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Facts About Islam

Discussion in 'Islam DIR' started by Sajdah, Nov 13, 2009.

  1. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008
    No, I'm not saying that this is the only way to prove the authenticity of the holy Qur'an, in fact there are a plenty of evidences prove its authenticity ...

    BTW this is Islam DIR...There is no debating here....

  2. Shamuwn

    Shamuwn Member

    Nov 15, 2009

    I don't see no debate what I see here you disagree with the answer your geting and now your trying to flip it . Like I said if you want me to answer your question I can or we can leave it alone . It up to you , Yes or No .
  3. Autodidact

    Autodidact Intentionally Blank

    Jun 29, 2007
    Sorry, my mistake. OP gave me wrong impression.
  4. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008
    Part Two: Prophet Muhammad Peace and Blessings be Upon Him


    The Seal of Prophets

    Muslims believe that God creates every community of beings with a purpose and a guide, or a leader. It is inconceivable that God Almighty, Who gave bees a queen, ants a leader, and birds and fish each a guide, would leave us without prophets to guide us to spiritual, intellectual, and material perfection. Although we can find God by reflecting upon natural phenomena, we need a prophet to learn why we were created, where we came from, where we are going, and how to worship our Creator properly.
    God sent prophets to teach their people the meaning of creation and the truth of things, to unveil the mysteries behind historical and natural events, and to inform us of our relationship, and that of Divine scriptures, with the universe.
    Without prophets, we could not have made any scientific progress. While those who adopt evolutionary approaches to explain historical events tend to attribute everything to chance and deterministic evolution, prophets guided humanity in intellectual — and therefore scientific — illumination.
    Thus, farmers traditionally accept Prophet Adam as their first master, tailors accept Prophet Enoch, ship-makers and sailors accept Prophet Noah, and clock makers accept Prophet Joseph. Also, the prophets' miracles marked the final points in scientific and technological advances, and urged people to them.
    Muslims believe that prophets guided people, through personal conduct and the heavenly religions and scriptures they conveyed, to develop their inborn capacities and directed them toward the purpose of their creation.
    Had it not been for them, humanity (the fruit of the tree of creation) would have been left to decay. As humanity needs social justice as much as it needs private inner peace, prophets taught the laws of life and established the rules for a perfect social life based on justice.
    Whenever people fell into darkness after a prophet, God sent another one to enlighten them again. This continued until the coming of the final Prophet (peace and blessings be upon him).
    The reason for sending Prophets Moses and Jesus (peace be upon them) required that the Prophet Muhammad (peace be upon him) should be sent. According to Islam, as his message was for everyone, regardless of time or place, prophethood ended with him.
    Due to certain sociological and historical facts, which require a lengthy explanation, Prophet Muhammad was sent to all worlds as "a mercy for all worlds." For this reason, Muslims believe in all of the prophets and make no distinction among them:
    The messenger believes in what has been sent to him by his Lord, and so do the believers. They all believe in God and his angels, His scriptures and His messengers: [We make no distinction between any of His Messengers"—and they say: "We hear and obey. Grant us Your forgiveness, our Lord; to You is the journeying.] (Al-Baqarah 2:285)
    That is why Islam, revealed by God and conveyed to humanity by Prophet Muhammad, considers itself as universal and eternal.
    According to Islam, belief in God, the source of happiness, and following the final prophet and messenger of God are the keys to prosperity in both worlds.


  5. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008
    Was prophet Muhammad sent to Arabs only, or all mankind?!

    The very first time that Muhammad proclaimed his message to the people, he declared the following: "I am the messenger of God to all mankind and to you in particular". This means that the divine message was sent to all mankind right from the very beginning and that the Prophet never claimed that it was meant to be a religion for the Arabs alone. This is confirmed by another of the Prophet's sayings: "Every Prophet was sent to his own people whereas I was sent to all mankind" .

    Islam is the universal religion addressing all mankind. The meaning of Islam is actually the unconditional and peaceful submission to the One and Only God, Who is the Creator of existence. When God refers to Himself in the Qur’an, He does not limit His divinity to a certain category or sect of humanity. On the contrary, He declares Himself to be God of all beings and worlds:

    *{Praise be to God, the Cherisher and Sustainer of the worlds;}*(Al-Fatihah 1:2)

    He never defines himself as the God of all Arabs or even the God of all Muslims only, but He is God of all things, including all mankind:

    *{God is the Creator of all things, and He is the Guardian and Disposer of all affairs.}*(Az-Zumar 39:62 )

    On the other hand, Islam regards any person who submits to the Creator and who calls to this submission as a true Muslim. According to the Qur’an, all prophets who called to the idea of submitting to God, throughout the history of humanity, are true Muslims:

    *{Say: "We believe in God, and in what has been revealed to us and what was revealed to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the prophets, from their Lord: We make no distinction between one and another among them, and to God do we bow our will (in Islam)."}*(Aal `Imran 3:84)

    Accordingly, prophets and messengers sent by God to call mankind to Islam were not mostly Arabs, but they were from different nations, backgrounds and races. Among the Arab ones were Prophet Salih and Messenger Muhammad, the last of all prophets (peace be upon them all).

    Thus, Prophet Muhammad (peace and blessings be upon him) is considered God’s final messenger to all mankind, not to Arabs or people of the Prophet’s time only. God has declared this repetitively and explicitly in the Qur’an, when He addressed or mentioned Prophet Muhammad (peace be upon him):

    *{We sent thee not, but as a Mercy for all creatures.}* (Al-Anbiyaa' 21:107)

    *{We have not sent thee but as a universal (Messenger) to mankind, giving them glad tidings, and warning them (against sin), but most men understand not.}*(Saba' 34:28)

    *{Say: "O mankind! I am sent unto you all, as the Apostle of God, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He That giveth both life and death. So believe in God and His Apostle, the Unlettered Prophet, who believeth in God and His words: follow him that (so) ye may be guided."}*(Al-A`raf 7:158)

    *{Blessed is He who sent down the criterion to His servant, that it may be an admonition to all creatures;}*(Al-Furqan 25:1)

    Since Islam is God’s last universal message to all His servants, conveyed through His final messenger, Prophet Muhammad (peace be upon him), its principles strongly support the concept of equality between all mankind. Islam emphasizes that the criterion that ranks one person higher than another is never his race, color, kind, nationality or wealth, but rather, it is his devotion, piety, and strength of faith. For Allah, there is no distinction between an Arab and a non-Arab except according to the piety of the believer. In addition, the Qur’an also confirms this principle:

    *{O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with all things).}*(Al-Hujurat 49:13)

    This principle was always fulfilled and proved throughout the history of Islam. Numerous non-Arab figures played fundamental roles in supporting the foundation of the Islamic civilization throughout its history. Worth mentioning are the great companions of the Prophet like Salman the Persian, Sohaib the Roman and Bilal the African, along with others. Those great companions played fundamental roles in spreading Islam when it was still in its early ages. They were also known to be of great devotion and piety among the companions of Prophet Muhammad (peace be upon him).

    Later, in the history of the Islamic civilization, among the greatest scholars specialized in the different disciplines of Islamic studies, were many non-Arab figures. Among the numerous great Islamic empires, there were many non-Arab rulers. An important example is the Ottoman Empire. It was a powerful Muslim Turkish empire, that dominated the Muslim world since the mid of the 16th century till the beginning of the 20th century.

    The criterion of bondage between the individuals of the Muslim nation is not their race, but rather, it is their sincere belief and submission to the One and Only God. Yes, it is a fact that Arabs played a major role in the history of Islam, especially in its early ages, for they served as a means for communicating this great religion to all mankind. This is due to more than one reason, among which is that God’s final messenger was an Arab. If he was not so, and if he was from any other race, his people would have played the same role carried out by the Arabs. Actually, statistics prove that Islam has spread enormously among non-Arabs and that Arabs make up only 20% of the Muslim nation today.

