communicate with God as I was, without the necessity of an intermediary because, again, God didn’t need any help to hear what I said.One day I moved into a flat and met my neighbors who were Muslims. I thought I would try out some missionary work on them. They listened to me patiently and then I too, listened to them .
They didn’t try to explain any complicated issues, they just read to me from the Qu’ran. First they read in Arabic, then in English. It was Sura (Chapter) Maryam. I listened in silence. The beautiful sound of the Arabic recitation touched my heart and then the plain and direct language of the English translation struck a chord within. The beautiful story of Prophet Jesus (peace be upon him) and his miracle birth to the virgin Mary was a marvel of simplicity. God, or as I learned to call Him, Allah s.w.t. had provided mankind with Prophets and Messengers since the beginning of time. From Prophet Adam (peace be upon him), Prophet Abraham, Prophet Moses, Prophet Jesus and Prophet Muhammad (peace be upon them all) and many others. They were all sent with God’s message to disdain all worship except, worship of the One true God and to submit to His Will. Such is the meaning of Islam. A Muslim is one who bows to the will of Allah s.w.t. refusing the worship of anyone or anything else and seeking to establish piety on earth.
Surât Maryam
Conversion Stories
http://www.youtube.com/watch?v=ol-GXm6jDSc&feature=related
http://www.youtube.com/watch?v=378BJmoU-fM&feature=related
http://www.youtube.com/watch?v=HTxZLB7qTS8&feature=channel
Evidence in Favour of the Authority of Reason
From: http://www.al-islam.org/al-tawhid/unique-quran.htm
The issue of the authority of reason in Islam is certain. Since the earliest times until the present, none amongst the Islamic scholars --except for a very small number-- has ever negated the authority of reason; they have counted it as one of the four sources of Islamic fiqh.
1. The Qur'an's Emphasis on Rationalism
Since our discussion is about the Qur'an, I think it necessary to produce arguments concerning the authority of reason from the Qur'an itself. The Qur'an, in various ways, confirms the authority of reason. About sixty to seventy verses can be cited --and that, too, for just one of the various ways, as mentioned-- in which the Qur'an indicates that such and such a matter has been mentioned for reason to reflect on. In one instance, the Qur'an refers to this issue in a striking statement:
Surely the worst of beasts in God's sight are those that are deaf and dumb and do not reason. (8:22)
Of course, it is obvious that the Qur'an does not mean the physically deaf and dumb, but those who do not want to listen to truth, or those who, when they hear, do not wish to admit it with their tongues. In the view of the Qur'an, the ears which are unable to listen to truth and which are only used for listening to absurd and nonsensical things, are deaf. The tongue which is merely used to utter nonsense, is dumb. The people who do not reason, are those who do not make use of their intellect and their faculty of thought. Such are not fit to be called human beings. The Qur'an includes them among the beasts. In another verse, while bringing up a subject related to Divine Unity (al-tawhid), the Qur'an refers to the issue of unity of Divine Acts, and says:
It is not for any soul to believe, save by the leave of God... (10:100)
After stating this profound issue --a problem which is not easily comprehensible to every human mind-- the Qur'an continues the verse like this:
And He lays abomination upon those who do not reason. (10:100)
In these two verses, which I quote here for the sake of example, the Qur'an, in the terms of logic, invites us to ratiocination. There are many other verses in the Qur'an which, on the basis of consequential signification, can be said to accept the authority of reason. In other words, the Qur'an makes statements which cannot be accepted without accepting the authority of reason. For instance, an opponent is asked to forward rational argument in favour of his position:
Say: Bring your proof if you are truthful. (2:111)
This can only be inferred to mean the Qur'an's ratification of the authority of reason. In another place it uses syllogistic argument to prove the existence of the Necessary Being (wajib al-wujud):
Were there gods in them [earth and heaven] other than God, they would surely disintegrate ... (21:22)
In these verses the Qur'an has framed a conditional proposition, which exempts or excludes the antecedent premise for arriving at a conclusion which is consequent upon it. Thus the Qur'an aims at emphasizing the role of reason and refutes the view of some of the religions that faith is alien to, or, is incompatible with reason, and that to embrace faith one has to suspend his rational faculty and concentrate upon heart alone, so that it may absorb the Divine light and become illuminated by it. This view is totally negated and refuted by the Qur'an.
