#inimitability of the Qur’an

[basicsofislam]

ISLAM 101: THE HOLY QUR’AN: Part 1

What Is the Qur’an?

Description and Names of The Qur’an

1- How can the Qur’an be defined?

The Qur’an is the proper name of the Divine Word which God, may His Majesty be exalted, revealed to Prophet Muhammad, upon him be peace and blessings. Literally, the word Qur’an can be approached in various ways. According to the most widely accepted view, it is a verbal noun from the Arabic verbal root Qa-Ra-A, and means reading or reciting.

Terminologically, the Qur’an is defined as “the miraculous Divine Word revealed to Prophet Muhammad, upon whom be peace and blessings, written down on sheets and transmitted from the Prophet to succeeding generations via numerous reliable channels, and which is used for worship by means of recitation.”  

As we examine the above description, we should note the following:

The Qur’an is the Divine Word revealed to Prophet Muhammad: This means that, no matter how excellent a word is, no word other than that which was revealed by God can be described as the Qur’an.  And even if a word was recited by Prophet Muhammad or by any other person, if it is not the Word of God then it cannot be described as the Qur’an.  

The Qur’an has been written down on sheets (mus’hafs): This is a feature peculiar to the Qur’an; it was written down by the scribes of the revelation at the time of the revelation on a variety of writing materials of the time, with utmost care and dedication. It was then gathered and copied with the same care and dedication after the Prophet had passed away. It has reached us today without the smallest alteration and this is a distinctive feature of the Qur’an among all the Holy Books.

The Qur’an has been transmitted to succeeding generations through numerous reliable channels: A great number of people who were known to be so reliable that they could never agree on falsehood or untruth or make a mistake in conveying the Qur’an transmitted it.  This sound transmission is valid both in its revelation from God to the Prophet and in its transmission from the Prophet to all of humankind. This is also a feature found only with the Qur’an and not with other Heavenly Books, which have been subject to change.

The Almighty Creator has made the Qur’an easy to memorize, as He pointed out in Sura Qamar:

“Indeed We have made the Qur’an easy to understand and remember. Then, is there any that remembers and takes heed? ” (54:22).

This is a feature that has not been given to any other book.  There are numerous people who have memorized the entire Qur’an, learning it from the beginning to the end by heart, without any errors even in the letters. The fact that the Qur’an is actively instructed for memorization to thousands and thousands of young children throughout the world is the distinguishing feature. And, the number of people who have committed the entire Qur’an to memory, instead of decreasing, increases day by day.

The reading or recitation of the Qur’an is regarded as a form of worship: The recitation of the Qur’an is itself an act of worship. Moreover, a person who is performing daily prayers is obliged to recite some verses from the Qur’an, in order for the prayer, which is one of the fundamental pillars of Islam, to be accepted.

The Qur’an is the peerless miraculous Word of God: The most striking characteristic of the Qur’an is its inimitableness; human beings are incapable of creating any word that is even similar to the Qur’an. The entire Qur’an, be it even the shortest chapter, has this feature; this is the greatest evidence that the Qur’an is the Word of God, as emphasized in the following verses:

Say: “Surely, if humankind and the jinn were to come together to produce the like of this Qur’an, they will never be able to produce the like of it, though they backed one another up with help and support.” (Isra 17:88)

If you are in doubt about the Divine authorship of what We have sent down on Our servant (Muhammad), then produce just a sura like it and call for help to all your supporters, all those (to whom you apply for help apart from God), if you are truthful in your doubt and claim. If you fail to do that – and you will most certainly fail – then guard yourselves against the Fire whose fuel is human beings and stones, prepared for the unbelievers. (Baqara 2:23-24)

What does the word ayat (verse) mean?

This word literally means “clear proof,” “sign,” “evidence,” “warning,” “extraordinary event or people.”

As a Qur’anic term a verse is composed of one or more sentences, has a clear beginning and a clear end, and is a constituent part of a Qur’anic chapter. The meaning of the word ayat that occurs in the Holy Qur’an can be given as follows:

Miracle: The word ayat is used to mean clear proof of miracles in verse,

“Ask the Children of Israel how many clear proofs We gave to them…” (Baqara 2:211).

Indeed, all Qur’anic verses are miracles, as no one has been able to come up with anything similar to them.

Sign: The word ayat is used to mean a sign in verse,

“Their Prophet added: ‘The sign of his kingdom is that the Ark will come to you, in which there are inward peace and assurance from your Lord, and a remnant of what the house of Moses and the house of Aaron left behind, the angels bearing it. Truly in that is a sign for you, if you are (true) believers’” (Baqara 2:248).

Verses of the Qur’an: In the verse,

“It is He Who has sent down on you this (glorious) Book, wherein are verses absolutely explicit and firm: they are the core of the Book…” (Al Imran 3:7),

the term ayat is used to refer to each of the individual units (i.e. verses) of the Qur’an that have definite beginnings and endings.

Warning or lesson: In the verse,

“the (shocking) punishment seized them. Surely in that (which took place between Salih and his people), there is a sign (a great, important lesson). Most of them were not believers” (Shuara 26:158),

the term ayat is used in connection with the punishment meted out to the people of Prophet Salih to indicate a lesson or warning that should be taken.

An unprecedented thing that amazes people: In the verse,

“We made the Son of Mary and his mother a miraculous sign (of Our Lordship and Power)…” (Mu’minun 23:50),

the term ayat is used in connection with the creation of Mary and her son Jesus to mean something that is unexampled and marvelous to people or extraordinary events.

Proof and evidence: In the verse,

“And among His signs is the creation of the heavens and the earth, and the diversity of your languages and colors. Surely in this are signs indeed for people who have knowledge” (Rum 30:22),

God Almighty draws our attention to the signs and proofs in both the created world and one’s self through which humans can have knowledge of the Creator of all universe;

Here the term ayat is used for proof and evidence that leads humans to recognize God.  In fact, all the meanings of ayat that are used have close connections with Qur’anic verses; this is because each Qur’anic verse is a miracle, a proof of Prophethood and a declaration of the honesty of God’s Messenger, evidence of the power and might of God Almighty, guidance to and knowledge of God,  as well as a lesson and reminder to be reflected upon.

[wisdomrays]

REFLECTIONS ON THE QUR'AN: Sūratu’l-An‘ām (Cattle): Part 3

3. Linguistic aspect of the Divine Message

Just like the verse, “God knows best upon whom (and in what language) to place His Message,” there exists many verses throughout the Qur’ān stating clearly that the Qur’ān was revealed in Arabic. This fact proves the exceptional position of the Arabic language, especially in that era. Arabic was living its golden age when the Qur’ān was revealed. Actually, there is a golden age for every language. For instance, the Elizabethan era or the present age can be considered to be the golden age of English. They did not commit the error that we did in language by alienating ourselves against our past and narrowing down our vocabulary. English has remained open to borrowing words from other languages and interaction with various other cultures. The English people have always been respectful of the Elizabethan era. Likewise, the era of Qur’anic revelation may be considered the golden age of the Arabic language, when its grammatical, semantic, lexical, and stylistic dimensions were established, and even the simplest expressions were almost wonders of art. The Qur’ān was revealed in the dialects of the Mudar Clan and the Quraysh Tribe. Yet, it was open to various other dialects as well.

A great number of people to date have worked on the literary aspect of the Qur’ān. Also, many great scholars have come out in this area. Abdu’l-Qāhir al-Jurjāni, as-Sakkāki, az-Zamakhshārī, Muhammad Sādiq ar-Rāfi‘ī, Sayyed Qutb, and Bediüzzaman Said Nursi—the author of Ishārātu’l I‘jāz (Signs of Miraculousness)—are only a few among those great scholars.

Since the time of its revelation, the Qur’ān has always challenged its opponents with its eloquence and miraculousness. Many litterateurs and people of eloquence have tried to imitate the Qur’ān, yet all of them have been bitterly frustrated. On the other hand, many friends of the Qur’ān have beautified their words, poems, and articles with its verses, yet those people have never achieved the exact beauty of the Qur’ān. Recited today by hundreds of millions, the Qur’ān smiles at us from the highest point of the heaven of Revelation like a most shiny star and tells us the inimitability of its way of expression. A lot of poets and litterateurs during the years of its Revelation were enchanted by the words of the Qur’ān and submitted to it by listening to it only once. Many others such as Walid ibn Mughīrah, Utba ibn Walid, and Abū Jahl were charmed by it despite their severe antagonism, and they could not attempt to compete with even one of its verses. ‘Umar, who once said, “I can read a thousand couplets from memory from the literary legacy of the (pre-Islamic) Age of Ignorance without stopping,” was fascinated by the Qur’ān when he heard Sūrah Tā-Hā recited in his sister’s house when he was on his way to kill the Prophet, and he went to the Prophet ready to believe. According to the reports, everyone in Makkah was so familiar with poetry that if one stopped any person on a street and asked them, they could recite poems from memory for hours.

While the Qur’ān was being sent down as the Book of a new Religion, it was being revealed in such an immensely rich language with literary beauty and profundity. It had such a literary style and layers of meaning that it satisfied everyone with all levels of knowledge and understanding from an ordinary desert person to the experts of literature and sciences. Together with a desert person pasturing their camels, the most outstanding people of literature and sciences used to recite the Qur’ān with an indescribable enthusiasm and pleasure.

As it is stated in the verse under discussion, it is absolutely true that God is He Who knows best upon whom and in what language to place His Message. The Qur’ān was revealed in such a language and literary style that if a jurist refers to it, they suffer no troubles in achieving their goal. Likewise, an administrator, a theologian, or a commentator can easily find the fine points of their own specialized area in the Qur’ān and are enlightened. This is so despite the fact that each science—whether it is law or literature or theology or physics or the Qur’anic commentary and exegesis—has its own language. The Qur’ān considers all of these at the same time without injuring even their finest points, principles, and rules. Here we find the history of Islam, Islamic jurisprudence, schools of law, schools of literature, schools of thought, schools of the Qur’anic commentary and exegesis, and schools of other sciences, which have brought up thousands of specialists and experts. All of these schools have had their sources in the Qur’ān and have produced plenty of works because of it.

Indeed, God, the Almighty, is He Who “knows best upon whom, where, and in what language, to place His Message.” Actually it is most fitting here to say, “God is the only One Who knows upon whom, where, and in what language, to place His Message.” Besides Him nobody has the right to decide on this matter. It is, as the verse continues, abasement in this world and a severe punishment in the Hereafter that await those who want to interfere in God’s choice.

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 61

Yaqin (Certainty)

Yaqin (certainty) means having no doubt about the truth of a matter and arriving at accurate, doubtfree knowledge through exact verification. Used also to mean verification, seeking certainty, examining, and exerting strenuous effort to arrive at certainty, certainty is a spiritual station that a traveler on the path has reached and experienced. It is obtained only by those who have an innate capability to progress and develop inwardly. This term is not used for God’s Knowledge, which is infinite and therefore neither increases nor decreases. God does not have a Name by which he is known as “One having certainty or giving certainty.” In addition, certainty is a degree reached through study and verification of something previously doubted. The Divine Being neither doubts nor needs verification.

According to truth-seeking scholars, yaqin means certainty or conviction of the truth expressed in the essentials of faith, including primarily one’s doubt-free belief in God’s Existence and Unity. It is also defined as reaching that conviction through observing or experiencing the originals or truths of those essentials in which regular people believe, and discerning or penetrating the realms beyond this material one.