    To conclude, Islam is the final message from our Beloved Great Creator, calling upon all mankind to submit peacefully to Him and to His divine doctrine. It is the divine message that teaches equality between mankind and that God judges any person only according to his honest sincerity and nothing else.

  6. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008
    The Infallibility of the Prophet (PBUH) and the Attitude of the Holy Quran towards it

    There are some who do not admit the infallibility of the Prophet, and they depend on some evidence as for example the chapter of (Abasa (He Frowned) :Chapter no.80 )
    and also when the Prophet (PBUH) flattered his wives and the holy verse descended from Allah to order him to stop that.

    The Fact:

    “Infallibility means Allah’s protection of man from involvement in sin a way that it will be impossible for him to commit it. This applies to angels and Prophets. Concerning angels, Almighty Allah says: “…who resist not Allah in that which He commandeth them, but do that which they are commanded.” (At-Tahrim: 6)

    As regards Prophet’s, they are infallible in the sense that they are given immunity to getting involved in apparent sins such as telling lies and internal sins such as envy, conceitedness and showing off. Being the best example to be followed, it’s natural for every Prophet to be free from sin in word and deed. Allah commanded all people to follow their own Prophets and Messengers. In this regard, Almighty Allah says: “Verily in the Messenger of Allah ye have a good example for him who looketh unto Allah and the last Day, and remembereth Allah much.” (Al-Ahzab: 21)

    The infallibility of the Prophet (PBUH) and the infallibility of all messengers (PBUT) should be understood in the limits of the position of the Messenger and the purpose of the message, that the messenger is a human being who is inspired by Allah; which means that in spite of his human qualities, he has a special contact with the heaven by inspiration. So this task needs some characteristics which are found by the Almighty Allah in all messengers chosen for this task to balance between their human characteristics and their position and special task which they are demanded for.
    The Messenger is commissioned to tell, call for, and fight for applying and setting the message up. And people were ordered to obey the messenger as apart of obeying Allah (glory be to him):
    "Obey Allah and obey the messenger" (An Nissa’: 59)

    "He who obeys the Messenger (Muhammad), has indeed obeyed Allah" (An Nissa’:80)

    " Say (O Muhammad to mankind): "If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur'an and the Sunnah), Allah will love you " ( Aal Imraan:31)

    "Say (O Muhammad): "Obey Allah and the Messenger (Muhammad)” (Aal Imraan:32)

    So the infallibility of the Messengers in what they tell about ِAllah is necessary for believing and trusting the divine call which the messengers are chosen to fulfill.

    The nature of mind besides won’t believe in this message unless the sender of the message chooses the trustful messenger in order to make his message believable and truthful. So Allah chooses carefully His messengers whom He qualifies by infallibility to add more truth and trust upon the divine call. And this infallibility at the same time is the evidence that this call is right.

    In order to express the general point of view of the Islamic nation in the necessity of the infallibility of all messengers in what they tell about the Almighty Allah, imam Mohammed Abdo says;

    “....and these necessary things that must found in messengers are: their high innate, wise minds, truthfulness, integrity in telling what they are commanded, infallibility against what disgraces their reputation, good looking bodies and that their souls are so linked with the divine greatness that their inner feelings can not control them .

    Out of the wisdom of the Almighty creator- who created man upon the base of education and guidance-He left one important quality -out of His generosity - for the people whom He chose from his creatures to carry His message. So He favors His messengers by high sense innate and raises their souls high to reach the perfection in order to be ready for receiving and keeping the secrets of the divine lights of knowledge.

    By this knowledge Allah permits His messengers to know some of the future and what will happen to people in the future. The messengers live among people in a high rank; they are in life as they are not from its people, they are not like the people in their contacting and telling about the heaven, but in the same time they have their human sides e.g. they eat, sleep, drink, forget-except in addressing about Allah and His teachings-, get sick, get harmed, get oppressed and may get killed.

  7. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008

    Infallibility, like a miracle, is one of the necessities of the message’s trustfulness and the wisdom of the one who sent all messengers (peace be upon them).The messenger is like any ordinary man, physically his body is like all other people, and as a diligent person he is making consultations, making up his mind, thinking and choosing between many choices in matters that no divine inspiration is given to him. Here he has to act according to his human side; so he may be right and may be wrong.

    But he is infallible in the topics and cases which are inspired to him from the Almighty Allah, because if he may forget or be wronged in such cases, people will doubt his message. So infallibility is an original characteristic and a necessary condition in all messengers (peace be upon them).
    "Nor does he speak of (his own) desire. It is only an Inspiration that is inspired". (An-Najm 3,4)

    The messenger’s utterances are not the human ones; it means that his orders are the orders of Allah, so obeying him is obeying Allah and without infallibility messengers can not get such high rank.

    The exertions of the Prophet (PBUH) in the cases that he doesn’t get the solution inspired were a result of his human abilities and making up his mind so he may be right and may be wrong as it happen to all people. So we see how his companions -may Allah be pleased with them - in many cases ask Muhammad (PBUH) -before giving their points of view- whether his point of view or his exertion .. etc is inspired to him or not . If he says that it is a divine inspiration they obey him with no question, because here obeying him is obeying Allah who asks him to tell His orders.

    For the orders of Allah, messengers are infallible in telling them, that they are just tellers where there is no place for committing mistakes. And the companions obeyed the orders of the Messenger blindly even if they can not understand the near benefits from these orders, because they know that the knowledge of Allah- the source of inspiration- is unlimited but their knowledge is limited; they may not understand the wise reasons behind these laws but the almighty Allah only knows.

    But when the Messenger tells his companions that his exertion expresses his own point of view and it is not inspired to him, at once they give their points of view. They think and correct his decisions if he is mistaken because here he depends only on his human qualities which may be right or wrong.

    There are a lot of examples in the books of Sunnah and in the biography of Muhammad which prove that he changed his opinion when he found that there is on better than his; e.g. when they wanted to choose the place of their camp in the battlefield of Badr:

    (it happened that there was a well in the battlefield it was called Badr and the Messenger (PBUH) chose to camp behind the well. Then one of the companions called Elhabab Ibn Almunther came and asked the Messenger if their position was chosen by Allah or it was just his opinion, the Messenger replied that this was his opinion. Alhabab said that it was a bad position and they should put the well in their back to drink from it and prevent Quraish from drinking from it; and so they did. Many other examples; as their point of view in the captives of the battle of Badr and their point of view in making peace with some of those who were from the allies against the Muslims in the battle of the Trench.........etc.)

    Allah wants for Muhammad to be the model and the example for the whole nation to follow:
    "Indeed in the Messenger of Allah (Muhammad ) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much". ( Al-Ahzâb: 21 )

    And because Allah does not want for the people to take a wrong prophetic exertion as a model, He sent the inspiration to correct and even blame the Prophet for his wrong exertions and choices e.g.

    "(The Prophet) frowned and turned away* Because there came to him the blind man (i.e. ‘Abdullâh bin Umm-Maktûm, who came to the Prophet while he was preaching to one or some of the Quraish chiefs)*And how can you know that he might become pure (from sins)?*Or he might receive admonition, and the admonition might profit him?* As for him who thinks himself self-sufficient, To him you attend; What does it matter to you if he will not become pure (from disbelief: you are only a Messenger, your duty is to convey the Message of Allâh).But as to him who came to you running,And is afraid (of Allâh and His punishment).Of him you are neglectful and divert your attention to another,"
    (Abasa:1-10 )

    "O Prophet! Why do you ban (for yourself) that which Allah has made lawful to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful. Allah has already ordained for you (O men), the dissolution of your oaths. And Allah is your Maula Lord, or Master, or Protector, etc.) and He is the All-Knower, the All-Wise. And (remember) when the Prophet disclosed a matter in confidence to one of his wives (Hafsah),so when she told it (to another i.e. 'Aishah), and Allah made it known to him, he informed part thereof and left a part. Then when he told her (Hafsah) thereof, she said: "Who told you this?" He said: "The All-Knower, the All-Aware (Allah) has told me".
    ( At-Tahrîm :1-3 )

    "It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had
    made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allah desires (for you) the Hereafter. And Allah is All-Mighty, All-Wise. Were it not a previous ordainment from Allah, a severe torment would have touched you for what you took."