2. References to the Law of Causality
The other argument that supports the view that the Qur'an approves of the ultimate authority of reason, is that it defines various problems in terms of cause-and-effect relationship. The cause-and-effect relation-ship, or the law of causation, is the foundation of rational thinking. This law is honoured by the Qur'an and is also employed by it. The Qur'an speaks on behalf of God, the Almighty, the Creator of the system of cause and effect. Despite the fact that His Word transcends the limitations of causality, the Qur'an is not oblivious of pointing out to the system of causality operating in the universe; it views all phenomena and events as being subservient to this system. The following verse supports this view:
God changes not what is in a people, until they change what is in themselves ... (13:11)
The Qur'an intends to say that, although all destinies depend on the Will of God, He never imposes upon human beings such fate as is outside and alien to their determination, will and action. The destinies of societies also change according to their intrinsic system of functioning. God does not extravagantly alter the destiny of a nation without any specific reason, unless they themselves bring about a major change in their system of social and moral values and their manner of performing their individual duties.
The Qur'an urges Muslims to study the conditions and circumstances of societies of the past and to take lesson from their history. It is evident that if the destinies of races and nations were random, or dependent upon accidents, or were prescribed from above, the advice to study and draw a lesson would not have any sense. By laying emphasis on it, the Qur'an intends to remind us that a uniform system of laws governs the destinies of all the nations of the world. It also reminds us that if the conditions of a society in which we live, are similar to the conditions prevalent in a society of the past, the same fate awaits us too. Elsewhere, the Qur'an says:
How many a city We have destroyed in its evildoing, and now it is fallen down upon its turrets. How many a ruined well, a tall palace. What, have they not journeyed in the land so that they have hearts to understand with, or ear to hear with ... ? (22:45-46)
From this statement, we can infer that the affirmation of the law of causality and the approval of the cause-and-effect relationship, imply the acceptance of authority of reason.
3. Rational Basis of Divine Commands
Another argument which proves that the Qur'an believes in the ultimate authority of reason, is that the Qur'an always explains the rationale behind its commands, laws and precepts. The scholars of usul al-din (the principles of the Faith) maintain that the harms and benefits caused by human deeds are among the reasons behind laws and commands. For example, while at one place the Qur'an ordains the performance of prayers, in another place it explains the philosophy of prayer:
Indeed prayer forbids indecency and dishonour ... (29:45)
It mentions the spiritual effects of prayer, and states how the prayer can edify man. It explains that it is on account of this exaltation that man can dissociate himself from indecencies. Elsewhere, after laying down rules for observing the fast, the Qur'an explains the rationale for its command:
Prescribed for you is the Fast, even as it was prescribed for those that were before you --haply you will be God-fearing. (2:183)
Similarly, with respect to other commandments like those regarding zakat (alms) and jihad, the Qur'an clarifies their necessity for individual, as well as for society. In this way, the Qur'an, not withstanding the transcendental nature of Divine commandments, clarifies fully their worldly and terrestrial relevance, and asks men to cogitate upon their rationale until their meaning becomes explicit, so that it may not be imagined that these laws are based on a series of occult notions beyond the power of human comprehension.
4. Combating Deviations of Reason
Another evidence in favour of the Qur'an's affirmation of the authority of reason --which is more conclusive than that mentioned above-- is the battle it launched against all those agents which obstruct the proper functioning of reason. For clarification of this point, we are forced to mention certain things in the way of an introduction.
The human mind can, in many cases, fall into error. This fact is acknowledged by all of us. However, this danger is not limited to the intellect alone, but can equally befall the senses, and feelings as well. Just for the sense of vision, scores of visual errors and optical illusions have been pointed out. In the case of reason, too, there are times when people frame an argument and rationale and draw an inference on its basis, but later on they realize that the basis of their conclusion was erroneous. Here the question arises, whether the faculty of reason should be suspended on account of its occasional failures, or whether we should employ other means for discovering the errors of the intellect and seek to avoid such errors. In answering this question, the Sophists said that reason should not be relied upon, and that, basically, argumentation and reasoning is an absurd practice. Other philosophers have given a fitting reply to the Sophists, and said that though the senses can also err like reason, but no one has ever recommended their suspension. Since it was not possible to discard reason, the philosophers resolved to find ways of making reason secure from error. During their efforts in this regard, they discovered that all arguments consist of two parts, namely, matter and form. Like a building which has various ingredients in its construction, like, lime, cement, steel, etc. (matter), to acquire a specific structure (form). In order to attain the permanence and perfection of its construction, it is essential to procure proper material as well as to draw a perfect and faultless plan. For the correctness and accuracy of an argument, too, it is essential that its content and form be both free of error and defect. For judging the validity of the form of any argument, the Aristotelian or formal logic came into existence. The function of formal logic is to determine the accuracy or inaccuracy of the form of an argument, and help the mind to avoid errors in the process of reasoning.