Certainty may also be regarded as a point, final in one respect and initial in another, reached by using all sources of knowledge and ways of observation and discernment. A traveler who has reached this point frequently sails for what is eternal, realizing ascension in his or her heart and reaching the horizon of: His sight swerved not, nor did it go wrong (53:17). He or she travels amidst Divine manifestations in the material and immaterial realms, and is favored with a tongue to speak, eyes to see, and ears to hear (the truths contained in) the Supreme Sign. [1] That is, repeated observation and study of the book of the universe, of the things and events contained in it, allows the traveler to eternity to perceive the meanings of the inimitable seals on things and events special to God. [2]

By repeatedly observing and reflecting on the scenes presented for study in the outer world as well as in his or her inner world, truths beyond the visible realm are unveiled to the traveler. Also, by living in the brilliant, mysterious climate of Divine Revelation, namely the Qur’an and the Sunna, one feels the manifestation of the Hidden Treasure in his or her heart. The believer becomes aware of and experiences the tokens and signs issuing from the prism of his or her conscience, which reflects the rays of Divine gifts coming from the outer world, his or her inner world, and the Divine Revelation, and sends them to his or her senses and faculties. Certainty, in this meaning and degree, is a gift with which God favors those near to Him.

Even in its least degree, certainty is so strong that it fills the heart with light, removes the mist of doubt from the mind, and causes breezes of joy, satisfaction, and exhilaration to blow in one’s inner world. As pointed out by Dhu al-Nun al-Misri, certainty causes the heart to overflow with the desire to reach eternity. This engenders the desire to live an austere life, for asceticism allows one to think and speak with wisdom. One who takes the wing of asceticism and flies to the realm of wisdom never forgets what the end will be, always thinks of the afterlife, and always feels God’s company, even when with other people. [3]

In the early steps of certainty, the veil between the material and immaterial sides of existence begins to be removed and, a few steps further, the traveler discerns the realm beyond this material world. With his or her heart filled with Divine manifestations, which result in the attainment of peace and satisfaction, the believer is freed absolutely from all doubt about the truths of faith. Like ‘Ali ibn Abi Talib, may God be pleased with him, some who have attained this degree of certainty have declared: Even if the veil between the seen and the Unseen were to lift, my certainty would not increase. [4] A few steps further on is the station where one journeys in the pure realm of Divine gifts, of which eyes have never seen, ears have never heard, or minds have never conceived.

To gain certainty, an initiate beginning the journey must try to do what is necessary to reach it. However, one can only reach this station when God bestows it as a blessing and gift. Without acquiring due knowledge of God, one cannot reach certainty. Knowledge of God is acquired through a correct view of and perspective on things and events; the ability to think in a correct and balanced manner; purity of intention; study of the signs of God’s Existence and Unity; and reflection on His acts and the manifestations of His Names and Attributes. Knowledge of God is a light illuminating the initiate’s inner and outer worlds, a light shining from all corners of existence. Under the rays of this light, the initiate sees everything as it really is and, being freed from the confines of multiplicity (of things and events), discerns Divine Unity and is enraptured with indescribable spiritual pleasure.

Although an initiate may feel uneasy during the early steps of the way to certainty, he or she will be lost in inconceivable pleasure and peace at the end of it. Those who cannot distinguish between what is felt in the beginning and what is experienced at the end wrongly conclude that certainty is risky; however, those who constantly feel God’s company and the resulting spiritual delight enjoy peace and security from all spiritual trouble and possible deviation. Uneasiness and trouble are felt only in the beginning. As for certainty being risky, all stations confront the traveler with some degree of risk. The Prophet, upon him be peace and blessings, declared: Even I would not be able to be saved (from Hellfire or God’s punishment through my own actions), if God did not embrace me in His mercy. [5] As for being secure from trouble and deviation and gaining peace, these are fresh fruits that God causes certainty to yield.

As referred to in some verses of the Qur’an, Sufis classify certainty in the three categories:

– Certainty coming from knowledge: Having a strong, firm belief in or conviction of all the essentials of faith, primarily God’s Existence and Unity, acquired through correct observation and study of the relevant signs and evidence.

– Certainty coming from direct observation or seeing: Having an indescribable degree of certainty and knowledge of God acquired through unveiling and observing the immaterial truths invisible to ordinary believers and on which the essentials of belief are based.

– Certainty coming from direct experience: Being favored with God’s constant company, without any veils and in a way that only the one receiving this favor can perceive. Some have interpreted it as self-annihilation in God and gaining subsistence by Him.

These three degrees of certainty can be summed up in the following example: A person’s knowledge of death (before he or she dies) that is acquired by observing or studying the body in a biological context can be an example of certainty coming from knowledge. Witnessing some metaphysical phenomena, such as seeing the angel who has come to remove one’s soul and catching glimpses of the intermediate world of the grave, may be regarded as a kind of certainty coming from direct observation. The certainty gained by actually experiencing death is a certainty coming from direct experience.

Certainty about abstract truths, such as the nature of God’s Names and Attributes coming from direct observation, for example, pertains to one’s personal experience. It is therefore beyond my ability to explain.

[1] “The Supreme Sign” is a Qur’anic expression that is generally held to be the sign by which God is known most clearly. [2] God’s signs, the signs of His existence and Unity, are displayed by everything in the language of wisdom, coherence, beneficence, and relation to other things. It is like a seal designed by Him to prove His Unity. [3] Al-Qushayri, Al-Risala, 180. [4] Al-Qari, Asrar al-Marfu’a, 286. [5] Al-Bukhari, “Riqaq,” 18; Muslim, “Munafiqun,” 71-8.

[loverandservantoftheahlulbayt]

🍃🕊🍃 Quran as Described by the Amir of Believers, Imam Ali (A.S)

SHAFAQNA – In different sections of the Nahj al-Balaghah, the eternal book of the words of Imam Ali (a.s.), there are hints at the incomparable importance and inimitable elegance of the Holy Quran.

We read in the first discourse recorded in Nahj al-Balaghah:

كِتَابَ رَبِّكُمْ فِيكُمْ مُبَيِّناً حَلَالَهُ وَ حَرَامَهُ وَ فَرَائِضَهُ وَ فَضَائِلَهُ وَ نَاسِخَهُ وَ مَنْسُوخَهُ وَ رُخَصَهُ وَ عَزَائِمَهُ وَ خَاصَّهُ وَ عَامَّهُ وَ عِبَرَهُ وَ أَمْثَالَهُ وَ مُرْسَلَهُ وَ مَحْدُودَهُ وَ مُحْكَمَهُ وَ مُتَشَابِهَهُ مُفَسِّراً [جُمَلَهُ] مُجْمَلَهُ وَ مُبَيِّناً غَوَامِضَهُ، بَيْنَ مَأْخُوذٍ مِيثَاقُ عِلْمِهِ وَ مُوَسَّعٍ عَلَى الْعِبَادِ فِي جَهْلِهِ وَ بَيْنَ مُثْبَتٍ فِي الْكِتَابِ فَرْضُهُ وَ مَعْلُومٍ فِي السُّنَّةِ نَسْخُهُ وَ وَاجِبٍ فِي السُّنَّةِ أَخْذُهُ وَ مُرَخَّصٍ فِي الْكِتَابِ تَرْكُهُ وَ بَيْنَ وَاجِبٍ [لِوَقْتِهِ] بِوَقْتِهِ وَ زَائِلٍ فِي مُسْتَقْبَلِهِ، وَ مُبَايَنٌ بَيْنَ مَحَارِمِهِ مِنْ كَبِيرٍ أَوْعَدَ عَلَيْهِ نِيرَانَهُ أَوْ صَغِيرٍ أَرْصَدَ لَهُ غُفْرَانَهُ وَ بَيْنَ مَقْبُولٍ فِي أَدْنَاهُ [وَ] مُوَسَّعٍ فِي أَقْصَاهُ

The Book of your Creator clarifying its permission and prohibitions, its obligations and discretion, its repealing injunctions and the repealed ones, its permissible matters and compulsory ones, its particulars and the general ones, its lessons and illustrations, its long and the short ones, its clear and obscure ones, detailing its abbreviations and clarifying its obscurities.

In it there are some verses whose knowledge is obligatory and others whose ignorance by the people is permissible. It also contains what appears to be obligatory according to the Book but its repeal is signified by the Prophet’s action (sunnah) or that which appears compulsory according to the Prophet’s action but the Book allows not following it.

Or there are those which are obligatory in a given time but not so after that time. Its prohibitions also differ. Some are major regarding which there exists the threat of fire (Hell), and others are minor for which there are prospects of forgiveness. There are also those of which a small portion is also acceptable (to Allah) but they are capable of being expanded.

He also emphasizes the great sufficiency of Quran in the discourse 18:

وَ اللَّهُ سُبْحَانَهُ يَقُولُ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْءٍ وَ فِيهِ [تِبْيَانُ كُلِ] تِبْيَانٌ لِكُلِّ شَيْءٍ وَ ذَكَرَ أَنَّ الْكِتَابَ يُصَدِّقُ بَعْضُهُ بَعْضاً وَ أَنَّهُ لَا اخْتِلَافَ فِيهِ فَقَالَ سُبْحَانَهُ وَ لَوْ كانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلافاً كَثِيراً وَ إِنَّ الْقُرْآنَ ظَاهِرُهُ أَنِيقٌ وَ بَاطِنُهُ عَمِيقٌ لَا تَفْنَى عَجَائِبُهُ وَ لَا تَنْقَضِي غَرَائِبُهُ وَ لَا تُكْشَفُ الظُّلُمَاتُ إِلَّا بِهِ

The fact is that Allah the Glorified says:

We have not neglected anything in the Book (Qur’an) . . . (6:38),

and in it is a ‘clarification of everything’ And He says that one part of the Qur’an verifies another part and that there is no divergence in it as He says:

“And if it had been from any other than Allah, they would surely have found in it much discrepancy.” (4:82)

Certainly the outside of the Qur’an is wonderful and its inside is deep (in meaning). Its wonders will never disappear, its amazements will never pass away and its intricacies cannot be cleared except through itself.

In the discourse 110, in which Imam Ali (a.s.) delineates the pillars of the religion of Islam, he (as) recommends his followers to stick to the Holy Quran:

أَفِيضُوا فِي ذِكْرِ اللَّهِ فَإِنَّهُ أَحْسَنُ الذِّكْرِ وَ ارْغَبُوا فِيمَا وَعَدَ الْمُتَّقِينَ فَإِنَّ وَعْدَهُ أَصْدَقُ الْوَعْدِ وَ اقْتَدُوا بِهَدْيِ نَبِيِّكُمْ فَإِنَّهُ أَفْضَلُ الْهَدْيِ وَ اسْتَنُّوا بِسُنَّتِهِ فَإِنَّهَا أَهْدَى السُّنَنِ. وَ تَعَلَّمُوا الْقُرْآنَ فَإِنَّهُ أَحْسَنُ الْحَدِيثِ وَ تَفَقَّهُوا فِيهِ فَإِنَّهُ رَبِيعُ الْقُلُوبِ وَ اسْتَشْفُوا بِنُورِهِ فَإِنَّهُ شِفَاءُ الصُّدُورِ وَ أَحْسِنُوا تِلَاوَتَهُ فَإِنَّهُ أَنْفَعُ الْقَصَصِ؛ وَ إِنَّ الْعَالِمَ الْعَامِلَ بِغَيْرِ عِلْمِهِ كَالْجَاهِلِ الْحَائِرِ الَّذِي لَا يَسْتَفِيقُ مِنْ جَهْلِهِ بَلِ الْحُجَّةُ عَلَيْهِ أَعْظَمُ وَ الْحَسْرَةُ لَهُ أَلْزَمُ وَ هُوَ عِنْدَ اللَّهِ أَلْوَمُ

Go ahead with the remembrance of Allah for it is the best remembrance, and long for that which He has promised to the pious, for His promise is the most true promise. Tread the course of the Prophet for it is the most distinguished course. Follow the sunnah of the Prophet for it is the most right of all behaviours. Learn the Qur’an for it is the fairest of discourses and understand it thoroughly for it is the best blossoming of hearts. Seek cure with its light for it is the cure for hearts. Recite it beautifully for it is the most beautiful narration. Certainly, a scholar who acts not according to his knowledge is like the off-headed ignorant who does not find relief from his ignorance, but on the learned the plea of Allah is greater and grief more incumbent, and he is more blameworthy before Allah.