    (Al-Anfâl :67-68 )

    The infallibility of the Messenger (may peace and prayers of Allah be upon him) is a necessary condition in order to prove the truth of the message and to gain confidence on the divine call. And without this infallibility there will not be any difference between the messenger and any other reformer or wise man. And so there will not be any difference between the invincible and infallible inspiration and the human philosophies and achievements which may be right or wrong. Without infallibility the message become as the human utterances but with the infallibility the message becomes the utterances of Allah -glory be to him-who is giving his words to the infallible person (all Prophets & Messengers). So the infallibility of the teller proves the infallibility of the message, and it is also the condition that proves the wisdom of the one who chose the Messenger, sent and inspired him this message.



  8. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008
    The Marriages of the Prophet Peace and Blessings be Upon Him

    The several marriages that the Holy Prophet Muhammad (peace and blessings of Allah be upon him) contracted have been much misunderstood and subjected to derogatory remarks beyond all limits of justice and decency.Notwithstanding the fact, that the institution of polygyny existed before the advent of the Holy Prophet (peace and blessings of Allah be upon him) and a majority of Biblical prophets were polygamous , our critics single him out "heaping abuses, calumny and derogatory epithets, upon him."
    The Holy Prophet (peace and blessings of Allah be upon him) contracted a number of marriages after the age of fifty-three. The accusation of being licentious is nothing but a product of their own fertile imagination. Dr. Besant refutes this assertion: "But do you mean to tell me that the man who in the full flush of youthful vigour, a young man of four and twenty (24), married a woman much his senior, and remained faithful to her for six and twenty years (26), at fifty years of age when the passions are dying married for lust and sexual passion? Not thus are men's lives to be judged. And you look at the women whom he married, you will find that by every one of them an alliance was made for his people, or something was gained for his followers, or the woman was in sore need of protection."

    The famous author of the book called "Mohammad and Mohammedanism", Bosworth Smith explains: "It should be remembered, however, that most of Mohammad's marriages may be explained at least, as much by his pity for the forlorn condition of the persons concerned as by other motives. They were almost all of them with widow who were not remarkable either for their beauty or their wealth, but quite the reverse. "

    The Holy Prophet (peace and blessings of Allah be upon him) contracted marriages either for the protection of the females whose husbands had died for the cause of Islam or for cementing the bonds of love with those who could by their position and influence be of service to Islam or for the benefit of humanity at large. "In every single case it was a personal sacrifice on the part of Muhammad (peace and blessings of Allah be upon him) to have contracted the marriage, or circumstances obliged him to do so whilst there was as yet no law limiting the number of wives."

    The ladies who married the Prophet (peace and blessings of Allah be upon him) did so of their own volition. None of them was forced into marriage. The youthful days of the Prophet prior to the beginning of revelation, "were free from every blemish; neither his worst enemies during his life nor the mud-slinging critics of the later times have ever been able to find the slightest fault with this critical period of his life. His veracity, chastity, innocence and pureness of heart were proverbial for he never indulged in anything unbecoming of a true should youth like him."

    From twenty-five years up to the age of fifty he remained with a wife older than him. During this period of his age he remained devoted to his wife and even after her death he remembered her with love and compassion."

    It is narrated on the authority of Jabir ibn Abdullah that Abu Jahl and some of the chiefs of the Quraish approached the Holy Prophet (peace and blessings of Allah be upon him) and said: "If you are anxious for leadership, we are prepared to declare you our leader, if you need riches we would collect for you an enormous amount of wealth that will suffice not only for you but even for your descendants; if you are impelled by sexual urge,you may chose ten beautiful damsels out of the whole tribe of Quraish. The Holy Prophet kept silent and did not utter a word. When their talks concluded, the Holy Prophet recited the following verse of the Qur'an : "Beneficent God! A revelation from the Beneficent, the Merciful : A Book of which the verses are made plain, an Arabic Qur'an for a people who know – good news and a warning. But most of them turn away, so they hearken not"(41 : 1.4).
    The Holy Prophet concluded his reply on the verse : "Then if theyturn away, then say: I warn you of a scourge like the scourge of 'Ad and Thamud, (41 : 13). "This solitary event is enough to refute the charge of licentiousness. The worldly pleasures had no significance for him. "His was a life of perfect sublimity and single-minded devotion to Allah, absolutely free from the taints of base desires."

    A Western biographer of the Holy Prophet pin-points the commonweakness of the occidentals who try to bring in a verdict on the marriages of the Holy Prophet (peace and blessings of Allah be on him): "Muhammad's married life must not be looked at from an occidental point of view or from that set by Christian conventions. These men and women were not occidentals and they were not Christians.They were living at a period and in a country where the only known ethical standards were theirs. Even so, there is no reason why the codes of Americaand Europe should be considered superior to those of the Arabs. The people of the West have many things to give to the people of the East. They have much to glean, too, and until they can prove that their way of living is on a higher moral standard than any body else's, they should reserve judgements on other creeds and castes and countries."

    The Holy Prophet lived a simple and modest life. Being the Head of State, the Chief Justice, the Commander-in-Chief, the instructor etc., he was the most busiest man of his time, still he spent considerable part of his nights in prayers and meditation. His furniture was simple (i.e. mats, jugs, blankets etc.). His life was so simple that his wives did not have worldly comforts. Could this be a life of a lustful and passionate man? At the advent of Islam in Arabiathe practice of polygyny was common and deeply rooted in the social life."
    He contracted various marriages in accordance with the custom of the country.

  9. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008

    The limitationof the number of wives was fixed at the end of the eighth year of Hijrah and the Holy Prophet(peaceand blessings of Allah be on him) had married all his wives before that period. He was commanded by Allah to keep those whom he had alreadymarriedbut was forbidden to marry any more.The Quranic verse,"It is not allowed to take wives after this,(33 : 52) implies that the Holy Prophet, like all his other acts contracted those marriages perfectlyin accordance with the will of the Lord. There was a divine purpose behind them and when it was achieved a restriction was placed upon him."

    The above factsclearly belie thewrong notionsthatthe HolyProphet (peace and blessings of Allah be on him) contractedthese marriagesin response to physical needs or biological pressures.Those who doubt moral integrity or spiritual excellence of our Prophet,(peace andblessings of Allah be upon him) should answer questionssuch as:

    Why did he start his first marriage at the age of 25 years after having had no association with any female? Why did he choose a twice-widowed older lady who was 15 years senior to him?Why did he remain with her until her death when he was over fifty?Why did he accept all those helpless widows and divorcees who possessed no particular appealing qualities? Why did he lead suchan austere and hard life, when he could have had an easy and comfortable course? Whydid he con-contract most of his marriages in the busiest five years of hislife, when his mission and career were at stake? How could he manage to be what he was, if the harem life or passions overtook him?.


    The factors that prompted the Holy Prophet Muhammad (peace and blessings of Allah be upon him) to contract several marriages are being briefly discussed below:

    1. An Ideal Model:
    The Holy Prophet (peace and blessings of Allah be upon him) being the last and the Final Prophet and "Mercy for the nations" was required to present to humanity an ideal and perfect model for all stages of human experience and moral test and for that very reason the Holy Quran calls him an "excellent exemplar." Mankind learnt from him the best ways. As a husband he was kind, "He lived with one wife and with more than one, with the old and the young, with the widow and the divorcee, with the pleasant and the temperamental, with the renowned and the humble; but in all cases he was the pattern of kindness and consolation." To be an ideal model he had to undergo the trials and complexities of human behaviour, which were hard and by no means pleasurable. He gave to the world an ideal example of (i) a celibate life up to the age of twenty-five, (ii) a monogamous life with an old widow and (iii) finally a polygamous life after the age of fifty. In each and every aspect, his life was perfect. He indeed is a model for humanity - an excellent exemplar. Such an example could not have been possible without contracting all these marriages.