But the major problem that remains is that solely formal logic is inadequate for this purpose, because it cannot alone guarantee the validity of an argument. It can give assurance about one aspect alone. To obtain the perfection of the material aspect, the use of material logic is also essential, that is, we need certain criteria for controlling the quality of the rational material.
Thinkers like Bacon and Descartes strove hard to evolve some kind of material logic similar to the formal logic of Aristotle, which was devised for formal reasoning. They did obtain certain criteria in this regard, though they are not as universal as those of Aristotelian logic, but are, to a limited extent, helpful in preventing the mind from committing errors in reasoning. Some may be surprised to know that the Qur'an has presented such principles for the prevention of any lapses in the process of reasoning, which surpass in merit and precedence the efforts of philosophers like Descartes and others.
The issue of the authority of reason in Islam is certain. Since the earliest times until the present, none amongst the Islamic scholars --except for a very small number-- has ever negated the authority of reason; they have counted it as one of the four sources of Islamic fiqh.
1. The Qur'an's Emphasis on Rationalism
Since our discussion is about the Qur'an, I think it necessary to produce arguments concerning the authority of reason from the Qur'an itself. The Qur'an, in various ways, confirms the authority of reason. About sixty to seventy verses can be cited --and that, too, for just one of the various ways, as mentioned-- in which the Qur'an indicates that such and such a matter has been mentioned for reason to reflect on. In one instance, the Qur'an refers to this issue in a striking statement:
Surely the worst of beasts in God's sight are those that are deaf and dumb and do not reason. (8:22)
Of course, it is obvious that the Qur'an does not mean the physically deaf and dumb, but those who do not want to listen to truth, or those who, when they hear, do not wish to admit it with their tongues. In the view of the Qur'an, the ears which are unable to listen to truth and which are only used for listening to absurd and nonsensical things, are deaf. The tongue which is merely used to utter nonsense, is dumb. The people who do not reason, are those who do not make use of their intellect and their faculty of thought. Such are not fit to be called human beings. The Qur'an includes them among the beasts. In another verse, while bringing up a subject related to Divine Unity (al-tawhid), the Qur'an refers to the issue of unity of Divine Acts, and says:
It is not for any soul to believe, save by the leave of God... (10:100)
After stating this profound issue --a problem which is not easily comprehensible to every human mind-- the Qur'an continues the verse like this:
And He lays abomination upon those who do not reason. (10:100)
In these two verses, which I quote here for the sake of example, the Qur'an, in the terms of logic, invites us to ratiocination. There are many other verses in the Qur'an which, on the basis of consequential signification, can be said to accept the authority of reason. In other words, the Qur'an makes statements which cannot be accepted without accepting the authority of reason. For instance, an opponent is asked to forward rational argument in favour of his position:
Say: Bring your proof if you are truthful. (2:111)
This can only be inferred to mean the Qur'an's ratification of the authority of reason. In another place it uses syllogistic argument to prove the existence of the Necessary Being (wajib al-wujud):
Were there gods in them [earth and heaven] other than God, they would surely disintegrate ... (21:22)
In these verses the Qur'an has framed a conditional proposition, which exempts or excludes the antecedent premise for arriving at a conclusion which is consequent upon it. Thus the Qur'an aims at emphasizing the role of reason and refutes the view of some of the religions that faith is alien to, or, is incompatible with reason, and that to embrace faith one has to suspend his rational faculty and concentrate upon heart alone, so that it may absorb the Divine light and become illuminated by it. This view is totally negated and refuted by the Qur'an.
2. References to the Law of Causality
The other argument that supports the view that the Qur'an approves of the ultimate authority of reason, is that it defines various problems in terms of cause-and-effect relationship. The cause-and-effect relation-ship, or the law of causation, is the foundation of rational thinking. This law is honoured by the Qur'an and is also employed by it. The Qur'an speaks on behalf of God, the Almighty, the Creator of the system of cause and effect. Despite the fact that His Word transcends the limitations of causality, the Qur'an is not oblivious of pointing out to the system of causality operating in the universe; it views all phenomena and events as being subservient to this system. The following verse supports this view:
God changes not what is in a people, until they change what is in themselves ... (13:11)
The Qur'an intends to say that, although all destinies depend on the Will of God, He never imposes upon human beings such fate as is outside and alien to their determination, will and action. The destinies of societies also change according to their intrinsic system of functioning. God does not extravagantly alter the destiny of a nation without any specific reason, unless they themselves bring about a major change in their system of social and moral values and their manner of performing their individual duties.
