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p pe ea ac ce e) ) a an nd d s sl la am m. .







4
Table of Content
Chapter One ..................................................................................................................7
Preparing The Universe For The Message Of Muhammad ................................7
When Does Heaven Intervene?..............................................................................9
Ibrahims Glad Tidings Of Muhammad ................................................................9
The Monk Bahira Identifies The Messenger .......................................................10
Preparing The Universe For The Message Of Islam...........................................12
Satan And Abrahah..............................................................................................13
The Straight Course .............................................................................................14
The Birth Of The Light ........................................................................................14
The Universality Of The Message .......................................................................15
The Noble Quran A Miracle Ever-Renewing.................................................17
The Universe And Mankind.................................................................................19
Chapter Two................................................................................................................22
Why Was The Messenger A Human....................................................................22
Ibrahim And The Place Of The House ................................................................23
Purity Of Al-Masjidul-Haram..............................................................................23
The Description Of Muhammad..........................................................................24
The Rabbi Declares His Islam.............................................................................25
The Majestic Appearance Of The Messenger......................................................26
Among The Gracious Attributes Of The Messenger ...........................................27
Ungracious Manners The Messenger Never Had ................................................28
The Humanity Of The Messenger........................................................................29
Obeying Allah And His Messenger .....................................................................31
Angels Are Not Fit To deliver The Divine Message ...........................................32
The Honesty And Truthfulness Of The Messenger .............................................34
Chapter Three .............................................................................................................37
The Messenger And Divine Revelation................................................................37
Meaning Of Divine Inspiration............................................................................37
The Wisdom Of Choosing The Prophet Illiterate................................................39
Gods Elect, Chosen From The Choicest Descent...............................................42
Universal And Special Miracles ..........................................................................45
The Eternal Universal Miracle.............................................................................45
The First Revealed Ayat ......................................................................................45
Waraqah Bin Nawfal And His Glad Tidings To The Prophet .............................47
Lailatul-Qadr: The Night Of Decree....................................................................48
The Land Of Justice.............................................................................................49
Chapter Four...............................................................................................................51
The Messenger Of Allah Invites His Tribe..........................................................51
The Pause Of The Divine Revelation For A While .............................................52
From Here Was The Beginning...........................................................................53
Stages Of Struggle Between Truth And Falsehood .............................................55
Persecution Of The Messenger Of Allah.............................................................57
The Quraishs Bewilderment ...............................................................................58
The Islam Of The First Muslims..........................................................................59
Faith Not Wealth..................................................................................................60
5
Boycott Against Banu Hashim.............................................................................61
Heading To At-Tif ............................................................................................62
Heaven Never To Abandon The Prophet.............................................................63
Chapter Five................................................................................................................65
And Came Support From Heaven........................................................................65
Putting Ones Trust In Allah Versus Dependence...............................................66
The Wisdom Behind The Night Journey And Ascension To Heaven.................66
Beyond Compare .................................................................................................67
A Journey By Soul and body ...............................................................................68
The Description Of Beitul-Maqdis ......................................................................70
The Disbelievers Certainty Of The truthfulness Of The Messenger ..................71
Seeing The Greatest Sign.....................................................................................73
Scenes Of Reward And Punishment ....................................................................74
Absorption In Two Worldly Affairs ....................................................................75
How Did The Prophet Lead The Past Messengers In Praying?...........................77
Chapter Six..................................................................................................................80
The Noble QuranAn Eternal Miracle.............................................................80
A Message Of Truth.............................................................................................80
Renewal Of The Bestowments Of The Quran....................................................81
Universal Signs ....................................................................................................82
Khuzaimahs Testimony Equals To That Of Two Men.......................................83
The Miracle And The Doctrine............................................................................84
The Quran And The Laws Of The Universe ......................................................86
The Messenger Is Not A Poet ..............................................................................87
Three Different Styles..........................................................................................87
The Meaning Of His Exalted Standard Of Noble Character ...............................89
Divine Inspiration And Human Nature................................................................91
The Faith Of The Mother Of Musa......................................................................92
Accuracy Of The Divine Revelation....................................................................93
6
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O O P Pr ro op ph he et t ( (M Mu uh ha am mm ma ad d, , l., ,l =l l~ l., ,l =l l~) )! ! V Ve er ri il ly y, ,
W We e h ha av ve e s se en nt t y yo ou u a as s w wi it tn ne es ss s, , a an nd d a a b be ea ar re er r o of f g gl la ad d
t ti id di in ng gs s, , a an nd d a a w wa ar rn ne er r, , A An nd d a as s o on ne e w wh ho o i in nv vi it te es s t to o
A Al ll la ah h [ [I Is sl la am mi ic c M Mo on no ot th he ei is sm m, , i i. .e e. . t to o w wo or rs sh hi ip p n no on ne e b bu ut t
A Al ll la ah h ( (A Al lo on ne e) )] ] b by y H Hi is s L Le ea av ve e, , a an nd d a as s a a l la am mp p
s sp pr re ea ad di in ng g l li ig gh ht t. . ( (A Al l- -A Ah hz z b b, , : : - - ) ). .































