"Criteria for a Holy Book" - al-Quran ٱلۡقُرۡءَانَ

[Documentary]: "Memorising Al-Qur'an by Heart"

2011-08-06T21:03:00.000-07:00

There are 1.6 billion Muslims in the world, many of whom grapple with the role religion should play in their lives, and the lives of their children. Each year during Ramadan, more than a hundred of the best young students from more than 70 countries across the Islamic world converge on Cairo for Egyptʼs International Holy Koran Competition, one of the Islamic worldʼs most prestigious contests. Some of the competitors are as young as seven, and several have memorized the entire 600-page Koran without actually speaking Arabic

HBO Documentary Films: Summer Series - Koran By... by hbotestingsite

Koran by Heart from MuslimCommunityTV on Vimeo.

[Lecture] : "Divine Speech Prologue"- by Nouman Ali Khan

2009-09-03T16:39:00.000-07:00

A talk on the literary characteristics of the Quran at city college New York -

The Qur'an is stunning in its beauty, captivating in its words, overpowering in its message, enchanting in its harmony and baffling in its subtlety. This description means little to most, whose only exposure to the Qur'an is in translation. Join us in this remarkably unique single weekend seminar in which we will explore the unparalleled literary beauty of the Qur'an. Designed for audiences with and without background in Arabic, the program seeks to inspire unforgettable awe and appreciation of the greatest gift to humanity, the final installment of Divine Speech.

produced by http://www.leechon.com -

presented by http://www.understandarabic.com -

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Dr. Maurice Bucaille's Book: " The Bible, The Qur'an and Science "

2009-08-29T08:42:00.000-07:00

BACKGROUND INTRODUCTION:

Dr. Maurice Bucaille was an eminent French surgeon, scientist, scholar and author of ''THE BIBLE, THE QURAN AND SCIENCE'' which contains the result of his research into the Judeo-Christian Revelation and the Quran. It is a unique contribution in the field of religion and science.

In his book, The Bible, The Qur'an and Science, Bucaille aims to prove the Qur'an is in agreement with scientific facts, while the Bible is not. He shows how Islam, science and religion have always been "twin sisters". According to Bucaille, there are monumental errors of science in the Bible and not a single error in the Quran, whose descriptions of natural phenomena make it compatible with modern science. Bucaille concludes that the Qur'an is the reliable word of God.

Being an outstanding Scientist, he was elected to treat the mummy of Merneptah (Pharaoh) which he did.

During his visit to Saudi Arabia he was shown the verses of the Holy Quran in which Allah says that the dead body of the Pharaoh will be preserved as a ''Sign'' for posterity. An impartial scientist like Dr. Bucaille, who (being also a Christian) was converstant with the Biblical version of Pharaoh's story as being drowned in pursuit of Prophet Moses.

He was pleasantly surprised to learn that unknown to the world till only of late, the Holy Quran made definite prediction about the preservation of the body of that same Pharaoh of Moses time.

This led Dr. Bucaille to study the Holy Quran thoroughly after learning the Arabic language. The final conclusion of his comparative study of Quran and the Bible is that the statements about scientific phenomena in the Holy Quran are perfectly in conformity with the modern sciences whereas the Biblical narrations on the same subjects are scientifically entirely unacceptable.

The Topic: The Quran and Modern Science

A talk by Dr. Maurice BucailleIn this lecture, Dr. Maurice Bucaille clears away many preconceived ideas about the Old Testament, the Gospel and the Quran. He tries in this collection of Writings to separate what belongs to Revelation from what is the product of error or human interpretation. His study sheds new light on the Holy Scriptures. At the end of the gripping account, he places the believer before a point of cardinal importance: the continuity of the revelation emanating from the same God, with modes of expression that differ in the course of time.

(Courtesy of Islamic Foundation Villa Park, Illinois, USA )

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Gary Miller (Abdul-Ahad Omar) - The Basis of Muslim Belief

2009-08-29T07:59:00.000-07:00

CHAPTER 10 - CRITERION:[8] MUST REMAIN PRESERVED AND NOT BE TAMPERED WITH……….

2009-03-01T01:07:00.000-08:00

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· A claim of a Book from God must be on the basis of its original writing. Not something that has been doctored with or edited, with the intention of giving it credibility, based on newly discovered knowledge.

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THE CASE FOR AL-QUR’AN

إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُ ۥ لَحَـٰفِظُونَ

“Behold, it is We Ourselves who have bestowed from on high, step by step, this reminder (i.e. this Qur’an): and, behold, it is We who shall truly guard it (from all corruption).”

(Qur’an: al-Hijr: 15: 9)

The Qur’an, firstly must be noted, was revealed to Prophet Muhammad s.a.w., who was an “ummiy” (one unable to neither read nor write) – as a recitation[1]. When discussing issue of preservation of religious scriptures, many overlooked this important distinction with regard to the Qur’an in that, it is not merely preservation of what was written but importantly the preservation even of what was originally recited.

The nature of the Prophet’s mission was to impart and teach with the Qur’an; to establish al-Islam with the Guidance from God. Although Muhammad’s explanations and practical manifestation in life from its teachings are also important, yet he was careful to ensure that all the recordings and memorisations of the Qur’an were to be done distinctly separate from that of his own utterances. (These, which are sayings from Muhammad s.a.w., termed as “as-Sunnah”, were later preserved, meticulously scrutinized and categorized separately, in the distinct corpus called “Ahadith”).

- [scroll bottom of this page to powerpoint regarding "Ahadith - its significance & development of science of its compilation" or click here]

Recitation and memorization – the preservation through chain of reciters (muqri’) and memorizers (Huffaz) of the Qur’an.

Whenever Muhammad s.a.w. received a revelation of the Qur’an, these would be memorised and recited to his companions who, on their part, also committed them to memory. He would also direct them to collate these within the other earlier Qur’anic verses already committed or recorded, and even at times apportioned them with a given name (or theme) for each chapter (termed as “Surah”).

The companion’s recitations, memorizations, and readings from their personal recordings, were constantly checked by the Prophet s.a.w. Memorization was by far the most common method, although some companions did compile their own individual recordings (for their personal reference), but this was not commonly referred to by the general Muslims when learning the Qur’an. Some of these companions such as ‘Ali ibn Abi Talib, Ubbay ibn Ka’ab, Ibnu Mas’ud, Ibnu Abbas, Abu Musa, Ibn Zubayr, Zaid ibn Tsabit, Salim, Umm Salamah, ‘Ayesha, Muadz ibn Jabal r.a etc. were known to have these[2].

The Prophet also appointed from among his companion who can write, to serve as scribes to record them down in written form, and these were collected and kept in the Prophets safe-keeping (in the house of Hafsah r.a[3]., one of the Prophet’s wives). The while, al-Qur’an was taught through persons whom the Prophet appointed as “Muqri’ ” (literally “readers” – i.e. reciter’s, whose memorisation was constantly checked by the Prophet s.a.w. and assigned as teachers for others to learn and memorise the Qur’an from). This method ensured that even the vocalization of every word is to be meticulously checked and preserved through an unbroken chain of reciters and teachers (referred to as the “isnad” or “sanad” literally meaning “chain”) linked back up to the Prophet s.a.w. Much like learning songs or music, it is to be noted that the masses then, can even checked their own memorization directly whenever the Prophet s.a.w., (as was the nature of his mission), recited Qur’anic verses publicly, especially in congregational prayers. This primary preoccupation towards preserving the Qur’an by recitation, memorization and constant checking was the dominant method that at the end of the Prophets’ life, memorization of Qur’an has become an essential part of the general Muslims’ education. And it even continues until today. This system had ensured that for the Muslims, there can only be one al-Qur’an. This factor later proved very useful when an official written corpus was needed due to increase in literacy amongst people, and indiscriminate writing of them can lead to conflicting versions.

History of the preservation of recorded writings of the Qur’an

As stated, there were already in existence the written text of the Qur’an even during Muhammad’s time, but this (the written form) did not become important for Muslims to consider as method of learning is directly from teacher to student, in an unbroken chain that are linked back to the Prophet s.a.w., emphasizing vocal verbalization, much like learning songs or music. This can be appreciated and memorised even by common people who may be totally illiterate in the reading of musical scores.

It was during the first Caliphate of Abu Bakr’ r.a., in the campaign against the “ahl-al-riddah” (“those who renegade”), in one battle, many memorizers of the Qur’an (Huffaz) were slain. This made the Muslims to realise that reliance on something already written down during the time of the Prophet can also ensure another means as an added insurance, towards ensuring the preservation of the Qur’an - apart from dependence upon memorizers alone. Advised by ‘Umar ibn al-Khattab r.a., the loose collection of the writings of the Qur’an which were still kept by the Prophet’s widow were taken out, sifted, checked collated against the general memorizations of the Muslims, and then bounded together into one “al-Mushaf” (literally “the bounded scrolls”). But this was still kept by the Prophet’s widow Hafsah r.a. until the time of the third Caliph ‘Uthman ibn ‘Affan r.a. when it’s used became important and essential.

By this time (the third Caliph ‘Uthman’s), the expansion of Islam has included vast regions and has gained multitudes of followers from various ethnicities, many of whom were non-Arabs; the need for an official written copy of the Qur’an became important. This was when Hudzaifah al-Yamani r.a., a Companion of the Prophet s.a.w. whilst in Azerbaijan, Armenia, he witnessed altercations amongst Muslims with regard to written copy of the Qur’an. Although learning of the Qur’an was through teachers, yet those who wanted to write it down were left to their own devise. Written Arabic (because as a Semitic language, it does not have vowels and letters then do not have diacritical markings) for the uninitiated and non-Arabs, this can lead to misreading. Even amongst Arabs, due to differences in dialect, such error in recitations can occur. And if these were to be then dictated and again (without an official written copy) re-written, and others misread them again – the disunity it can cause would be immense. This worry was then communicated to the Caliph.

Caliph ‘Utman ibn ‘Affan r.a. convened a special committee comprising of muqri’ and Huffaz amongst the Prophet’s Companions, and to be headed by Zaid ibn Tsabit r.a., who had been the chief amanuensis or scribe to the Prophet s.a.w. in the writing of the Qur’an during the Prophets time. The “Mushaf” already compiled during Abu Bakr’s time was taken out to be referred to. Yet, their task was to reproduce 7 identical copies of the Qur’an, with meticulous care in terms of spelling (rasm) and with strong emphasis in basing them upon pronunciations of words in the Quraysh dialect (the dialect of the Prophet s.a.w.). When completed, these were publicly checked by all the Companions of the Prophet and memorizers of the Qur’an in Madinah, before being endorsed by the Caliph’s marking. Since then these exact identical copies were referred to as the “mushaf Uthmaniy”. One was kept by the Caliph in Madinah (sometimes called “Mushaf Imam”), while others were dispatched to the various centres of Islam accompanied by a Muqri’ (teacher or reciter of the Qur’an). A decree was then issued to Muslims to destroy all other previous written copies and that reference for the written text of the Qur’an henceforth should be based on this official Mushaf, which has been reliably authenticated, verified unanimously accepted by the whole Ummah.

Copies of these “mushaf Uthmaniy” are still extant even until today, kept in Egypt (Cairo), Samarqand (Tashkent), Iraq (Baghdad), Syria (Damascus) Iran (Qum), Morocco (Fez) and Turkey (Istanbul). It is also known that copies – some microfilmed from the original – is also available elsewhere e.g. Columbia University Library, USA; the British museum, London UK, and in other Islamic countries etc.)[4].

- to view some of these [click here] & [here] & [here] & [here]

But it must be remembered that the method for learning of the Qur’an through recitation and memorization directly with teachers and memorizers who are linked to the unbroken chain of teachers of the Qur’an, still continued even till today. The famous school of recitations are still being taught up to the present day in the science of Qur’anic recitation (‘ilm Qiro’atil-Qur’an) variously named: viz. Hafaz from ‘Asim (the most famous), Abu ‘Amer ibn ‘Ala’, Hamzah al-Kufy, Qolun from Imam Nafi’ , Abdullah ibn ‘Amir, Ibn Katsir, al-Kisa-iy etc. and ‘ijazah (licence or permission from the teacher) are continually being conferred through the method called “talaqqi” (student having to recite, face to face, the whole of the Qur’an with the Sheikh [teacher] who possesses link to the isnad).

Diacritical markings added to script

To assist non-Arabic speakers, as well as to ensure correctness in reading of text especially by those who do not know Arabic grammar, Abu’ al-Aswad ad-Du’ali r.a. a companion of ‘Ali ibn Abi Talib r.a., was assigned to add diacritical markings to the text. This do not in any way changes the recitation, but rather ensure conformity with the original recitation.

The high regard for the sanctity of the written Qur’an flowered into the art of calligraphy (khat) for writing the scripts, emphasising beauty with clarity in its written form. This can be seen in the Muslims continuing to develop beautiful styles of writing the Arabic scripts, and copies of the Qur’an were handwritten by Islamic calligraphers (khattat) and even embellished with motifs and decorations – but always faithful to the original recitation. This is important to note that the concern was not only what was written but how it will be recited.

With the increase use of paper and with the introduction of printing press, in 1926, the renown University al-Azhar was commissioned by King Fuad to publish a Mushaf for the Muslim world. This Mushaf was more towards ensuring that recitation conformed to the famous school of recitation of Hafaz from ‘Asim ibn Abin-Nujud.. The chain reads: “from Hafaz, from ‘Asim ibn Abi an-Nujud, from Abi ‘Abdur Rahman ‘Abdullah ibn Habib as-Sulaim, who studied under various Companions of the Prophet namely ‘Ali ibn Abi Talib, Uthman ibn ‘Affan, Zaid ibn Tsabit and Ubay ibn Ka’ab (all of them were tutored directly by the Prophet Muhammad s.a.w. whose recitation were constantly checked by Jibra’il a.s.)”

In 1980, another Mushaf was compiled and published in Saudi Arabia called Mushaf al-Madina. Its peculiarity is in terms of strictly following the rasm or spelling of the ‘Uthmaniy Mushaf, by segregating all vowels which in previous Mushaf may have been written as part of a word (these are now put separately, to still ensure that the recitations do not change).

Many other countries[5] also, since then published their own Mushaf but strictly following the same convention as mentioned above. The universal scrutiny by Muslims has also ensured no deviation in this matter will ever occur.

“Musabaqah tilawah al-Qur’an” and proliferation of “Ma-ahad Tahfiz al-Qur’an”

Today, international Qur’an recitals (musabaqah tilawah al-Qur’an) are organized annually where Muslim reciters from many countries present their recitation to be judged by experts in this field. This is unique only to the Qur’an and demonstrates clearly that indeed there is only one Qur’an – and it conforms to the same recitation through the unbroken chain of reciters up to our Prophet s.a.w. The tradition for committing Qur’an to memory also has now begun to be re-emphasized worldwide with special centres for memorization of the Qur’an called “ma’ahad tahfiz al-Qur’an” sprouting in many Muslim countries, adding to those being done in mosques. Also, Islamic institutes of higher learning such as Al-Azhar have made memorization of the Qur’an as a primary entrance requirement for their students pursuing higher Islamic studies.

With all these factors, no one can doubt the authenticity and purity of the preservation of the Qur’an. Any attempt to tamper, to exclude or to add on to it has been and would be easily detected. Discovery of so-called ancient text, like the so-called Sana’a, (Yemeni) text is irrelevant, for these are already accounted for as unverified or perhaps even spurious copies, either pre-dating the caliph Uthman’s period or, if post dated, then, it would already have been rejected universally by the Muslim ummah. Orientalists and other non-Muslim scholars of religion should note that in Islamic scriptural history of the Qur’an, we do not have such problems as that found in other religious traditions, like that of the ‘apocrypha’ as in Biblical studies. Absence of any gaps or lacunae; affirmed through the unbroken chain of memorizers / reciters; it being subjected to scrutiny universally amongst the Muslims – are unique factors which has no equal amongst the history of religious scriptures, which indeed only the Qur’an can claim.

وَإِنَّهُ ۥ لَكِتَـٰبٌ عَزِيزٌ۬ لَّا يَأۡتِيهِ ٱلۡبَـٰطِلُ مِنۢ بَيۡنِ
.
يَدَيۡهِ وَلَا مِنۡ خَلۡفِهِۦ‌ۖ تَنزِيلٌ۬ مِّنۡ حَكِيمٍ حَمِيدٍ۬

“For behold, it is a sublime divine writ: no falsehood can ever attain to it openly, and neither in a stealthy manner, [since it is] bestowed from on high by One Who is truly wise, ever to be praised.”

(Qur’an: al-Fussilat: 41: 41-42)

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Endnotes:

[1] Thus the literal meaning of “Al-Qur’an” is “the Recitation”.

[2] (Ibn Abi Dawud in “Masaahif” counted 23 written copies existed during the Prophets lifetime – reference: “The Qur’anic Foundations and Structure of Muslim Society” – Karachi 1973)

[3] r.a. (abbreviation from Arabic “radiallaahu an-ha” or “radiallahu anhu”) meaning “may Allah be pleased with him or her.” A respectful address whenever the wives or companions of the Prophet are mentioned.

[4] Ahmad Von Denffer “’Ulum al-Qur’an: An Introduction to the Sciences of the Qur’an”: published in 1983 by The Islamic Foundation, London UK.

[5] Example such as Brunei, Malaysia etc.

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CHAPTER 9 - CRITERION:[7] SCIENTIFIC RESEARCH VALIDATES DATA IN THE BOOK……….

2009-02-24T18:38:00.000-08:00

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· Any scientific fact mentioned in the Book should be able to stand the test of time and scientific research.

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THE CASE FOR AL-QUR’AN

Any religious book is to be regarded primarily as a book for guidance and does not need to claim to be an authority on science. Yet, in an age where science is regarded as representing progress and advancement of contemporary modern civilization, some people may want to compare teachings found in these ‘old’ religions with modern scientific findings – either to debunk religion or to add credibility to a particular religion. This reflects the uneasy relationship between science and religion in the West, ever since scientific community positing secular-materialism have claimed to have deposed traditional god of religion (specifically, they refer to Christianity) and installed “Science” in its place[1].

For the case of the Qur’an, Muslims have never had this problem since to us the author of the Book is also the Creator of all creations. Our understanding of empirical science and human discovery in nature is that of the inevitable outcome in man’s reflection of God’s signs[2] in the universe and would not lead to any definitive contradiction in terms of scientific facts.

Yet science, being relative and cannot claim to have absolute certainty, is therefore inadequate to be used as a definitive criteria. There were instances where knowledge of science were insufficient then, to fathom the veracity of facts narrated in the Qur’an (some may even seem to be contrary, as in the case of 1600 CE pre-formation theory in Embryology), but this knowledge (scientific theory) later had to be discarded when new findings were discovered. Thus to try to prove the book’s veracity by agreement with current scientific findings has to be qualified – that it need not always have to be so. For the sake of accommodating the interest in some people who wish to see how the Qur’an fare when subjected with such test, we may agree perhaps, to present some astonishing findings – that if a book was from God, then whatever it stated concerning the physical universe, subsequent discovery of it by man would not render it obsolete but rather it should enhance and confirm some of them, thus showing the omniscience of the author (a Divine attribute). We have provided only a few of these to show that the Qur’an has fulfilled this criterion, although to do justice on this subject alone, whole books can be and has been written about them[3].

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Qur’an and contemporary scientific findings
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Smallest particle

Even before Muhammad’s time, there already prevailed a well-known theory of atomism advanced by the Greek philosopher, Democritus. He and those after him have assumed that matter consists of tiny, indestructible, indivisible particles called “atoms.” The Arabs too, used to adhere to the same idea in which the word “dzar-rah” was commonly understood as referring to the smallest particle known to man - the atoms. Now modern science has discovered that this smallest unit of matter (i.e. the atom) has yet smallest elements still, and thus atom can be split into its component parts, and new terms given to these elements yet smaller than atoms – protons, neutrons, electrons, photons, quarks etc;. This is a new idea, a development of the 20th century. Yet, we may ask what has the Qur’an to say regarding this. Has it already accepted the notion that an atom was the smallest? It would be interesting to note a statement in the Qur’an:

وَلَا تَعۡمَلُونَ مِنۡ عَمَلٍ إِلَّا ڪُنَّا عَلَيۡكُمۡ شُہُودًا
.
إِذۡ تُفِيضُونَ فِيهِ‌ۚ وَمَا يَعۡزُبُ عَن رَّبِّكَ
.
مِن مِّثۡقَالِ ذَرَّةٍ۬ فِى ٱلۡأَرۡضِ
.
وَلَا فِى ٱلسَّمَآءِ وَلَآ أَصۡغَرَ مِن ذَٲلِكَ
.
وَلَآ أَكۡبَرَ إِلَّا فِى كِتَـٰبٍ۬ مُّبِينٍ
.

“We are your witness [from the moment] when you enter upon it: for, not even an atom’s weight [of whatever there is] on earth or in heaven escapes thy Sustainer’s knowledge; and neither is there, anything smaller than that, or larger, but is recorded in [His] clear decree.”
(Qur’an: Yunus: 10: 61)

In this verse, the man’s understanding of “dzar-rah” as the smallest element is differentiated from God’s knowledge (author of the Book, not Muhammad, the man) since it qualifies even further by stating “…anything smaller than that ... is recorded in [His] clear decree.” Thus the possibility of finding of still smaller elements have been implicitly included by the author of the Book, although men (even the Arabs) at that time may not know of the existence of yet smaller elements than atom or “dzar-rah.”

Embryology[4]

The science of embryology was a recent development (circa 1950’s). Previous to this there were theories already held e.g. with regard to the biological explanation whence it was purported that the male sperm had already some formation (too small to be discerned), and when it penetrated the ovum (female egg), would thence forth continue to develop in accordance with its pre-formation into a foetus. This pre-formation theory has been held since the 1600. But, with the development of micro-biology and embryology, knowledge of chromosomes and DNA etc., in the early 20th century, this theory was shattered. Scientists were now able to discern directly human development and this idea of ‘pre-formation’ is proven untenable.