The Qur'an urges Muslims to study the conditions and circumstances of societies of the past and to take lesson from their history. It is evident that if the destinies of races and nations were random, or dependent upon accidents, or were prescribed from above, the advice to study and draw a lesson would not have any sense. By laying emphasis on it, the Qur'an intends to remind us that a uniform system of laws governs the destinies of all the nations of the world. It also reminds us that if the conditions of a society in which we live, are similar to the conditions prevalent in a society of the past, the same fate awaits us too. Elsewhere, the Qur'an says:
How many a city We have destroyed in its evildoing, and now it is fallen down upon its turrets. How many a ruined well, a tall palace. What, have they not journeyed in the land so that they have hearts to understand with, or ear to hear with ... ? (22:45-46)
From this statement, we can infer that the affirmation of the law of causality and the approval of the cause-and-effect relationship, imply the acceptance of authority of reason.
3. Rational Basis of Divine Commands
Another argument which proves that the Qur'an believes in the ultimate authority of reason, is that the Qur'an always explains the rationale behind its commands, laws and precepts. The scholars of usul al-din (the principles of the Faith) maintain that the harms and benefits caused by human deeds are among the reasons behind laws and commands. For example, while at one place the Qur'an ordains the performance of prayers, in another place it explains the philosophy of prayer:
Indeed prayer forbids indecency and dishonour ... (29:45)
It mentions the spiritual effects of prayer, and states how the prayer can edify man. It explains that it is on account of this exaltation that man can dissociate himself from indecencies. Elsewhere, after laying down rules for observing the fast, the Qur'an explains the rationale for its command:
Prescribed for you is the Fast, even as it was prescribed for those that were before you --haply you will be God-fearing. (2:183)
Similarly, with respect to other commandments like those regarding zakat (alms) and jihad, the Qur'an clarifies their necessity for individual, as well as for society. In this way, the Qur'an, not withstanding the transcendental nature of Divine commandments, clarifies fully their worldly and terrestrial relevance, and asks men to cogitate upon their rationale until their meaning becomes explicit, so that it may not be imagined that these laws are based on a series of occult notions beyond the power of human comprehension.
4. Combating Deviations of Reason
Another evidence in favour of the Qur'an's affirmation of the authority of reason --which is more conclusive than that mentioned above-- is the battle it launched against all those agents which obstruct the proper functioning of reason. For clarification of this point, we are forced to mention certain things in the way of an introduction.
The human mind can, in many cases, fall into error. This fact is acknowledged by all of us. However, this danger is not limited to the intellect alone, but can equally befall the senses, and feelings as well. Just for the sense of vision, scores of visual errors and optical illusions have been pointed out. In the case of reason, too, there are times when people frame an argument and rationale and draw an inference on its basis, but later on they realize that the basis of their conclusion was erroneous. Here the question arises, whether the faculty of reason should be suspended on account of its occasional failures, or whether we should employ other means for discovering the errors of the intellect and seek to avoid such errors. In answering this question, the Sophists said that reason should not be relied upon, and that, basically, argumentation and reasoning is an absurd practice. Other philosophers have given a fitting reply to the Sophists, and said that though the senses can also err like reason, but no one has ever recommended their suspension. Since it was not possible to discard reason, the philosophers resolved to find ways of making reason secure from error. During their efforts in this regard, they discovered that all arguments consist of two parts, namely, matter and form. Like a building which has various ingredients in its construction, like, lime, cement, steel, etc. (matter), to acquire a specific structure (form). In order to attain the permanence and perfection of its construction, it is essential to procure proper material as well as to draw a perfect and faultless plan. For the correctness and accuracy of an argument, too, it is essential that its content and form be both free of error and defect. For judging the validity of the form of any argument, the Aristotelian or formal logic came into existence. The function of formal logic is to determine the accuracy or inaccuracy of the form of an argument, and help the mind to avoid errors in the process of reasoning.
But the major problem that remains is that solely formal logic is inadequate for this purpose, because it cannot alone guarantee the validity of an argument. It can give assurance about one aspect alone. To obtain the perfection of the material aspect, the use of material logic is also essential, that is, we need certain criteria for controlling the quality of the rational material.
Thinkers like Bacon and Descartes strove hard to evolve some kind of material logic similar to the formal logic of Aristotle, which was devised for formal reasoning. They did obtain certain criteria in this regard, though they are not as universal as those of Aristotelian logic, but are, to a limited extent, helpful in preventing the mind from committing errors in reasoning. Some may be surprised to know that the Qur'an has presented such principles for the prevention of any lapses in the process of reasoning, which surpass in merit and precedence the efforts of philosophers like Descartes and others.
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