    2. Education of the Ummah:
    With the migration of the Holy Prophet (peace and blessings of Allah be on him) and the Muslims to Medina , the Islamic society was established. The Muslims were required to conform their social and personal behaviour to the teachings of Islam. The Holy Prophet himself meticulously observed the Quranic commands and regulations and solved difficult problems concerning Muslims' social and political life. The Holy Prophet encouraged Muslims to convey the knowledge they had gained to other Muslims. He paid special attention towards female education. For this purpose the Holy Prophet required fully trained ladies. The ideal way to solve this problem was to personally train some ladies. Who could be more trained and witness to the private life of the Holy Prophet than his wives. "It was not an ordinary work but an important task of vast magnitude which was admirably accomplished by these pious ladies."

    3. Preservation of the Holy Prophet's Private Life:
    The Holy Prophet (peace and blessings of Allah be on him) was undoubtedly, the greatest teacher of mankind. He lived an exemplary life, which was a living commentary on the Holy Quran. "Nor does he speak out of desire. It is naught but revelation that is revealed." By marrying with women of varied temperaments he was able to get his private life and actions preserved in a better way in order to set a complete and perfect example to the mankind. It was possible for men to forget many things of his personal life on account of their constant conflict with the outside world but women (house-wives) cannot forget them. It was necessary, therefore, to marry with a number of women of different places and clans having varied tastes, habits and temperaments. Besides, a number of laws and rules of the Shariah concerning women could be promulgated only through wives." This, perhaps, is one of the most important reasons for the Holy Prophet's marriages. The wives of the Holy Prophet (peace and blessings of Allah be on him) were required to serve as models of virtue to the Muslims and to teach them all that was "recited in the house, of the messages of Allah and the wisdom." Thus they were required to remember and convey to the Muslims whatever the Holy Prophet (peace and blessings of Allah be on him) taught them at home.

    4. Elimination of Racial and Tribal Distinctions:
    By contracting some of the marriages the Holy Prophet Muhammad (peace and blessings of Allah be upon him) removed the distinctions between different clans and tribes. He eliminated racial and national distinctions and prejudices and upheld piety as criterion of integrity and superiority. He married some of the humblest and poorest women, a coptic girl from Egypt and a Jewess. Thus he removed the distinction of race and creed and gave a practical demonstration of the fact that after accepting Islam all are equal in the sight of Allah and the Shariah revealed by Him.

    5. Status of a Divorced Woman:
    Divorced women were looked upon as inferior in status and were not allowed to remarry in pre-Islamic era. By marrying a divorced lady the Holy Prophet Muhammad (peace and blessings of Allah be upon him) taught that such a marriage is not only lawful but desirable to grant a divorced woman an honourable status in the society.

    #29 Sajdah, Feb 18, 2010
    Last edited: Feb 18, 2010
  10. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008
    6. Marriage with the Divorced Wife of an Adopted Son:
    Some of the Prophet's marriages were for legislative reasons, in order to abolish certain prevailing evil customs and practices. Before Islam an adopted son was considered as a real son and was entitled to all rights and privileges similar to a real son. Islam abrogated this practice. The Holy Prophet demonstrated his disapproval by marrying Hazrat Zainab, who was previously married to Hazrat Zaid, a freed slave, and who was considered his adopted son. Thus he established correct status of an adopted child.

    7. Protection of Widows and their Children:
    The Holy Prophet also married widowed women. This helped in solving the problem of providing care and protection to widows and their children in peace as well as in war when due to death of large number of male members, women were left with no one to support them.

    8. Status of Freed Prisoners of War:
    Before the advent of our Prophet (peace and blessings of Allah be upon him) the prisoners of war were taken as slaves. The Holy Prophet (peace and blessings of Allah be on him) set an example by freeing them on ransom and on several occasions without charging any thing. They were encouraged and assisted to settle down through legal marriages, or earning money by working or even educating people. The Holy Prophet (peace and blessings of Allah be upon him) not only paid ransom for some and freed them but also married two of the captive women.

    9. Political Reasons:
    Some of the marriages were political in character. He was concerned for the future of Islam. The Holy Prophet (peace and blessings of Allah be on him) was ever anxious to bind his followers belonging to different clans and tribes in mutual love and affection. That was, doubtlessly, the object in marrying Juwairiyah (may Allah be pleased with her), daughter of Haris, the Chief of Bani al-Mustaliq. The whole clan of that tribe and their allies were thus won over to Islam. It was through marriage with Safiyah (may Allah be pleased with her) that the enmity of a section of Jewish Community was neutralised. Similarly by marrying Mariya the Copt, (may Allah be pleased with her) the Holy Prophet developed blood relations with a ruler of great magnitude.

    An Ideal Husband:
    The Holy Prophet, peace and blessings of Allah be upon him, treated his wives with even kindness and affection. He gave to the mankind best possible example in respect of dealing with wives of different age groups having different temperaments and social status. It is reported from Hazrat Aishah (may Allah be pleased with her) the wife of the Holy Prophet that her husband had remarked many a time that "the best of you is he who is good to his wife". And according to a report from Abdullah ibn Umar, the Prophet, peace and blessings of Allah be upon him, declared : "The whole world is a thing to be made use of and the best thing in the world is a virtuous wife."

  11. nawab

    nawab Active Member

    Oct 29, 2006
    asalam alekum

    hey Brothers and sisters who are arabs, can anyone tell me what is the best way to learn arabic

  12. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008
    The Prophet’s Birth was a Normal one!

    Some people (especially Christians) say that Muhammad’s birth is a normal one in comparing with Jesus’ birth that was a gift given by Allah to the virgin Mary.
    Muhammad (PBUH) was born as all other humans from a mother and a father, not as Jesus’ birth that was from a mother only.
    Those attackers think that Muhammad’s Prophecy isn’t a true one because of that!


    1-They ignore that prophet Muhammad shares this quality( having a father & mother) with all other prophets, starting with prophet Noah and Abraham ( Peace be upon them ) and all other sent prophets till prophet Moses (PBUH), and this special case of Jesus’ birth didn’t happen to any other prophet.

    2-Muhammad’s normal birth makes him a good example to be followed by all humans because he doesn’t differ from anyone of them in his qualities; he eats and drinks, sleeps and wakes up, becomes happy and sad, marries, becomes ill and also dies.
    So he will be an ideal model to be followed by everyone, as being the last sent Messenger that must be followed by all mankind.

    3- Prophet Muhammad was proud of being one of the people around him. He saw this as an advantage, to be nearer to people in his Call; so that they can understand each other, and to be closer to their qualities to deal with them in a right way. As mentioned in the Holy Quran:"Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you (to be rightly guided, to repent to Allâh, and beg Him to pardon and forgive your sins in order that you may enter Paradise and be saved from the punishment of the Hell-fire); for the believers (is) full of pity, kind, and merciful.“(At Tauba: 128)

    And Muhammad (PBUH) declared this; when his folk told him: "We shall not believe in you (O Muhammad), until you cause a spring to gush forth from the earth for us;*Or you have a garden of date-palms and grapes, and cause rivers to gush forth in their midst abundantly;*Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allâh and the angels before (us) face to face;*Or you have a house of Zukhruf (like silver and pure gold), or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read“ ( Al Israa’, 90,91.92,93) ….the Prophet replied :“Glorified (and Exalted) be my Lord [(Allâh) above all that evil they (polytheists) associate with Him. Am I anything but a man, sent as a Messenger?”(Al Israa’ : 93)

    4-The Almighty Allah says in the Holy Quran, that the sent Messengers have to be from the same kind of people to whom they’re sent to:
    ” Say: "If there were on the earth, angels walking about in peace and security, We should certainly have sent down for them from the heaven an angel as a Messenger."
    ( Al Israa’: 95).