In 1980, Islamic scholars in Riyadh, Saudi Arabia began compiling verses from the Qur’an and Ahadith, of those mentioning the human growth in the womb. They then invited the well-known Canadian Professor of Embryology then, a Dr. Keith L. Moore – author of the text book “The Developing Human”. He was surprised by the accuracy of many Qur’anic descriptions, some of which even made him to re-look and then changed aspects of his textbook. Amongst the verses which cause his astonishment were these:

وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ مِن سُلَـٰلَةٍ۬ مِّن طِينٍ۬

ثُمَّ جَعَلۡنَـٰهُ نُطۡفَةً۬ فِى قَرَارٍ۬ مَّكِينٍ۬

ثُمَّ خَلَقۡنَا ٱلنُّطۡفَةَ عَلَقَةً۬ فَخَلَقۡنَا ٱلۡعَلَقَةَ مُضۡغَةً۬

فَخَلَقۡنَا ٱلۡمُضۡغَةَ عِظَـٰمً۬ا فَكَسَوۡنَا ٱلۡعِظَـٰمَ لَحۡمً۬ا

ثُمَّ أَنشَأۡنَـٰهُ خَلۡقًا ءَاخَرَ‌ۚ

فَتَبَارَكَ ٱللَّهُ أَحۡسَنُ ٱلۡخَـٰلِقِينَ

“We created man from a quintessence (gentle extraction) of clay; We then placed him as a drop (nutfah) in a place of rest firmly fixed; then We made the drop into an “alaqah” (leech-like); and then We change the “alaqah” into “mudghah” (chewed-like substance); then We made out of that “mudghah” bones (‘izam); then We clothed the bones with flesh (‘lahm); then We developed out of it another creation. So blessed be Allah, the best to create.”
(Qur’an : al-Mu’minun : 23:12-15)

Back in Canada, Dr. Moore, in a television presentation mentioned his astonishment that the Qur’an (which appeared 1400 years ago) contains such description concerning stages of growth of a human foetus. In fact regarding the above verse, to him the description was so amazing. He even checked up (for the Arabic word “’alaqah”) how a leech looked like and found the similarity fitting. So too were the ‘chewed-like substance’ (Arabic word “mudghah”) where in the slide at one stage of a foetus he presented, distinct teeth-mark on it can be seen.

Dr. Moore also wrote a book on clinical embryology, and when he presented his findings in Toronto, it caused quite a stir with one newspaper carrying a headline: “Surprising thing found in ancient prayer book!” (This reference to the Qur’an as prayer book - demonstrates the West’s total unfamiliarity with Islam’s Holy Scripture.) When suggested by a reporter that “perhaps the Arabs could have known this things through performing crude dissections and then the information somehow may have gotten into the book!” Dr. Moore immediately pointed out that the reporter had missed the point – that, all the slides of the developing stages of the embryo which he had presented and shown had come from photos taken through a microscope. He said, “It does not matter if someone tried to discover embryology fourteen hundred years ago. They could not have seen it!”

The tectonic plates and geology, hydrology, atmospheric pressure, polarity in the creation etc.

وَأَلۡقَىٰ فِى ٱلۡأَرۡضِ رَوَٲسِىَ أَن تَمِيدَ بِڪُمۡ

وَأَنۡہَـٰرً۬ا وَسُبُلاً۬ لَّعَلَّڪُمۡ تَہۡتَدُونَ

وَعَلَـٰمَـٰتٍ۬‌ۚ وَبِٱلنَّجۡمِ هُمۡ يَہۡتَدُونَ

“And He has placed firm mountains on earth, lest it sways with you, and rivers and path, so that you may find your way, as well as [various other] means of orientation: for [it is] by the stars that men find their way.”
(Qur’an: an-Nahl: 16: 15-16)

سُبۡحَـٰنَ ٱلَّذِى خَلَقَ ٱلۡأَزۡوَٲجَ ڪُلَّهَا

مِمَّا تُنۢبِتُ ٱلۡأَرۡضُ وَمِنۡ أَنفُسِهِمۡ

وَمِمَّا لَا يَعۡلَمُونَ

“Limitless in His glory is He who has created opposites in whatever the earth produces, and in men’s own selves, and in that of which [as yet]they have no knowledge.”
(Qur’an: Ya Sin: 36: 36)

فَمَن يُرِدِ ٱللَّهُ أَن يَهۡدِيَهُ ۥ يَشۡرَحۡ صَدۡرَهُ

ۥ لِلۡإِسۡلَـٰمِ‌ۖ وَمَن يُرِدۡ أَن يُضِلَّهُ ۥ يَجۡعَلۡ

صَدۡرَهُ ۥ ضَيِّقًا حَرَجً۬ا ڪَأَنَّمَا يَصَّعَّدُ

فِى ٱلسَّمَآءِ‌ۚ

ڪَذَٲلِكَ يَجۡعَلُ ٱللَّهُ ٱلرِّجۡسَ

عَلَى ٱلَّذِينَ لَا يُؤۡمِنُونَ

وَهَـٰذَا صِرَٲطُ رَبِّكَ مُسۡتَقِيمً۬ا‌ۗ

“And whomsoever God wills to guide, his bosom He opens wide with willingness towards self-surrender [unto Him]; and whomsoever He wills to let go astray, his bosom He causes to be tight and constricted, as if he were climbing unto the skies: it is thus that God inflicts horror upon those who will not believe. And undeviating is this thy Sustainer’s way.”
(Qur’an: an’am: 6: 125)

Logic – using of and mention of

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ENDNOTES:

[1] One such philosopher had declared “God is dead!” (Friedrich Nietzsche – 1844 -1900)

[2] References are aplenty in the book where it asked us to ponder with the phrase: “And among His wonders (signs)….” (see for example Qur’an: Surah ar-Rum: 30: 17-29; Surah ar-Ra’ad: 13: 2-4; Surah al-Hijr: 15: 19-22 as well as in Surah aali ‘Imran: 3: 190; etc.)

[3] One such book is “The Bible, The Qur’an and Science (Le Bible, le Coran et la Science)” by Maurice Bucaille, (English version published by North American Trust Publication, 1878)

[4] Recollection of lecture by a visiting Canadian scholar Dr. Gary Miller (Abul Ahad Omar) during his tour of Singapore in 1980’s.

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CHAPTER 8 - CRITERION: [6] SOME PROPHECIES PROVEN TRUE……….

2009-01-23T18:34:00.000-08:00

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· Proof of God’s knowledge is in the truth of His prophecies. Although there are many which have not yet come to pass, still there must be some prophecies, which can validate this attribute of God’s omniscience in the Book.

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By itself, this criterion alone is insufficient proof for divinity of a Book, yet it can be said to be an indispensable factor to be considered. We have below some of these (not exhaustive) for the purpose of fulfilling the case for the Qur’an.

THE CASE FOR AL-QUR’AN

(a) Prediction concerning Abu Lahab

Abu Lahab[1] was the uncle of Muhammad s.a.w. who was one of the strongest opponents to his claim of divine prophethood. He instigated mobs against Muhammad and tried every means to obstruct the early Muslims from preaching the message of Islam. It was on account of these that a Surah (chapter) was revealed very early, in Makkah, which also was a prophecy that Abu Lahab and his wife will most certainly be amongst those who will be doomed to the Fire of Hell i.e. that he and his wife will never become a Muslim.

تَبَّتۡ يَدَآ أَبِى لَهَبٍ۬ وَتَبَّ مَآ

أَغۡنَىٰ عَنۡهُ مَالُهُ ۥ وَمَا ڪَسَبَ سَيَصۡلَىٰ نَارً۬ا ذَاتَ

لَهَبٍ۬ وَٱمۡرَأَتُهُ ۥ حَمَّالَةَ ٱلۡحَطَبِ فِى جِيدِهَا

حَبۡلٌ۬ مِّن مَّسَدِۭ

“Doomed are the hands of Abu Lahab, and doomed is he! What will his wealth avail him, and all that he has gained? [In the life to come] he shall have to endure a fire fiercely glowing, together with his wife, that carrier of evil tales, [who bears] around her neck a rope of twisted strands.”

(Qur’an: al-Masad: 111: 1-5)

Abu Lahab lived for another 10 years after revelation of this Surah, and as ever strongly opposed to Muhammad’s message until the Prophet’s migration, and was also one of the advocator in the war campaign against the Muslim community of Madinah. Yet, true to the prediction of the Qur’an he died as an unbeliever – thus destined to be in the Hell fire. What is amazing is that, if Abu Lahab was to have accepted Islam (even by deception as some Munafiqun [hypocrites] have done) it would have completely nullified Muhammad’s claim or perhaps casted significant doubts of his being a Prophet because of this Surah concerning him - the Surah had already sentenced him to perdition while yet Islam’s message of repentance and forgiveness is still open to all. This opportunity, to prove Muhammad wrong, was open for him for almost 10 years. Yet, only God’s will be done.

(b) The victory for Muslims at the battle of Badr

In the battle of Badr, the Muslims consisting of only three hundred odd men has had to face the army of Quraysh numbering over a thousand. The huge disparity against the Muslim would make their defeat inevitable and elicited boastful claim by their Quraysh aggressors. Seeing this, the Prophet s.a.w. turned towards the Qiblah, raised his hands and implored God: “O God! Fulfil what You have promised me! O God! If this little band of those who have surrendered themselves to You is destroyed, You will not be worshipped on earth …” [2] After which, Allah s.w.t revealed to Muhammad s.a.w.:

إِذۡ تَسۡتَغِيثُونَ رَبَّكُمۡ فَٱسۡتَجَابَ لَڪُمۡ أَنِّى

مُمِدُّكُم بِأَلۡفٍ۬ مِّنَ ٱلۡمَلَـٰٓٮِٕكَةِ مُرۡدِفِينَ وَمَا جَعَلَهُ

ٱللَّهُ إِلَّا بُشۡرَىٰ وَلِتَطۡمَٮِٕنَّ بِهِۦ قُلُوبُكُمۡ‌ۚ وَمَا ٱلنَّصۡرُ

إِلَّا مِنۡ عِندِ ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

“Lo! You were praying unto your Sustainer for aid, whereupon He thus responded to you: ‘I shall verily aid you with a thousand angels following one upon another! And God ordained this only as a glad tiding, and that your hearts should thereby be at rest – since no succour can come from any save God: verily, God is almighty, wise!”

(Qur’an: al-Anfal: 8: 9-10)

The Prophet then recited a previous verse revealed to him much earlier while he was still in Makkah[3], which implicitly prophesized a clear victory for the believers when facing such a force, appealing for its fulfilment:

أَمۡ يَقُولُونَ نَحۡنُ جَمِيعٌ۬ مُّنتَصِرٌ۬

سَيُہۡزَمُ ٱلۡجَمۡعُ وَيُوَلُّونَ ٱلدُّبُرَ بَلِ ٱلسَّاعَةُ

مَوۡعِدُهُمۡ وَٱلسَّاعَةُ أَدۡهَىٰ وَأَمَرُّ

“Or do they say, “We are a group united, [and therefore] bound to prevail”? [Yet] the hosts [of those who deny the truth] shall be routed, and they shall turn their backs [in flight]!”

(Qur’an: al-Qomar: 54: 44-46)

And the outcome of the battle of Badr was a resounding victory for the Muslims. A feat which astonished the Quraysh and all Arab tribes in the Arabian Peninsula who had taken this small Muslim community of Madinah for granted.

(c) The Muslims will get to perform pilgrimage in Makkah while it was still under the control of the unbelievers; a prelude to total victory soon to come.

After the Hijrah (migration) to Madina, the community of Muslims under the Prophet there had to fight wars in order to defend themselves. They were, more or less, in a permanent state of war with the pagan Quraysh controlling Makkah. Yet, the Prophet s.a.w. decided to undertake pilgrimage right into the hostile enemy territory. This was because of the dream which the Prophet s.a.w., had and further confirmed by a revelation that he received prophesying its fulfilment:

لَّقَدۡ صَدَقَ ٱللَّهُ رَسُولَهُ ٱلرُّءۡيَا

بِٱلۡحَقِّ‌ۖ لَتَدۡخُلُنَّ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ

مُحَلِّقِينَ رُءُوسَكُمۡ وَمُقَصِّرِينَ لَا تَخَافُونَ‌ۖ فَعَلِمَ مَا لَمۡ

تَعۡلَمُواْ فَجَعَلَ مِن دُونِ ذَٲلِكَ فَتۡحً۬ا قَرِيبًا

“Indeed, God has shown the truth in His Messenger’s vision: most certainly shall you enter the Inviolable House of Worship, if God so wills, in full security, with your heads shaved or your hair cut short, without fear: for He has [always] known that which you yourselves could not know. And He has ordained [for you], besides this, a victory soon to come.”

(Qur’an: al-Fath: 48: 27)

This prophesy was soon fulfilled with signing of the Treaty of Hudaybiyyah. What was amazing is that the phrase ”a victory soon to come” was actually in reference to the signing of this peace treaty, a moral victory; for it is with peace and cessation of all hostility and of oppression that Islam, the religion of Truth, indeed will be victorious in capturing the hearts and minds of people. With this peace much learning and dissemination of knowledge took place and very soon people embraced Islam in droves, and the community of Muslims grew at a tremendous pace. This alarmed the Quraysh who then violated the terms of the treaty when they attacked and massacred a caravan of Muslims. This occurred only two years after signing of the treaty, whereas the agreement stipulated cessation of all hostilities between them for the duration of ten years. The Muslim had no alternative but to eradicate any further treachery by conquering Makkah itself. Amazingly, this conquest was without carnage, looting nor bloodshed, and demonstrated utmost restrain and highest discipline of the Muslim army and greatest magnanimity of the Prophet s.a.w who even declared a general amnesty to his defeated enemies and forgave them of all their past misdeeds against the Muslims. His noble intent was only to free the land of all oppression such that the right guidance becomes distinct from error. He restored the Ka’abah (that ancient temple) built by Abraham a.s. for the worship of the One True God by purging it of all forms of defilement and idolatry. For Islam that was brought by Muhammad s.a.w. is of that same creed as the creed of their forefather Abraham a.s. – “the sincere in faith of the submission to God’s Will and who never set up any partners to the One True God”. He eliminated the oppressive oligarchic Makkan regime who had violently obstructed the peoples freedom to choose their religion, and thus the people were now genuinely free to make the obvious choice in matters of their faith. That was how finally almost the whole of Arabia discarded their past paganistic religion and embraced Al-Islam. Thus the meaning of “victory soon to come” was carried to its fullest demonstrable conclusion (not merely moral or spiritual but also temporal), even during the Prophet’s lifetime. This is yet another fulfilment of an earlier revelation which prophesies this triumph:

هُوَ ٱلَّذِىٓ أَرۡسَلَ رَسُولَهُ ۥ بِٱلۡهُدَىٰ

وَدِينِ ٱلۡحَقِّ لِيُظۡهِرَهُ ۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوۡ كَرِهَ

ٱلۡمُشۡرِكُونَ

‘He it is who has sent forth His Messenger with [the task of] spreading guidance and the religion of truth, to the end that He make it prevail over all [false] religion, however hateful this may be to those who ascribe divinity to aught but God.”

(Qur’an: as-Saff: 61: 9)

This fulfilment God’s prophesy in the success of Prophet Muhammad’s mission within his lifetime, to bring about a transformation that totally re-established the pure monotheistic faith and make prevail over all false religion in Arabia, was unmatched in history and indeed a miracle.

(d) The assurance that Islam will triumph over other faith and the prophecy of Muslims conquest of lands

It usually happens that after the death of a great world leader, whatever was left of his empire would cease to grow and inevitably it would fall into decline. But for Muhammad s.a.w. case, his legacy would be an exception. Many historians are amazed at the speed in which Muslim empire grew soon after the Prophet Muhammad’s s.a.w. demise. It came about incidentally almost unplanned, never intended as territorial conquest but rather as reactions towards the challenge imposed by the hegemony of the Romans (Byzantine), the Egyptian and the Persians who declared and demonstrated hostile intent to the growing faith of Islam and the Muslims. Although Muslims are motivated to propagate the faith and invite all people to the Truth (Da’wah); they are never to use force or coercion or deception. They are never taught to have any ambition to conquer land. For in the Qur’an, Allah s.w.t. clearly forbids the Muslims from being the aggressor but only allows them to fight in defence and for removal of unjust oppression (fitnah). But when they were forced by circumstance with no choice but to fight, the relative swiftness and astounding ability for them to totally defeat these superpowers of that time even astonished Muslims themselves, but many are not really surprised that it had occurred as God’s plan, because these had already been prophesised, nay promised, in the Qur’an thus:

وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ

وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَيَسۡتَخۡلِفَنَّهُمۡ فِى ٱلۡأَرۡضِ ڪَمَا

ٱسۡتَخۡلَفَ ٱلَّذِينَ مِن قَبۡلِهِمۡ وَلَيُمَكِّنَنَّ لَهُمۡ دِينَہُمُ ٱلَّذِى

ٱرۡتَضَىٰ لَهُمۡ وَلَيُبَدِّلَنَّہُم مِّنۢ بَعۡدِ خَوۡفِهِمۡ أَمۡنً۬ا‌ۚ

يَعۡبُدُونَنِى لَا يُشۡرِكُونَ بِى شَيۡـًٔ۬ا‌ۚ وَمَن ڪَفَرَ بَعۡدَ ذَٲلِكَ

فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡفَـٰسِقُونَ

“God has promised those of you who have attained to faith and do righteous deeds that, of a certainty, He will cause them to accede to power on earth, even as He caused [some of] those who lived before them to accede to it; and that, of certainty, He will firmly establish for them the religion which He has been pleased to bestow on them; and that, of a certainty, He will cause their erstwhile state of fear to be replaced by a sense of security – [seeing that] they worship Me [alone], not ascribing divine powers to aught beside Me.”

(Qur’an: an-Nur: 24: 55)

Da’wah not war – the cause for the spread of Islam

Muslims believe that the above verse containing God’s promise has timeless relevance for them in the effort of spreading the message of Islam through peaceful means and by personal example of faith with righteous works. They do not have to fear any other power on earth which may be hateful towards them and may impede them, even threaten them with military hostility, for the Muslims are assured of God’s security for them if they have faith and do righteous deeds. An objective look to the history of the success of Islamic propagation will indicate this. The myth of Islam being spread by the sword, has been debunked by modern scholarship as false propaganda which past western historians had perpetuated by depicting out of context, the cause of wars which Muslims had to face in the course of their history. If one was to analyse the history of the spread of Islam especially in South-east Asia where today large majority of Muslims are to be found, one will discover that the Muslims acceded to power in this region not through military conquest but by peaceful proselytization. This was because of the absence of hostility of the people, kings or rulers here towards Muslims and due to tolerance shown towards all religion which gave relative freedom for people to chose their faith.

Even in China since the Tang Dynasty, Muslims were accorded powers in high positions in government as well as in the army and as skilled artisans, by Chinese emperors. Muslim presence in China has a longer history from whence their numbers significantly grew even until today, and there never was any kind of Muslim military invasion or conquest of China in the name of Islam.

Even today, in spite of the Islamaphobia and negative image projected by Western media, observers of demographic trends agree that Islam is yet the fastest growing religion in Europe and America. Some analyst even suggested that it was because Islam and the Muslims were targeted and widely highlighted, even though negatively, yet it has made many in the West to begin having interest to study this religion. Interestingly, just after September 11 tragedy, translations of the Qur’an was sold out in most bookshops in the United States of America and conversion to Islam continue to increase steadily in spite of the negative image of the Muslims profusely projected by the media. Why is this possible? Academicians and pundits may speculate on the possible factors or reasons for this anomaly, but Muslims believe this trend as indicating fulfilment of the prophecy of Islam’s triumph over other faith “no matter how hateful the unbelievers may be towards it.”

(e) The Persian will be vanquished by the Byzantine

About seven years (circa 615 CE) before the Prophet’s migration to Madina, the Persians and the Byzantines were at war. The few Muslims with the Prophet in Makkah identified with the Byzantines, who were Christians, as belonging to the monotheistic faith whereas the pagan Quraysh sympathized with the Persian. At that time, the Persian army had already conquered parts of Syria and Anatolia, Damascus and even laid siege to Constantinople, the heartland of the Byzantines. The total destruction of the Byzantine Empire seemed almost certain. When news of this imminent defeat of the Byzantines caused discomfort and gloom to the Muslims in Makkah, and much elation to the pagan Quraysh, this Qur’anic verse was revealed:

غُلِبَتِ ٱلرُّومُ فِىٓ أَدۡنَى ٱلۡأَرۡضِ

وَهُم مِّنۢ بَعۡدِ غَلَبِهِمۡ سَيَغۡلِبُونَ فِى بِضۡعِ سِنِينَ‌ۗ لِلَّهِ

ٱلۡأَمۡرُ مِن قَبۡلُ وَمِنۢ بَعۡدُ‌ۚ وَيَوۡمَٮِٕذٍ۬ يَفۡرَحُ ٱلۡمُؤۡمِنُونَ

بِنَصۡرِ ٱللَّهِ‌ۚ يَنصُرُ مَن يَشَآءُ‌ۖ وَهُوَ ٱلۡعَزِيزُ

ٱلرَّحِيمُ

“Defeated have been the Byzantines in the lands close-by; yet, notwithstanding this their defeat, they shall be victorious within a few years [4]: for with God rests all power of decision, first and last.”