In another sermon (176), Imam Ali (a.s.) expounds the excellencies of the Quran and interdicts innovations in religion, saying:

وَ اعْلَمُوا أَنَّ هَذَا الْقُرْآنَ هُوَ النَّاصِحُ الَّذِي لَا يَغُشُّ وَ الْهَادِي الَّذِي لَا يُضِلُّ وَ الْمُحَدِّثُ الَّذِي لَا يَكْذِبُ، وَ مَا جَالَسَ هَذَا الْقُرْآنَ أَحَدٌ إِلَّا قَامَ عَنْهُ بِزِيَادَةٍ أَوْ نُقْصَانٍ، زِيَادَةٍ فِي هُدًى أَوْ نُقْصَانٍ مِنْ عَمًى؛ وَ اعْلَمُوا أَنَّهُ لَيْسَ عَلَى أَحَدٍ بَعْدَ الْقُرْآنِ مِنْ فَاقَةٍ وَ لَا لِأَحَدٍ قَبْلَ الْقُرْآنِ مِنْ غِنًى، فَاسْتَشْفُوهُ مِنْ أَدْوَائِكُمْ وَ اسْتَعِينُوا بِهِ عَلَى لَأْوَائِكُمْ فَإِنَّ فِيهِ شِفَاءً مِنْ أَكْبَرِ الدَّاءِ وَ هُوَ الْكُفْرُ وَ النِّفَاقُ وَ الْغَيُّ وَ الضَّلَالُ. فَاسْأَلُوا اللَّهَ بِهِ وَ تَوَجَّهُوا إِلَيْهِ بِحُبِّهِ وَ لَا تَسْأَلُوا بِهِ خَلْقَهُ إِنَّهُ مَا تَوَجَّهَ الْعِبَادُ إِلَى اللَّهِ تَعَالَى بِمِثْلِهِ. وَ اعْلَمُوا أَنَّهُ شَافِعٌ مُشَفَّعٌ وَ قَائِلٌ مُصَدَّقٌ وَ أَنَّهُ مَنْ شَفَعَ لَهُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ شُفِّعَ فِيهِ وَ مَنْ مَحَلَ بِهِ الْقُرْآنُ يَوْمَ الْقِيَامَةِ صُدِّقَ عَلَيْهِ، فَإِنَّهُ يُنَادِي مُنَادٍ يَوْمَ الْقِيَامَةِ: أَلَا إِنَّ كُلَّ حَارِثٍ مُبْتَلًى فِي حَرْثِهِ وَ عَاقِبَةِ عَمَلِهِ غَيْرَ حَرَثَةِ الْقُرْآنِ، فَكُونُوا مِنْ حَرَثَتِهِ وَ أَتْبَاعِهِ وَ اسْتَدِلُّوهُ عَلَى رَبِّكُمْ وَ اسْتَنْصِحُوهُ عَلَى أَنْفُسِكُمْ وَ اتَّهِمُوا عَلَيْهِ آرَاءَكُمْ وَ اسْتَغِشُّوا فِيهِ أَهْوَاءَكُمْ

And know that this Qur’an is an adviser who never deceives, a leader who never misleads and a narrator who never speaks a lie. No one will sit beside this Qur’an but that when he rises he will achieve one addition or one diminution – addition in his guidance or elimination in his (spiritual) blindness. You should also know that no one will need anything after (guidance from) the Qur’an and no one will be free from want before (guidance from) the Qur’an.

Therefore, seek cure from it for your ailments and seek its assistance in your distresses. It contains a cure for the biggest diseases, namely unbelief, hypocrisy, revolt and misguidance. Pray to Allah through it and turn to Allah with its love. Do not ask the people through it. There is nothing like it through which the people should turn to Allah, the Sublime.

Know that it is an interceder and its intercession will be accepted. It is a speaker who is testified. For whoever the Qur’an intercedes on the Day of Judgement, its intercession for him would be accepted. He about whom the Qur’an speaks ill on the Day of Judgement shall testify to it. On the Day of Judgement an announcer will announce, “Beware. every sower of a crop is in distress except the sowers of the Qur’an.”

Therefore, you should be among the sowers of the Qur’an and its followers. Make it your guide towards Allah. Seek its advice for yourselves, do not trust your views against it. and regard your desires in the matter of the Qur’an as deceitful.

وَ إِنَّ اللَّهَ سُبْحَانَهُ لَمْ يَعِظْ أَحَداً بِمِثْلِ هَذَا الْقُرْآنِ، فَإِنَّهُ حَبْلُ اللَّهِ الْمَتِينُ وَ سَبَبُهُ الْأَمِينُ وَ فِيهِ رَبِيعُ الْقَلْبِ وَ يَنَابِيعُ الْعِلْمِ وَ مَا لِلْقَلْبِ جِلَاءٌ غَيْرُهُ، مَعَ أَنَّهُ قَدْ ذَهَبَ الْمُتَذَكِّرُونَ وَ بَقِيَ النَّاسُونَ أَوِ الْمُتَنَاسُونَ

Allah the Glorified, has not counseled anyone on the lines of this Qur’an, for it is the strong rope of Allah and His trustworthy means. It contains the blossoming of the heart and springs of knowledge. For the heart there is no other gloss than the Qur’an although those who remembered it have passed away while those who forgot or pretended to have forgotten it have remained.

We read in the sermon 183, which is dedicated to praising Allah’s might, and describing the excellencies of the Holy Quran, and guiding towards piety, that:

فَالْقُرْآنُ آمِرٌ زَاجِرٌ وَ صَامِتٌ نَاطِقٌ، حُجَّةُ اللَّهِ عَلَى خَلْقِهِ، أَخَذَ عَلَيْهِ مِيثَاقَهُمْ وَ ارْتَهَنَ عَلَيْهِمْ أَنْفُسَهُمْ؛ أَتَمَّ نُورَهُ وَ أَكْمَلَ بِهِ دِينَهُ وَ قَبَضَ نَبِيَّهُ (صلی الله علیه وآله) وَ قَدْ فَرَغَ إِلَى الْخَلْقِ مِنْ أَحْكَامِ الْهُدَى بِهِ؛ فَعَظِّمُوا مِنْهُ سُبْحَانَهُ مَا عَظَّمَ مِنْ نَفْسِهِ، فَإِنَّهُ لَمْ يُخْفِ عَنْكُمْ شَيْئاً مِنْ دِينِهِ وَ لَمْ يَتْرُكْ شَيْئاً رَضِيَهُ أَوْ كَرِهَهُ إِلَّا وَ جَعَلَ لَهُ عَلَماً بَادِياً وَ آيَةً مُحْكَمَةً تَزْجُرُ عَنْهُ أَوْ تَدْعُو إِلَيْهِ؛ فَرِضَاهُ فِيمَا بَقِيَ وَاحِدٌ وَ سَخَطُهُ فِيمَا بَقِيَ وَاحِدٌ، وَ اعْلَمُوا أَنَّهُ لَنْ يَرْضَى عَنْكُمْ بِشَيْءٍ سَخِطَهُ عَلَى مَنْ كَانَ قَبْلَكُمْ وَ لَنْ يَسْخَطَ عَلَيْكُمْ بِشَيْءٍ رَضِيَهُ مِمَّنْ كَانَ قَبْلَكُمْ

The Qur’an orders as well as refrains, remains silent and also speaks. It is the proof of Allah before His creation. He has taken from them a pledge (to act) upon it. He has perfected its effulgence, and completed through it His religion. He let the Prophet leave this world when he had conveyed to the people all His commands of guidance through the Qur’an.

You should therefore regard Allah great as he has held Himself great, because He has not concealed anything of His religion from you, nor has He left out anything which He likes or which He dislikes, but He made for it a clear emblem (of guidance) and a definite sign which either refrains from it or calls towards it. His pleasure is the same for all time to come.

You should know that He will not be pleased with you for anything for which He was displeased with those before you, and He will not be displeased with you for anything for which He was pleased with those before you.

And in the sermon 198 of Nahj al-Balaghah, the Amir of the Believers (a.s.) delineates the unique characteristics of the Holy Quran for the Muslim society:

ثُمَّ أَنْزَلَ عَلَيْهِ الْكِتَابَ نُوراً لَا تُطْفَأُ مَصَابِيحُهُ وَ سِرَاجاً لَا يَخْبُو تَوَقُّدُهُ وَ بَحْراً لَا يُدْرَكُ قَعْرُهُ وَ مِنْهَاجاً لَا يُضِلُّ ��َهْجُهُ وَ شُعَاعاً لَا يُظْلِمُ ضَوْءُهُ وَ فُرْقَاناً لَا يُخْمَدُ بُرْهَانُهُ وَ تِبْيَاناً لَا تُهْدَمُ أَرْكَانُهُ وَ شِفَاءً لَا تُخْشَى أَسْقَامُهُ وَ عِزّاً لَا تُهْزَمُ أَنْصَارُهُ وَ حَقّاً لَا تُخْذَلُ أَعْوَانُهُ. فَهُوَ مَعْدِنُ الْإِيمَانِ وَ بُحْبُوحَتُهُ وَ يَنَابِيعُ الْعِلْمِ وَ بُحُورُهُ وَ رِيَاضُ الْعَدْلِ وَ غُدْرَانُهُ وَ أَثَافِيُّ الْإِسْلَامِ وَ بُنْيَانُهُ وَ أَوْدِيَةُ الْحَقِّ وَ غِيطَانُهُ. وَ بَحْرٌ لَا يَنْزِفُهُ الْمُسْتَنْزِفُونَ وَ عُيُونٌ لَا يُنْضِبُهَا الْمَاتِحُونَ وَ مَنَاهِلُ‏ لَا يَغِيضُهَا الْوَارِدُونَ وَ مَنَازِلُ لَا يَضِلُّ نَهْجَهَا الْمُسَافِرُونَ وَ أَعْلَامٌ لَا يَعْمَى عَنْهَا السَّائِرُونَ وَ [إِكَامٌ‏] آكَامٌ لَا يَجُوزُ عَنْهَا الْقَاصِدُونَ. جَعَلَهُ اللَّهُ رِيّاً لِعَطَشِ الْعُلَمَاءِ وَ رَبِيعاً لِقُلُوبِ الْفُقَهَاءِ وَ مَحَاجَّ لِطُرُقِ الصُّلَحَاءِ، وَ دَوَاءً لَيْسَ بَعْدَهُ دَاءٌ وَ نُوراً لَيْسَ مَعَهُ ظُلْمَةٌ، وَ حَبْلًا وَثِيقاً عُرْوَتُهُ وَ مَعْقِلًا مَنِيعاً ذِرْوَتُهُ، وَ عِزّاً لِمَنْ تَوَلَّاهُ وَ سِلْماً لِمَنْ دَخَلَهُ وَ هُدًى لِمَنِ ائْتَمَّ بِهِ وَ عُذْراً لِمَنِ انْتَحَلَهُ وَ بُرْهَاناً لِمَنْ تَكَلَّمَ بِهِ وَ شَاهِداً لِمَنْ خَاصَمَ بِهِ وَ فَلْجاً لِمَنْ حَاجَّ بِهِ وَ حَامِلًا لِمَنْ حَمَلَهُ وَ مَطِيَّةً لِمَنْ أَعْمَلَهُ وَ آيَةً لِمَنْ تَوَسَّمَ وَ جُنَّةً لِمَنِ اسْتَلْأَمَ وَ عِلْماً لِمَنْ وَعَى وَ حَدِيثاً لِمَنْ رَوَى وَ حُكْماً لِمَنْ قَضَى‏

Then, Allah sent to him the Book as a light whose flames cannot be extinguished, a lamp whose gleam does not die, a sea whose depth cannot be sounded, a way whose direction does not mislead, a ray whose light does not darken, a separator (of good from evil) whose arguments do not weaken, a clarifier whose foundations cannot be dismantled, a cure which leaves no apprehension for disease, an honour whose supporters are not defeated, and a truth whose helpers are not abandoned.