    The same meaning is included in Abraham’s call:
    ”Our Lord! Send amongst them a Messenger of their own (and indeed Allâh answered their invocation by sending Muhammad), who shall recite unto them Your Verses and instruct them in the Book (this Qur’ân) and Al-Hikmah (full knowledge of the Islâmic laws and jurisprudence or wisdom or Prophethood), and purify them. Verily! You are the All-Mighty, the All-Wise." ( Al Baqara: 129),

    and in Allah’s words:
    ”"Similarly (to complete My Blessings on you), We have sent among you a Messenger (Muhammad) of your own, reciting to you Our Verses (the Qur’ân) and purifying you, and teaching you the Book (the Qur’ân) and the Hikmah” (Al Baqara : 151)…

    ” Indeed Allah conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves, reciting unto them His Verses (the Qur'an), and purifying them (from sins by their following him), and instructing them (in) the Book (the Qur'an) and Al Hikmah [the wisdom and the Sunnah of the Prophet (i.e. his legal ways, statements, acts of worship, etc.)], while before that they had been in manifest error. ” ( Aal Imran: 164)….

    ” And We sent to them a Messenger from among themselves (saying): "Worship Allâh!“(Al Mu’mimoun : 32)…..and….

    ” He it is Who sent among the unlettered ones a Messenger (Muhammad ) from among themselves, reciting to them His Verses, purifying them (from the filth of disbelief and polytheism), and teaching them the Book (this Qur'an, Islamic laws and Islamic jurisprudence) and Al-Hikmah (As-Sunnah: legal ways, orders, acts of worship, etc. of Prophet Muhammad ). And verily, they had been before in mainfest error; “
    (Al Jumu’a: 2)

    And a lot of other verses from the Holy Quran show that Messengers must be of the same kind of the people they’re sent to; so they can understand each other.
    That’s why a prophet like Muhammad (PBUH) had to have the same circumstances as all other people to make communications easier, so that the Message of Islam can be understood by all to be guided to the right way.
  13. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008
  14. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008
    Alleged Satanic Verse

    The orientalists allege that the Prophet, peace and blessings be upon him, was worried about the enmity of the non-believers in Makkah. In such a state of mind one day went to Ka`bah where he recited to the gathering of believers and non-believers Surah An-Najm 53 which is said to have been revealed at that time.
    The allegation is that in the course of its recitation and when he uttered the verse 19-20 “Do you see al Lat and al `Uzza and the other third Manat?” Satan threw in the couplet “Those are the swans exalted; verily their intercession is to be expected”.

    The Prophet, peace and blessings be upon him, then completed the Surah and at the end of it went into prostration in accordance with the last verse. All those present there, the believers and non-believers also did so except an old Qurai****e leader (Umayyah Ibn Khalaf or Al-Walid Ibn Al-Mughirah or Abu Umayyah) who raised a handful of dust and touched it with his forehead saying that would suffice for him. The Qurai****e leaders are said to have given out as reason for their prostration themselves, by saying that now that the Prophet had recognized the position of their goddesses as intercessors with Allah, there was in fact no point of quarrel with him.

    Afterwards, in the evening (some versions do not specify any time) Jibril came to the Prophet, peace and blessings be upon him, and asked him to recite the Surah, which he did, still reciting the “satanic verses”. Jibril protested, saying that those were not what had been revealed. At this, the Prophet, peace and blessings be upon him, became very sad and apprehensive of Allah’s wrath. Thereupon two separate passages, 17:73-75 and 22-52 were revealed in reassuring the Prophet, peace and blessings be upon him, and the “satanic verses” were repealed. The Qurai****e leaders became angry and renewed their enmity and opposition with increased vehemence. Meanwhile the news of non-believers’ prostration reachedAbyssinia in the form of rumor of their compromise with the Prophet, peace and blessings be upon him, and the Muslims returned to Makkah.


    The story is so manifestly absurd and untrue that it ought to have been rejected outright as such and not recorded by the chroniclers and traditionalists. But since some of them have recorded it has often been cited as ground for its genuineness, rather than the obviously discrediting features of the story itself.
    Imam Fakhr Ad-Din Ar-Razi correctly points out that those who have critically looked at the story have all rejected it as spurious on the grounds of its conflict with the clear testimony of the Qur’an, the rules governing the genuineness of traditions and the dictates of reason.
    The Qur’anic evidence against the genuineness of the story is of three kinds.
    There are a number of statements in the Qur’an that show that neither Satan nor anyone else could interfere in the process of coming of the revelation. Nor did the Prophet, peace and blessings be upon him, ever entertain any intention of making compromise with the unbelieving leaders, nor did he ever interpolate in the text of the revelation.
    The passages cited as having been revealed as a sequel to the incident and for reassuring the Prophet, peace and blessings be upon him, prove to the contrary, showing that he had not made even the slightest move towards making a compromise with the unbelieving leaders.
    The internal evidence of Surah An-Najm (53), in connection with the revelation of which the story has been foisted, goes against its spirit and purpose.


    “If he (Messenger) were to invent any saying in Our Name, We should certainly have seized him by the right hand and We should then have surely cut off the artery of his heart"
    [Qur’an 60:44-46]

    “Say; It is not for me, of my own accord, to change it (the revelation). I follow naught but what is revealed unto me"
    [Qur'an 10:15 ]

    “No falsehood can approach it from the front, nor from the rear (i.e. neither directly nor indirectly). It is sent-down from Allah the All-Wise, the All-Praiseworthy.”
    [Qur'an 41:42]

    “We indeed have sent down the recital (the Qur’an) and indeed are its Protectors (from any interference).”
    [Qur'an 15:9]

    “In what way (We have revealed it), that We may make your heart firm thereby; and We have dictated it in stages.”
    [Qur'an 25:32]

    It is seen from the above that the Qur’an repeatedly assures that Allah has protected it against any possibility of being tampered with directly or indirectly, that it is not for the Prophet to change it or add to it anything. If he had done so, Allah’s severe punishment would inevitably and irresistibly have befallen him. These clear and positive statements directly contradict the story, which says that the Prophet, peace and blessings be upon him, of his own accord or being deceived by Satan introduced something into the text of revelation. Not only that. The alleged interpolation violated the fundamental teaching of the Qur’an – monotheism (Tauhid) and thus constituted the offence of shirk which Allah warns elsewhere in the Qur’an that He shall under no circumstances forgive.

  15. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008

    The story is thus quite contrary to the specific statements of the Qur’an and also to the tenor and purport of its entire text. As such the story is totally unworthy of any credence. This is not simply from a Muslim’s point of view, but also from true historian’s point of view.
    The two passages of the Qur’an that are said to have been revealed as a sequel to the story are as follows:

    “Indeed they were about to divert you from what We revealed to you, in order that you forge against Us something else, and in that case they would certainly have taken you as a friend. And had We not made you firm, you would almost have inclined towards them a little; and in that case we would have made you taste the double (punishment) in death; and then you would not have found for you as against Us any helper.”
    [Qur'an 17:73-75]

    These verses were revealed 11 or 12 years after the call to Prophethood.

    “Never did We send a Messenger nor a Prophet before you, but that when he formed an intention Satan threw something in his intention; but Allah cancels what Satan throws in and then makes His sign prevail. Allah is All-knowing, All-Wise.
    [Qur'an 22:52]

    This verse was revealed during the 1st year of Hijrah.

    A little careful look at them would at once show that their texts, far from supporting the story, do in fact contradict it.
    The first passage shows that it was the unbelievers who attempted to induce the Prophet to making a compromise with them, not that he ever wanted it. The passage further states that Allah made the Prophet’s heart firm against such attempts of the unbelievers. The emphasis here is on the intensity of the unbelievers’ attempts, and Allah’s special favor upon the Prophet making him immune against such efforts and because of such special favor, the Prophet, peace and blessings be upon him, did not incline towards the unbelievers even a little. Finally the above verse warns that, had the Prophet, peace and blessings be upon him, been guilty of slight inclination towards the unbelievers’ proposals, he would have been doubly punished by Allah.