(Qur’an: ar-Rum: 30: 2-5)

In 622CE, about seven years after this prediction, the tide turned in favour of the Byzantines. In that year Emperor Heraclius succeeded in defeating the Persian at Issus south of Taurus Mountain, and subsequently drove them out of Asia Minor. By 624CE he pushed the Persian army onto the defensive and carried the war into Persian territory and by the end of 626CE, the Byzantines completely routed the Persian army – true to the Qur’anic prophesy.

(f) Concerning the Pharaoh of Moses time

In the story of the Prophet Moses a.s. and the Exodus, one verse of the Qur’an narrates thus:

وَجَـٰوَزۡنَا بِبَنِىٓ إِسۡرَٲٓءِيلَ ٱلۡبَحۡرَ

فَأَتۡبَعَهُمۡ فِرۡعَوۡنُ وَجُنُودُهُ ۥ بَغۡيً۬ا وَعَدۡوًا‌ۖ حَتَّىٰٓ

إِذَآ أَدۡرَڪَهُ ٱلۡغَرَقُ قَالَ ءَامَنتُ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا

ٱلَّذِىٓ ءَامَنَتۡ بِهِۦ بَنُوٓاْ إِسۡرَٲٓءِيلَ وَأَنَا۟ مِنَ ٱلۡمُسۡلِمِينَ

ءَآلۡـَٔـٰنَ وَقَدۡ عَصَيۡتَ قَبۡلُ وَكُنتَ مِنَ ٱلۡمُفۡسِدِينَ

فَٱلۡيَوۡمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنۡ خَلۡفَكَ ءَايَةً۬‌ۚ

وَإِنَّ كَثِيرً۬ا مِّنَ ٱلنَّاسِ عَنۡ ءَايَـٰتِنَا لَغَـٰفِلُونَ

“And We brought the children of Israel across the sea; and thereupon Pharaoh and his hosts pursued them with vehement insolence and tyranny, until [they were overwhelmed by the waters of the sea. And] when he was about to drown, [Pharaoh] exclaimed: ‘I have come to believe that there is no deity save Him in whom the children of Israel believe, and I am of those who surrender themselves to Him!

[But God said:] “Now? - when ever before this thou hast been rebelling [against Us], and hast been among those who spread corruption?

[Nay,] but today We shall save only thy body, so that thou mayest be a [warning] sign unto those who will come after thee: for behold, a good many people are heedless of Our messages!”

(Qur’an: Yunus: 10:90-92)

In the above text, it states very clearly that the Pharaoh’s body will be saved, to serve as a sign for future generations. At the time of Muhammad s.a.w. (i.e. when the Qur’an was being revealed), the bodies of all the Pharaohs who are today considered (rightly or wrongly) to have something to do with the Exodus were in their tombs of the Necropolis of Thebes, on the opposite side of the Nile from Luxor. At the time however, absolutely nothing was known of this fact, and it was not until the end of the Nineteenth century that they were discovered there. As the Qur’an states, the body of the Pharaoh of the Exodus was in fact rescued.[5]

(g) Mankind future discoveries

In appealing to mankind that this book indeed is from God, it states as a prophecy, that in future man will discover signs from nature which will vindicate its claim to Divine authorship is the truth, because its references to the wonders in creation would become known profoundly then. When they witness such profoundness, they must concede that it must have been witnessed or known to some consciousness other than man, if not at it is as though these things had existed in vain. For man to adamantly believe that only they are the only being capable of knowledge and of consciousness is arrogance. Who gave them these? God the creator of every creation including mankind surely exist, and He is witness to everything; and He is the source of the revelation in the Qur’an:

سَنُرِيهِمۡ ءَايَـٰتِنَا فِى ٱلۡأَفَاقِ وَفِىٓ أَنفُسِہِمۡ
.
حَتَّىٰ يَتَبَيَّنَ لَهُمۡ أَنَّهُ ٱلۡحَقُّ‌ۗ أَوَلَمۡ يَكۡفِ بِرَبِّك

أَنَّهُ ۥ عَلَىٰ كُلِّ شَىۡءٍ۬ شَہِيدٌ

“In time We shall make them fully understand Our messages [through what they perceive] in the utmost horizons [of the universe] and within themselves, so that it will become clear unto them that this [revelation] is indeed the truth. [Still] is it not enough [for them to know] that thy Sustainer is witness unto everything?”

(Qur’an: Fussilat: 41: 53)

From the Islamic perspective, this Qur’an is regarded as a sign, the word (ayat qauliyyah) from God in as much as the whole creations in the universe including mankind itself contain God’s sign, the handiwork of God (ayat kauniyyah). Both would inevitably point man to the same author, God, Who is the Creator, Sustainer and Cherisher of the universe. The Qur’an always asserts that this universe cannot be the outcome of mere accident, not a result of chance from random chaos which certain scientist purports, and therefore would seemed to be purposeless. Rather, the Qur’an invites mankind to contemplate creation to discover that everything in nature and creation has purpose, contains manifestation of wisdom or a Will recognizable by man, which therefore inevitably indicates to him existence of a Creator, God. To merely ascribe these wonderful creations to “nature”, a formless entity randomly produced by chance (i.e. a non-being), and not from a Being which is self-aware and have a will of its own who has created - is unsatisfactory. It only reveals the arrogance of modern man who clings to the notion of creation coming out from mere chance, no matter how remote such a probability is to him. And in time thinking man will have to shed this arrogance when they discover much more fascinating, amazing discoveries which cannot be ascribe to mere chance that it will debunk the atheistic notion regarding creation, held thus far. It prophecies that man will see these “in the utmost horizons [of the universe]”, i.e. in the field of astronomy and space travel; as well as “within themselves” i.e. alluding perhaps to biology, medical sciences, genetics, psychology, etc. that knowledge which pertains to human being and his knowledge of the self.

For example in one verse, it invites mankind to analyse His creation thus:

وَٱلسَّمَآءَ بَنَيۡنَـٰهَا بِأَيۡيْدٍ۬ وَإِنَّا لَمُوسِعُونَ
.
وَٱلۡأَرۡضَ فَرَشۡنَـٰهَا فَنِعۡمَ ٱلۡمَـٰهِدُونَ وَمِن ڪُلِّ شَىۡءٍ
.
خَلَقۡنَا زَوۡجَيۡنِ لَعَلَّكُمۡ تَذَكَّرُونَ

“And it is We who have built the universe with [Our creative] power; and, verily, it is We who are steadily expanding it. And the earth have We spread out wide – and how well have We ordered it! And in everything have We created opposites, so that you might bear in mind [that God alone is One].”

(Qur’an: az-Zaariyat: 51: 47-49)

In the above, the author alludes to the creation of the universe. What is interesting or rather amazing is the phrase “We who are steadily expanding it.” – it explicitly states that the universe is not static but is ever expanding! This assertion had remained unnoticed, (rather man was not able to verify it – neither proving its truth nor to categorically refute it) - Not until the late 20th century with better understanding of Einstein’s special theory of relativity, aided with better technology in astronomy and astrophysics, better telescope etc. scientists have now confirmed that the universe indeed is expanding. This conclusion meant that the universe must have originated from a centre somewhere, a single mass or point of origin, and since then is ever expanding. This led to scientists accepting the “theory of the Big Bang” – this conclusion as well as another accepted scientific theory which states that living things must have originated from water, have already been asserted more than 1400 years ago and preserved in the Qur’an:

أَوَلَمۡ يَرَ ٱلَّذِينَ كَفَرُوٓاْ أَنَّ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ ڪَانَتَا
.
رَتۡقً۬ا فَفَتَقۡنَـٰهُمَا‌ۖ
.
وَجَعَلۡنَا مِنَ ٱلۡمَآءِ كُلَّ شَىۡءٍ حَىٍّ‌ۖ أَفَلَا يُؤۡمِنُونَ

“Are, then, they who are bent on denying the truth not aware that the heavens and the earth were [once] one single entity, which We then parted asunder? – and that We made out of water every living thing? – Will they not, then, [begin to] believe?”
(Qur’an: al-Anbiya’: 21: 30)

What is significant about ‘finger-tips’ and resurrection?

Another amazing verse, which may not be understood profoundly in the past but with the scientific knowledge we have today, indeed is very significant, is this reference to our ‘finger-tips’:

أَيَحۡسَبُ ٱلۡإِنسَـٰنُ أَلَّن نَّجۡمَعَ عِظَامَهُ ۥ
.
بَلَىٰ قَـٰدِرِينَ عَلَىٰٓ أَن نُّسَوِّىَ بَنَانَهُ ۥ
.
بَلۡ يُرِيدُ ٱلۡإِنسَـٰنُ لِيَفۡجُرَ أَمَامَهُ

“Does man think that We cannot [resurrect him and] bring his bones together again? Yea indeed, We are able to make whole his very finger-tips!”

(Qur’an: al-Qiyamah: 75: 3-4)

What is there in the finger-tips? In the past this does not mean much, but the author mentions this 1400 years ago as though anticipating that man in time will understand profoundly this reference. Today, we know of the amazing fact that no two finger-prints are exactly the same. Each one of us has a unique identity and has been sophisticatedly created. This shows that our own creation as a human cannot be random, because outcome of random chance usually will tend to produce several identical resultants. To refer then to the area of the fingertips where the pattern of each finger printing will have to be unique (not repeated ever again), yet it can fit all permutation which encompass the total number of every human being, displays the work of a conscious Will, of the Creator with the highest artistry. To deny God’s existence would be sheer arrogance because today modern man prides themselves as being creator of yet smaller micro-chips, nano technology etc. yet they ascribe the creation of their own human self with all its apparent sophistication, to no one but product of mere chance in nature. And they conveniently deny the possibility of resurrection because they have denied the existence of God. The above verse is warning man that most certainly, after death they will each be resurrected individually and as distinct as their personal identity on earth has been – because God, the Creator of man in the first instance is surely capable of re-making man whole again.
.
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Notes:

[1] His full name was ‘Abd al-‘Uzza ibn Abdul Mutalib. “Abu Lahab” (meaning ‘father of flame’) was a nickname on account of expressed glowing countenance (according to Baghawi, Zamakhshari and Razi).

[2] Authentic tradition reported by Muslim, Abu Dawud, Tirmidhi, Ahmad ibn Hanbal etc.

[3] Reported by Bukhary.

[4]” In the Qur’anic phrase “fee-bidw-‘i si-neen” (“in a few years”) the Arabic term “bidw-‘ “denotes any number between three and ten.

[5] Maurice Bucaille “The Bible, The Qur’an and Science” chapter on the Exodus pp 239.

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RECITATION OF AL-QUR'AN BY MEMORIZATION

2009-01-19T00:24:00.000-08:00

Murottal Al Quran

CHAPTER 7 : CRITERION : [5] CONTRIBUTES TO WELL-BEING OF PEOPLE AT ALL LEVELS .....

2008-12-18T09:05:00.000-08:00

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Unlike other books, which appeal to or benefit only certain classes of people according to their intellectual levels, the Book of God is meant for all classes of people. Only God’s Wisdom is capable of producing such a Book.

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THE CASE FOR AL-QUR’AN

If there is a Book which has been and is still the most widely read, recited, continuously taught and memorised in its original recitation, then it can only be the Qur’an[1]. Although it is in Arabic (classical Arabic following the Quraysh dialect), yet since its revelation it has touched the lives of billions from every strata of society. Every Muslim holds it with esteem and veneration, and regards all that it contains to be the veritable words of God, dictated ad verbatim to Muhammad s.a.w. It is the primary source of the teachings of Islam, and yet it also serves as daily litanies for personal devotions of every Muslim. All class of people can approach this Book and can understand its meaning to benefit from it in accordance with their intellectual level and sincerity, respectively, for the nature of meanings amongst people who reads this book only differs in its profoundness and depth of understanding.

ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِىٓ أَنزَلَ عَلَىٰ عَبۡدِهِ ٱلۡكِتَـٰبَ

وَلَمۡ يَجۡعَل لَّهُ ۥ عِوَجَاۜ

قَيِّمً۬ا لِّيُنذِرَ بَأۡسً۬ا شَدِيدً۬ا مِّن لَّدُنۡهُ

وَيُبَشِّرَ ٱلۡمُؤۡمِنِينَ ٱلَّذِينَ يَعۡمَلُونَ ٱلصَّـٰلِحَـٰتِ

أَنَّ لَهُمۡ أَجۡرًا حَسَنً۬ا مَّـٰكِثِينَ فِيهِ أَبَدً۬ا

“All praise is due to God, who has bestowed this divine writ from on high upon His Servant (Muhammad), and has not allowed any deviousness to obscure its meanings: [a divine writ] unerringly straight, meant to warn[the godless] of a severe punishment from Him, and to give unto the believers who do good works the glad tiding that theirs shall be a goodly reward – [a state of bliss] in which they shall dwell beyond the count of time.”
(Qur’an: al-Kahf: 18: 1-3)

Applying to the Qur’an the usual categorizations for Books would be impossible for this is no ordinary book. Simple devotees refer to it, yet it is not merely a book on devotions; legists formulate legal rulings from it, and yet it is not merely a book of laws; educationist derived wisdom from it and yet it does not only speak about education; theologians are guided by its principles, and yet it is not merely a book on theology; it mentions past history and indicate to contemporary men the remnants of past civilization to be discovered, visited and studied, yet it is not a book on history or archaeology; it points to the signs in the universe and provide principles for contemplation and reflection for thinkers and philosophers, yet it is not a book on philosophy; it highlights laws of natural phenomenon long before man develops serious study of natural sciences, from which it only confirms observations made by the book, yet it is not a book on science; those who have the aesthetic appreciation for beauty in language and expression are enthralled by its recitation, yet it is not a book on poetry; Arabic linguists and grammarians use its standard for correctness and eloquence, yet it is not a book on grammar; those seeking solace and spirituality finds in it companionship and guidance towards their spiritual upliftment, yet it is not merely a book on spirituality; it has inspired and transformed a whole civilization through all classes of people who then manifested the effect it has on them in almost every field of human endeavour.

Perhaps the closest categorization would be ‘an encyclopaedia’, yet it is not of the same class when we realise that this book contains just over 6,000 verses – and has never needed any volumes and re-edition. Only one category is possible, and that is, it is a book of God for the guidance of mankind.

Only God’s Wisdom is capable for its authorship.

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Footnotes:

[1] It is claimed by some that the Christian Bible is the most widely read book. Yet, they are referring to readings of the Bible in the many different versions and many translations in different languages – and cannot be regarded as the reading of one particular book.

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CHAPTER 6 : CRITERION : [4] CONTAINS NEITHER DISCREPANCY NOR INACCURACY .....

2008-12-17T22:34:00.000-08:00

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God is perfect in His Wisdom and cannot be the author of discrepancies and / or inaccuracies. Discrepancy and inaccuracy would falsify its claim to being Divinely revealed.

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THE CASE FOR AL-QUR’AN

For a man (Muhammad s.a.w.) who is unlettered (a fact which even his bitterest enemies of his time had to admit[1] ) and who therefore had to depend entirely upon memory, to have compiled something which came to him over a period of 23 years; and he had to expound and teach them while at the same time continue to collate or re-arrange them in a certain order as new revelations came to him until the compilation became completed; and the while he had to manage so much trials and tribulations and even had to face wars – surely, whatever he can put forth as a book would not be free from discrepancy and inaccuracy. Try to find them!

Thus the Book challenges:

أَفَلَا يَتَدَبَّرُونَ ٱلۡقُرۡءَانَ‌ۚ وَلَوۡ كَانَ مِنۡ عِندِ
.
غَيۡرِ ٱللَّهِ
.
لَوَجَدُواْ فِيهِ ٱخۡتِلَـٰفً۬ا ڪَثِيرً۬ا

“Will they not, then, try to understand this Qur’an? Had it issued from any but God, they would surely have found in it many inner contradictions!”
(Qur’an: an-Nisa’ : 4: 82)

This challenge still stands. So if none has been able to detect any discrepancy or inconsistency, then either one may think that Muhammad would have been such a fantastic genius (but which Muhammad never claimed to be), nay a uniquely fantastic genius (because no other genius could possibly produce another like it), or you must accept his claim that this book is indeed of Divine origin.

Provides principle as guideline for its interpretations

Even today, there are some people who try to take up criticism of the Qur’an, by applying their own selective interpretations of words and verses, mostly by picking them out of its context and then subjecting it to scrutiny. They do not realise that by them doing this, whatever purported ‘inconsistencies or inaccuracies’ would be on their own interpretations (or rather misinterpretations) of them – not that of the Qur’an. In fact, because that this book is consistent and must be taken as a whole, it even forewarned its readers of such possible misdeeds and has presented the principles and guideline for the interpretations of certain of its verses to maintain consistency. From this, the Islamic science of Tafsir (Interpretation and commentary) grew and continued to be developed ever since Muhammad’s time. The verse clearly warns:

هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَـٰبَ مِنۡهُ
.
ءَايَـٰتٌ۬ مُّحۡكَمَـٰتٌ
.
هُنَّ أُمُّ ٱلۡكِتَـٰبِ وَأُخَرُ مُتَشَـٰبِهَـٰتٌ۬‌ۖ
.
فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمۡ زَيۡغٌ۬ فَيَتَّبِعُونَ مَا تَشَـٰبَهَ
.
مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦ‌ۗ
.
وَمَا يَعۡلَمُ تَأۡوِيلَهُ ۥۤ إِلَّا ٱللَّهُ‌ۗ

“He (God) it is Who has bestowed upon thee from on high this divine writ, containing messages that are clear in and by themselves (ayat muhkamat) -these are the essence of the divine writ – as well as others that are allegorical (ayat mutashaabihat). Now those whose hearts are given to swerving from the truth go after that part of the divine writ which has been expressed in allegory, seeking out [what is bound to create] confusion, and seeking [to arrive at] its final meaning [in arbitrary manner]: but none save God knows its final meaning.”

(Qur’an: aali ‘Imran: 3: 7)

Unanimity of Muslims acceptance of the Qur’an

Another important consideration is the unanimity of Muslims acceptance of the Qur’an and they have never conceded that it contains discrepancy or inconsistency. This consensus regarding absence of inconsistency or inaccuracy in the Qur’an can be discerned from the fact that for Muslims, despite the proliferations of the various schools of thought (madzaahib), there has always been one and the same Qur’an which all acknowledges and authoritatively refers to. Differences in their understanding and application of its teachings amongst them are always attributed to their own respective human interpretations (and not inconsistency or inaccuracy of the Qur’an), and the Qur’an even prophesized that this (difference in the opinions amongst subsequent followers of Islam) may occur and thus it has even provided the solution to resolve such future differences in the verse which confidently indicate presence of universal principles with timeless relevance in the Qur’an as well as the Sunnah (traditions) of the Prophet s.a.w. :

.

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ

وَأَطِيعُواْ ٱلرَّسُولَ

وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡ‌ۖ

فَإِن تَنَـٰزَعۡتُمۡ فِى شَىۡءٍ۬

فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ

إِن كُنتُمۡ تُؤۡمِنُونَ

بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۚ

ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً

“O you who have attained to faith! Pay heed unto God, and pay heed unto the Apostle and unto those from among you who have been entrusted with authority; and if you are at variance over any matter, refer it unto God and the Apostle, if you [truly] believe in God and the Last Day. This is the best [for you], and best in the end.”
(Qur’an: al-Nisa’ : 4: 59)

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Footnote:

[1] This point is important because today there may be those Orientalists and academicians who attempt to raise doubts concerning the illiteracy of Prophet Muhammad s.a.w. To still belabour on this surely is futile and irrelevant because if he was indeed not illiterate, his contemporaries surely would have taken him to task about this claim. And they, of all people were the most vigorous in disputing and challenging the prophet but yet this point was untenable and totally abandoned.

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"HUMAN RIGHTS ACCORDING TO THE QUR'AN"

2008-08-17T02:19:00.001-07:00

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"Human Rights according to the Quran"

12/18/2008 -

Social Religious -

Article Ref: IC0812-3756

By: Riffat HassanIslamiCity*

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To many Muslims the Qur'an is the Magna Carta of human rights and a large part of its concern is to free human beings from the bondage of traditionalism, authoritarianism (religious, political, economic, or any other), tribalism, racism, sexism, slavery or anything else that prohibits or inhibits human beings from actualizing the Qur'anic vision of human destiny embodied in the classic proclamation: "Towards Allah is thy limit" 5. In the section entitled "General Rights" which follows, an account is given of the Qur'an's affirmation of fundamental rights which all human beings ought to possess because they are so deeply rooted in our humanness that their denial or violation is tantamount to a negation or degradation of that which makes us human. From the perspective of the Qur'an, these rights came into existence when we did; they were created, as we were, by God in order that our human potential could be actualized. Rights created or given by God cannot be abolished by any temporal ruler or human agency. Eternal and immutable, they ought to be exercised since everything that God does is for "a just purpose" 6.

GENERAL RIGHTS

A. Right to Life

The Qur'an upholds the sanctity and absolute value of human life 7 and points out that, in essence, the life of each individual is comparable to that of an entire community and, therefore, should be treated with the utmost care 8.

B. Right to Respect

The Qur'an deems all human beings to be worthy of respect 9 because of all creation they alone chose to accept the "trust" of freedom of the will 10. Human beings can exercise freedom of the will because they possess the rational faculty, which is what distinguishes them from all other creatures 11. Though human beings can become "the lowest of the lowest", the Qur'an declares that they have been made "in the best of moulds" 12, having the ability to think, to have knowledge of right and wrong, to do the good and to avoid the evil. Thus, on account of the promise which is contained in being human, namely, the potential to be God's vicegerent on earth, the humanness of all human beings is to be respected and considered to be an end in itself.