Therefore, it is the mine of belief and its center, the source of knowledge and its oceans, the plantation of justice and its pools, the foundation stone of Islam and its construction, the valleys of truth and its plains, an ocean which those who draw water cannot empty, springs which those who draw water cannot dry up, a watering place which those who come to take water cannot exhaust, a staging place in moving towards which travelers do not get lost, signs which no wayfarer fails to see and a highland which those who approach it cannot surpass it.

Allah has made it a quencher of the thirst of the learned, a bloom for the hearts of religious jurists, a highway for the ways of the righteous, a cure after which there is no ailment, an effulgence with which there is no darkness, a rope whose grip is strong, a stronghold whose top is invulnerable, an honour for him who loves it, a peace for him who enters it, a guidance for him who follows it, an excuse for him who adopts it, an argument for him who argues with it, a witness for him who quarrels with it, a success for him who argues with it, a carrier of burden for him who seeks the way, a shield for him who arms himself (against misguidance), a knowledge for him who listens carefully, worthy story for him who relates it and a final verdict of him who passes judgements.

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தமிழில்

Summary of Juz 15

Ayat: al-Isra 1 – al-Kahf 74

Surah al-Isra concentrates on some important moral and spiritual principles. It emphasizes that human beings always need divine guidance.

Without the guidance of Allah, humans end up in evil, sin and misery. Human beings must have good relations with each other and live in a society built on the principles of faith, justice and morality.

The Surah talks about the evils of pride and arrogance and urges human beings to reflect on Allah’s signs and be humble before Him in prayers.

Surah al-Kahf answers some questions that the Mushrikin (polytheists) of Makkah posed to the Prophet (saw). The answers came in a very clear way and also challenged them to accept the message of Islam.

In this Surah we have the stories of: the People of the Cave, the man who had two gardens and was very proud of himself, Prophet Moses with Khidr, Dhul-Qarnain a pious ruler.

These stories are told to emphasize the value of faith, knowledge and patience, the relativity of time, and the variety in this world.

➖Sections:

▪️Isra’ journey of the Prophet to Jerusalem and the history of that area.

▪️Human beings are hasty. Reward and punishment all have their time.

▪️Moral and spiritual principles are emphasized – Worship of Allah and respect of parents.

▪️Moral principles – children’s rights, decency, right of life, orphans’ property, honesty in dealings, humbleness.

▪️Tawhid is the basic message of the Qur’an.

Gentleness is enjoined.

▪️Satan’s pride against man and his pledge to mislead human beings.

▪️Every one will be brought on the Day of Judgement with his/her own deeds.

▪️Emphasis on prayers, and on the reading of the Qur’an.

▪️The Qur’an is inimitable.

▪️Non-believers have lame arguments against accepting the Prophets.

▪️The attitude of Pharaoh towards Prophet Moses and the signs that he showed.

▪️The straight message of the Qur’an.

▪️The Companions of the Cave.

▪️The proof of resurrection.

▪️Always remember Allah. Every thing depends on Allah’s will.

▪️The parable of an ungrateful person and a grateful person.

▪️Wealth and children are only a passing show.

▪️Satan and his progeny they are the open enemies of human beings.

▪️Allah’s mercy is available all the time.

▪️Prophet Moses’ search for a teacher.

Juz 15 இன் சு���ுக்கம்

ஆயத்: அல்-இஸ்ரா 1 – அல்-கஹ்ஃப் 74

சூரா அல்-��ஸ்ரா சில முக்கியமான தார்மீக மற்றும் ஆன்மீகக் கொள்கைகளில் கவனம் செலுத்துகிறது. மனிதர்களுக்கு எப்போதும் தெய்வீக வழிகாட்டுதல் தேவை என்பதை வலியுறுத்துகிறது.

அல்லாஹ்வின் வழிகாட்டுதல் இல்லாமல், மனிதர்கள் தீமையிலும், பாவத்திலும், துன்பத்திலும் முடிவடைகிறார்கள். மனிதர்கள் ஒருவருக்கொருவர் நல்லுறவைப் பேணி, நம்பிக்கை, நீதி, ஒழுக்கம் ஆகிய கொள்கைகளின் அடிப்படையில் கட்டமைக்கப்பட்ட சமுதாயத்தில் வாழ வேண்டும்.

சூரா பெருமை மற்றும் ஆணவத்தின் தீமைகளைப் பற்றி பேசுகிறது மற்றும் மனிதர்களை அல்லாஹ்வின் அடையாளங்களைப் பற்றி சிந்திக்கவும், பிரார்த்தனைகளில் அவருக்கு முன்பாக பணிவாக இருக்கவும் தூண்டுகிறது.

மக்காவின் முஷ்ரிகின் (பலதெய்வவாதிகள்) நபி (ஸல்) அவர்களிடம் கேட்ட சில கேள்விகளுக்கு சூரா அல்-கஹ்ஃப் பதிலளிக்கிறது. பதில்கள் மிகத் தெளிவான முறையில் வந்தன, மேலும் இஸ்லாத்தின் செய்தியை ஏற்கும்படி சவால் விட்டன.

இந்த சூராவில் நமக்குக் கதைகள் உள்ளன: குகையின் மக்கள், இரண்டு தோட்டங்களைக் கொண்டவர் மற்றும் தன்னைப் பற்றி மிகவும் பெருமிதம் கொண்டவர், கித்ருடன் நபி மோசஸ், துல்-கர்னைன் ஒரு பக்தியுள்ள ஆட்சியாளர்.

இந்த கதைகள் நம்பிக்கை, அறிவு மற்றும் பொறுமையின் மதிப்பு, காலத்தின் சார்பியல் மற்றும் இந்த உலகில் உள்ள பல்வேறு வகைகளை வலியுறுத்துவதற்காக கூறப்படுகின்றன.

➖பிரிவுகள்:

▪️இஸ்ரா நபியின் ஜெருசலேம் பயணம் மற்றும் அந்த பகுதியின் வரலாறு.

▪️மனிதர்கள் அவசரப்படுகிறார்கள். வெகுமதி மற்றும் தண்டனை அனைத்திற்கும் நேரம் உண்டு.

▪️தார்மீக மற்றும் ஆன்மீகக் கோட்பாடுகள் வலியுறுத்தப்படுகின்றன - அல்லாஹ்வை வணங்குதல் மற்றும் பெற்றோருக்கு மரியாதை.

▪️தார்மீகக் கோட்பாடுகள் - குழந்தைகளின் உரிமைகள், கண்ணியம், வாழ்க்கை உரிமை, அனாதைகளின் சொத்து, பரிவர்த்தனைகளில் நேர்மை, பணிவு.

▪️தவ்ஹீத் என்பது குர்ஆனின் அடிப்படை செய்தி.

மென்மை கற்பிக்கப்படுகிறது.

▪️மனிதனுக்கு எதிரான சாத்தானின் பெருமை மற்றும் மனிதர்களை தவறாக வழிநடத்தும் அவனது உறுதிமொழி.

▪️ஒவ்வொருவரும் கியாமத் நாளில் அவரவர்/அவளுடைய செயல்களுடன் கொண்டு வரப்படுவார்கள்.

▪️தொழுகைகளுக்கும், குர்ஆன் ஓதுவதற்கும் முக்கியத்துவம்.

▪️குர்ஆன் ஒப்பற்றது.

▪️நம்பிக்கையற்றவர்கள் நபிமார்களை ஏற்றுக்கொள்வதற்கு எதிராக நொண்டி வாதங்களைக் கொண்டுள்ளனர்.

▪️மோசஸ் நபியிடம் ��பிர்அவ்னின் அணுகுமுறை மற்றும் அவர் காட்டிய அடையாளங்கள்.

▪️குர்ஆனின் நேரான செய்தி.

▪️குகையின் தோழர்கள்.

▪️ உயிர்த்தெழுதலின் ஆதாரம்.

▪️எப்பொழுதும் அல்லாஹ்வை நினைவு செய்யுங்கள். ஒவ்வொரு விஷயமும் அல்லாஹ்வின் விருப்பத்தைப் பொறுத்தது.

▪️ஒரு நன்றியற்ற நபர் மற்றும் நன்றியுள்ள நபரின் உவமை.

▪️செல்வமும் பிள்ளைகளும் கடந்து செல்லும் நிகழ்ச்சி மட்டுமே.

▪️சாத்தானும் அவனுடைய சந்ததியும் மனிதர்களின் வெளிப்படையான எதிரிகள்.

▪️அல்லாஹ்வின் கருணை எப்பொழுதும் கிடைக்கும்.

▪️மோசஸ் தீர்க்கதரிசியின் ஆசிரியருக்கான தேடல்.

[risalei-nur]

The Words - The Twenty-fifth  Word - Part 129

The Qur’an of miraculous expression revives the past, which, for those mired in heedlessness and misguidance, is a lonely and frightful realm, a dark and ruined cemetery. It transforms the past centuries and epochs into living pages of instruction, into a wondrous, animated realm under the direct control of the Lord—a realm that has significant connections with us. By transporting us back to those times or displaying them to us like the scenes on a cinema screen, the Qur’an teaches us in its own inimitable and most elevated and miraculous style. In the same manner, it shows the true nature of the universe. The misguided see it as an unending, lifeless, lone- ly and frightful place, replete with decay and separation, while the Qur’an shows it to be a book of the Eternally Besought One, a city of the All- Merciful and a place where the Lord’s works of art are exhibited. In it, life- less objects become animate beings performing their particular duties and helping one another within a perfect system of communication.

This most glorious Qur’an, which enlightens and instructs angels, jinn and humanity in Divine Wisdom in the most pleasing manner, has sacred distinctions which are such that, at times, a single letter sometimes brings ten merits, sometimes a hundred and sometimes a thousand or, indeed, thousands. If all jinn and human beings pooled their talents, they would not be able to produce anything to rival or equal the Qur’an in any way. It speaks to all people and the whole universe in the most appropriate way; it is inscribed continuously and with great facility on the minds of millions of people; however frequently it is recited, it never bores or tires its listeners; despite its similar sentences and phrases which may confuse some, children are able to commit it to memory with ease; and it gives pleasure and tranquility to the sick and the dying, for whom listening to even a few human words causes great discomfort. The Qur’an causes its students to attain felicity in both this world and the next.

[thetruthseekerway]

An Unmet Challenge: The Qur’an

New Post has been published on http://www.truth-seeker.info/jewels-of-islam/unmet-challenge-quran/

An Unmet Challenge: The Qur’an

By Imam Kamil Mufti

The challenge is to produce a chapter (surah) similar to it, even if it were to be a cooperative effort.