    It is strange that the orientalists mention the above verses revealed about 8 or 9 years after the alleged incident as assurance from Allah, because during this period so many major events had taken place, including the Hijrah.

    The Internal Evidence of Surah An-Najm (53)

    The Surah starts emphasizing that,

    “He (the Prophet) does not speak out of his desire. It is naught but Wahy (revelation) communicated to him.” In verses 3-4. The Surah declares that the Prophet, peace and blessings be upon him, has not gone astray, nor erred, nor does he speak out of his own desire, but what he gives out is only revelation communicated to him. It is impossible to think that the Prophet, peace and blessings be upon him, would immediately add the alleged two verse within this Surah itself, thus contradicting the very essence of the Surah. Though there are over 15 versions of the allegation, all the versions agree that the Prophet, peace and blessings be upon him, recited the whole of Surah An-Najm on this occasion and prostrated himself at the end of it.

    The alleged verses as follows:

    “Those are swans exalted. Whose intercession is to be expected.”
    These alleged two verses do not fit in any place in the Surah. If we simply insert them after verse 19 and 20 they will read as follows:

    “Have you then considered Al-Lat and Al-Uzza (two idols of the pagan Arabs)

    And Manat (another idol of the pagan Arabs), the third?

    Those are swans exalted. Whose intercession is to be expected.

    Is it for you the males and for Him the females?
    [v. 21]

    That indeed is a division most unfair

    They are but names, which you have named, - you and your fathers- for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to the Guidance from their Lord.

    Or shall man have what he wishes?

    But to Allah belongs the last (hereafter) and the first (the world)”

    A simple glance shows that the alleged satanic verses shown above do not fit in any place in the Surah An-Najm. The whole text from verses 19 to the end of the Surah has a unity and continuity on both theme and sequence. There is no giving-in on the question of intercession by anyone; no relaxation of the principle of individual and personal responsibility, no softening down of denunciation of the conduct of the unbelieving leaders and no room given to accommodating their attitudes.

  16. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008
    The following additional information should be noted on this insinuation.
    The story has come down in about a dozen varying versions and does not have a strong chain of narrators (Isnad). It is technically regarded as Mursal – i.e. its Isnad does not go up beyond the second generation (Tabi`un) after the Prophet, peace and blessings be upon him. One of the versions traces back to `Abd Allah Ibn `Abbas as eye-witness, who was born some five years after the alleged event was said to have taken place. Apart from this, all the persons in the Isnad have names who are considered weak, unreliable or unknown.
    The report itself suffer from grave differences and disagreements in all the four essential respects, namely:
    * The occasion of the incident;
    * Nature of the Prophet’s alleged act;
    * The wording of the alleged “satanic verses”- as many as 15 different texts;
    * The effect or sequel of the alleged incident.
    There are reports that say, more significantly, that while the unbelievers heard the alleged “satanic verses”, the believers did not at all hear them. All the versions unanimously show that no objection or uneasiness was expressed by any of the believers at the Prophet, peace and blessings be upon him, alleged utterance of the verses, nor to his alleged dropping of them subsequently. If such an unusual incident as the giving out of some compromising verses and their subsequent withdrawal had at all taken place, it would have been narrated by some of the many Companions of the Prophet, peace and blessings be upon him.
    `Abdallah Ibn Mas`ud says that Surah An-Najm was the first Surah, which the Prophet, peace and blessings be upon him, recited in front of a gathering of believers and non-believers at the Ka`bah compound. When he finished it and went into prostration, all those who were present, believers and non-believers also prostrated themselves. It is an acknowledged fact that the Prophet, peace and blessings be upon him, and the Muslims could not publicly and in a body perform prayer or recite the Qur’an at the Ka`bah before the conversion of `Umar, may Allah be pleased with him, and the revelation of Sura An-Najm took place after his conversion. Conversion of `Umar, may Allah be pleased with him, was a great gain to Islam.
    The Qur’an has the stunning effect on every non-believing Qurai****e who heard it and their leaders such as `Utbah Ibn Rabi`ah themselves had confessed to this. As such, the non-believers without realizing what they were doing would have gone to prostration as commanded in the last verse of the Surah, together with the Muslims. Since the Qurai****e leaders prostrated themselves or made a show of prostration, they must have been pressed by their followers to explain their act. When they realized what they have done, they would have tried to find a justification for their unintentional act of abiding by the Qur’anic command.
    The other fact that needs emphasizing in this connection is that the text of the so-called “satanic verses” was no new composition made on the occasion. It was an old couplet that the Qurai****e pagans used to recite in praise of their goddess while circumambulating the Ka`bah. It is also to be remembered that the unbelievers used to create noise and disturbances whenever the Prophet, peace and blessings be upon him, or Muslims recited the Qur’an publicly. Therefore, it is very likely that when the Prophet, peace and blessings be upon him, recited the Surah and mentioned al-Lat and al-`Uzza in the course of his recitation and in a denunciatory strain, some of the Qurai****e unbelievers instantly interrupted and protested by shouting out the couplets. Significantly enough, some versions of the story clearly state that the “satanic verses” were uttered not by the Prophet, peace and blessings be upon him, but by Satan or some unbelievers, and they specifically state that the Muslims did not hear it.

  17. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008
    Part Three: The Sunnah

    Revelation Besides the Qur'an

    The Qur'an is the word of Allah which was revealed to the Prophet Muhammad, may the peace and blessings of Allah be upon him, and preserved both verbally and in writing by his Companions. Apart from the Qur'an, whatever the Prophet uttered or did was also preserved by the Companions. Thus the Sunnah includes the sayings of the Prophet, peace be upon him, known commonly as hadiths (i.e. sayings), his practices, and actions which gained his approval. Both the Qur'an and the Sunnah fall under a common title "wahy" (i.e. revelation or inspiration); the difference between the two is that the Qur'an is a revelation which is recited (matalu) in the formal prayer (salat) while the Sunnah is not recited in the formal prayers. The importance of the Sunnah as the second source of Islam is covered in Chapter 2.

    First of all, we will establish that the Prophet, may the peace and blessings of Allah be upon him, not only received the verses of the Qur'an from Allah, but he also received other revelation from time to time which is now preserved in the form of hadiths. The following examples show how the Qur'an itself refers to this revelation:
    1. According to verse 144 of Surah al-Baqarah (Chapter 2 of the Qur'an), Allah Almighty commanded the Prophet,may the peace and blessings of Allah be upon him, to face the Ka'bah (in Mecca) in his daily prayers instead of Jerusalem.
    "We see the turning of thy face to the heavens: now shall We turn thee to a Qiblah that shall please thee. Turn then thy face in the direction of the Sacred Mosque; wherever ye are, turn your faces in that direction."
    But why was the Prophet, may the peace and blessings of Allah be upon him, facing Jerusalem before that? Verse 143 (of Surah al-Baqarah) shows that Allah Himself had appointed Jerusalem as the initial Qiblah (i.e. direction faced when praying) for the Prophet, may the peace and blessings of Allah be upon him.
    "And we appointed the Qiblah to which thou was used, only to test those who followed the Messenger from those who would turn on their heels (from the Faith)."
    The appointment of the previous Qiblah is referred to as being in the past. But there is no verse in the Qur'an which commands the Prophet, may the peace and blessings of Allah be upon him, to face Jerusalem at the beginning of his mission! Therefore, the Prophet, may the peace and blessings of Allah be upon him, must have received this guidance from Allah in a form other than the Qur'an. As we have said above, this alternative revelation is preserved in the Sunnah.