C. Right to Justice

The Qur'an puts great emphasis on the right to seek justice and the duty to do justice 13. In the context of justice, the Qur'an uses two concepts: "'adl" and "ihsan". Both are enjoined and both are related to the idea of "balance", but they are not identical in meaning. "'Adl" is defined by A.A.A. Fyzee, a well-known scholar of Islam, as "to be equal, neither more nor less." Explaining this concept, Fyzee wrote: "...in a Court of Justice the claims of the two parties must be considered evenly, without undue stress being laid upon one side or the other. Justice introduces the balance in the form of scales that are evenly balanced." 14. "'Adl" was described in similar terms by Abu'l Kalam Azad, a famous translator of the Qur'an and a noted writer, who stated: "What is justice but the avoiding of excess? There should be neither too much nor too little; hence the use of scales as the emblems of justice" 15. Lest anyone try to do too much or too little, the Qur'an points out that no human being can carry another's burden or attain anything without striving for it.16 Recognizing individual merit is a part of "'adl", The Qur'an teaches that merit is not determined by lineage, sex, wealth, worldly success or religion, but by righteousness, which consists of both right "belief" ("iman") and just "action" (" 'amal") 17. Further, the Qur'an distinguishes between passive believers and those who strive in the cause of God pointing out that though all believers are promised good by God, the latter will be exalted above the former 18. Just as it is in the spirit of "'adl" that special merit be considered in the matter of rewards, so also special circumstances are to be considered in the matter of punishments. For instance, for crimes of unchastity the Qur'an prescribes identical punishments for a man or a woman who is proved guilty 19, but it differentiates between different classes of women: for the same crime, a slave woman would receive half, and the Prophet's consort double, the punishment given to a "free" Muslim woman 20. In making such a distinction, the Qur'an while upholding high moral standards, particularly in the case of the Prophet's wives whose actions have a normative significance for the community, reflects God's compassion for women slaves who were socially disadvantaged. While constantly enjoining "'adl", the Qur'an goes beyond this concept to "ihsan", which literally means, "restoring the balance by making up a loss or deficiency" 21. In order to understand this concept, it is necessary to understand the nature of the ideal society or community ("ummah") envisaged by the Qur'an. The word "ummah" comes from the root "umm", or "mother". The symbols of a mother and motherly love and compassion are also linked with the two attributes most characteristic of God, namely, "Rahim" and "Rahman", both of which are derived from the root "rahm", meaning "womb". The ideal "ummah" cares about all its members just as an ideal mother cares about all her children, knowing that all are not equal and that each has different needs. While showing undue favour to any child would be unjust, a mother who gives to a "handicapped" child more than she does to her other child or children, is not acting unjustly but exemplifying the spirit of "ihsan" by helping to make up the deficiency of a child who need special assistance in meeting the requirements of life. "Ihsan", thus, shows God's sympathy for the disadvantaged segments of human society (such as women, orphans, slaves, the poor, the infirm, and the minorities)

D. Right to Freedom

As stated earlier, the Qur'an is deeply concerned about liberating human beings from every kind of bondage. Recognizing the human tendency toward dictatorship and despotism, the Qur'an says with clarity and emphasis in Surah 3: Al-'Imran: 79: It is not (possible) - That a man, to whom - Is given the Book, - and Wisdom, - And the Prophetic Office, - Should say to people:- "Be ye my worshippers - Rather than Allah's" - On the contrary - (He would say): - "Be ye worshippers - Of Him Who is truly - The Cherisher of all." 22. The institution of human slavery is, of course, extremely important in the context of human freedom. Slavery was widely prevalent in Arabia at the time of the advent of Islam, and the Arab economy was based on it. Not only did the Qur'an insist that slaves be treated in a just and humane way 23, but it continually urged the freeing of slaves 24. By laying down, in Surah 47: Muhammad: 4, that prisoners of war were to be set free, "either by an act of grace or against ransom" 25, the Qur'an virtually abolished slavery since "The major source of slaves - men and women - was prisoners of war" 26. Because the Qur'an does not state explicitly that slavery is abolished, it does not follow that it is to be continued, particularly in view of the numerous ways in which the Qur'an seeks to eliminate this absolute evil. A Book which does not give a king or a prophet the right to command absolute obedience from another human being could not possibly sanction slavery in any sense of the word. The greatest guarantee of personal freedom for a Muslim lies in the Qur'anic decree that no one other than God can limit human freedom 27 and in the statement that "Judgment (as to what is right and what is wrong) rests with God alone" 28. As pointed out by Khalid M. Ishaque, an eminent Pakistani jurist: The Qur'an gives to responsible dissent the status of a fundamental right. In exercise of their powers, therefore, neither the legislature nor the executive can demand unquestioning obedience...The Prophet, even though he was the recipient of Divine revelation, was required to consult the Muslims in public affairs. Allah addressing the Prophet says: "...and consult with them upon the conduct of affairs. And...when thou art resolved, then put thy trust in Allah" 29. Since the principle of mutual consultation ("shura") is mandatory 30, it is a Muslim's fundamental right, as well as responsibility, to participate in as many aspects of the community's life as possible. The Qur'anic proclamation in Surah 2: Al-Baqarah: 256, "There shall be no coercion in matters of faith" 31 guarantees freedom of religion and worship. This means that, according to Qur'anic teaching, non-Muslims living in Muslim territories should have the freedom to follow their own faith-traditions without fear or harassment. A number of Qur'anic passages state clearly that the responsibility of the Prophet Muhammad is to communicate the message of God and not to compel anyone to believe 32. The right to exercise free choice in matters of belief is unambiguously endorsed by the Qur'an 33 which also states clearly that God will judge human beings not on the basis of what they profess but on the basis of their belief and righteous conduct 34, as indicated by Surah 2: Al-Baqarah: 62 which says: Those who believe (in the Qur'an) - And those who follow the Jewish (scriptures), - And the Christians and the Sabians, - Any who believe in God - And the Last Day, - And work righteousness, - Shall have their reward - With the Lord: on them - Shall be no fear, nor shall they grieve. 35 The Qur'an recognizes the right to religious freedom not only in the case of other believers in God, but also in the case of not-believers in God (if they are not aggressing upon Muslims) 36. In the context of the human right to exercise religious freedom, it is important to mention that the Qur'anic dictum, "Let there be no compulsion in religion" 37 applies not only to non- Muslims but also to Muslims. While those who renounced Islam after professing it and then engaged in "acts of war" against Muslims were to be treated as enemies and aggressors, the Qur'an does not prescribe any punishment for non-profession or renunciation of faith. The decision regarding a person's ultimate destiny in the hereafter rests with God. The right to freedom includes the right to be free to tell the truth. The Qur'anic term for truth is "Haqq" which is also one of God's most important attributes. Standing up for the truth is a right and a responsibility which a Muslim may not disclaim even in the face of the greatest danger or difficulty 38. While the Qur'an commands believers to testify to the truth, it also instructs society not to harm persons so testifying 39.

E. Right to Acquire Knowledge

The Qur'an puts the highest emphasis on the importance of acquiring knowledge. That knowledge has been at the core of the Islamic world-view from the very beginning is attested to by Surah 96: Al'Alaq: 1-5, which Muslims believe to the first revelation received by the Prophet Muhammad. Asking rhetorically if those without knowledge can be equal to those with knowledge 40, the Qur'an exhorts believers to pray for advancement in knowledge 41. The famous prayer of the Prophet Muhammad was "Allah grant me Knowledge of the ultimate nature of things" and one of the best known of all traditions ("ahadith") is "Seek knowledge even though it be in China." According to Qur'anic perspective, knowledge is a prerequisite for the creation of a just world in which authentic peace can prevail. The Qur'an emphasizes the importance of the pursuit of learning even at the time, and in the midst, of war 42.

F. Right to Sustenance

As pointed out by Surah 11: Hud: 6, every living creature depends for its sustenance upon God. A cardinal concept in the Qur'an - which underlies the socio-economic-political system of Islam - is that the ownership of everything belongs, not to any person, but to God. Since God is the universal creator, every creature has the right to partake of what belongs to God 43. This means that every human being has the right to a means of living and that those who hold economic or political power do not have the right to deprive others of the basic necessities of life by misappropriating or misusing resources which have been created by God for the benefit of humanity in general.

G. Right to Work

According to Qur'anic teaching every man and woman has the right to work, whether the work consists of gainful employment or voluntary service. The fruits of labour belong to the one who has worked for them - regardless of whether it is a man or a woman. As Surah 4: An-Nisa': 32 states: ...to men - Is allotted what they earn, - And to women what they earn ... 44

H. Right to Privacy

The Qur'an recognizes the need for privacy as a human right and lays down rules for protecting an individual's life in the home from undue intrusion from within or without 45.

I. Right to Protection from Slander, Backbiting, and Ridicule.

The Qur'an recognizes the right of human beings to be protected from defamation, sarcasm, offensive nicknames, and backbiting 46. It also states that no person is to be maligned on grounds of assumed guilt and that those who engage in malicious scandal-mongering will be grievously punished in both this world and the next 47.

J. Right to Develop One's Aesthetic Sensibilities and Enjoy the Bounties Created by God

As pointed out Muhammad Asad, "By declaring that all good and beautiful things to the believers, the Qu'ran condemns, by implication, all forms of life-denying asceticism, world- renunciation and self-mortification.48 In fact, it can be stated that the right to develop one's aesthetic sensibilities so that one can appreciate beauty in all its forms, and the right to enjoy what God has provided for the nurture of humankind, are rooted in the life-affirming vision of the Qur'an.49

K. Right to Leave One's Homeland Under Oppressive Conditions

According to Qur'anic teaching , a Muslim's ultimate loyalty must be to God and not to any territory. To fulfill his Prophetic mission, the Prophet Muhammad decided to leave his place of birth, Mecca, and emigrated to Medina. This event ("Hijrah") has great historical and spiritual significance for Muslims who are called upon to move away from their place of origin of it becomes an abode of evil and oppression where they cannot fulfill their obligations to God or establish justice.50

L. Right to "The Good Life"

The Qur'an uphold the right of the human being only to life but to " the good life ". This good life, made up of many elements , becomes possible when a human being is living in a just environment. According to Qur'anic teaching, justice is a prerequisite for peace, and peace is a prerequisite for human development. In a just society, all the earlier-mentioned human rights may be exercised without difficulty. In such a society other basic rights such as the right to a secure place of residence, the right to the protection of one's personal possessions, the right to protection of one's covenants, the right to move freely, the right to social and judicial autonomy for minorities, the right to the protection of one's holy places and the right to return to one's spiritual center, also exist 51.

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Excerpted from a paper written by Dr. Riffat Hassan, "Are Human Rights Compatible with Islam?". Dr. Hassan is a Professor in Humanities (Religious Studies) at University of Louisville, Kentucky.

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Notes:

5. Reference here is to The Qur'an, Surah 53: An-Najm: 42; the translation is by Muhammad Iqbal, The Reconstruction of Religious Thought in Islam, p. 57 (Lahore: Shaikh Muhammad Ashraf; 1971).

6. For instance, see Surah 15: Al-Hijr: 85; Surah 16: An-Nahl: 3; Surah 44: Ad-Dukhan: 39; Surah 45: Al-Jathiyah: 22; Surah 46: Al-Ahqaf: 3.
7. Reference here is to, Surah 6: Al-An'am: 151.
8. Reference here is to, Surah 5: Al-Ma'idah:32.
9. For instance, see Surah 17: Al-Isra': 70.
10. Reference here is to Surah 33: Al-Ahzab: 72.
11. Reference here is to Surah 2: Al-Baqarah: 30-34.
12. Reference here is to Surah 95: At-Tin: 4-6.
13. For instance, see Surah 5: Al-Ma'idah: 8 and Surah 4: An- Nisa': 136.
14. A.A.A. Fyzee, A Modern Approach to Islam, p. 17 (Lahore: Universal Books, 1978).
15. Ibid.
16. Reference here is to Sarah 53: An-Najm: 38-39.
17. Reference here is to Surah 2: Al-Baqarah: 177.
18. Reference here is to Surah 4: An-Nisa': 95-96.
19. Reference here is to, Surah 24: An-Nur:2.
20. Reference here is to, Surah 4: An-Nisa': 25; Surah 33: Al-Ahzab: 30.
21. G.A. Parwez, Tabweeb-ul-Qur'an,(Urdu), Volume I, p. 78 (Lahore: Idara-e-Tulu'-e-Islam, 1977) .
22. Abdullah Yusaf Ali(translation) The Holy Qur'an, p. 148 (Brentwood, Maryland: Amana Corporation, 1989).
23. For instance, in Surah 4: An-Nisa': 36.
24. For instance in Surah 2: Al-Baqarah: 177; Surah 4: An'Nisa': 92; Surah 5: Al-Ma'idah: 89; Surah 9: At-Tawbah:60; Surah 24: An-Nur: 33; Surah 58: Al-Mujadalah: 3.
25. Muhammad Asad (translation) The Message of the Qur'an, p. 778 (Gibraltar: Dar Al-Andalus, 1980).
26. G.A. Parwez, Islam: A Challenge to Religion, p. 346 (Lahore: Idara-e-Tulu'-e-Islam, 1986).
27. Reference here is to, Surah 42: Ash-Shura: 21.
28. Reference here is to Surah 12: Yusuf: 40.
29. "Islamic law - Its Ideals and Principles"in The Challenge of Islam, p.157(A. Gauher, editor, 1980; London: The Islamic Council of Europe).
30. Reference here is to the Qur'an, Surah 42: Ash-Shura: 38.
31. The Message of the Qur'an, p. 57.
32. For instance, see Surah 6: Al-An'am: 107; Surah 10: Yunus: 99; Surah 16: Al-Nahl: 82; Surah 42: Ash-Shura: 48.
33. For instance, see Surah 18: Al-Kahf: 29.
34. For instance, see Surah 6: Al-An'am: 108.
35. The Holy Quran, pp. 33-34.
36. For instance, see Surah 6: Al-An'am: 108.
37. Reference here is to Surah 2: Al- Baqarah: 256; The Holy Quran, p-106.
38. Reference here is to Surah 4: An-Nisa': 135.
39. Reference here is to Surah 2: Al-Baqarah; also see G.A. Parwez, "Bunyadi Haquq-e-Insaniyat" (Urdu), in Tulu'-e-Islam, pp. 34-35 (Lahore, November 1981).
40. Reference here is to Surah 39: Az-Zumar: 9.
41. Reference here is to Surah 20: Ta-Ha: 114.
42. Reference here is to Surah 9: At-Tawbah: 122.
43. For instance, see Surah 6: Al-An'am: 165; Surah 67: Al-Mulk:15.
44. The Holy Qur'an, p. 194.
45. For instance, see Surah 24: An-Nur: 27-28, 58; Surah 33: Al-Ahzab: 53; Surah 49: Al- Hujurat : 12.
46. Reference here is to Surah 49: Al-Hujurat: 11-12.
47. For instance, see Surah 24: An-Nur: 16-19; also see Surah 4: An-Nisa': 148-149.
48. The Message of the Qur'an, p. 207.
49. For instance, see Surah 7: Al-A'raf: 32.
50. For instance, see Surah 4: An-Nisa': 97-100.
51. In this context, reference may be made to several Qur'anic verses. e.g., Surah 2:Al- Baqarah:229; Surah 3: Al-'Imran: 17,77; Surah 5: Al-Ma'idah:1; 42-48; Surah 9: At-Tawbah: 17; Surah 17: Al-Isra': 34; Surah 67: Al-Mulk:15.

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CRITERION (3) "CONTAINS ABSOLUTE PRINCIPLES"

2008-08-14T07:21:00.000-07:00

to continue..................

[C] Status of women

It was only in recent times that a concern for issues related to women’s rights has been advocated, especially in the west, whereas the special position of women has already been addressed in the Qur’an and seriously implemented within the lifetime of Muhammad s.a.w. 1400 years ago. Yet at that time then women were not accorded any status at all in Arab society in Makkah, except as chattels that could be exchanged; as though they were created as objects to satisfy the lust of man and for procreation only. Generally, women then [1] could not own any property but yet they themselves were regarded as property and could be owned and inherited by the man.

Then at that time, these womenwere deprived of any learning and did not have any social standing at all as humans – in fact girls were regarded as an embarrassment, such that Arab fathers would rather bury their daughters alive than bringing them up.

Yet, from this background, and regarding such matters concerning the status of women, the Qur’anic revelations came to challenge and reform that society - from the very beginning of its revelation. It even contains chapters which directly touch on women, family, marriage, divorce, inheritance and other issues specific to women. It accords equitable rights for women, without inclining towards the present extreme feminist view which seems to demand equal rights (i.e. to be given same right as men) forgetting the intrinsic differences that will always exist in the nature and role of man and woman. Although not every view on women taught by Islam may be totally shared by modern advocates of feminism, the point relevant to note is that the Qur’an preceded them in championing the rights of woman by over a thousand years. In raising the status of women, and having laid down important guidelines and principle for a perennial programme to be undertaken towards its achievement, the Qur'an indeed was very much ahead of its time and thus showed that it could not have been the work of mere mortals.

‘Equitable’ versus ‘equal’

The current critique towards Islam with regard to women’s issues by feminist groups is due to their refusal to accept firstly, the fundamental intrinsic difference in the nature of man and woman, which therefore implies inevitably distinct gender roles. Yet these feminist’s demand for equal (i.e. same) treatment for woman as that for man, would have to be moderated when they have to face the reality that these natural differences cannot be easily ignored and that they must consider fully all its implications towards (not merely economical, but also) the social, educational, moral and spiritual well-being and survival of the whole human existence – which is the Qur’anic position when it discusses the status of woman. Equitable rights rather than equal rights. For example, the drastic drop in birth rate and realization of importance of the role of motherhood in nurturing future generations, forces many countries to review their policy regarding terms of employment for the career woman. In many countries, when planning their socio-economic policy in the past, a woman’s crucial role as a wife and in motherhood with which nature has endowed them, has been very much under-rated, only to the detriment of their country’s overall future. By trying to moderate now towards finding an equitable solution, they are in fact beginning to agree with the Qur’anic proposition – Al-Hamdulillaah (“Praise be to God”)

Muslim practices not always equal to Islam’s pristine teachings, which should be the norm. Don't judge Islam by what Muslims do.

Muslims are never perfect but are to be judged by the Qur'an an As-Sunnah. Some people may raise the issue of unfair treatment or they may highlight problems regarding the abuse of women in certain Muslim countries. We have to distinguish between the teachings of Islam and the practices of Muslims. Although the Qur’anic teachings may be clear in themselves yet it does not necessarily mean that every Muslim today is therefore applying these teachings in practise. Regarding the treatment of women in some Muslim countries, it must be admitted that they may have been discriminated against and their rights abused even by so-called “learned Muslims”, who simply accept the pre-existing discriminatory customs and gender bias rather than bravely enforce the Islamic (Qur’anic) reform upon their society and restore to women their rightful status accordingly. "Allah doth command you to render back your Trusts to those to whom they are due." [2]

This reform is termed as “IslaH” and is enjoined in the Qur’an upon Muslims in every age to render justice:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ

عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا

فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

"O ye who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts) lest ye swerve and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do."
(Qur'an: An-Nisa: 4:135)

The ignorance amongst many Muslim women of their rights accorded by Islam should be eradicated because without knowledge there would not be any impetus towards empowerment and change. This shows that it is the deviation from the Qur’anic principles which is the cause of the problem and not its teachings which have perennial relevance, ever since it was revealed more than 1400 years ago.

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Footnotes:

[1] Apart from the exceptionally privileged few who were protected by their affiliation to tribes that had the strength; that commanded respect of the people and had the political will to safeguard their own womenfolk.

[2] An interesting co-incidence that in the Qur’an: An-Nisa which means (Chapter Women)’: 4:58, this was the verse which Allah s.w.t. emphatically demands that Muslims must strive to be just - as though knowing it would be neglected. Thus Islam cannot be blamed for any shortcoming on the part of the Muslims, but we must continually empower our women and true Muslims to restore every rights of the women which the Qur'an commands:

إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَـٰنَـٰتِ إِلَىٰٓ أَهۡلِهَا

“Allah doth command you to render back
your Trusts to those to whom they are due”

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CRITERION (3) "CONTAINS ABSOLUTE PRINCIPLES" .......

2008-08-08T11:29:00.000-07:00

[B] Al-Islam: The religion of Abraham (Prophet Ibrahim a.s.) ................ to continue...

Let us consider these in further detail:

(1) SHAHAADAH

The first of these is, that they are to strive to be witnesses of God’s Absolute Oneness and the Finality of Prophethood in Muhammad s.a.w. before all mankind:

قُل لِّلَّهِ ٱلۡمَشۡرِقُ وَٱلۡمَغۡرِبُ‌ۚ يَہۡدِى مَن يَشَآءُ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

وَكَذَٲلِكَ جَعَلۡنَـٰكُمۡ أُمَّةً۬ وَسَطً۬ا لِّتَڪُونُواْ شُہَدَآءَ عَلَى ٱلنَّاسِ

وَيَكُونَ ٱلرَّسُولُ عَلَيۡكُمۡ شَهِيدً۬ا‌ۗ
“Say: ‘To God belongs whatever is in the east and the west; He guides whom He wills onto a straight way’. And thus have We willed you to be a community of the middle way, so that [with your lives] you might bear witness to the truth before all mankind, and that the Messenger might bear witness to it before you.”