The Evidence

Initially, the Meccan unbelievers said Muhammad is the author of the Qur’an. Allah responded to them:

“Or do they say, ‘He himself has composed this [message]’? No, but they are not willing to believe! But then, [if they deem it the work of a mere mortal,] let them produce another discourse like it – if what they say be true! [Or do they deny the existence of God implicitly by denying the fact of His revelation?] Have they themselves been created without anything – or were they, perchance, their own creators?” (Al-Tur 52:33-35)

First, Allah challenged them to produce ten chapters like the Qur’an:

“Or they may say, ‘He forged it,’ Say, ‘Bring ye then ten surahs forged, like unto it, and call (to your aid) whomsoever you can, other than Allah! – If you speak the truth!’ If then they answer not your (call), know you that this revelation is sent down with the knowledge of Allah, and that there is no god but He! Will you then submit (to Islam)?” (Hud 11:13-14)

But, when they were unable to meet the challenge of ten chapters, Allah reduced it to a single chapter:

“And if you are in doubt about what We have sent down on Our slave, then produce a surah thereof and call upon your witnesses other than Allah, if you should be truthful. But if you do not – and you will never be able to – then fear the Fire whose fuel is men and stones, prepared for the unbelievers.” (Al-Baqarah 2:23-24)

Finally, Allah foretold their eternal failure to meet the divine challenge:

“Say: ‘If all mankind and all jinn[1] would come together to produce the like of this Qur’an, they could not produce its like even though they were to exert all their strength in aiding one another!’” (Al-Isra’ 17:88)

The Prophet of Islam said, “Every Prophet was given ‘signs’ because of which people believed in him. Indeed, I have been given the Divine Revelation that Allah has revealed to me. So, I hope to have the most followers of all the prophets on the Day of Resurrection” (Sahih Al-Bukhari).

The physical miracles performed by the prophets were time-specific, valid only for those who witnessed them, whereas the like of the continuing miracle of our Prophet, the Noble Qur’an, was not granted to any other prophet. Its linguistic superiority, style, clarity of message, strength of argument, quality of rhetoric, and the human inability to match even its shortest chapter until the end of time grant it an exquisite uniqueness. Those who witnessed the revelation and those who came after, all can drink from its fountain of wisdom. That is why the Prophet of Mercy hoped he will have the most followers of all the prophets, and prophesied that he would at a time when Muslims were few, but then they began to embrace Islam in floods. Thus, this prophecy came true.

Explanation of Qur’an’s Inimitability

State of the Prophet Muhammad

He was an ordinary human being.

He was [unlettered]. He could neither read nor write.

He was more than forty years old when he received the first revelation. Until then he was not known to be an orator, poet, or a man of letters; he was just a merchant. He did not compose a single poem or deliver even one sermon before he was chosen to be a prophet.

He brought a book attributing it to Allah, and all Arabs of his time were in agreement it was inimitable.

The Challenge of the Qur’an

The Qur’an puts a challenge out to anyone who opposes the Prophet. The challenge is to produce a chapter (surah) similar to it, even if it were to be a cooperative effort. A person may summon all the help he can from the physical and spiritual realms.

Why this Challenge?

First, Arabs were poets. Poetry was their supreme ornament and their most representative form of discourse. Arabic poetry was rooted in the oral; it was a voice before it acquired an alphabet. Poets could compose intricate poems spontaneously and commit thousands of lines to memory. Arabs had a complex system of evaluating a poet and the poetry to meet rigid standards. Annual competition selected the ‘idols’ of poetry, and they were engraved in gold and hung inside the Kaaba, alongside their idols of worship. The most skilled served as judges. Poets could ignite wars and bring truce between warring tribes. They described women, wine, and war like no one else.

Second, the opponents of the Prophet Muhammad were strongly determined to quash his mission in any way possible. Allah gave them a non-violent approach to disprove Muhammad.

Inability to Meet the Challenge and its Consequences

History is a witness that the pre-Islamic Arabs could not produce a single chapter to meet the challenge of the Qur’an.[2] Instead of meeting the challenge, they chose violence and waged war against him. They, of all people, had the ability and the motive to meet the Qur’anic challenge, but could not do so. Had they done so, the Qur’an would have proven false, and the man who brought it would have been exposed as a false prophet. The fact that the ancient Arabs did not and could not meet this challenge is proof of Qur’an’s inimitability. Their example is of a thirsty man next to a well, the only reason he dies of thirst is if he was unable to reach the water!

Furthermore, the inability of previous Arabs to meet the challenge of the Qur’an implies later Arabs are less competent to meet the challenge, due to their lack the mastery of classical Arabic that the previous, ‘classical’ Arabs had. According to linguists of the Arabic language, the Arabs before and during the time of the Prophet, in exclusion to subsequent generations, had the complete mastery of the Arabic language, its rules, meters, and rhymes. Later Arabs did not match the mastery of classical Arabs.[3]

Lastly, the challenge is for Arabs and non-Arabs alike. If the Arabs cannot meet the challenge, the non-speakers of Arabic cannot claim to meet the challenge either. Hence, the inimitability of the Qur’an is established for non-Arabs as well.

What if someone were to say: ‘perhaps the challenge of the Qur’an was met by someone at the time of the Prophet, but the pages of history did not preserve it.’?

Since the beginning, people have reported important events to their succeeding generations, especially in that which captures attention or what people are looking out for. The Qur’anic challenge was well spread and well known and had someone get it, it would have been impossible for it not to have reached us. If it has been lost in the annals of history, then, for the sake of argument, it is also possible that there was more than one Moses, more than one Jesus, and more than one Muhammad; perhaps many scriptures were also revealed to these imaginary prophets, and it is possible the world knows nothing about it! Just like these suppositions are unfounded historically, it is also unreasonable to imagine that the Qur’anic challenge was met without it reaching us.[4]

Second, had they met the challenge, the Arabs would have discredited the Prophet. It would have been their biggest propaganda tool against him. Nothing like this happened, instead, they chose war.

The fact that no effort of the non-Muslim has succeeded in ‘producing a verse’ like a verse of the Qur’an means that either no-one has taken the Qur’an seriously enough to make the effort, or that they made the effort, but were not successful. This shows the inimitability of the Qur’an, a unique and everlasting message. The uniqueness of the Qur’an combined with the divine message it brings to mankind is a sure indication of the truth of Islam. In the face of this, every person is faced with one of the two choices. He either openly accepts the Qur’an is Allah’s Word. In doing so he must also accept that Muhammad was sent by Allah and was His Messenger. Or else he secretly knows the Qur’an is true, but he chooses in his heart to refuse it. If the seeker is honest in his seeking, he needs but explore this question of its inimitability to nurture the inner certainty that he has really found the final truth in the religion it predicates.

    FOOTNOTES:

[1] Invisible beings with parallel existence to humans.

[2] The fact is attested to by non-Muslim Orientalists.

‘That the best of Arab writers has never succeeded in producing anything equal in merit to the Qur’an itself is not surprising…’ (E H Palmer (Tr.), The Qur’an, 1900, Part I, Oxford at Clarendon Press, p. lv).

‘…and no man in fifteen hundred years has ever played on that deep-toned instrument with such power, such boldness, and such range of emotional effect as Mohammad did…As a literary monument the Qur’an thus stands by itself, a production unique to the Arabic literature, having neither forerunners nor successors in its own idiom…’.’ (H A R Gibb, Islam – A Historical Survey, 1980, Oxford University Press, p. 28).

And Christian Arabs:

‘Many Christian Arabs speak of its style with warm admiration, and most Arabists acknowledge its excellence. When it is read aloud or recited it has an almost hypnotic effect that makes the listener indifferent to its sometimes strange syntax and its sometimes, to us, repellent content. It is this quality it possesses of silencing criticism by the sweet music of its language that has given birth to the dogma of its inimitability; indeed it may be affirmed that within the literature of the Arabs, wide and fecund as it is both in poetry and in elevated prose, there is nothing to compare with it.’ (Alfred Guillaume, Islam, 1990 (Reprinted), Penguin Books, pp. 73-74)

[3] Rummani (d. 386 AH), a classical scholar, writes: ‘So if someone were to say: “You rely in your argumentation on the failure of the Bedouin Arabs, without taking into account the post-classical Arabs; yet, according to you, the Qur’an is a miracle for all. One can find in the post-classical Arabs excellence in their speech”, the following can be said in reply, “The Bedouin had developed and had full command of the complete grammatical structure of Arabic but among the post-classical Arabs there are none who can use the full structure of the language. The Bedouin Arabs were more powerful in their use of the full language. Since they failed in the imitation of the Qur’an, so the post-classical Arabs must fail to an even greater extent.”‘ (Textual Sources for the Study of Islam, tr. and ed. by Andrew Rippin and Jan Knappart)

[4] The argument was made by al-Khattabi (d.388 AH).

———–

Taken with slight editorial modifications from islamreligion.com.

[arabic-langblr]

Hello! Can you tell me how much MSA differs from the Arabic that is used in the Quran?

Hi, anon.

I wasn’t able to find some references but not enough resources to make a very detailed analysis but I’ll share with you what I know and found.

Classical Arabic is the Arabic that was spoken by the Arab tribes in Jahiliya (Pre-Islamic) and also after Islam and with time, this Classical Arabic has developed into the Modern Standard Arabic, which is the formal Arabic that is being used nowadays (mostly in writing).

This site shared an interesting explanation : 

Quranic or Classical Arabic is based on the medieval dialects of Arab tribes. The sentence structure is the same as is used in the modern standard Arabic used today. The groupings, context and some of the words used are vastly different. There are some minor differences in grammar and punctuation of words between the Quranic and modern standard versions of Arabic.

Although I think that it would be better (and easier to understand) to speak about Quranic Arabic and Classical Arabic as separate things instead of speak of them interchangeably.

Even among Arabs who used the Classical Arabic, there used to be some tribal dialects and regional differences in the pronunciation and word choice (although unfortunately, the dialectal differences between the different tribes wasn’t well documented and preserved).

The Qur’anic Arabic which is the version of Arabic used in Holly Qur’an, is very eloquent and complex but it was still understandable for the people who lived in that era. The reason for this is, as mentioned here, “the Holly Quran was composed from the same words and languages that were used by the Arabs from the different tribes, but it was inimitable with its expressions and eloquent meanings.”

If someone wants to add or has any relevant information that will be interesting for us to know please do but be mindful that this is just a post about the language.