    2. In verse 3 of Surah al-Tahreem (Chapter 66 of the Qur'un), a certain incident is cited.
    "When the Prophet disclosed a matter in confidence to one of his wives, and she then divulged it, and Allah made it known to him, he confirmed a part of it and repudiated a part. Then when he told her of it, she said, 'Who told you this?' He said, 'He told me Who knows and is well-acquainted (with all things)'."
    We must consider carefully the phrases "Allah made it known to him" and "He told me Who knows and is well-acquainted", The question is, how did Allah make it known to him and tell him? Certainly not via the Qur'an, since there is no mention of it anywhere else in the Book of Allah. Therefore, the Prophet, may the peace and blessings of Allah be upon him, must have been told via revelation from Allah which is not part of the Qur'an.
    3. In verse 5 of Surah al-Hashr (Chapter 59 of the Qur'an), a reference is made to the expedition against the rebellious Jewish tribe of Banu Nadir, during which the Muslims cut down some palm-trees and left others alone.
    "Whether ye (O Muslims) cut down the tender palm-trees or ye left them standing on their roots, it was by leave of Allah, and in order that He might cover the rebellious transgressors with shame."
    Here, their action is attributed to the "leave of Allah" given to them. Nowhere in the Qur'an is such permission found. Hence Allah guided the Prophet, may the peace and blessings of Allah be upon him, in this matter but not via the Qur'an.

    4. According to verses 17-18 of Surah al-Qiyamah (Chapter 75), Allah took it upon Himself to collect the Qur'an. The Prophet, may the peace and blessings of Allah be upon him, directed the scribes of the Qur'an to arrange its Surahs (chapters) in the order found today; this is not the order in which they were revealed. Therefore, since this was Allah's responsibility, it shows that He guided the Prophet, may the peace and blessings of Allah be upon him, with respect to the order of the Surahs.
    These are just a few examples out of many which leave no doubt that the Prophet, may the peace and blessings of Allah be upon him, used to receive revelation from Allah either directly or through the medium of the Angel Gabriel (Arabic: Jibreel). A part of this revelation was preserved word for word under the title of the Qur'an. All other revelation was embodied either in the Prophet's sayings or in his practices which were carefully preserved by the Companions as the Sunnah of the Prophet Muhammad, may the peace and blessings of Allah be upon him.

  18. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008
    The various purposes served by the Sunnah

    The Mother of the Believers (Arabic: Umm al-Mu'mineen) 'Aishah was once asked: "What was the character of the Prophet?" She replied: "His character was nothing but the Qur'an". Thus the Prophet, peace be upon him, was an embodiment of the Qur'an itself: whatever he practiced or said, i.e. the Sunnah, is related to the guidance of the Qur'an. Let us explore the role of the Sunnah in relation to the Qur'an.

    1. The Sunnah explains Qur'anic injunctions in detail.
    a) Allah says in verse 43 of Surah al-Baqarah (Chapter 2 of the Qur'an): "Establish prayer and practice regular charity", and many similar verses (Arabic: ayaat) also exist. All issues related to the prayer, such as the required number of daily prayers, the number of prayer units (Arabic: rak'at) and the recitation in each prayer, as well as how to perform the prayer from beginning to end, are explained by the Sunnah. The Prophet, peace be upon him, said: "Pray as you have seen me pray." (Reported in Sahih al-Bukhari.) Similarly, all issues related to the Poor Due (Arabic: zakat), such as the minimum amount on which zakat becomes payable, the percentage paid, the kinds of wealth, goods, and animals on which zakat is obligatory, etc. are clearly expounded by the Sunnah of the Prophet, may the peace and blessings of Allah be upon him.
    Again, a detailed picture of fasting and Hajj can only be seen in the Sunnah, for the Qur'an has touched upon both subjects briefly.

    b) Almighty Allah says in verse 38 of Surah al-Ma'idah (Chapter 5 of the Qur'an):
    "As to the thief, male or female, cut off his or her hand - a punishment from Allah by way of example for their crime. And Allah is exalted in Power, Wise."
    The Sunnah explains the minimum of stolen goods for which a thief deserves this punishment and the manner in which the hand should be cut off.
    To reject the Sunnah, as some misguided "Muslims" advocate, will render the whole Qur'an open to a hotchpotch of interpretations inspired by the individuals' whims and desires, which often come from the devil. For example, someone who does not accept the practical demonstration of formal prayer (Arabic: salat) given by the Prophet, peace be upon him, will make a mockery of salat by doing it in a way suitable to his wishes. But how can a Muslim worship Allah, if he does not know the way in which Allah wants to be worshipped?
    2. The Sunnah can establish a specific meaning when a number of meanings are possible.
    a) Allah Almighty says in verse 82 of Surah al-An'aam (Chapter 6 of the Qur'an):
    "It is those who believe and confuse not their beliefs with dhulm that are in security, for they are on (right) guidance."
    Imam Bukhari relates that some of the Companions of the Prophet, peace be upon him, took the word "dhulm" in its general meaning, i.e. to do injustice, to do wrong, to sin. So they were troubled and said: "Which of us has not done wrong?" The Prophet, peace be upon him, relieved them of this worry by explaining that "dhulm" here means to commit shirk (i.e. to associate partners with Allah in worship and/or belief; idol worship; polytheism), as in Surah Luqman (Chapter 31), verse 13:
    "Indeed, worshipping others besides Allah is the greatest injustice (dhulm)."

    b) Almighty Allah says in verse 34 of Surah al-Taubah (Chapter 9 of the Qur'an):
    "Those who hoard gold and silver and spend it not in the Way of Allah, announce unto them a most grievous penalty. On the day when heat will be produced out of that wealth in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs . . . "
    The Arabic word "kanz" means a hoard, big or small. So this verse seemingly dooms a person who hoards any amount and does not spend it in the way of Allah. With this meaning in mind, 'Umar, may Allah be pleased with him, questioned the Prophet, peace be upon him, about this verse, to which he replied that once the Poor Tax (zakat) which is due on the hoarded amount is paid, it is no longer considered as "kanz". (Reported by Ibn Majah.)
    3. The sayings of the Prophet Muhammad (Arabic: ahadith) explain some historical events in detail since they are mentioned only briefly in the Qur'an.
    a) Allah says in Surah al-Anfal (Chapter 8) verse 7:
    "Behold! Allah promised you one of the two (enemy) parties, that it should be yours; ye wished that the one unarmed should be yours, but Allah intended to justify the Truth according to His words and to cut off the roots of the unbelievers."
    Which two parties are meant? Which of them is unarmed? From books of ahadith we learn the relevant details about the Battle of Badr, which is the incident referred to in the above verses.
    b) Surah al-Taubah, verse 118 says:
    "(Allah turned in mercy) to the three who were left behind;"
    Who were these three people, and why did they remain behind? Again, the books of ahadith explain this.
    c) Surah 'Abasa (Chapter 80), verses 1-2:
    "He frowned and turned away, because there came to him the blind man."
    Who frowned and turned away, and why? Who was the blind man? The details are furnished by the books of ahadith.

  19. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008
    4. The Sunnah can specify exemptions from a general injunction.
    a) In Surah Nisa' (Chapter 4) verse 11, the share of children in inheritance is given.
    "Allah directs you as regards your children's inheritance . . . "
    The Prophet, peace be upon him, explained that the Muslim child of a disbeliever (Arabic: kafir) the non-Muslim child of a Muslim, and the murderer of his/her own father, none of these can inherit.

    b) The Qur'an declares the flesh of a dead animal and blood as prohibited (Arabic: haraam) in Surah al-Ma'idah (Chapter 5), verse 3. The Prophet, peace be upon him, exempted fish and locusts from the term "dead flesh", and the liver and spleen from "blood".
    5. Deduction of a similar injunction in an analogous case.
    a) Surah an-Nisa' (Chapter 4), verse 23:
    "Prohibited to you are . . . and two sisters in wedlock at one and the same time."
    The Prophet, peace be upon him, declared that to marry a woman as well as her aunt in the same wedlock is also prohibited.
    b) Wine has been declared unlawful by Almighty Allah in Surah al-Ma'idah, verse 93. The Prophet, peace be upon him, extended the prohibition to anything which is intoxicating in large doses, even if it is taken in a small quantity.
    6. The Prophet, peace be upon him, gave additional injunctions in a number of issues.