(Qur’an: Surah al-Baqarah: 2: 143)

شَهِدَ ٱللَّهُ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا هُوَ وَٱلۡمَلَـٰٓٮِٕكَةُ وَأُوْلُواْ ٱلۡعِلۡمِ

قَآٮِٕمَۢا بِٱلۡقِسۡطِ‌ۚ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡعَزِيزُ ٱلۡحَڪِيمُ

إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلۡإِسۡلَـٰمُ‌ۗ وَمَا ٱخۡتَلَفَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ

إِلَّا مِنۢ بَعۡدِ مَا جَآءَهُمُ ٱلۡعِلۡمُ بَغۡيَۢا بَيۡنَهُمۡ‌ۗ

وَمَن يَكۡفُرۡ بِـَٔايَـٰتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ

فَإِنۡ حَآجُّوكَ فَقُلۡ أَسۡلَمۡتُ وَجۡهِىَ لِلَّهِ وَمَنِ ٱتَّبَعَنِ‌ۗ

وَقُل لِّلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ وَٱلۡأُمِّيِّـۧنَ ءَأَسۡلَمۡتُمۡ‌ۚ فَإِنۡ

أَسۡلَمُواْ فَقَدِ ٱهۡتَدَواْ‌ۖ وَّإِن تَوَلَّوۡاْ فَإِنَّمَا عَلَيۡكَ ٱلۡبَلَـٰغُ‌ۗ

وَٱللَّهُ بَصِيرُۢ بِٱلۡعِبَادِ

"There is no god but He: that is the witness of Allah His angels and those endued with knowledge, standing firm on justice. There is no god but He, the Exalted in Power, the Wise.

The Religion before Allah is Islam (submission to His will): nor did the people of the Book dissent there from except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account.

So if they dispute with thee say: "I have submitted my whole self to Allah and so have those who follow me." And say to the people of the Book and to those who are unlearned: "Do ye (also) submit yourselves?" if they do, they are in right guidance, but if they turn back, thy duty is to convey the Message; and in Allah's sight are (all) His servants."

(Qur’an: aali ‘Imran: 3: 18-20)

The beginning of becoming a Muslim is the declaration of this commitment to become witness to the Truth throughout ones life - that there is none to be worshipped except Allah, and Muhammad is the Messenger of Allah. This is not mere verbal act, but a serious covenant, being ready to face trials and tribulations just as the Prophet Ibrahiim (Abraham) a.s. whom, Allah s.w.t. descxribed as "foremost amongst those who bow to the will of Allah i.e. as Muslims" ( أَوَّلُ ٱلۡمُسۡلِمِينَ ) had to. The fact that the Quraysh/Makkans have deviated from the true faith of Abraham, and it was only through Muhammad s.a.w. guided by the Qur'an that this claim was asserted, therefore, to follow the entire teaching of this Last Messenger of Allah is the only way.

(2) SWALAH

Their specific daily devotional worship (Swalah), which incorporates the actions of bowing and, especially, prostration[1], one of the hallmarks in the prayers of prophets:

وَأَقِمِ ٱلصَّلَوٰةَ طَرَفَىِ ٱلنَّہَارِ وَزُلَفً۬ا مِّنَ ٱلَّيۡلِ‌ۚ

إِنَّ ٱلۡحَسَنَـٰتِ يُذۡهِبۡنَ ٱلسَّيِّـَٔاتِ‌ۚ ذَٲلِكَ ذِكۡرَىٰ لِلذَّٲكِرِينَ

And establish regular prayers at the two ends of the day and at the approaches of the night: for those things that are good remove those that are evil: be that the word of remembrance to those who remember (their Lord):

(Qur’an: SuraH Hud: 11: 114)

أَقِمِ ٱلصَّلَوٰةَ لِدُلُوكِ ٱلشَّمۡسِ إِلَىٰ غَسَقِ ٱلَّيۡلِ وَقُرۡءَانَ ٱلۡفَجۡرِ‌ۖ

إِنَّ قُرۡءَانَ ٱلۡفَجۡرِ كَانَ مَشۡہُودً۬ا وَمِنَ ٱلَّيۡلِ فَتَهَجَّدۡ بِهِۦ نَافِلَةً۬ لَّك

عَسَىٰٓ أَن يَبۡعَثَكَ رَبُّكَ مَقَامً۬ا مَّحۡمُودً۬ا

Establish regular prayers at the sun's decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.

And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a station of Praise and Glory!
(Qur’an: Surah Isra’:17: 78-79)

This form of specific devotional worship is so vividly remeniscent of the ways of worship of ancient Biblical prophets. It is amazing that every Muslims, irrespective of the various schools of interpretation (madzaahib) perform basically similar forms - standing, bowing and prostrating, in their performance of swalah. One non-Muslim observer once remarked that, according to him: "Muslims are indeed the most worshipful people in the world!" And their diligence in doing it five times a day, being unanimous in regarding its performance as obligatory for every Muslims - even though Islam do not have priesthood or Church to enforce rites or rituals - can only demonstrate the awesome authoritative force of this Holy Book (Al-Qur'an) as the Book of Guidance.

(3) ZAKAH

Serving God requires us to do good towards others – especially the poor and the needy. The practice of alms giving and tithes (Zakah), a compulsory spending out of the wealth which God has bestowed and to spent it in God’s Way, is the next important pillar of Islam explicitly taught in the Qur'an - side by side with Swalah:

وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَٱرۡكَعُواْ مَعَ ٱلرَّٲكِعِين

And be steadfast in prayer; give Zakat, and bow down your heads with those who bow down (in worship).
(Qur'an: Baqarah: 2: 43)

إِنَّمَا ٱلصَّدَقَـٰتُ لِلۡفُقَرَآءِ وَٱلۡمَ

سَـٰكِينِ وَٱلۡعَـٰمِلِينَ عَلَيۡہَا

وَٱلۡمُؤَلَّفَةِ قُلُوبُہُمۡ وَفِى ٱلرِّقَابِ وَٱلۡغَـٰرِمِينَ وَفِى سَبِيلِ ٱللَّهِ

وَٱبۡنِ ٱلسَّبِيلِ‌ۖ فَرِيضَةً۬ مِّنَ ٱللَّهِ‌ۗ وَٱللَّهُ عَلِيمٌ حَڪِيمٌ۬

“Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah and Allah is full of knowledge and wisdom.”

(Qur’an: Taubah: 9: 60)

خُذۡ مِنۡ أَمۡوَٲلِهِمۡ صَدَقَةً۬ تُطَهِّرُهُمۡ وَتُزَكِّيہِم بِہَا

"Of their wealth take alms, that so thou mightest purify and sanctify
them;"
(Qur'an: Taubah: 9: 103)

In fact, Zakah has become a cornerstone of Islamic welfarism which taught Muslims regarding utilization of worldly possession ond wealth in the path of serving God. It opens up the practical application of Islamic concept of economics, eradication of unjust or oppressive means, to ensure equitable, nay, a altruistic and caring society exuding charity for the poor and needy.

(4) FASTING

The compulsory daily Fasting in Ramadhan:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُتِبَ عَلَيۡڪُمُ ٱلصِّيَامُ

كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبۡلِڪُمۡ لَعَلَّكُمۡ تَتَّقُونَ

“O You who have attained to faith! Fasting is prescribed to you as it was prescribed to those before you, that you may (learn) self-restraint.”
(Qur’an: Surah al-Baqarah: 2: 183)

أَيَّامً۬ا مَّعۡدُودَٲتٍ۬‌ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوۡ عَلَىٰ سَفَرٍ۬ فَعِدَّةٌ۬

مِّنۡ أَيَّامٍ أُخَرَ‌ۚ وَعَلَى ٱلَّذِينَ يُطِيقُونَهُ ۥ فِدۡيَةٌ۬ طَعَامُ مِسۡكِينٍ۬‌ۖ

فَمَن تَطَوَّعَ خَيۡرً۬ا فَهُوَ خَيۡرٌ۬ لَّهُ ۥ‌ۚ وَأَن تَصُومُواْ خَيۡرٌ۬ لَّڪُمۡ‌ۖ

إِن كُنتُمۡ تَعۡلَمُون

"(Fasting) for a fixed number of days; but if any of you is ill or on a journey, the prescribed number (should be made up) from days later. For those who can do it (with hardship) is a ransom, the feeding of onethat is indigent. But he that will give more of his own free-will―it is better for him, and it is better for you that ye fast, if ye only knew."

(Qur'an: Baqarah: 2: 184)

The observance of 'Fasting' by every Muslim in every country on Ramadhan, again demonstrate the universality of the message of the Qur'an - reasserting the practice of self-restrain in servitude to God, observed by every prophets [2] of the past, when even those who claim to follow these prophets, have themselves neglected them.

(5) HAJJ

Pilgrimage to the Ka’abah and Makkah and re-enactment of rites of Hajj.

وَأَذِّن فِى ٱلنَّاسِ بِٱلۡحَجِّ يَأۡتُوكَ رِجَالاً۬ وَعَلَىٰ ڪُلِّ ضَامِرٍ۬

يَأۡتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ۬

“And proclaim the pilgrimag among men: they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through distant mountain highways”

(Qur’an: Surah Hajj: 22: 26)

This pillar of Islam. the Hajj has a direct and very clear connection to the Prophet Ibrahim a.s. The Ka'abah, the City of Makkah, Mount Safa and Marwa, the well of zam-zam, the pilgrim city of Mina and Muzdalifah, and the gathering of 'Arafah - symbolises the teachings of al-Islam (guided by the Qur'an) established by Muhammad s.a.w. as being truly the restored creed of Abraham, when even the Makkan/Quraysh had forgotten or had deviated from them. Although the Muslims (followers of Muhammad s.a.w.) may be regarded as the youngest religious community to share common ancestry to the Abrahamic religion - yet to them was given the 'temple' or referred to as "the first House of worship ever built" which was restored by Abraham, and indeed historical sites and the whole way of worship (manasik) connected to his life-struggle.

The re-establishing of the Abrahamic creed, without being affected by the paganistic innovations and myths of the idolatrous Quraysh/Makkan of the time, and since then it has been unanimously adhered to, indeed is most astonishing credential of this Book (Al-Qur'an) which Muhammad s.a.w. has left to posterity that can still be access by all generation - must indicate an affirmatiuon to its claim of Divine authorship.
Some people may think (cynically) that these may simply be rites of later-day inclusion, a re-constituted practices developed much later after Muhammad's s.a.w., but present day Muslim scholars try to linked back to the verses of the Qur'an. They may entertain this because of what they had observed in other religion, with many innovations in their forms of worship, which they discovered to have no relation at all to teachings of its founder - but a later inclusion.
Levelling such allegation towards Islam only exposes their ignorance of:
[1] the Qur'an being a single reference book for every Muslim, and has remain unchanged - without addition nor subtraction, preserved since the time of Muhammad s.a.w. And all that was quoted had been there ever since.
[2] the detailed teachings of the Qur'an have been establishe by Muhammad s.a.w. in his life-time, through his sayings, deeds or consent (called "As-Sunnah") with many eye-witnesses to corroborate these practices in a separate body of records termed - 'Ahadith' (reports from the Prophet s.a.w.). Islam's aversion towards innovation in religion is well-known, as the Prophet Muhammad s.a.w. had cautioned Muslims to be on guard against it.
The five pillars which I have enumerated above, has been uninamously confirmed to already been practiced or established ever since Prophet Muhammad's time; in fact as and when each of these the commandments was revealed it, would immediately be acted upon by Muhammnad s.a.w. and observed, followed, taught, disseminated and recorded. In one such reports, it states:

‏ عبد الله بن عمر ‏ ‏عن ‏ ‏أبيه ‏ ‏قال ‏ ‏ ‏ ‏قال رسول الله
‏ ‏صلى الله عليه وسلم ‏ ‏بني الإسلام على خمس شهادة
أن لا إله إلا الله وأن ‏ ‏محمدا عبده ورسوله ‏ ‏وإقام الصلاة
وإيتاء الزكاة وحج ‏ ‏البيت ‏ ‏وصوم رمضان

صحيح مسلم

'Abdullah Ibn 'Umar, from his father ('Umar) who said: The Messenger of Allah s.a.w. said: "Islam is built upon five: To bear witness that there is no god except Allah, and Muhammad is His servant and Messenger; to establish (swalah) devotional prayers; pay out the Zakah; perform the pilgrimage (Hajj) and to fast in Ramadhan."

(Authenticated report by Muslim)

NOT MERE RITUALS

Some sceptics may simplistically regard these as mere rituals, mistaken it as similar to practices in other religion. This may perhaps be due to their bias and prejudicial aversion to religion or any practice which they could not understand its rationale or practical benefits for doing them. Actually these are essential programs, systematically inculcated beginning with the acceptance and acknowledgement of the creed of Tauhiid. These in fact are both educational as well as having spiritual connotations, which can have a profound impact towards the overall development and perfection of a Muslim’s personality as one who uphold Tauhiid (Attestation to the Oneness of God) – beginning with the kalimah of Tauhiid ( لا إلهَ إلاّ اللّهُ ) “there is no god (none worthy of being worshipped) except Allah, Alone”. This is also called: Kalimah al-To-yibah (The Good Word). Allah s.w.t. has given a beautiful parable regarding this. (To read more – reflection of this parable - refer [click here] - )

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Footnotes:

[1] “Then Abram (Abraham) fell on his face …”(Genesis : 17 : 3)

“Then Moses and Aaron went from the presence of the assembly to the door of the tent of meeting, and fell on their faces …” (Numbers 20: 6)

“Then Jesus went with them to a place called Gethsemane, and he said to his disciples, ‘Sit here while I go yonder to pray….. And going a little farther he fell on his face and prayed, ‘My Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as thou wilt’”(Mathew:26:36-40)

[2] Biblical prophets are recorded to observe fastings as an important act of worship and for atonement, which confirmed what the Qur'an states: ".. as it was prescribed to those before you". It was even reported that Jesus a.s. "fasted for forty days and forty nights". Muslims, without fail would observe minimum of 29 to 39 days annually (as this is obligatory to Muslims). With other, superagatory fasting (voluntary). many would have observe 40 and more days in fasting like Prophet Jesus a.s.

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[B] Al-Islam: The religion of Abraham (Prophet Ibrahim a.s.)

Another principle teaching is the Qur’anic assertion that the religion which Muhammad s.a.w. brings (i.e. Al-Islam) is that pure monotheistic faith of submission to the One God, the same “religion of our forefather Abraham, the upright who submitted to God – as Muslim, and he is not of those who ascribe partners for God ” (mil-lata abii-na Ibra-hii-ma Hanee-fan-Musliman-wa-maa kaa-na minal mush-ri-keen):

وَجَـٰهِدُواْ فِى ٱللَّهِ حَقَّ جِهَادِهِۦ‌ۚ هُوَ ٱجۡتَبَٮٰكُمۡ وَمَا جَعَلَ عَلَيۡكُمۡ

فِى ٱلدِّينِ مِنۡ حَرَجٍ۬‌ۚ مِّلَّةَ أَبِيكُمۡ إِبۡرَٲهِيمَ‌ۚ هُوَ سَمَّٮٰكُمُ ٱلۡمُسۡلِمِينَ

مِن قَبۡلُ وَفِى هَـٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا عَلَيۡكُمۡ وَتَكُونُواْ

شُہَدَآءَ عَلَى ٱلنَّاسِ‌ۚ فَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ

وَٱعۡتَصِمُواْ بِٱللَّهِ هُوَ مَوۡلَٮٰكُمۡ‌ۖ فَنِعۡمَ ٱلۡمَوۡلَىٰ وَنِعۡمَ ٱلنَّصِيرُ

“And strive in His cause as ye ought to strive, (with sincerity and under discipline): He has chosen you and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer give regular Charity, and hold fast to Allah! He is your Protector― the― Best to protect and the Best to help!”

(Qur’an: Surah Hajj: 22: 78)

مَا كَانَ إِبۡرَٲهِيمُ يَہُودِيًّ۬ا وَلَا نَصۡرَانِيًّ۬ا وَلَـٰكِن كَانَ حَنِيفً۬ا مُّسۡلِمً۬ا

وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ

"Abraham was not a Jew nor yet a Christian, but he was true in faith and bowed his will to Allah's (which is Islam) and he joined not gods with Allah. "

(Qur’an: Aali ‘Imran: 3: 67)

ثُمَّ أَوۡحَيۡنَآ إِلَيۡكَ أَنِ ٱتَّبِعۡ مِلَّةَ إِبۡرَٲهِيمَ حَنِيفً۬ا‌ۖ وَمَا كَانَ

مِنَ ٱلۡمُشۡرِڪِينَ

“So We have taught thee the inspired (message), "Follow the ways of Abraham the True in faith, and he joined not gods with Allah."

(Qur’an:Surah an-Nahl: 16: 123)

قُلۡ صَدَقَ ٱللَّهُ‌ۗ فَٱتَّبِعُواْ مِلَّةَ إِبۡرَٲهِيمَ حَنِيفً۬ا وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ

Say: "Allah speaketh the Truth: follow the religion of Abraham, the upright in faith; he was not of the pagans."

(Qur’an: Aali ‘Imran: 3: 95)

That it was Muhammad s.a.w., an illiterate Arab of Makkah – neither of the Judaic faith nor a Christian – who was tasked to restore this faith and religion amidst a people, the Arab pagan who had sunk into idolatry and deviated far from the ways of their forefather Abraham, only affirms that he, Muhammad s.a.w., had to be divinely guided and could not be acting from his own human initiative.

With the change in time and living conditions, many fundamental religious practices or principle acts of worship in many religions may have undergone changes. In the case of some religions, those practices may even have been totally discarded or replaced, such that its followers’ doctrines and practices today would be considered to be quite different, strange or even bizarre to its original founder, initiator or prophet. This was what had happened to the religious teachings and practices of the prophets Abraham and Ishmael (may Allah’s mercy and blessing be upon them both) amongst the Arabs in Makkah, although the Ka’abah was remembered as the temple built by both of them. In the above verse, the assertion that Al-Islam as established by Muhammad s.a.w. is the same as that of Prophet Ibrahim a.s., in its fundamental doctrines and practices, and it would continue to remain relevant and faithful to the true religion of Abraham’s time, as it was during Muhammad’s time and will continue to be so in the future.

What is amazing is the claim that the true faith and religion of Abraham (Ibrahim a.s.), is being restored only by way of Prophet Muhammad s.a.w. alone, refuting even the claims of both Judaism and Christianity to be the name of the religion of Abraham (Ibrahim a.s.), and denying their claim to being true to, and to be continuing to be following in his monotheistic legacy. Muhammad was not only sent to the Arabs but he was also sent to reform and re-orientate the People of the Book back to the creed of Abraham (Ibrahim a.s.) as well to all mankind:

يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ لِمَ تُحَآجُّونَ فِىٓ إِبۡرَٲهِيمَ وَمَآ أُنزِلَتِ ٱلتَّوۡرَٮٰةُ

وَٱلۡإِنجِيلُ إِلَّا مِنۢ بَعۡدِهِۦۤ‌ۚ أَفَلَا تَعۡقِلُونَ هَـٰٓأَنتُمۡ هَـٰٓؤُلَآءِ حَـٰجَجۡتُمۡ

فِيمَا لَكُم بِهِۦ عِلۡمٌ۬ فَلِمَ تُحَآجُّونَ فِيمَا لَيۡسَ لَكُم بِهِۦ عِلۡمٌ۬‌ۚ وَٱللَّهُ

يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ مَا كَانَ إِبۡرَٲهِيمُ يَہُودِيًّ۬ا وَلَا نَصۡرَانِيًّ۬ا

وَلَـٰكِن كَانَ حَنِيفً۬ا مُّسۡلِمً۬ا وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ

إِنَّ أَوۡلَى ٱلنَّاسِ بِإِبۡرَٲهِيمَ لَلَّذِينَ ٱتَّبَعُوهُ وَهَـٰذَا ٱلنَّبِىُّ

وَٱلَّذِينَ ءَامَنُواْ‌ۗ وَٱللَّهُ وَلِىُّ ٱلۡمُؤۡمِنِينَ

“O Followers of previous revelation! Why do you argue about Abraham, seeing that the Torah and the Gospel were not revealed till long after him? Will you not, then, use your reason? Lo you are the ones who would argue about that which is known to you; but why do you argue about something which is unknown to you? Yet God knows it, whereas you do not know- Abraham was neither a “Jew” nor a “Christian”, but was one who turned away from all that is false, having surrendered himself unto God; and he was not of those who ascribe divinity to aught beside Him.

-
Behold, the people who have the best claim to Abraham are surely those who follow him – as does this Prophet (Muhammad) and all who believe in him – and God is near unto the believers.”

(Qur’an: Aali-‘Imran: 3:65-68)

As an illustration, consider the principle practices obligatory on Muslims, which in fact resemble righteous devotional acts observed by previous Prophets, especially Abraham a.s. These were novel and seemed new when Muhammad s.a.w first taught them, and were such that no pagan Arabs could have known them. These even served to admonish the people of the Book (the Jews and Christians) who had discarded many of these practices themselves, but yet they knew about them. Guided with the Qur’anic revelation Muhammad s.a.w. re-established these devotional acts and made these the pillar of the religion. And after 1400 years, these pillars continue to be faithfully adhered to and practiced diligently by Muslims worldwide.

(to be continued [B] with (1) shahadah )

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[A] Clear creedal doctrine for Muslims

The Islamic creed unanimously adhered to by all Muslims, can be generally summed up into three: (1) At-Tauhiid (2) Ar-Risaalah (3) Al-Aakhirah. These are completely opposed to the pagan beliefs, ideas and ways of the Arabs in Muhammad’s time. And for this creed to have totally supplanted the myths, superstitions and idolatry within one generation, is astounding. In the process, the Qur’anic teachings replaced the narrow and worldly orientation of the Arabs with a worldview that emphasises the pre-eminence of man’s eternal existence in the hereafter, and yet it was opposed to the extreme idea of totally denouncing the world and living the life as hermits (ascetics) and celibates like that of some other religion before it. Believers in Islam are commanded to also be involved in worldly affairs, to celebrate wholeness of life with gratefulness being steadfast upon the (Shari’ah) guided path of Allah s.w.t., in spite of the trials and tribulations which have to be encountered in this world. Unlike the secularists, for Muslims the life in this world is very much linked to the hereafter and must not be dichotomised. Worldly involvement of a Muslim is not as an end to itself, but only as means of fulfilling a trust (Amanah) in preparation to meet our Maker in the eternal Hereafter. This creed also overturned the Arab paganistic concept of tribal honour and replaced it with a sense of piety and consciousness God (Taqwa) as the basis for honour, irrespective of one’s social standing; advocating regard for the brotherhood of man seeking to bind them into one universal community of believers (ummah) transcending all boundaries, as truly cosmopolitan comprising of every nation; and declaring the right of every one to being equally deserving of truth and knowledge; breaking the tribal bigotry and class discrimination prevalent in Arabia.

