CRITERION (3) "CONTAINS ABSOLUTE PRINCIPLES"

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" .......

[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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CRITERION (3) "CONTAINS ABSOLUTE PRINCIPLES" ....... to continue.

[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.

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

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

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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

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• 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.

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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