    One of the many duties of the Messenger, may the peace and blessings of Allah be upon him, was to tell the believers what is lawful (halaal) and what is unlawful (haraam) (See Qur'an 7:157). For example, he prohibited the flesh of donkeys, dogs, beasts with canine teeth and birds of prey. He also made gold and silk haraam for Muslim men, but halaal for Muslim women.

    Significance of the Sunnah

    No devout Muslim would ever dare to go against the teachings of the Qur'an and Sunnah, but it is regrettable to note that some of the liberal elite tend to raise the slogan that the Book of Allah (i.e. the Qur'an) is enough and that there is no need at all for the Sunnah of the Prophet, may the peace and blessings of Allah be upon him. Slogans like this are raised mainly by people who want to get rid of the Islamic Law (Arabic: Sharee'ah) completely. The Prophet Muhammad, peace be upon him, himself was well-aware that such ill-natured opinions would arise and hence gave a clear warning of this as reported by Al-Miqdam ibn Ma'di Karib, one of his Companions: "I have indeed been given the Qur'an and something similar to it besides it. Yet, the time will come when a man leaning on his couch will say, 'Follow the Qur'an only; what you find in it as halaal, take it as halaal, and what you find in it as haraam, take it as haraam.' But truly, what the Messenger of Allah has forbidden is like what Allah has forbidden." (Reported by Abu Dawud and Darimi.)
    In fact, ANYONE WHO REJECTS THE SUNNAH OF THE PROPHET, PEACE BE UPON HIM, DOES NOT BELIEVE IN THE QUR'?‚N, for Almighty Allah Himself has emphasized the importance of the Sunnah in many verses, of which a few are given below.
    "O you who believe! Obey Allah and obey the Messenger and those charged with authority among you; and if you differ in anything among yourselves, then refer it to Allah and the Messenger if you do believe in Allah and the Last Day. That is best and most suitable for final determination." (Surah Al-Nisa' 4:59)

    "The answer of the believers, when summoned to Allah and His Messenger in order that he may judge between them, is no other than this: they say, 'We hear and we obey'. It is such as these who will attain success." (Surah Al-Nur 24:51)

    "But no, by your Lord! (O Muhammad) They cannot be believers until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest submission." (Surah Al-Nisa' 4:65)
    Anas reported that the Messenger of Allah said: "I have left among you two things; you will never go astray as long as you hold fast to them: the Book of Allah and my Sunnah." (Reported by Haakim.) The Companions of the Prophet, peace be upon him, used to hold the commandments given by the Prophet, peace be upon him, in a very high esteem, making no distinctions between them and those given by Allah. Once 'Abdullah ibn Mas'ood quoted this saying of the Prophet (hadith) while he was delivering a sermon: "May Allah curse the women who tattoo their bodies and those who pluck their eyebrows; those who separate their teeth to make them look more pretty and those who try to change the creation of Allah." A woman named Umm Yaqub from the tribe of Banu Asad came to know of these words. She approached Ibn Mas'ood and said: "O Abu 'Abd ar-Rahman! It was reported to me that you have cursed such and such women." He said: "Why should I not curse those whom the Prophet, peace be upon him, cursed and who are cursed in the Book of Allah as well." She said: "I have read whatever is contained between the two covers (i.e. the whole Qur'an)." Had you been a good reader, you would have discovered it. Did you not read the following verse?
    "So take whatever the Messenger gives you and keep away from what he forbids you." (Surah Al-Hashr 59:7)
  20. Sajdah

    Sajdah Al-Aqsa Is In My Heart.

    May 11, 2008
    History of the Sunnah

    Some non-Muslims, in their vain attempts to weaken Muslims' belief in Islam, have launched a major campaign against the Sunnah. Since they know that no Muslim would doubt the holy Qur'an, they thought that the Sunnah would be an easy target.

    Unfortunately, most Muslims today do not study very much about Islam and the history of Islam. Most Muslim countries prefer to teach only a few fiqh issues in their schools, such as how to pray and how to fast. They rarely discuss issues such as aqeedah and the Sunnah for example. We hope that the following quick overview will help Muslims to discover the truth about the Sunnah.

    Prophet Mohammad (pbuh) had over 60 "writers" during his life. These "writers" used to write for the Prophet everything he ordered them such as the holy Qur'an, letters to other leaders and to Muslims governors, agreements with other nations or tribes and other such documents. Therefore, a large part of the Sunnah was written officially in this format during the life of the Prophet. In addition to this, individuals used to also write the Hadith, or sayings of the Prophet Mohammad, in order to help them memorize these Hadith.

    Many Muslims believe that the Prophet ordered the companions not to write the Hadith, and some deviant groups use this as a basis for them to disregard the entire Sunnah. There is only one sahih (correct) hadith about this from the Prophet which says the following:

    "Do not write about (or from) me, and whoever wrote anything from me other than the Qur'an he should erase it", and in one narration the following statement is added: "and say the hadith about me with no restrictions, and whoever lies on my behalf should be ready to take his place in the hell fire". The hadith is narrated in Sahih Muslim.

    This hadith is the only hadith that is sahih where the Prophet orders the companions not to write the Sunnah. On the other hand, there are many hadith where the Prophet orders his companions to write the Sunnah. The following are two examples:

    The first hadith is narrated in sahih Bukhari, where the Prophet orders his companions to write his sayings for a person named "Abi Shah". This occurred during the final hajj season before the death of the Prophet. The second hadith occurred when one companion asked the Prophet whether he should write the Sunnah, and the Prophet replied by pointing to his mouth and saying: "Write, for by Allah, nothing comes out of this except the truth". This hadith is also sahih, and is narrated by Imam Ahmad, Abu Dawood and Addrami.

    Muslim scholars have explain these hadith in several ways, we mention 2 below:

    1. That the order not to write the Sunnah was early in Islam, when the Prophet was afraid that his sayings would get mixed with the holy Qur'an. But once Muslims were able to recognize the style of the holy Qur'an, which is unique from any other style, the Prophet allowed the writing of the hadith. This is especially strengthened by the fact that we know that the Prophet ordered the companions to write his sayings during the last hajj he performed.

    2. That the Prophet forbid writing the Sunnah during the time the holy Qur'an was being revealed and written, or that he forbid writing the Sunnah in the same papers or books as the holy Qur'an.

    There are other opinions by various scholars, but the important thing is that the scholars of Islam have agreed by consensus that the Prophet did indeed allow and in fact ordered the companions to write the Sunnah. This consensus is reported by, among others, the well known scholars of Hadith: Al-khateeb Al Bughdady, and Al-hafedh Ibn Salah.

    Now that we know that the Prophet did ask the companions to write the Sunnah, and he definitely asked them to transmit it orally, we ask what are some examples of the Sunnah written during the life of the Prophet? These include some documents written by the "writers" of the Prophet upon his order, such as his letters to the kings and leaders of various nations, his letters to other tribes inviting them to Islam, his letters to the Muslim governors, judges and zakat workers to guide them in their work, and a number of agreements, treaties and contracts and so on.

    In addition to the official documents mentioned earlier, which were written by the order of the Prophet, there were other writings by the individual efforts of the companions. These include the following: "Assaheefa Assadiqa", written by Abdullah ibn Amr ibn Al-'as, and it contained one thousand hadith. Also, there were the books of Sa'ad ibn Obada, Mo'ath ibn Jabal and Abi Rafi'. In addition, there was the writings of Ali ibn Abi Talib and Jaber ibn Abd Allah Al-Ansari.

    All of these are the books and writings of the companions of the Prophet, who heard the hadith directly from him peace be upon him. Many of these documents, both the official ones and the individual writings by the companions, are preserved until today in the books of Sunnah, history and seerah. Therefore, it is clear that there is no place for anyone to claim that the Sunnah was not written during the time of the Prophet.

    In addition to all this, Muslims also used to memorize the hadith of the Prophet. In fact, some scholars when collecting the hadith used to prefer to take hadith from one who memorizes it over one who has the hadith written. This is because the one who memorized the hadith is less likely to make a mistake, and is more likely to have understood the hadith and worked based on it's teachings.

    To be continued .....​