Unlike some other religion, which have had to convene Synods, Councils or gatherings of scholars long after to formulate their fundamental doctrines, - for Muslims these three doctrinal pillars were already clearly established within the Quran and have been continuously upheld since the time of Muhammad s.a.w. These three aspects are the broad general guidelines to serve every Muslim in every epoch:

ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيۡهِ مِن رَّبِّهِۦ وَٱلۡمُؤۡمِنُونَ‌ۚ كُلٌّ
ءَامَنَ بِٱللَّهِ وَمَلَـٰٓٮِٕكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيۡنَ أَحَدٍ۬
مِّن رُّسُلِهِۦ‌ۚ وَقَالُواْ سَمِعۡنَا وَأَطَعۡنَا‌ۖ غُفۡرَانَكَ رَبَّنَا وَإِلَيۡكَ ٱلۡمَصِيرُ
لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَا‌ۚ لَهَا مَا كَسَبَتۡ وَعَلَيۡہَا مَا ٱكۡتَسَبَتۡ

“The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying. Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved.”

(Qur’an: Baqarah: 2: 284-285)

1. In Tauhiid (the belief in the Absolute Oneness of God), the fundamental knowledge concerning Who God is, His Exalted attributes, His Beautiful and Perfect names, the Justice, Wisdom and Mercy of His Decree etc., has been clearly established in the Qur’an itself.

قُلۡ هُوَ ٱللَّهُ أَحَدٌ ٱللَّهُ ٱلصَّمَدُ لَمۡ يَلِدۡ وَلَمۡ يُولَدۡ وَلَمۡ يَكُن لَّهُ ۥ ڪُفُوًا أَحَدُۢ
“Say: He is Allah, the One! Allah, the eternally Besought of all! He begetteth not nor was begotten. And there is none comparable unto Him.”

(Qur’an: Surah al-Ikhlas: 112: 1-4)

قُلۡ يَـٰعِبَادِىَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ
مِن رَّحۡمَةِ ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًا‌ۚ إِنَّهُ ۥ هُوَ
ٱلۡغَفُورُ ٱلرَّحِيمُ
وَأَنِيبُوٓاْ إِلَىٰ رَبِّكُمۡ وَأَسۡلِمُواْ لَهُ ۥ مِن قَبۡلِ أَن يَأۡتِيَكُمُ
ٱلۡعَذَابُ ثُمَّ لَا تُنصَرُونَ
وَٱتَّبِعُوٓاْ أَحۡسَنَ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّڪُم مِّن قَبۡلِ
أَن يَأۡتِيَڪُمُ ٱلۡعَذَابُ بَغۡتَةً۬ وَأَنتُمۡ لَا تَشۡعُرُونَ

Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful. "Turn ye to your Lord (in repentance) and bow to His (Will), before the Penalty comes on you: after that ye shall not be helped. (54) "And follow the Best of (the courses) revealed to you from your Lord, before the Penalty comes on you of a sudden, while ye perceive not!—
(Qur’an: Surah Az-Zumar: 39: 53-55)
2. So, too, regarding Ar-Risalah (the Message - some termed it as "Sam-'iyah" i.e. what was heard through revelation), in which every Muslim upholds - the belief in angels (malaa-ikah), the divine books of revelation (kutub), the veracity of all previous prophets (Rusul) and the finality of the prophethood with Muhammad s.a.w. (khatm-al-anbiyaa’) after whom prophethood ceased.

مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ۬ مِّن رِّجَالِكُمۡ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَۗ وَكَانَ ٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمً۬ا

“Muhammad is not the father of any man among you, but he is the messenger of Allah and the Seal of the Prophets; and Allah is ever Aware of all things.”
(Qur’an: Surah Ahzab: 30: 40)

لَّقَدۡ كَانَ لَكُمۡ فِى رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٌ۬ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأَخِرَ وَذَكَرَ ٱللَّهَ
“Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembers Allah much.”
(Qur’an Surah: Ahzab: 30: 21)

3. In the concept of Al-Akhirah (the Hereafter), believe in the afterlife - of the grave, the resurrection, the judgement, reward and punishment, paradise and hell etc. It is because such things are explicitly mentioned in the Qur’an, that no Muslim would deny them, although the Arabs of Muhammad’s time had no notion of the eternal life in the Hereafter.

قَدۡ خَسِرَ ٱلَّذِينَ كَذَّبُواْ بِلِقَآءِ ٱللَّهِ‌ۖ حَتَّىٰٓ إِذَا جَآءَتۡہُمُ ٱلسَّاعَةُ بَغۡتَةً۬
قَالُواْ يَـٰحَسۡرَتَنَا عَلَىٰ مَا فَرَّطۡنَا فِيہَا وَهُمۡ يَحۡمِلُونَ أَوۡزَارَهُمۡ عَلَىٰ
ظُهُورِهِمۡ‌ۚ أَلَا سَآءَ مَا يَزِرُونَ
وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا لَعِبٌ۬ وَلَهۡوٌ۬‌ۖ وَلَلدَّارُ ٱلۡأَخِرَةُ خَيۡرٌ۬ لِّلَّذِينَ يَتَّقُونَ‌ۗ
أَفَلَا تَعۡقِلُونَ
قَدۡ نَعۡلَمُ إِنَّهُ ۥ لَيَحۡزُنُكَ ٱلَّذِى يَقُولُونَ‌ۖ فَإِنَّہُمۡ لَا يُكَذِّبُونَكَ
وَلَـٰكِنَّ ٱلظَّـٰلِمِينَ بِـَٔايَـٰتِ ٱللَّهِ يَجۡحَدُونَ

“They indeed are losers who deny their meeting with Allah until, when the Hour cometh on them suddenly, they cry: Alas for us, that we neglected it! They bear upon their backs their burdens. Ah, evil is that which they bear!
Naught is the life of the world save a pastime and a spot. Better far is the abode of the Hereafter for those who keep their duty (to Allah). Have ye then no sense?
We know well how their talk grieveth thee, though in truth they deny not thee (Muhammad) but evil-doers flout the revelations of Allah.
Messengers indeed have been denied before thee, and they were patient under the denial and the persecution till Our succour reached them. There is none to alter the decisions of Allah.”
(Qur’an: Surah An’am: 33: 31-34)

These three aspects are the primary and basic creed held by every Muslims, irrespective of variety of interpretations in their details held by diverse schools of thought (madzaa-hib) amongst Muslims. Muslims always find new and yet profound understandings and relevance in this Islamic creed, which serves as guidance to teach and orientate them to the true meaning of life and Existence. Just like a traveller whose understanding of symbols on his map is confirmed ever profoundly when he encounters the reality of the landscape during his actual journey, so too with the unfolding of his life, a Muslim will recognize more profoundly the truth in the creed.

At later times, Muslims may differ in their understanding of the details of these (regarded as secondary or branched "Furu'iyah"), because as the reality of life is being unfolded, understanding actual reality becomes clearer. Yet they are unanimous with regards to the essential principles of the creed, unchanging from what had already been stipulated. Just as travellers share common maps, they cannot be expected to share identical experience in their journey in life. Although the maps always remain the same, the perspective of each travellers and his understanding of its interpretation may differ in accordance to where they are in the historical journeying. Thus, because of this, Muslims are not to judge as unbelievers, other Muslims who may not subscribe to their detailed interpretation of these ("furu'iyah"), as long as these three aspects ('usuliyyah" or principles) of the general Creed are not opposed to or contradicted by them.

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LEARNING TO RECITE AL-QUR'AN FROM VERY YOUNG

2008-07-17T13:03:00.000-07:00

View and listen to the beautiful recitation of the Qur'an, by several very young boys.

ما شاءَ الله

MAA-SHA-ALLAAH!

سُـبْحانَ اللهِ
SUB-HAA-NALLAAH!

"Allah has wills it! Glorious & Perfect is Allah!"

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CRITERION: (3) CONTAINS ABSOLUTE PRINCIPLES……….

2008-07-17T11:18:00.000-07:00

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All fundamental principles which the book contains must be absolute (in the sense of it not relative or limited by circumstance of its time). It can be shown to contain perennial relevance and remain as true today as they had been asserted in the past at the time of its revelation, as they will remain true in the future.

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The Blue Qur'an in Kufic Script

Relativism and contemporary scholarship

Many non-Muslim academicians and Orientalists, researching on Islam, have claimed themselves to be objective and neutral in their findings. Although they oftentimes shower accolades and praises for many astounding aspects of the Prophet Muhammad s.a.w. and the teachings of Islam, yet the fact that they have remained uncommitted to accept Islam has been a puzzle to many Muslims. “How is it that they know so much about the truth concerning the greatness of our Prophet s.a.w. and yet never became a Muslim?” Some Muslims are unaware of how ridiculous and naïve they are when they are quick to offer excuses for such people saying: “perhaps God has not given them the divine guidance (Taufiq wa-al-Hidayah) yet”, as though God is to be blamed for this! Have they asked these people the reason why they are not yet committed to accepting Islam? It all boils down to their approach, and their motive and intention in studying Islam. Perhaps Islam is, to them, merely a subject to satisfy their intellectual curiosity; or the academic field which they happen to be involved in; but never as a personal quest to finding Truth and of seeking the path to salvation.

There are some Muslims who are overawed by these non-Muslim scholars and would imitate and even advocate that other Muslims also be as “objective” as their Orientalist mentors when they study Islam. In their opinion, it seems that to be “objective” one must remain aloof, like an outsider looking in only, and not to subject one’s personal faith or belief to the findings in one’s research. This method has inadvertently created certain modern Muslim academicians and intellectuals who may be well informed about Islam but who are not committed to its truth and its teachings as ad-Deen . And sadly, because they are seen as Muslims, people may confuse them as though they are the Islamic scholars “(al-‘ulama’) of our time, whereas, these are people who may in fact be pursuing the same sentiment and agenda of their Orientalists teachers.

Questionable - objectivity and neutrality

We are to note that these people’s claim of objectivity and neutrality is questionable, knowing that the approach to the study of religion has been very much influenced by anthropology and the humanistic social sciences, which posited the premise that religions are mere projections of human imaginations – that man created religion out of his need for it; that it is something relative – a mere phenomenon in human history. They reject any form of absolutism, for they have already embraced secular philosophy as the guiding principle of their research. For them to include acknowledgement of God’s existence and to accept as absolute reality the idea of divine communication (revelation), would be taboo, for they always assume that these should only belong to theology and not to science. Rarely, if ever, are their assumptions challenged in the academic discourses and theses, when they purport that all religions are mere products of man’s own ingenuity and not a proof for the existence of an Absolute being? If such is their thinking on Islam, then perhaps they would have presumed (i.e. taken for granted) that whatever principles Muhammad s.a.w. could possibly bring, would be but from a mortal. Those principles would have been totally affected by the knowledge and understanding relative to his time so that in the future, these might be contradicted and displaced by later wisdom. And after 1400 years, they may imagine that many of these principles would have to be discarded and changed. Alas, this presumption is unfounded to their disappointment, when time and again the Muslims rallying call in reformation is not by embracing evolution and surrender to the inevitability of change, but rather “the return to the Qur’an and As-sunnah”.

THE CASE FOR AL-QUR’AN

If one is truly objective (in the sense of seeking justice) and is sincere in analysing the history of the Arabs and in comparing their condition before with that after the revelation of the Qur’an, it would become obvious that their society underwent a drastic change – one that was quite revolutionary. Their trends, worldview and accepted norms were in fact overturned and replaced with fundamental principles quite unknown to them before this, and since then it has continued to be adhered to even till today. Moreover, these principles can justifiably be said to be too advanced for that time, so that they cannot be explained away as having their origin in human and societal influences current at that time.

Muhammad s.a.w. was a well-known personality where there were no lacunae to his presence and history living amongst his people. His noble lineage and character were never doubted, and his being illiterate and having never undergone any tutelage from anyone were well-known. In addition, prior to his receiving the Qur’anic revelation he had never shown any ambitious tendencies or revolutionary streak by challenging those around him but was known to lead an unassuming life. All these points must be noted.

It was only after receiving the revelation and following its commandments that Muhammad s.a.w. made an impact – albeit a revolutionary one and with principles and a message that confronted and challenged many common values held by his community; a message which was even regarded as quite alien to the Arabic and the Quraishite tribalistic tradition and to the existing worldview. If a parallel needs to be drawn, Muhammad s.a.w. cannot be said to belong amongst philosophers and thinkers or revolutionaries of human history, but rather he belongs to a genre known to the monotheistic tradition as Prophets and Messengers of God. And this is what he did claim himself to be. Yet the Arabs had had no such precedents or known such traditions ever since the times of the Prophets Ibrahim a.s. (Abraham) and Isma-il a.s. (Ishmael). If ever it is true, as purported by some, that his claim could be influenced via human contact and social intercourse, then Muhammad’s assertion and achievement would not be unique – because others would surely have been similarly affected and would have been known to them even if it were to be of a lesser degree. But, were there any? Those who would make such a claim must prove it.

How to prove?

Thus the challenge (as earlier mentioned in Criterion 2) for doubters to “then bring a Surah like there unto” would have been easily responded to, but yet none was ever produced. Those who are familiar with the Judeo-Christian tradition, and who can identify a similarity with Muhammad’s claim, have always connected it with the phenomena of revelation rather than of a purely humanistic origin. Such an example is the case of Waraqah ibn Naufal, the cousin of Khadijah r.a.; a man who was acquainted with the religion of the Christians and Jews. When told of Muhammad’s experience on the mountain he identified the source of the visitation as “Namus” whom he asserted had in the past come to Abraham and Moses, and foretold that Muhammad would follow similar fate as theirs. Another was Salman al-Farisi r.a. (Salman the Persian) who identified Muhammad as the awaited Prophet mentioned in Judeo-Christian scriptures, and became one of the early converts and a close confidant to Muhammad s.a.w.

Its fundamental teachings established and upheld

Below are a few of the fundamental teachings, which have been established and continuously upheld by Muslims. These are teachings which came to reform the lives of people of Muhammad’s time and that have continued to be relevant in reforming subsequent generations of Muslims. We are to note that the Qur’anic concept of religious reformation (tajdid) is not about changing or mere replacement of old with new, in the way that this may have occurred in Western Christianity. In Islam, reformation is renewal in the sense of restoring the original, pristine, and fundamental teachings of Islam amidst the accumulated general practices, such that Islam is viewed afresh and relevant practise is applied. This is by careful removal of all secondary accretions or innovations which may have been introduced because of contextual needs relative at the time of application of certain Islamic practice (but which may in time have lost their relevance and may cause deviation in practice of the people if continued to be adhered to). This reformation is also achieved by referring back closely to the primary and fundamental principles (which have universal relevance) and from which new but yet relevant approaches are found to replace the particular practice that requires reform. Thus it is that Muslims are ever confident of ensuring the continual applicability and relevance of Islam because these universal teachings have been permanently preserved in the Qur’an as well as in the authenticated reports of the Sunnah of the Prophet s.a.w. Qualified Islamic scholars or jurists (fuqaha’) are trained to differentiate between teachings which are secondary from those which are primary; the mere outward forms from the essential inherent teachings, the general from the particular, the non-specific from the specific, and the non-principles from the principles.

As an illustration let us look at the Islamic stand against alcohol, which covers every intoxicant, and that is shown in this verse.

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّمَا ٱلۡخَمۡرُ وَٱلۡمَيۡسِرُ وَٱلۡأَنصَابُ وَٱلۡأَزۡلَـٰمُ رِجۡسٌ۬ مِّنۡ عَمَلِ ٱلشَّيۡطَـٰنِ فَٱجۡتَنِبُوهُ لَعَلَّكُمۡ تُفۡلِحُونَ

“O You who have attained to faith! Intoxicants, and games of chance, idolatrous practices, and the divining of the future are but a loathsome evil of Satan’s doing: Shun them so that you may be successful “

(Qur’an: Ma’idah: 5: 90)

Although during the Prophet’s time the actual drink or intoxicant by this term “khamr” which it referred to specifically was a kind of drink made from fermented grapes i.e. wine, yet it cannot be limited to wine. This is because, according to lexicologists, the Arabic word “khamr” which is derived from the verb “khamara” carries the meaning “he concealed” or “obscured” and therefore it generally denotes every substance the use of which obscures the intellect i.e. intoxicates. Its use specifically for wine during the Prophet’s time was only incidental. Thus every Islamic scholar holds to the juristic maxim: “al-‘ibratu bi umuu-mi al-lafz, laa bi- khu-suu-si al-sabab” which means: “the lesson (the principle or precept to be followed) is on the general (meaning and application of the) phrase, not to the specific cause (i.e. particular object per se which happen to be referred to).” Although wine seemed to be specifically referred to at the time of Prophet Muhammad s.a.w. yet in principle, what is being condemned is every kind of intoxicant substance (the use of which obscures the intellect) that is known or will be known to man. And today, the dangers of alcoholism, substance abuse and drug addiction are well acknowledged scourges, whereas the Qur’an has not only explicitly warned mankind against it over the last 1400 years, it has since that time built a movement towards eradicating this menace and has been successful in producing the biggest society of teetotallers with an uncompromising stance towards all kinds of alcohol; a community that accepts it should “shun them” totally, not even imbibing a drop of it.

Principles such as these have timeless relevance and values which, although remaining firm and unchanging but yet permits flexibility or rather adaptability in regard to its application. This is because it takes into consideration the actual context in the life faced by people in each era. As a result it has remained resilient to changing circumstances. This is how the principle teachings in the Qur’an continue to remain universally relevant. This wisdom which has its basis in the Qur’an and was well understood by the Prophet s.a.w., cannot be something that can be attributed to the human mind .

Although much can be said, for the sake of brevity I have chosen just a few examples of these principles to show that these are totally original teachings which could not be due to the influence of the society or any trends in the period in which Muhammad s.a.w. lived, yet these principle teachings remain relevant and continue to be upheld, thus proving their universality.

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CRITERION: (2) "UNIQUE AND INIMITABLE"……to continue.

2008-07-17T00:39:00.000-07:00

Ridiculous suggestions from them, refuted in the Book itself:

The challenge to disprove this claim still stands, yet some people, instead of taking it up, only manage to throw in many “red herrings” i.e. irrelevant issues or questions towards the book; mere distractions, which do not affect the standing claim. Such criticism has no relevance to the challenge but rather demonstrates a streak of cynicism stemming from obstinate ignorance of the issue.

Yet, the author of this book did not leave such questions unanswered but even these questionings have been refuted in the book itself, for Muhammad was assured by Allah s.w.t. in the Qur’an:

وَلَا يَأۡتُونَكَ بِمَثَلٍ إِلَّا جِئۡنَـٰكَ بِٱلۡحَقِّ وَأَحۡسَنَ تَفۡسِيرًا

“And no question do they bring to thee but We reveal to thee the Truth and the explanation thereof”
(Qur’an: al-Furqan: 25: : 33)

If they say: “Why an Arabic Qur’an?

The Book replies:

وَلَوۡ جَعَلۡنَـٰهُ قُرۡءَانًا أَعۡجَمِيًّ۬ا لَّقَالُواْ لَوۡلَا فُصِّلَتۡ ءَايَـٰتُهُ ۥۤ‌ۖ ءَا۠عۡجَمِىٌّ۬ وَعَرَبِىٌّ۬‌ۗ قُلۡ هُوَ لِلَّذِينَ ءَامَنُواْ هُدً۬ى وَشِفَآءٌ۬‌ۖ

“Now had We willed this [divine writ] to be a discourse in a non-Arabic tongue, they would surely have said, ‘Why are not its verses explained in detail? What! (a book) not in Arabic and (a messenger) an Arab?’ Say: ‘It is a Guide and a Healing to those who believe”

(Qur’an: Ha Mim Sajda: 32: 44)

In response to the question, the Qur’an cites two reasons. Firstly, if it were to be in another language, it would not be an effective medium to efficiently carry messages laden with profound wisdom as it may require long-winded sentences to express something in detail. Whereas Arabic, (belonging to the Semitic group of languages), is very profound indeed. Every word can be traced to its (tri-lateral) roots that can share a wide range of semantic fields of words with exact meanings. Thus its words are capable of conveying layers of deep meanings while maintaining the minimum usage of expression without yet losing its elegance – together presenting the hallmark of wisdom.

The second reason for an Arabic Qur’an, (and to expose the foolishness of such questioning) is that it reminds the audience that the Messenger is an Arab. Surely, the book must be in the language, which can be understood by him. If it were to be in a language other than Arabic, then it would again invite questioning, or perhaps a relevant excuse for finding fault with its rationale – why not Arabic when the messenger is an Arab?

If they say: “Why has not the Qur’an been revealed to him all at once?”