[questionsonislam]

Why Allah Almighty wished to give a share

There is a hadith-i qudsi (A saying of Allah Ta’ala narrated by the Holy prophet Muhammad , may Allah bless him and grant him peace, that is not part of the Holy Qur’an) which says "I (Allah) am  a hidden treasure. I created the beings to be known" (Acluni, II, 132). Here we are going to give a brief commentary of this hadith to try to explain the wisdom of the creation and the requirements of the attributes and names of Allah.Man has been sent to this world as an official and guest, and has been given abilities of great significance. And he has been entrusted with important duties in accordance with those abilities. And in order to employ man in fulfilling those aims and duties, powerful encouragement and severe threats have been made. We shall here summarize the fundamentals of worship and of man's duties so that the mystery of 'the Most Excellent of Patterns' may be understood.On coming into the universe man has two aspects of worship and being a slave of God's. One is worship and contemplation in the absence of the Object of Worship. The other is worship and supplication in His presence and is addressing Him directly.First Aspect: It is to affirm submissively the sovereignty of Dominicality apparent in the universe and to observe its perfections and virtues in wonder.Then it is to proclaim and herald the unique arts which consist of the inscriptions of the Sacred Divine Names and to display them to others.Then it is to weigh on the scales of perception the jewels of the Dominical Names, which are each like a hidden treasure; it is to appreciatively affirm their value with the discerning heart.Then it is to study and ponder over in wonder the pages of beings and leaves of the earth and sky, which are like missives of the pen of power.Then through beholding admiringly the adornment and subtle arts in beings, it is to feel love for knowledge of their All-Beauteous Creator, and to yearn to ascend to the presence of their All-Perfect Maker and to receive His favours.Second Aspect: This is the station of presence and address wherein man passes from the work to the producer of the work and he sees that an All-Beauteous Maker wants to make himself known and acquainted through the miracles of His own art, and he responds with knowledge and belief.Then he sees that an All-Compassionate Sustainer wants to make himself loved through the fine fruits of His mercy. So through confining his love and worship to Him, he makes himself love Him.Then he sees that an All-Generous Bestower is nurturing him with the delights of bounties material and immaterial, and in return he offers Him thanks and praise with his actions, conduct, words, and as far as he can, with all his senses and faculties.Then he sees that an All-Beauteous and Glorious One is announcing His tremendousness and perfections, and glory and beauty in the mirrors of these beings, and is drawing attentive gazes to them. So in response he declares: "God is Most Great! Glory be to God!", and in humility prostrates with love and wonder.Then he sees that a Possessor of Absolute Riches is displaying His boundless wealth and treasuries amid an absolute munificence. So in response, exalting and praising Him, he entreats and asks for them, expressing his utter need.Then he sees that the All-Glorious Creator has made the face of the earth like an exhibition and displayed on it all His antique works of art. So in response he exclaims in appreciation: "What wonders God has willed!", and in admiration: "What blessings God has bestowed!", and in wonder: "Glory be to God!", and in astonishment: "God is Most Great!"Then he sees that in His palace of the universe a Single One of Unity has struck seals of Unity on all beings with His inimitable signature, and with His stamps, signets, and cyphers particular to Him; that He inscribes the signs of His Unity; and planting the banner of Unity in every region of the world, He proclaims His Dominicality. And he responds with assent, belief, submission, worship, and affirmation of His Unity.Thus, through worship and contemplation of this kind he becomes a true man. He shows that he is on the Most Excellent of Patterns. Through the auspiciousness of belief he becomes a reliable vicegerent of God's on earth worthy of bearing the Trust.

[basicsofislam]

ISLAM 101: THE HOLY QUR’AN: QUR’AN: Part 10

What are the stylistic characteristics of the Qur’an?

In each and every verse of the Qur’an, there is an inimitable and eloquent style; this is apparent in the reminders, admonitions, narratives of bygone nations and in the more prosaic presentation of the truth. This eloquence is a distinctive feature of the Qur’an which renders it unique among all other books and also renders it incomparable in human communication. Therefore, it is not correct to compare it with any other word, literary style or work; rather it should be regarded as having a unique and individual style.

The style of the Qur’an is strikingly different from that of other books in both the choice of words and sentence construction.

However, this style does not appear strange to us, even though each and every word has a style unique. By saying that the Qur’an has a unique style, this does not mean that it was revealed in a different language from what the Arabs were using. Although the same language that the Arabs were using every day is used in the Qur’an, the language of the Holy Book differs from that of the Arabs in many aspects. It may help to make a comparison here: Every tailor uses fabric to sew clothing.

Even if they use the same fabric, the clothing that they create can all appear different from one another. That is, the clothing differs in accordance with the style and expertise of the individual tailor. In a similar way, the skill in using a language does not lie in the letters or words; that is, the same Arabic letters and words that are used every day are employed in the Qur’an, but the style and eloquence of the Qur’anic text is inimitable, and nothing can even begin to compare to the language of the Qur’an. Briefly, if we are to mention only the literary aspects of the difference in style we can say the following:

The language of the Glorious Qur’an is so perfect, with its vowel sounds and pauses, with its elongated vowels and abrupt stops, that it is not possible to find the same in any other verse or poem.

Everyone, even if they do not know Arabic, receives pleasure when listening to the Qur’an on some level.

The words in the Qur’an take on completely different characteristics to all other words, and everybody, from the illiterate to scholars, receives a share from it.

Those who are well-versed in Arabic are amazed by the beauty of just one page of the Qur’an when compared to any other poem or work in Arabic.

The Qur’an has a breathtakingly beautiful style with an authentic and unusual eloquence; anything like this has not been seen before or since.

If a verse from the Qur’an is included within the works of famous literary figures, it is instantly noticeable, just like the voice of an angel can be detected among the melodies and fresh fruit among vegetables.

The Qur’anic verses can be distinguished among countless works in any language by their uniqueness.

The language of the Qur’an is recognizable without any doubt, for it comes from a source that is different from any other source we know.

While reflecting on the reasons why the Qur’an was sent down in Arabic, we should keep in mind the fact that, more than any other language, the pronunciation of the words and the conjugation of verbs in Arabic call to mind deeper meanings.

The Qur’anic verses are not only distinguished by their rhythm and inner harmony, but also by their grandeur. For example, if only verse about the Flood is studied carefully, it is impossible not to feel this grandeur in the words that have a style so unique and wonderful:

“It was said: ‘O earth, swallow up your waters! And, O sky, cease (your rain)!’ And waters were made to subside, and (by God’s will) the affair was accomplished…” (Hud 11:44).

These are words of incredible majesty that fill the human soul with awe and dread. The word in the verse that has been translated as “swallow” is abla’iy, a word associated with the act of swallowing. The pronunciation of the word in Arabic is in keeping with its meaning. Each word in the verse carries the weight of mountains and has the influence of thunder. Then there is a sudden silence, a calm and a serenity as it ends, the raging storm ceases, and the story comes to a conclusion:

“… Then the Ark came to rest on al-Judi, and it was said: ‘Away with the wrongdoing people!’” (Hud 11:44).

By indicating this, which is only a mere drop in the sea of Qur’anic eloquence, we can understand from this verse that both the sky and the earth are under God’s dominion and they obey Him alone, working under His absolute rule like the commander who says “Cease fire!” to the army. The Lord of the Worlds, to whom belong “the hosts of the heavens and the earth,” issued the command to the sky and the earth to annihilate the people of Noah; the sky and the earth reacted as if they were conscious beings angry at the unbelief and rebellion of the human beings. When they had carried out their duty, God Almighty decreed:

“Swallow up your waters, O earth! And, cease your rain, O sky! It is finished. ”

One can be aware of almost supra-human sentiments in these words, each one of which is as magnificent as if it has been carved out of the hard rock, making apparent the weight and grandeur of each word of alpine magnitude. This important historic event of the Flood is described, with all its consequences and truths, in a concise, miraculous, and succinct manner; it would be impossible to replace any word or even any letter or to formulate any other (similar) sentence of equal intensity and impact. If you like, try to replace one letter or word in the apparently simple sentence, made up of only ten words.

But, the result will never be anywhere as powerful as the original. Just imagine the devastating impact that the Qur’anic verses of such magnitude had on the Arabs of the pre-Islamic era, a people who prized eloquence and rhetoric greatly. The following event that took place in the early period of the Revelation also clearly indicates the wonderful beauty of the Qur’anic style: Walid ibn Mughira, one of the chieftains of the Quraysh, came to Prophet Muhammad, peace and blessings be upon him. He was greatly moved when the Prophet recited some parts from the Qur’an to him. He later went to his close relatives from the Banu Makhzum tribe and told them:

“By God, I listened to some words from Muhammad a short while ago; these were not the word of a human or a jinn. What he said does not resemble any of these; it has such sweetness, such beauty. This speech is so sweet that its branches are fruitful, its roots are deep and productive! It is certainly bound to prevail and not be defeated.”

Upon understanding that Walid was inclined towards the Message, the people of Quraysh said: “Walid has deviated from the path of his forefathers. By God, all the people of the Quraysh will follow him and will deviate from this path.” Abu Jahl heard of this and he said: “Do not worry, I will dissuade him, and bring him back.” Abu Jahl went to Walid and said sadly: “O Uncle! Your tribe has mobilized and is collecting money and property.” When Walid asked the reason for this Abu Jahl replied that they were collecting money to give to Walid. He again asked the reason for this and Abu Jahl said: “Because they have heard that you went to Muhammad hoping for something from him.” Walid responded: “The Quraysh certainly know that I am one of the richest among them.”

Abu Jahl then told Walid that he should speak against Muhammad so that they could hear and understand that he was not supporting Muhammad and that he denied the Message. Walid responded: “I do not know what to say! There is no one among you who knows poetry better than me. Nor is there anyone who knows the poetry of the jinn better than me. What Muhammad said does not resemble any of these!” But, Abu Jahl insisted and told Walid: “Your people will never be pleased with you unless you say something against him.” Walid asked for some time to think. He thought for a while and then stood up and went to the gathering of his people; they demanded that he declare Muhammad crazy. But Walid said: “No, by God, he is not insane. We have seen insane people; the way one talks disjointedly and behaves foolishly in that state is known to all. Who would believe that what Muhammad presented was the incoherent speech of a madman?” Some people than stated that he should be called a soothsayer. Walid said, “He is not a soothsayer. We have seen the soothsayers. What they murmur and what they utter has no resemblance whatsoever to the Qur’an.” Some other people said they should call him a poet. In return, Walid said, “No, he is not a poet, for we know poetry in all its forms, and what he presents conforms to none of those forms.”

Some said they should call him a liar. Walid asked, “Have you ever heard him lie?” The people had to answer in the negative, but this left the problem of what they should call him. Walid asked for some more time to think. He finally said: “This is bewitching magic which could have been learned only from masters. This cannot be the words of a human being.” These words made Walid’s people happy, and they were all in agreement. The following verses were revealed concerning this incident and Walid:

Leave Me (to deal) with him whom I created alone, and I enabled for him abundant wealth, and children around him as means of power; and I have granted him all means and status for a comfortable life. And yet, he desires that I should give more. By no means! Surely he has been in obstinate opposition to Our Revelations. I will oblige him to a strenuous climb. He pondered and he calculated (how he could disprove the Qur’an in people’s sight). Be away from God’s mercy, how he calculated! Yea, may God preserve him from the evil eye! How he calculated! Then he looked around (in the manner of one who will decide on a matter about which he is asked). Then he frowned and scowled. Then he turned his back and (despite inwardly acknowledging the Qur’an’s Divine origin), grew in arrogance. And he said: “This is nothing but sorcery (of a sort transmitted from sorcerers) from old times. This is nothing but the word of a mortal.” (Muddatthir 74:11-25)

[wisdomrays]

TAFAKKUR: Part 433

THE MAIN FACTORS IN THE SPREAD OF ISLAM: Part 2

A. J. Arberry has also pointed out that the reason for the spread of Islam is Islam itself and its religious values. (Aspects of Islamic Civilization, p.12)

He writes:

‘The rapidity of the spread of Islam, noticeably through extensive provinces which had long been Christian, is a crucial fact of history. The sublime rhetoric of the Qur’an, that inimitable symphony, the very sounds of which move men to tears and ecstasy…and the urgency of the simple message carried, holds the key to the mystery of one of the greatest catalysms in the history of religion. When all military, political and economic factors have been exhausted, the religious impulse must still be recognized as the most vital and enduring.’

Brockelman, who is usually very unsympathetic and partial, also recognizes the religious values of Islam as the main factor for the spread of Islam (History of the Islamic Peoples, p.37). Rosenthal makes his point as follows: ‘The more important factor for the spread of Islam is the religious Law of Islam (Shari‘a, which is an inclusive, all-embracing, all-comprehensive way of thinking and living) which was designed to cover all manifestations of life.’ (Political Thought in Medieval Islam, p.21).