The Book replies:

وَقَالَ ٱلَّذِينَ كَفَرُواْ لَوۡلَا نُزِّلَ عَلَيۡهِ ٱلۡقُرۡءَانُ جُمۡلَةً۬ وَٲحِدَةً۬‌ۚ ڪَذَٲلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَ‌ۖ وَرَتَّلۡنَـٰهُ تَرۡتِيلاً۬
“Those who reject Faith say: ‘Why is not the Qur’an revealed to him all at once?’ Thus is it revealed that We may strengthen thy heart thereby, and We rehearsed it to thee in slow well-arranged stages, gradually”

(Qur’an: al-Furqan: 25: 32)

Whether the Book came all at once or not, actually neither proves nor disproves its divine origin. But to appease the curiosity of those who try to find fault, seeing that Muhammad s.a.w. received it gradually, the author explains its rationale – i.e. it is to strengthen the Prophet with its messages. Interestingly, the manner of its revelation is here stated. It is as though, the revelations also function as a spiritual aid, as educational material, and as a source of solace and guidance fitting with the context of the Prophet’s unfolding mission.

If they say: “Muhammad may have received it from the Devil!”

The Book replies:

وَمَا تَنَزَّلَتۡ بِهِ ٱلشَّيَـٰطِينُ وَمَا يَنۢبَغِى لَهُمۡ وَمَا يَسۡتَطِيعُونَ
“No evil ones have brought down this (revelation). It would neither suit them nor would they be able to produce it!”
(Qur’an: ash-Shuara: 210-211)

Seeing that this Book has amazing qualities (i.e. they recognize its miraculous nature), and yet refusing to acknowledge divine authorship, there are some who cynically suggest a ridiculous explanation by the accusation that Muhammad s.a.w. may have perhaps received it from the devil. The Qur’an rejects this absurd assertion and provides two important reasons against such an accusation.

First, how can one say it is from the devil because if we are sincere and objective, the message contained within this book and the whole of the teaching of Islam would clearly indicate that it is completely against the devil and all that which it represents? It even teaches the audience, that prior to reciting this book, they are to seek refuge in God from the devil[1]; and it teaches men to shun all evil[2] and reminds them to beware of the devil who is the avowed enemy of mankind[3]. The point of it all is: how then does it suit the devil if it is indeed from him - as purported by them?

Secondly, and this is important to remember, it contains the standing challenge to produce another like it. To suggest that it can be from other than God should be proven by bringing something like it as the proof, not by mere allegation.

If they say: “It is a fraud!”

The Book replies:

قُلۡ جَآءَ ٱلۡحَقُّ وَمَا يُبۡدِئُ ٱلۡبَـٰطِلُ وَمَا يُعِيدُ
“Say: ‘Truth has arrived, and falsehood neither creates anything new, nor restores anything”
(Qur’an: Saba’: 34: 49)

Even today there are some cynics and bigoted scholars influenced by prejudiced writings of their past Orientalist commentators on Islam who quite simplistically, smear Muhammad s.a.w. and his teachings with the labels of “fraud” and of falsehood. Yet the Book has already responded to such accusations by putting forth a potent argument – “that falsehood and fraud can neither create anything new nor can it restore anything.” History and the many aspects of development which Islam established and spearheaded have shown how its teachings have transformed the idol-worshipping Arabs towards a Tawhidic (monotheistic) worldview, created a new civilization (a truly cosmopolitan civilization as distinct from those other past civilizations); and it has restored many of the teachings of the earlier prophets as evidenced in the many verses correcting Judaic-Christian beliefs and practices.

There have been many past writings guised as scholarly work or so-called ‘academic research’ which have unashamedly distorted and purposely misrepresented the truth about Islam, especially by those academicians termed as Orientalists, and patronised by Western colonialist powers. These kinds of works only demonstrated their jaundiced view of Islam and only serve as proofs of their insincerity and run counter to their claim of being objective (neutral). Such lies could never be sustained and are now beginning to be refuted by their own contemporary scholars [4]. Even the Roman Catholic Church, to its credit, has now reversed its earlier bigoted stand towards Islam in the II Vatican Council (1962-1965) as recorded in their encyclical ”Nostra Aetate”[5].

When we consider the Arabic language used, it was the Qur’an which has transformed it into a scientific language previously unknown to the Arabs themselves and which was successful in transforming the worldview or weltanschauung of the Arabs. Contemporary linguists, researchers and thinkers, especially when they study its linguistic semantics and worldview – scholars such as the world-renowned Islamic scholar, Syed Muhammad Naquib Al-Attas, as well as others like Toshihiko Izutsu and Daniel Madigan – have posited and affirmed this view.[6]

If they say:” He was taught by a Jew or a Christian!”

The Book replies:

وَلَقَدۡ نَعۡلَمُ أَنَّهُمۡ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ ۥ بَشَرٌ۬‌ۗ لِّسَانُ ٱلَّذِى يُلۡحِدُونَ إِلَيۡهِ أَعۡجَمِىٌّ۬ وَهَـٰذَا لِسَانٌ عَرَبِىٌّ۬ مُّبِينٌ
“We know indeed that they say ‘It is a man that teaches him’ (but)
the tongue of him they wickedly pointed to is notably foreign, while it
(Al-Qur’an) is Arabic, pure and clear”
(Qur’an: an-Nahl: 16: 103)

Even during Muhammad’s time, the Quraisyh had made such an accusation when they claimed that he had learnt it from a Zibr Ar-Rumi (a Greek slave). It was recorded that when his Quraiysh master beat this Zibr, he even denied having taught Muhammad s.a.w. but instead he vehemently asserted and swore that it was rather Muhammad s.a.w. who taught him the Qur’an. The Qur’an recorded this and has even provided a rational argument for rejecting such an accusation levelled against Muhammad s.a.w. by pointing out that the ‘miraculous’ nature (inimitability) of the Qur’an is in the impeccable Arabic language, in contrast to such accusations which purported that he had learnt it from an A’jamiy (a non-Arab, be they a Jew or a Christian). Can an Arab possibly learn perfect Arabic from a non-Arab? Lest we forget, the challenge to produce something like the Qur’an still stands. Thus, if such an accusation was to be believed, it would have been possible for the Quraiysh then, to learn from such people, the way as they purported that Muhammad had learnt, and presented it. Yet there was none such achievement.

وَمَا كَانَ هَـٰذَا ٱلۡقُرۡءَانُ أَن يُفۡتَرَىٰ مِن دُونِ ٱللَّهِ
“Now this Qur’an could not possibly have been devised by anyone save God.”
(Qur’an: Yunus: 10: 37)

Remember that these questions evades addressing the challenge, "Try and produce something like it!" - which they were unable. The author asserts emphatically, no one else could possibly do it except Allah s.w.t.

Yet, it is also amazing that the Book had included responses to every criticism against it by prominent Arab linguists and others - which would also be repeated again in the future, by all manners of cynics and sceptics of lesser erudition in this Arabic language. The method it seems would merely be "red herrings", raising questions not relevant to the challenge, i.e. instead of producing a likeness to the Qur'an. Still, even to these questions raised, Muslims are very certain that by referring to its consistent message, appropriate response are already there and can be found. Thus unlike book of human authorship, which usually would be revised in subsequent editions, this Book does not need any revision.

SUBHAA-NALLAAH!

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Footnotes:

[1] Q: An-Nahlu:16:98 “Now whenever you happen to read this Qur’an, seek refuge with God from Satan, the accursed.”

[2] Q: an-Nur: 24: 21 “O you who attained to faith! Follow not Satan’s footsteps: for he who follows Satan’s footsteps [will find that], behold, he enjoins but deeds of abomination and all that runs counter to reason.”; Q: al-Mujadilah: 58: 19 “Such as these are Satan’s partisan: oh verily it is they, the partisan’s of Satan, who will truly be the losers!” Etc.

[3] Q: al-Isra’: 17: 53 “verily, Satan is always ready to stir up discord between men – for, verily, Satan is man’s open foe!”; Q: Fatir : 35: 6 “Behold, Satan is a foe unto you: so treat him as a foe.” Etc.

[4] This only affirms the truth of the Qur’anic statement that “the right way (Truth) is distinct from error” (Q: al-Baqarah: 2: 105)

[5]“Encyclopaedia of Catholicism” in pp 680 under “Catholic-Islam Relations Today” – published by HarperCollins Publisher (1995)

[6] Excerpts of their findings (see Chapter 12 of this book.)

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CRITERION (2) "UNIQUE AND INIMITABLE...."

2008-07-16T07:09:00.000-07:00

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A Book from God must be unique so that it is distinct from other books. Thus, inimitability (the impossibility for any similar book to be produced) is an important quality.

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THE CASE FOR AL-QUR’AN

Mere claim of its originating from God is insufficient to convince the doubters to believe. Yet a doubt itself is not the same as a refutation. In the Qur’an, the audience (specifically the Quraiysh of Makkah, and generally all mankind) were challenged by the Book with an interesting proposition, very much akin to the falsification test for any one offering a scientific theory.

The falsification test

A mere doubt is to be considered in the category of conjectures (surmising). A doubt does not yet represent assertion of truth regarding a matter, but rather only an admission of our lack of understanding of it. Although a person may not as yet believe because of the presence of doubt in him, still this (doubt) itself is not a counter argument of any certainty, and therefore cannot be used as a basis to disprove the claim.

To address the doubters, a falsification test is offered, which provides ways for proving how they can validly reject this contention or assertion; a test that others can validate or use to confirm or verify. Thus, the falsification test also becomes a verifiable evidence of the claim, i.e. the claim stands until it is proven wrong by applying the test. For example, (for the sake of simplification) if we want to verify the assertion that electrical current flows in a particular wire, surely we cannot show its existence in itself (essence of electricity). Any person can doubt the assertion, but mere doubt is not a proof. We can make a valid claim by proposing that those who still doubt it – i.e. thinking that electrical current is indeed absent – carry out a test to disprove our claim. Thus we list down several verifiable tests that can be conducted by them to prove their claim of its non-existence e.g. the test-pan would not light up, or a magnetic needle placed next to it will not be affected, or such other things that can be done to falsify our assertion that there is indeed electricity present.

Uniqueness and inimitability

In the case of the Qur’an, it proposes ways by which any doubters can try to falsify its claim. To claim Divine authorship, one characteristic that indicates this would be, that it must indicate its uniqueness and inimitability (i.e. that none can produce the like of it); such that it proves it is not an ordinary work of mere mortals. Thus in the Qur’an, it sets forth this argument:

وَإِن ڪُنتُمۡ فِى رَيۡبٍ۬ مِّمَّا نَزَّلۡنَا عَلَىٰ عَبۡدِنَا

فَأۡتُواْ بِسُورَةٍ۬ مِّن مِّثۡلِهِۦ وَٱدۡعُواْ شُهَدَآءَكُم

مِّن دُونِ ٱللَّهِ إِن كُنتُمۡ صَـٰدِقِينَ فَإِن لَّمۡ تَفۡعَلُواْ

وَلَن تَفۡعَلُواْ فَٱتَّقُواْ ٱلنَّارَ ٱلَّتِى وَقُودُهَا ٱلنَّاسُ

وَٱلۡحِجَارَةُ‌ۖ أُعِدَّتۡ لِلۡكَـٰفِرِينَ

“And if you doubt any part of what We have bestowed from on high, step by step, upon Our servant Muhammad), then produce a Surah of similar merit, and call upon any other than God to bear witness for you – if what you say is true! And if you cannot do it – then be conscious of the fire whose fuel is human beings and stones which awaits all who deny the truth!”

(Qur’an: al-Baqarah: 2: 23-24)

To better appreciate the significance of this, we have to also understand the historical context for its revelation. The Arabs (especially the elite Quraysh of Makkah) were to be convinced of Muhammad’s prophethood by some signs (termed as “mu’jizat” ), i.e. something which they could discern as the proof. Most prophets, when sent to their people, were bestowed with such “mu’jizat” (which sometimes is translated with the English word “miracle”). These would usually challenge common perceptions, especially aspects then in practice and held in high esteem by the society at the time. Thus, amongst the miracles of Prophet Moses a.s., was for him to present something which defeated the capabilities of Pharaoh’s sorcerers – since the practice of sorcery was in vogue then. It also challenged the perceived might of Pharaoh since this was also the obsession of the Egyptians and of Pharaoh. For Prophet Jesus a.s. on the other hand, it was an age when people were seeking for cures and healing for diseases; for sustenance and prolonging life. Thus, the type of miracles performed by Jesus a.s., of healing and even reviving the dead, can be distinguished distinctly from that type performed by Moses a.s.

Arabs greatest accomplishment

To the Arabs at the time of Muhammad s.a.w. then, it was their language (Arabic), linguistic and literary skills in composing odes and poetry which were held in highest regard. This was their greatest accomplishment, one which they had honed, and it marked them out as Arabs . In a sense, this would be their only real possession of pride as a people, for theirs was a life of wandering nomads, as Bedouins, where permanency resided in their cultural heritage passed down orally rather than relying upon physical outward forms and structures, to ensure continual preservation for posterity of their identity.

Challenge to the best Arab linguist and literati

Poets representing tribes gathered in Ukaz, the well-known annual market at Makkah, which drew pilgrims and traders from the entire peninsula to the shrine of Abraham. The entrepôt trade upon which the Quraiysh thrived, also showcased their patronage for preserving Arab culture through organizing competitions on poetry declamation to compete for honours by reciting their compositions. The best amongst them would have their compositions hung on the Ka’abah wall, and the poets showered with accolades and gifts. It was in such time and circumstance that we can appreciate the challenge – to the best Arab literati in the field to try to come up with one Surah (chapter – the shortest in the Qur’an is only three verses) equal in quality with that in the Qur’an. To non-Arabic speakers, this point may not be easily appreciated as that of these experts of Arabic language. They and their time were regarded, (and this is acknowledge even today), as the peak in terms of linguistic proficiency in classical Arabic. The poems of these poets are still memorised and studied even today for the appreciation of pure Arabic. They were the appropriate candidates for such a challenge, and yet all of them failed.

Many of these celebrated poets of the Quraysh, like Musaylama al-Kadz-dzab, Thulaihah ibn Khuwailid al-Asady, An-Nadhor ibn Harith, Mutanabby, Ibn al-Muqoffa etc., attempted but could not succeed but were even denounced by their own when compared to the style, eloquence, exquisite beauty and profoundness of the Qur’an. One well known poet at the time, Walid ibn Mughirah (himself a respected leader of the Quraysh), even admitted to his peers, after hearing Muhammad’s recitation of a portion of the Qur’an saying, that these could not be the work of mortals – whether it be of man or spirits – echoing precisely a verse in the Qur’an:

وَمَا كَانَ هَـٰذَا ٱلۡقُرۡءَانُ أَن يُفۡتَرَىٰ مِن دُونِ ٱللَّهِ
وَلَـٰكِن تَصۡدِيقَ ٱلَّذِى بَيۡنَ يَدَيۡهِ وَتَفۡصِيلَ ٱلۡكِتَـٰبِ
لَا رَيۡبَ فِيهِ مِن رَّبِّ ٱلۡعَـٰلَمِينَ

“Now this Qur’an could not possibly have been devised by anyone save God: nay indeed, it confirms the truth of whatever there still remains [of earlier revelations] and clearly spells out the revelation [which comes] – let there be no doubt about it – from the Sustainer of all the worlds.”

(Qur’an: Yunus: 10: 37)

Reason for their non-acceptance

Despite their failure and inability to disprove Muhammad’s claim with this challenge, the Quraysh were not willing to admit defeat and submit to the prophet’s assertion of him being the Messenger of God. Yet, they could not help but admire the Qur’an. “Where did Muhammad get these?” would be the question they would ask. The phenomenon of divine revelations would not be alien to those subscribing to the Judaic and Christian faiths (referred to as “ahl al-kitab” – followers of earlier revelations), as they could easily recognize this phenomenon. But not so for the Arabs, the worshippers of idols, who had long since departed from the Abrahamic faith and had adopted pagan worship. Their free-spirited nature, envy and sense of honour made them proud of their own capabilities such that they would not easily concede that a man, just like them, could have such a unique ability. For sure, there were a few accusations that Muhammad s.a.w. may have copied it from somewhere. But, this would further be impossible to sustain, for they were confounded by the fact that they knew who Muhammad was, and that they knew that he could neither read nor write. “How did he ever get these recitations?” And the Qur’an chided them with this reminder:

وَكَذَٲلِكَ أَنزَلۡنَآ إِلَيۡكَ ٱلۡڪِتَـٰبَ‌ۚ فَٱلَّذِينَ ءَاتَيۡنَـٰهُمُ
ٱلۡڪِتَـٰبَ يُؤۡمِنُونَ بِهِۦ‌ۖ وَمِنۡ هَـٰٓؤُلَآءِ مَن يُؤۡمِنُ بِهِۦ‌ۚ
وَمَا يَجۡحَدُ بِـَٔايَـٰتِنَآ إِلَّا ٱلۡڪَـٰفِرُونَ وَمَا كُنتَ
تَتۡلُواْ مِن قَبۡلِهِۦ مِن كِتَـٰبٍ۬ وَلَا تَخُطُّهُ ۥ بِيَمِينِكَ‌ۖ
إِذً۬ا لَّٱرۡتَابَ ٱلۡمُبۡطِلُونَ بَلۡ هُوَ ءَايَـٰتُۢ بَيِّنَـٰتٌ۬
فِى صُدُورِ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ‌ۚ وَمَا يَجۡحَدُ
بِـَٔايَـٰتِنَآ إِلَّا ٱلظَّـٰلِمُونَ

“For it is thus that We have bestowed this divine writ from on high upon thee (O Muhammad). And they to whom we have vouchsafed this divine writ believe in it – just as among those [followers of earlier revelation] there are some who believe in it. And none could knowingly reject Our messages unless it be such as would deny [an obvious] truth: for, [O Muhammad] thou hast never been able to recite any divine writ ere this one [was revealed], nor didst thou ever transcribe one with thine own hand – or else, they who try to disprove the truth [of thy revelation] might indeed have had cause to doubt [it]. Nay, but this [divine writ] consists of messages clear to the hearts of all who are gifted with [innate] knowledge – and none could knowingly reject Our messages unless it be such as would do wrong [to themselves].”

(Qur’an: al-Ankabut: 29: 47-49)
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Nouman Ali Khan - Divine Speech Prologue - Part 1 (VERY RELEVANT)

LISTEN TO A QUR'ANIC RECITATION FROM SURAH AL-HASHR

2008-07-16T02:36:00.000-07:00

CRITERION (1) "CLAIMS ITSELF TO BE FROM GOD"

2008-07-15T23:32:00.000-07:00

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The Book itself must make the claim, and not what people attribute to it later, based on whatever reasons.

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This should be the first criterion since, too often, discussions towards ascribing divine authorship to a book have been made because of people’s opinions or assumptions, rather than what the book itself claims. Therefore we should firstly ask: “Does the book make such a claim?”

THE CASE FOR AL-QUR’AN

The Qur’an, being the revelation made to Prophet Muhammad s.a.w[1]., the unlettered, over a span of 23 years of his life, is “the recitation” (the literal meaning of the word “Al-Qur’an”) and has consistently referred to itself by this term and also the term Al-Kitab “the book” (divine writ) from God. Its compilation, memorization and recording were supervised and completed during the lifetime of Muhammad s.a.w. As such, even if there is only a single claim contained within it, this would have been sufficient to fulfill this criterion. Yet this assertion, that it is indeed a Revelation from God, occurs too many times and is consistently mentioned throughout the Qur’an, so that it cannot be ignored.

Muhammad’s mission (s.a.w.) was, from the very start, to refer people to these revelations which he had received, as a sign of Divine origin. This point is important to note since many contemporary students of comparative religion presume that the Qur’an is in the same genre and has a history somewhat analogous to scriptures of other religions. This is erroneous. In other religions, their own scholars have admitted that theirs is a collection of books comprising many writings by different authors (and many of them anonymous) which came to be compiled much later, and then given a name; and, that the book or books were then ascribed divine authorship through some forum, council or Synod (the term generally used is “Canonised”). The case for the Qur’an is different. In the case of Muhammad s.a.w., the Qur’an itself was already known by this term from the beginning when it was still being revealed to him, and which he then presented to his doubting audience as the standing miracle from God, the proof, confirming his prophethood. Although one such claim would have sufficed since the Qur’an is one book given to one man within his lifetime, in actual fact there are several such claims throughout this book. For example verses, such as:

وَهَـٰذَا كِتَـٰبٌ أَنزَلۡنَـٰهُ مُبَارَكٌ۬ مُّصَدِّقُ ٱلَّذِى

بَيۡنَ يَدَيۡهِ وَلِتُنذِرَ أُمَّ ٱلۡقُرَىٰ وَمَنۡ حَوۡلَهَا‌ۚ

“And this, too, is a divine writ which We (God)) have bestowed from on high – blessed, confirming the truth of whatever there still remains [of earlier revelations] – and [this] in order that thou (O Muhammad) mayest warn the foremost of all cities and all who dwell around it.”
(Qur’an: Al-An’am: 6: 92)

وَبِٱلۡحَقِّ أَنزَلۡنَـٰهُ وَبِٱلۡحَقِّ نَزَلَ‌ۗ وَمَآ أَرۡسَلۡنَـٰكَ

إِلَّا مُبَشِّرً۬ا وَنَذِيرً۬ا وَقُرۡءَانً۬ا فَرَقۡنَـٰهُ لِتَقۡرَأَهُ ۥ عَلَى

ٱلنَّاسِ عَلَىٰ مُكۡثٍ۬ وَنَزَّلۡنَـٰهُ تَنزِيلاً۬

“And as a guide towards truth have We bestowed this [revelation] from on high; with this [very] truth has it come down [unto thee, O Prophet]: for We have sent thee but as herald of glad tidings and a Warner, [bearing] a discourse which We have gradually unfolded, so that thou might read it out to mankind by stages, seeing that We have bestowed it from on high step by step, as [one] revelation.”
(Qur’an: al-Isra’:17: 105-106)

Even while receiving these revelations (as recitations) in stages; it was always intended to be collated into one single book with a given name to it i.e. “al-Qur’an” (the Recitation). Yet, in reference to itself, the author of this book also claims other appellations – consistent and relevant to itself, its purpose and use for man – names like:

Al-Kitab (the Book) – (ref: Qur’an: 2:2) ٱلۡڪِتَـٰبُ
Al-Furqan (the Criterion) – (ref: Qur’an: 25:1) ٱلۡفُرۡقَانَ
Al-Shifa’ (the Healing) – (ref: Qur’an: 10: 57) شِفَآءٌ۬
Al-Huda (the Guidance) – (ref: Qur’an: 72: 13) ٱلۡهُدَىٰٓ
Al-Dzikr (the Reminder) – (ref: Qur’an: 15:9) ٱلذِّكۡرَ
Al-Hikmah (the Wisdom) – (ref: Qur’an: 17:39) ٱلۡحِكۡمَةِ‌ۗ
Al-Nur (the Light) – (ref: Qur’an: 7:157) ٱلنُّورَ
Al--Khayr (the Goodness) – (ref: Qur’an: 3: 104) ٱلۡخَيۡرِ
Al-Qur’an al-Majeed (the Sublime Recitation) - (ref: Qur’an: 50:1) وَٱلۡقُرۡءَانِ ٱلۡمَجِيدِ
Al-Qur’an al-Hakeem (the Recitation full of Wisdom) – (ref: Qur’an: 36: 2) وَٱلۡقُرۡءَانِ ٱلۡحَكِيمِ

There are other adjectives and verbs used for the Qur’an (but without the definite article – “al” literally meaning “the” which when added to a verb or an adjective would become a name): viz. Karim (Noble), Hab-lullaah (rope or bond with God), Mau-idzah (Admonition), Tadzkirah (Reminder), Hukm (the Ordinance), Burhaan (proof), Tanzil (brought down from on High), Tib-yaan-li-kulli-shai’ (explanation for everything), Wahyi (revelation), Marfu-‘atin-Mutah-harah (Lofty and Pure) Ruh (Spirit or life giving message) Ah-san al-hadith (the best of speech), etc.

The significance for this is the ‘self-image’ it propounds. Ordinarily, contemporary human authors and conventional books would only give to themselves a few such descriptions – usually based on certain categorizations such as the title, subject matter, genre, language, style and the author’s sales pitch or claim. And this is a recent development in library science and methods; whereas the Qur’an was revealed more than 1400 years ago. Also, normally categorization is given after others have subjected the book to review. But, the Qur’an has already provided for itself the necessary appellations, descriptions and more – and all these will then have to be consistently and qualitatively upheld by the author throughout the book; a book not then yet published but gradually and generally collected in the hearts of men, over a period of 23 years.

How does one account for this when we have to note that Muhammad s.a.w. was an unlettered Arab who could neither read nor write, and had no formal scholarly training. Also over 1400 years ago, it was unknown, even by those who were literate amongst the Arabs, that the people of that time would even consider in their writings such matters as the Qur’an discusses. Yet, such is the nature of the Qur’an; it demands to be recognized and categorized as a Book of Divine origin.
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Footnotes:

[1] s.a.w. (abbreviation from the Arabic “Swollallaahu - ‘alai-hi wa-aalihi wa-sal-lam” meaning “Salutations of blessings of Allah and peace be upon him and his family.” A respectful address whenever the Prophet’s name is mentioned.

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“THE CRITERIA”

2008-07-15T21:52:00.000-07:00

In one friendly interfaith dialogue engaged with a Christian evangelist[1], we could not proceed with any substantial discussion because each relied upon his own respective religious book as his authority in putting forth his doctrinal stand. This reliance upon authority can only be possible when firstly the ‘authority’ which is being referred to, has been mutually accepted[2]. Without this acceptance, we would end up in the fallacy termed as “circular reasoning”, thus:

Q: How do you know that your doctrine is true?

A: Because it is written in this Book!

Q: What makes you believe that that Book is truly from God?

A: Because I have faith in it!

Q: How do you get that faith?

A: Because I read that (same) Book!

Q: But how do you know that that Book is truly from God?

A: Because I have faith!

Q: And how do you get that faith?

A: I read the Book!!……?

To break this impasse, the discussion had to firstly contend with the issue of proving, with evidence and reasoning, the basis for acceptance of a Book, before assigning it as the authority for reference regarding doctrines. The question then is, “How can we agree that a particular book can be relied upon?” To say that it is from God requires that we have to provide for certain reasoning or rationale (criteria) for accepting that conclusion.

Thus, in our discussion, we proceeded to list mutually acceptable criteria for acceptance or as verification that can be tested which, by the way, implies that it serves also as basis for its falsification i.e. if a book does not meet these criteria then one is justified in rejecting its claim. This, in itself, is a scientific method.

We posed the question, “what would make you accept any Book to be from God or of Divine authorship?” The following were suggested[3], and I have made the case for the Qur’an by substantiating for each criterion listed (herewith):

(1) Claims to be from God;
(2) Cannot be produced by any others;
(3) Contains absolute principles;
(4) Does not contain discrepancies;
(5) Has contributed to the well-being of mankind at all levels;
(6) Can show that its prophecies are true;
(7) Data compatible with scientific research which indicate the author could not possibly have known them then, without the current finding;
(8) Still remains in its original text;
(9) Speaks of God and His plan;
(10) Has universal appeal.

“When in doubt, ask” is a cliché. The beginning of wisdom is actually when we realise we do not know. Questioning is an important process but we pose questions for deduction and analysis towards the verification of something to be meaningfully ascertained. To question something for the sake of mere questioning ad infinitum, without purpose, would be superfluous and has led many to become perplexed skeptics. This skepticism does not display intelligence, but only ones’ obstinacy in being persistent to remain in doubt. And this kind of doubt is antithetical to knowledge.

We have to consider: “What does it mean when we find a book that complies with all these criteria?”
It is the summation of all these criteria when found in the book that makes it inevitable for a sincere investigator to adduce the only reasonable conclusion – i.e. to believe that it must be of Divine authorship. Rationally, there can never be any other conclusion than this.

Knowledge has everything to do with meanings. The world-renowned contemporary Muslim thinker Prof. Syed Muhammad Naquib Al-Attas profoundly defines knowledge, descriptively, to mean:

“The arrival of the meaning of a thing or an object of knowledge in the soul of the subject; and simultaneously, from the fact that the subject or the seeker of knowledge is an active agent, knowledge is the soul’s arrival at the meaning of that thing or the object of knowledge.” [4]

The presence of meaning is knowledge, and when deep within our soul we become aware of it as being true, we should not ignore it nor pretend to remain uncommitted to it. The Arabic term ”kufr” which is derived from the root “k-f-r” which carries the meaning “to conceal; to cover up; to deny” refers to that attitude of refusing to acknowledge or be committed to the truth when it is already clearly known; a term which, although used generally for those who are unbelievers (”kaafir”)”, is still of concern to Muslims. Muslims are also warned against adopting such an attitude towards truth; an attitude leading to heedlessness towards acknowledging every favour (“ni’mah”) from God which has been bestowed upon them. Our supplication, which reflects the true Muslim attitude in seeking knowledge, is:

“O Allah! Make us see the Truth as true, and grant us the ability to follow it. Make us see the Falsehood as false, and grant us the ability to reject it.”

(The following chapters on, I will present the case for the Qur'an, for each of these criteria listed. Insha Allah!)

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Footnotes:

[1] This occurred in the early 1980’s, in a Muslim home in Ang Mo Kio (Singapore) visited by this evangelist who wanted to discuss religion (Islam vis-à-vis Christianity) in what he termed “Christian witnessing”. Together with a brother, Reme Ahmad, I was invited to provide the Islamic response.

[2] This basis is termed “tauqif-fiyah” (reliance on authority which has been accepted as reliable). Many Muslims, when using the Qur’an and authenticated Ahadith (report containing the sayings, deeds and consent of the Prophet s.a.w.) do not need to doubt these as bases for proof whenever they are referred to amongst Muslims, because we have already acknowledged them (Al-Qur’an and As-Sunnah) as authority. However, in the instances when we discuss these matters with non-Muslims, this basis cannot be used as they (the non-Muslims) have yet to be convinced of the basis for accepting them as reliable.

[3] It was unfortunate that even after the listing of the criteria, that interfaith dialogue was discontinued as our Christian counterpart withdrew from the subsequent meeting. Perhaps the first criteria could have been quite problematic for them, as the Bible we know it, comprises 66 different books (in the Protestant version), and the claim must be made from each and every one of these books.

[4] Wan Mohd Nor Wan Daud “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas – An exposition of the Original Concept of Islamization” 1998, published by ISTAC (International Institute of Islamic Thought and Civilization).Kuala Lumpur, Malaysia. (chapter 2 pp 104)

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MUSLIM'S PERSPECTIVE OF FAITH (IIMAN)

2008-07-15T08:55:00.000-07:00

For us Muslims, Islam teaches us to have “ii-man” (Faith) only through confirmation with knowledge. And the use of reason has been made as one of the important bases for belief. In the Islamic belief system, the “means of obtaining knowledge for the creatures are three:[1]

[a] the five senses [2],

[b] reason [3],

[c] reliance upon true report [4] (universally conveyed reports from reliable sources, and from intuition of the elect e.g. Prophets)”;

and it (i.e. Faith) cannot be attained through blind acceptance. In one important verse in the Qur’an, Allah s.w.t. [5] states:

وَلَا تَقۡفُ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ‌ۚ إِنَّ ٱلسَّمۡعَ وَٱلۡبَصَرَ وَٱلۡفُؤَادَ كُلُّ أُوْلَـٰٓٮِٕكَ كَانَ عَنۡهُ مَسۡـُٔولاً۬

“Do not follow (or pursue) anything in which you have no knowledge: verily, thy hearing and sight and heart (Fu’ad) - all of them - will be called to account for it (in the Hereafter).”
(Qur’an: al-Isra’: 17: 36)

Thus it is that it came as a surprise to many unfamiliar with Islam, to be told that Muslims have to rely on reason as one of the bases for arriving at faith. They may even argue, “that in matters of religion, since it deals with God and the infinite ‘mystery’, the human mind (which is finite) would be unable to comprehend these matters, and therefore is irrelevant.” This is refuted by the counter argument “yet we who have been bestowed with that mind (reason) can still verify truth within its finite capability and not totally discard its use!”

It is not about “comprehending” in the sense of enveloping all, but it must mean “comprehension” in the sense of sensibility; of awareness, and of recognizing or verifying truth from falsehood concerning God. Surely God who wishes to guide man must have prepared man to be capable of understanding and discerning the message when He communicates it to man regarding Himself, albeit within the finite capacity in man. In facing the question of infinite reality, it is not a license for totally discarding the use of his reason; (by their relegating it under the guise of “mystery” in religion to justify their non-application of reason). It is unfortunate that some people hold this view, which has thus even led them towards acceptance of irrational doctrinal concepts and other absurdities – thus they invite upon themselves attacks and accusations of religion being antithetical to science and reasoning; mere myths and superstitions, etc. We Muslims take strong exception to this.
Parable: buying a calculator

In one interfaith discussion on theology, to refute the stand ‘that in matters of religion and belief, using reason is irrelevant’, I have used the analogy of purchasing an electronic calculator. We all know that any such calculator has a limited number of digits, yet we know numbers can be infinite. If we intend to test whether the calculator is defective or otherwise, we can do a simple arithmetical calculation within its capacity, and not demand that the calculator computes infinite numbers as the test. Thus for example, if using the addition mode we enter one plus one plus one on the calculator and it gives us a total of one, we know for a certainty that it is faulty.

In life, we are to be open to any thesis, as long as it is in the realm of possibility [6] i.e. we are neither to accept a thesis as already true, nor to categorically reject it as false, unless we have a clear basis. Our own doubt which is actually based on our ignorance, perhaps because contemporary scientific knowledge is unable yet to fully explain a thesis, is not a basis for its rejection. It only justifies our non-committal stance towards accepting. This is not the same as rejection or refutation. We are to withhold judgement until such time as the evidence compels us to either become convinced of its truth or reject it because of its proven falsity. For in Islam, rejection too requires proof. As for something which can be proven to be absurd (antithetical) or rationally impossible [7], then this is accepted grounds for its rejection.

In Islamic theology, we differentiate between “rational impossibility” and what is regarded as “common impossibility [8].” Those matters which are described as “common impossibility” are those occurrences which defy the normal knowledge or natural laws known to man, but that still fall under possibilities which are not necessarily opposed to the mind. This would include something extra-ordinary so that even though we may be unable to explain the ‘how’ of its occurrence, nevertheless it is not grounds to deny the possibility for it to have happened. For example at one time we may consider as impossibility the claim that one can instantaneously communicate with someone else who is in another part of the world. Yet with modern technology, this is no longer regarded as impossibility. But on the other hand were someone to claim that there exists “a square which is at the same time also a circle”; or “a part of something is also equal to its whole; etc.” these are rational impossibilities which are to be rejected as absurdities (i.e. which our minds recognize self-evidently to be impossible) and therefore untrue.

Admittedly, in enjoining the use of our faculty of reason, Islam knows the limitations of using reason by man, and we are to acknowledge the supremacy of revelation over our reasoning and our finite knowledge. Yet revelation must represent truth and though it may seem extra-ordinary, it will never contain absurdities - antithetical to reason. And for Muslims, when presented with the clear revelation from God, even though there may still be gaps in our total understanding, this will not be used to oppose the revelation - long as it is in the realm of possibility. Just like the angels, when presented with such knowledge, we too are to humbly acknowledge God’s Wisdom over our limitations with this glorification:

سُبۡحَـٰنَكَ لَا عِلۡمَ لَنَآ إِلَّا مَا عَلَّمۡتَنَآ‌ۖ إِنَّكَ أَنتَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ

“Limitless art Thou in Thy glory (O Lord)! No knowledge have we save that which Thou hast imparted unto us. Verily, Thou alone art all-knowing, truly wise.”

(Qur’an: al-Baqarah: 2: 32)

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Footnotes:

[1] “As-baa-bu- al-‘ilmi lil-kholqi- thalaa-thah…” refer: “A 16th Century Malay Translation of the Aqa’id an-Nasafi” as translated and commented on by Syed Muhammad Naquib Al-Attas (University of Malaya publication)

[2] “ al-hawas al- khamsu”

[3] “al-‘aqlu”

[4] “al-khabar al- sodiq”.(Added explanation within brackets is mine)

[5] s.w.t. (abbreviation from the Arabic “sub-Hanaa-huwa-ta’ala”) which means “Glorified is He in His transcendence.”

[6] The term used in Malay is “harus bagi akal”

[7] The term used in Malay is “mustahil bagi akal”

[8] The term used in Malay is “mustahil bagi adat”

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MUSLIMS MUST KNOW THEIR HISTORY

2008-07-15T08:02:00.000-07:00

While it is true that a general state of ignorance was extensive throughout Europe at that time, Western scholars and historians have rarely admitted of the contrasting presence and contributions of the Muslims to knowledge and learning in a corner of this continent. In the period referred to in Europe as ‘the Dark Ages’, the Muslims had already begun establishing many centers of learning and had demonstrated an outstanding civilization in Spanish Andalusia, and this had attracted and drawn many Europeans to study under the Muslim scholars and teachers there. This glaring omission cannot be because of total ignorance, because there are a few rare Western writers who have recorded these facts, albeit that these writers are the exception or perhaps even are a dissenting voice in the midst of others who are silent[1]. The exceptional few who recorded this situation have sometimes admitted the facts quite frankly. They include the following:

“It is to Mussalman science, to Mussalman art, and to Mussalman literature that Europe has been in a great measure indebted for its extrication from the darkness of the Middle Ages.” (Dr. G.W. Leitner; “Muhammadanism “ pp. 17-18) [2]

“Our use of the phrase ‘the dark Ages’ to cover the period from 699 to 1,000 marks our undue concentration on Western Europe ….. From India to Spain, the brilliant civilization of Islam flourished. What was lost to Christendom at this time was not lost to civilization, but quite the contrary …. To us it seems that West-European civilization is civilization: but this is a narrow view.”
(Bertrand Russell: “History of Western Philosophy” London 1948) [3]

“… From a new angle and with a fresh vigour it (the Arab mind) took up that systematic development of positive knowledge which the Greek had begun and relinquished …. Through the Arabs it was and not by the Latin route that the modern world received that gift of light and power.”
(H. G. Wells: “The Outline of History”) [4]

“Europe was darkened at sunset, Cordova shone with public lamps: Europe was dirty, Cordova built a thousand baths: Europe was covered with vermin, Cordova changed its undergarments daily: Europe lay in mud, Cordova’s streets were paved; Europe’s palaces had smoke-holes in the ceiling, Cordova’s arabesques were exquisite; Europe’s nobility could not sign its name, Cordova’s children went to school; Europe’s monks could not read the baptismal service, Cordova’s teachers created a library of Alexandrian dimension.”
(Victor Robinson: “The Story of Medicine”) [5]

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Footnotes:

[1] Perhaps modern scholarship may try to amend these biases, but even so, these observations of the pervasive omission in mentioning Muslims’ contribution to Europe leading to the Renaissance by their previous historians are still valid and remain on record.

[2] quoted by Syed Amir Ali : “The Spirit of Islam”

[3] As quoted by Dr. Muhammad Faz-lur Rahman Ansari : “The Qur’anic foundations and structure of Muslim society” Vol.1)

[4] ibid.

[5] ibid.

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MUQADDIMAH - Introduction

2008-07-15T04:52:00.000-07:00

In the field of inter-faith dialogue especially when what we hold up as part of our belief may be subjected to query, contemporary Muslims need to re-evaluate their own understanding or premises for having accepted aspects, and especially tenets, of our religion. The word “ii-man” may have been translated as the English term “faith”, which is quite inaccurate because, in other belief systems, “faith” actually means “a promise to accept; a commitment towards accepting perceived truth” without necessarily providing the logical basis or reasoning for it. To those following other systems “faith” requires ‘a leap’ from any rational basis substantiated with reason and evidence, to that of the realm of ‘mystery’ beyond the domain of inquiry using reason. Faith, by this definition, relies on a belief that does not rest on logic or evidence. And taking this further, faith even has to depend on irrational thought even though it may be absurd and even though it may be expected to produce intransigence towards what is a commonly held view.

Thus it must seem to modern man who elevates science above religion, or even rejects religion as he regards accepting religious beliefs as being unscientific or even consigns it into the “rubbish heap of myths, superstitions and tales of the ancient” to which they generalize all religions as belonging. This general attitude has its precedents in Western history in the conflict between science and religion or, more accurately, the rejection of Church control over scientific inquiry, which for those in the western world, has led to their so-called “Age of Enlightenment”.

It is most unfortunate that this general attitude (or rather, insinuation) has also been leveled towards Islam, whereas it was to the Islamic civilization that the West owed a debt for planting and nurturing for them many of the seeds in the area of knowledge and scientific inquiry. When the ancient wisdom of the Egyptians, Persians, Indians and Greeks had been almost entirely forgotten, it was the Muslims who rediscovered and improved on them, to later pass on these to the West. Islam has never regarded science and religion as antithetical, and most Muslim scientists were themselves great Islamic scholars and theologians. Empirical and natural sciences are regarded as complementing the assertion of our faith as Muslims.

إِنَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّہَارِ لَأَيَـٰتٍ۬ لِّأُوْلِى ٱلۡأَلۡبَـٰبِ ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَـٰمً۬ا وَقُعُودً۬ا وَعَلَىٰ جُنُوبِهِمۡ وَيَتَفَڪَّرُونَ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ رَبَّنَا مَا خَلَقۡتَ هَـٰذَا بَـٰطِلاً۬ سُبۡحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ

“Behold! In the creations of the heavens and on the earth, and in the alternations of night and day, there are signs for men of understanding. Such as remember Allah [1] (God), standing, sitting and reclining, and consider the creations of the heavens and the earth, (and say): Our Lord! Thou createdst not this in vain. Glory be to Thee! Preserve us from the doom of Fire. ….”
(Qur’an: aali ‘Imran: 3: 190)

Although Western history (and historians) have marked that period (coinciding with the coming of Islam to Europe) to be their “Dark Ages”, they have forgotten to state that part of Europe (Muslim Spain) then, was an outstanding exception. Moreover, the entire world, especially the Islamic lands, was not totally engulfed in darkness.

I am deeply saddened when some contemporary Muslim intellectuals express misgivings about us (Muslims) re-visiting our own history of past Muslim achievements. Some are quick to spout cynical remarks for they themselves may be unaware of it, perhaps due to their over-reliance on a perspective of history gained from Western academia. They regard such acts as futile, and accuse us of attempts at “romanticising our glorious past”. Knowing our history cannot be wrong but, even more so, must be undertaken as part of the education of all Muslims. We ought to have realised that a great deal of the history that we have been taught, has glaringly glossed over much, and downplayed the significance of, if not, totally ignored any mention of these. History tends to be written by conquerors it seems. And those Muslims who echo such sentiments which discourage Muslims to reflect back upon, to research and rediscover the truth concerning their own history, may not realise that they still suffer from the ‘slave mentality’ of the past and of the post-colonial era. I wonder perhaps, whether it is they who are the ones that are still ‘romanticising’, and thus are in fear of discovering the truth. At this time it may be well to remember the expression that, “the truth will set you free.”

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Footnotes:

[1] The Qur’anic name or proper noun for God which has no equivalent in non-Semitic languages. It refers to the Divine Being, the Absolute One God with all attributes of beauty and perfection befitting His Glory and Majesty, Who Alone is Unique and to whom we admit neither partner nor associate for God. The English term “god”, although it is but a common noun, when applied here with the capital “G”, is intended as the closest equivalent available.

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