Besides many other reasons which are responsible for the spread of Islam, it is the exemplary life-style and unceasing efforts of individual Muslims to transmit the message of Islam throughout the world which lie at the root of the conquest of hearts by Islam. Islamic universalism is closely associated with the principle of ‘amr bi’l-ma’ruf (enjoining the good) for Islam is to be spread by Muslims by means of ‘amr bi’l-ma’ruf. This principle seeks to convey the message of Islam to all human beings in the world and to establish a model Islamic community on a worldwide basis. The Islamic community is introduced by the Qur’an as a model community: We have made of you an Ummah justly balanced, that you might be witnesses (models) for the peoples, and the Messenger has been a witness for you (2.143). A Muslim or the Muslim community as a whole thus has a goal to achieve. This is the spread of Islam, conveying the truth to the remotest corner of the world, the eradication of oppression and tyranny and the establishment of justice all over the world. This requires the Muslim to live an exemplary life, and thus the moral and the ethical values of Islam have usually played an important part in the spread of Islam. Here follow the impressions of the influence of Islamic ethics on black Africans of a Western writer of the nineteenth century:

‘As to the effects of Islam when first embraced by a Negro tribe, can there, when viewed as a whole, be any reasonable doubt? Polytheism disappears almost instantaneously; sorcery, with its attendant evils, gradually dies away; human sacrifice becomes a thing of the past. The general moral elevation is most marked; the natives begin for the first time in their history to dress, and that neatly. Squalid filth is replaced by some approach to personal cleanliness; hospitality becomes a religious duty; drunkenness, instead of the rule becomes a comparatively rare exception chastity is looked upon as one of the highest, and becomes, in fact, one of the commoner virtues. It is idleness that henceforward degrades, and industry that elevates, instead of the reverse. Offences are henceforward measured by a written code instead of the arbitrary caprice of a chieftain–a step, as everyone will admit, of vast importance in the progress of a tribe. The Mosque gives an idea of architecture at all events higher than any the Negro has yet had. A thirst for literature is created and that for works of science and philosophy as well as for the commentaries on the Qur’an.’ (Quoted from Waitz by B. Smith, Muhammad and Muhammadanism, pp.42-43)

The tolerance of Islam is another factor in the spread of Islam. Toynbee praises this tolerance towards the People of the Book after comparing it with the attitude of the Christians towards Muslims and Jews in their lands. (A Historian’s Approach to Religion, p.246). T. Link attributes the spread of Islam to the credibility of its principles together with its tolerance, persuasion and other kinds of attractions (A History of Religion). Makarios, Orthodox Patriarch of Antioch in the seventeenth century, compared the harsh treatment received by the Russians of the Orthodox Church at the hands of the Roman Catholic Poles with the tolerant attitude towards Orthodox Christians shown by the Ottoman Government and prayed for the Sultans (T. Link, A History of Religion).

This is not the only example of preference by the followers of the religions for Muslim rule over that of their own co-religionist. The Orthodox Christians of Byzantium openly expressed their preference for the Ottoman turban in Istanbul to the hats of the Catholic cardinals. Elisee Reclus, the French traveller of the nineteenth century, wrote that the Muslim Turk allowed all the followers of different religions to perform their religious duties and rituals, and that the Christian subjects of the Ottoman Sultan were more free to live their own lives than the Christians who lived in the lands under the rule of any rival Christian sect (Nouvelle Geographie Universelle, vol. 9). Popescu Ciocanel pays tribute to the Muslim Turks by stating that it was luck for the Romanian people that they lived under the government of the Turks rather than the domination of the Russians and Austrians. Otherwise, he points out, ‘no trace of the Romanian nation would have remained,’ (La Crise de l’Orient).

The Muslims’ attitude towards the people they conquered is quite clear in the instructions given by the rightly-guided Caliphs: ‘Always keep fear of God in your mind; remember that you cannot afford to do anything without His grace. Do not forget that Islam is a mission of peace and love. Keep the Holy Prophet (peace be upon him) before you as a model of bravery and piety. Do not destroy fruit-trees nor fertile fields in your paths. Be just, and spare the feelings of the vanquished. Respect all religious persons who live in hermitages or convents and spare their edifices. Do not kill civilians. Do not outrage the chastity of women and the honour of the conquered. Do not harm old people and children. Do not accept any gifts from the civil population of any place. Do not billet your soldiers or officers in the houses of civilians. Do not forget to perform your daily prayers. Fear God. Remember that death will inevitably come to every one of you some time or other, even if you are thousands of miles away from a battlefield; therefore be always ready to face death.’ (Andrew Miller, Church History; Ali lbn Abi Talib, Nahj al-Balagha)

A historical episode which Balazouri, a famous Muslim historian, relates, tells about how pleased the native peoples were with their Muslim conquerors is of great significance

When Heraclius massed his troops against the Muslims, and the Muslims heard that they were coming to meet them, they refunded the inhabitants of Hims the tribute they had taken from them, saying: ‘We are too busy to support and protect you. Take care of yourselves.’ But the people of Hims replied: ‘We like your rule and justice far better than the state of oppression and tyranny in which we were. The army of Heraclius we shall indeed, with your help, repulse from the city.’ The Jews rose and said: ‘We swear by the Torah, no governor of Heraclius shall enter the city of Hims unless we are first vanquished and exhausted.’ Saying this, they closed the gates of the city and guarded them. The inhabitants of other cities–Christians and Jews–that had capitulated did the same. When by God’s help the unbelievers were defeated and Muslims won, they opened the gates of their cities, went out with singers and players of music, and paid the tribute (Futuh al-Buldan).

To sum up, although most Western writers, under the instigation of biased Orientalists of the Church, have alleged that Islam spread by the force of the sword, the spread of Islam was because of its religious content and values, and ‘its power of appeal and ability to meet the spiritual and material needs of people adhering to cultures totally alien to their Muslim conquerors’, together with some other factors. Some of these factors are the tolerance which Islam showed to people of other religions, the absence of ecclesiastic orders and hierarchy in Islam, mental freedom and absolute justice which Islam envisages and has exercised throughout the centuries, the ethical values it propagates, and Islamic humanitarianism, universalism and brotherhood, and its inclusiveness. Sufi activities, the moral superiority of Muslim tradesmen, the principle of ‘enjoining the good’, and Islamic dynamism and the magnificence of the Islamic civilization contributed of their own to the spread of Islam.

The main religious qualities which attracted people to Islam were:

(i) the simplicity of the theological doctrines of Islam based on the Divine Unity;

(ii) rationalism of the Islamic teachings;

(iii) the complete harmony of the Islamic ideals and values with human conscience;

(iv) the inclusiveness and comprehensives of Islam, covering all aspects of physical, mental, and spiritual life of individuals and societies, hence the harmony of religion and life which it established;

(v) the lack of formalism and mediation;

(vi) the vividness, dynamism and resilience of the Islamic theology, and its creativity and universalism, and its compatibility with established scientific facts;

(vii) the cohesion and harmony of the Islamic principles, and

(viii) the shortcomings of other theological systems.

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 179

Yaqin (Certainty)

Yaqin (certainty) means having no doubt about the truth of a matter and arriving at accurate, doubtfree knowledge through exact verification. Used also to mean verification, seeking certainty, examining, and exerting strenuous effort to arrive at certainty, certainty is a spiritual station that a traveler on the path has reached and experienced. It is obtained only by those who have an innate capability to progress and develop inwardly. This term is not used for God’s Knowledge, which is infinite and therefore neither increases nor decreases. God does not have a Name by which he is known as “One having certainty or giving certainty.” In addition, certainty is a degree reached through study and verification of something previously doubted. The Divine Being neither doubts nor needs verification.

According to truth-seeking scholars, yaqin means certainty or conviction of the truth expressed in the essentials of faith, including primarily one’s doubt-free belief in God’s Existence and Unity. It is also defined as reaching that conviction through observing or experiencing the originals or truths of those essentials in which regular people believe, and discerning or penetrating the realms beyond this material one.

Certainty may also be regarded as a point, final in one respect and initial in another, reached by using all sources of knowledge and ways of observation and discernment. A traveler who has reached this point frequently sails for what is eternal, realizing ascension in his or her heart and reaching the horizon of: His sight swerved not, nor did it go wrong (53:17). He or she travels amidst Divine manifestations in the material and immaterial realms, and is favored with a tongue to speak, eyes to see, and ears to hear (the truths contained in) the Supreme Sign. [1] That is, repeated observation and study of the book of the universe, of the things and events contained in it, allows the traveler to eternity to perceive the meanings of the inimitable seals on things and events special to God. [2]

By repeatedly observing and reflecting on the scenes presented for study in the outer world as well as in his or her inner world, truths beyond the visible realm are unveiled to the traveler. Also, by living in the brilliant, mysterious climate of Divine Revelation, namely the Qur’an and the Sunna, one feels the manifestation of the Hidden Treasure in his or her heart. The believer becomes aware of and experiences the tokens and signs issuing from the prism of his or her conscience, which reflects the rays of Divine gifts coming from the outer world, his or her inner world, and the Divine Revelation, and sends them to his or her senses and faculties. Certainty, in this meaning and degree, is a gift with which God favors those near to Him.

Even in its least degree, certainty is so strong that it fills the heart with light, removes the mist of doubt from the mind, and causes breezes of joy, satisfaction, and exhilaration to blow in one’s inner world. As pointed out by Dhu al-Nun al-Misri, certainty causes the heart to overflow with the desire to reach eternity. This engenders the desire to live an austere life, for asceticism allows one to think and speak with wisdom. One who takes the wing of asceticism and flies to the realm of wisdom never forgets what the end will be, always thinks of the afterlife, and always feels God’s company, even when with other people. [3]

In the early steps of certainty, the veil between the material and immaterial sides of existence begins to be removed and, a few steps further, the traveler discerns the realm beyond this material world. With his or her heart filled with Divine manifestations, which result in the attainment of peace and satisfaction, the believer is freed absolutely from all doubt about the truths of faith. Like ‘Ali ibn Abi Talib, may God be pleased with him, some who have attained this degree of certainty have declared: Even if the veil between the seen and the Unseen were to lift, my certainty would not increase. [4] A few steps further on is the station where one journeys in the pure realm of Divine gifts, of which eyes have never seen, ears have never heard, or minds have never conceived.

To gain certainty, an initiate beginning the journey must try to do what is necessary to reach it. However, one can only reach this station when God bestows it as a blessing and gift. Without acquiring due knowledge of God, one cannot reach certainty. Knowledge of God is acquired through a correct view of and perspective on things and events; the ability to think in a correct and balanced manner; purity of intention; study of the signs of God’s Existence and Unity; and reflection on His acts and the manifestations of His Names and Attributes. Knowledge of God is a light illuminating the initiate’s inner and outer worlds, a light shining from all corners of existence. Under the rays of this light, the initiate sees everything as it really is and, being freed from the confines of multiplicity (of things and events), discerns Divine Unity and is enraptured with indescribable spiritual pleasure.

Although an initiate may feel uneasy during the early steps of the way to certainty, he or she will be lost in inconceivable pleasure and peace at the end of it. Those who cannot distinguish between what is felt in the beginning and what is experienced at the end wrongly conclude that certainty is risky; however, those who constantly feel God’s company and the resulting spiritual delight enjoy peace and security from all spiritual trouble and possible deviation. Uneasiness and trouble are felt only in the beginning. As for certainty being risky, all stations confront the traveler with some degree of risk. The Prophet, upon him be peace and blessings, declared: Even I would not be able to be saved (from Hellfire or God’s punishment through my own actions), if God did not embrace me in His mercy. [5] As for being secure from trouble and deviation and gaining peace, these are fresh fruits that God causes certainty to yield.

As referred to in some verses of the Qur’an, Sufis classify certainty in the three categories:

– Certainty coming from knowledge: Having a strong, firm belief in or conviction of all the essentials of faith, primarily God’s Existence and Unity, acquired through correct observation and study of the relevant signs and evidence.

– Certainty coming from direct observation or seeing: Having an indescribable degree of certainty and knowledge of God acquired through unveiling and observing the immaterial truths invisible to ordinary believers and on which the essentials of belief are based.

– Certainty coming from direct experience: Being favored with God’s constant company, without any veils and in a way that only the one receiving this favor can perceive. Some have interpreted it as self-annihilation in God and gaining subsistence by Him.

These three degrees of certainty can be summed up in the following example: A person’s knowledge of death (before he or she dies) that is acquired by observing or studying the body in a biological context can be an example of certainty coming from knowledge. Witnessing some metaphysical phenomena, such as seeing the angel who has come to remove one’s soul and catching glimpses of the intermediate world of the grave, may be regarded as a kind of certainty coming from direct observation. The certainty gained by actually experiencing death is a certainty coming from direct experience.

Certainty about abstract truths, such as the nature of God’s Names and Attributes coming from direct observation, for example, pertains to one’s personal experience. It is therefore beyond my ability to explain.

[1] “The Supreme Sign” is a Qur’anic expression that is generally held to be the sign by which God is known most clearly. [2] God’s signs, the signs of His existence and Unity, are displayed by everything in the language of wisdom, coherence, beneficence, and relation to other things. It is like a seal designed by Him to prove His Unity. [3] Al-Qushayri, Al-Risala, 180. [4] Al-Qari, Asrar al-Marfu’a, 286. [5] Al-Bukhari, “Riqaq,” 18; Muslim, “Munafiqun,” 71-8.

[ibalkisai]

‏‎*Juz'u 1️⃣5️⃣ Summary* ~ Isra’ journey of the Prophet to Jerusalem and the history of that area. ~ Human beings are hasty. ~ Reward and punishment all have their time. ~ Moral and spiritual principles are emphasized – Worship of Allah and respect of parents. ~ Moral principles – children’s rights, decency, right of life, orphans’ property, honesty in dealings, humbleness. ~ Tawhid is the basic message of the Qur’an. ~ Gentleness is enjoined. ~ Satan’s pride against man and his pledge to mislead human beings. ~ Every one will be brought on the Day of Judgement with his/her own deeds. ~ Emphasis on prayers, and on the reading of the Qur’an. ~ The Qur’an is inimitable. ~ Non-believers have lame arguments against accepting the Prophets. ~ The attitude of Pharaoh towards Prophet Moses and the signs that he showed. ~ The straight message of the Qur’an. ~ The Companions of the Cave. ~ The proof of resurrection. ~ Always remember Allah. Every thing depends on Allah’s will. ~ The parable of an ungrateful person and a grateful person. ~ Wealth and children are only a passing show. ~ Satan and his progeny they are the open enemies of human beings. ~ Allah’s mercy is available all the time. ~ Prophet Moses’ search for a teacher. *✍🏽Ibrahim Al-kisa'i* Agege, Lagos Nigeria +2348023225158(WhatsApp) https://facebook.com/ibalkisai/‎‏ (في ‏‎Lagos, Nigeria‎‏) https://www.instagram.com/p/B_7A76FFpu4/?igshid=n8rbxctdwn5x

[apenitentialprayer]

Robert of Ketton’s Lex Mahumet

Writers contemporary with Robert, such as Peter the Venerable, recognized that an elevated style of this sort was not suitable for all occasions or all audiences, and were quite willing to adopt a less solemn tone in other circumstances. Indeed translators throughout history, such as Jerome, have recognized that different kinds of texts can require very different translation methods. Robert likewise appears to have believed that the Qur’ān required a different Latin style than scientific treatises did, for, a while he also tended to rework the Arabic syntax in his scientific translations, his paraphrasing of the Qur’ān seems noticeably more ambitious. He appears, therefore, to have singled out Islam's holy book for a particularly elevated Latin style. Indeed, it looks very much as if he were aiming, in his Qur’ān translation, a Latin style that translation theorists might describe as “functionally equivalent” to the Arabic style of the Qur’ān. With its unusual rhymed prose, often containing intriguing rhythmical patterns, Qur’ānic style was seen not only as inimitable but as profoundly suited to its solemn an elevated theme. That Robert was trying to give his Latin Qur’ān some of the same solemn feel of the Arabic original comes out all the more strikingly if we look again at the other Qur’ān translators. While Mark of Toledo in one case adopts a particular classicism (Avernus for al-sa‘īr, “fire”), his version otherwise has little of the parallelism, balanced phrasing, or elegant figures such traductio that we find so often in Robert’s Latin. Unlike our other three translators then, Robert wrote his Latin Qur’ān in the elevated Latin style admired in his day. This fact, moreover, was not lost on at least one of his medieval readers. In the midst of his searching critique of Robert of Ketton’s Latin Qur’ān, Juan de Segovia observed that Robert was “a splendid rhetorician and poet,” as one could plainly see from the preface to his Qur’ān translation, and that Robert’s Latin Qur’an was translated according to “his mode of eloquence.” We will never know how Robert himself would have explained or justified the choices he made as translator. What is certain is that most of Christendom, not only through the mid-sixteenth century, but down to the beginning of the eighteenth, encountered the sacred scripture of Islam in the form of this Latin Qur’ān produced by “a splendid rhetorician and poet.” For these many later students of Islam, therefore, to read the Qur’ān was to read an ecclesiastically condemned book written in culturally validating language. It was a pseudo-scripture of a false prophet, and, at the same time, a Latin text that inspired admiration. But Juan de Segovia was not merely impressed with Robert of Ketton’s abilities as rhetor and poet; he also, despite all his criticisms of Robert's translation method, conceded that Robert had added no fabrications to his Latin Qur’ān and suppressed nothing essential. “In fact,” he observed, “almost the whole substance of the Qur’ān is found in that same translation.” While modern scholars have generally been contemptuous of Robert's achievement, a few have made much the same concession. That Robert achieved so much arises from another central aspect of his translation method, one that he shared with Mark of Toledo and Iohannes Gabriel Terrolensis as well: in order to understand the complicated Arabic text in front of them as they translated, all three of these translators -but especially Robert- turned directly to sources of Islamic Qur'an exegesis to help resolve textual problems. In doing so, as we shall see in the next chapter, these translators anticipated by hundreds of years the scholarly approaches of those seventeenth-century European Orientalists among whom modern, western Qur’ān scholarship has long been thought to have begun.

- Thomas E. Burman (Reading the  Qur’ān in Latin Christendom, 1140-1560, pages 34-35)

[risalei-nur]

The Words - The Twenty-fifth  Word - Part 132

Also, the invocation of the Prophet known as al-Jawshanu’l-Kabir (The Great Shield), inspired by the Qur’an, consists of a hundred sections, each of which ends with the words: All-Glorified are You! There is no deity but You. Mercy! Mercy! Deliver us from the Fire! These sentences contain affirmation of God’s Unity, which is the greatest truth in the universe. This affirmation is the greatest of the mighty duties of all created beings toward the Lord, namely glorification, praise, and declaring Him to be All-Holy and free from all defect, exalted above what polytheists attribute to Him. It is also a supplication for humanity to be saved from eternal punishment, which should be our most vital concern and is the expected result of our servanthood to God and our helpless- ness before Him. And so even if we were to repeat those phrases thousands of times over, it would still not be enough.

Thus the Qur’an includes reiterations on account of such substantial principles. As required by the occasion and the demands of literary eloquence, and to facilitate understanding, it sometimes expresses the truth of Divine Unity twenty times in one page, be it explicitly or implicitly. Yet it never bores its listener; rather, it enforces the meaning and gives its reader encouragement.

The suras revealed in Makka and Madina differ from each other in eloquence and miraculousness, and in degrees of elaboration and conciseness. The Makkans were mainly Qurayshi polytheists and unlettered tribesmen. Given this, the Qur’an uses forceful, eloquent and concise language with an elevated style, repeating certain points to better establish its truths. In the Makkan suras, the pillars of belief and the categories and degrees of Divine Unity’s manifestations are expressed repeatedly in a forceful, emphatic, concise and most miraculous language. They prove the beginning and end of the world, the existence of God and the coming of the Hereafter with such powerful proofs and are expressed not only on a single page, verse, sentence or word, but sometimes even in a single letter, through such subtle changes in word order, through the use or non-use of definite articles or the inclusion or omission of certain words, phrases and sentences that masters of the art of literary eloquence have been amazed. The sublime eloquence and conciseness of the Makkan chapters have been discussed in Isharatu’l-I‘jaz and The Twenty-fifth Word, which explain forty aspects of the Qur’an’s miraculous inimitability.

[amryshabi-blog]

He was An Atheist ❗️ .. . . . . For any (Christian,atheist,Buddhist,Jew,Hindu) who accepts Islam, all his/her previous sins will be forgiven. Moreover, God will change their sins into good deeds.This is amazing:Allah says: "Except those who repent and believe(in Islamic Monotheism), and do righteous deeds for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful." [Quran 25:68-70] . . . . ●Have you ever searched for information about islam with objectivity ? 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Allah says in the Holy Quran: "Is he who was dead (without Faith by ignorance and disbelief) and We gave him life (by knowledge and Faith) and set for him a light (of Belief) whereby he can walk amongst men, like him who is in the darkness (of disbelief, polytheism and hypocrisy) from which he can never come out? Thus it is made fair-seeming to the disbelievers that which they used to do". Quran (6:122) . Allah says in the Holy Quran: "This is a Book (Quran) which We have revealed unto you (O Muhammad SAW) in order that you might lead mankind out of darkness (of disbelief and polytheism) into light (of belief in the Oneness of Allah and Islamic Monotheism) by their Lord's Leave to the Path of the All-Mighty, the Owner of all Praise. -Holy Quran chapter 14 verse 1 💡💡💡 . . Guidance to the truth is in the hand of Allah alone and no human being has any share in that, as Allah said to His Messenger (peace and blessings of Allah be upon him) (interpretation of the meaning): “Verily, you (O Muhammad) guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.” [al-Qasas 28:56] . Allah says in the Holy Quran:"And whomsoever Allah wills to guide, He opens his breast to Islam". Quran(6:125). . "The Religion before Allah is Islam(submission to His Will)." Quran (3:19) . "And whoever desires a religion other than Islam (submission to Allah), it shall not be accepted from him, and in the hereafter he shall be one of the losers". Quran(3:85) . "This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion". Quran(5:3) . "Allah has chosen for you the (true) religion, then die not except in the Faith of Islam (as Muslims - Islamic Monotheism)." Quran (2:132) . . . the duty of Muslims to establish the proof of Islam to the people so that truth can be made clear from falsehood. After that, whoever wishes to accept Islam may do so and whoever wishes to continue upon unbelief may do so. No one should be threatened or harmed in any way if he does not wish to accept Islam.May Allah guide you to the truth and grant u happiness in your life.🌹 . . . I hope you all become a Muslim،You will feel happy when you pray to God (Allah),And it will turn all your sins into good deeds. Allah says in the Quran (O you who believe, keep your duty to Allah, as it ought to be kept, and die not unless you are Muslims.[Quran 3:102] . With best wishes to you all to find the truth🌼 If you accept Islam : you will enter a new life , Will forgive all your sins previous , You will know the meaning of happiness Lift your hands to the sky and say now ... my God, make me see the truth ... make me know the right way. . . . you come to the religion of truth not on your own except if you ask for it and god guides those he wills, pray to god the creator with sincerity ask him to guide you in your heart and in your mind to the religion of truth and make you pleased with it, and you will find if you are SINCERE in your pursuit of truth that the religion of truth enters your heart .. I hope you will find peace in your heart. and remember to keep an open mind and set aside your pre-conceived notions, misconceptions and stereotypes about Islam  and remember that we should not consider some muslim, christian or Jew's wrongdoing as a tool to judge the religion. research and take a critical look and judge with your mind. "Seek the truth & the truth shall free you" peace