1
Ayat quoted by trans.

7
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Our Lord! Send amongst them a Messenger o their own, who shall recite unto them
\our Ayat and instruct them in the Book ,this Qur'an, and Al-likmah ,ull knowledge
o the Islamic laws and jurisprudence or wisdom or Prophethood, etc.,, and sanctiy
them. Verily! \ou are the All-Mighty, the All-\ise.` ,Al-Baqarah, 2: 129,

If we want to write about the Messenger o Allah, Muhammad ,may Allah bless him and
grant him peace,, we will certainly need many tomes because the biography o the
Messenger o Allah - may Allah bless him and grant him peace - and the aspects o
grandeur in it are endless. But we will try in this book to oer glimpses or thoughts
about his scented memoir ollowed by rays o light as Allah may bestow on us to say,
while summoning the greatness o the man most nobly mannered.

Beore we start talking about the Messenger o Allah ,may Allah bless him and grant him
peace, we shall discuss how the unierse was prepared to receie the Message o
Muhammad ,may Allah bless him and grant him peace,. Allah, all praise and glory be to
lim, prepared the entire unierse to receie the Message o the Last o the Prophets
,peace be upon them all, and lis Law, which lis Messenger ,may Allah bless him and
grant him peace, would coney to mankind, as established by the glorious Ayah saying
,what means,:

O Messenger ,Muhammad, l., ,l =l l~,! Proclaim ,the Message, which has been sent
down to you rom your Lord. And i you do not, then you hae not coneyed lis
Message. Allah will protect you rom mankind.` ,Al-Ma`idah, 5:6,

Since the beginning o creation and his name is Muhammad |titeratt,, tbe rortb, of rai.e ava
tbe bigbt, rai.ea, va, .ttab bte.. biv ava gravt biv eace| and then ollowed the preparation
or his Message. Since Adam ,peace be upon him, and Islam is the established Law, the
doctrine that Adam came down to the earth with and he directly receied rom the 1ruth
|.taqq: one o the Beautiul Names o Allah|, all praise and glory be to lim. Islam is
the doctrine o totally submitting onesel and resigning one`s aairs to Allah, Alone. It is
the heaenly doctrine since time began till the Last lour bealls. Lnjoining that which
blesses humanity and orbidding that which harms it has been the Law around which
reoled all the Diine Messages as states the glorious Ayah saying ,what means,:

And \e said: O Adam! Dwell you and your wie in the Garden and eat you reely ,o
the ruits, thereo where you will, but come not nigh this tree lest you became
wrongdoers.` ,Al-Baqarah, 2: 35,

All the Prophets who came with celestial Messages ollowed the course o Do and Do
Not Do,' and gae the glad tidings o the approaching Message o Muhammad ,may
Allah bless him and grant him peace, that gathers all the heaenly reealed alues.

8
\hen we recite the Noble Qur`an we ind that Almighty Allah, all praise and glory be to
lim, says ,what means,:

And ,remember, when Allah took the Coenant o the Prophets, saying: 1ake whateer
I gae you rom the Book and i/vab ,understanding o the Laws o Allah, etc.,, and
aterwards there will come to you a Messenger ,Muhammad, l., ,l =l l~, conirming
what is with you, you must, then, beliee in him and help him.` Allah said: Do you agree
,to it, and will you take up My Coenant ,which I conclude with you,` 1hey said: \e
agree.` le said: 1hen bear witness, and I am with you among the witnesses ,or this,.``
,Al-Imran, 3: 81,

Allah, all praise and glory be to lim, inorms us through these glorious Ayat that le
took the Coenant o all the Prophets that they should announce the glad tidings o the
arrial o lis Messenger, Muhammad ,may Allah bless him and grant him peace,, and
that they should conirm his Message. And i Allah took that Coenant at one time rom
all the Prophets prior to birth on earth |i.e., when Allah extracted rom Adam ,peace be
upon him, all o his descendants who would be born, generation ater generation, until
the end o the world and made them bear witness that le is their Lord|, it is also
conirmed that Allah took a Coenant rom eery Prophet that he should inorm his
ollowers and belieers in his prophecy about the Message o Muhammad ,may Allah
bless him and grant him peace,.

Allah, all praise and glory be to lim, brought orth rom the loins o the Children o
Adam ,peace be upon him, their ospring, ove of tbe otber, that will continue to come till
the Day o Resurrection, and made them testiy that le is their Creator and the only true
God worthy o worship, as says Allah in the ollowing glorious Ayah ,what means,:

And ,remember, when your Lord brought orth rom the Children o Adam, rom their
loins, their seed ,or rom Adam`s loin his ospring, and made them testiy as to
themseles ,saying,: Am I not your Lord` 1hey said: \es! \e testiy.` lest you should
say on the Day o Resurrection: Verily, we hae been unaware o this.`` ,Al-Ara, :
12,

A hadith narrated on the authority o Ibn Sad said that a man asked the Messenger o
Allah ,may Allah bless him and grant him peace, saying, O Me..evger of .ttab! !bev rere
,ov a Probet. 1he Messenger o Allah ,may Allah bless him and grant him peace,
replied, !bite .aav ra. betreev tbe .ovt ava boa,, rbev tbe Corevavt ra. ta/ev frov ve.

1hus, the Messenger o Allah ,may Allah bless him and grant him peace, testiied to the
Oneness o the Lordship o the Supreme Creator together with all the creatures, while
Adam was between the soul and body |meaning when Adam was in the state in which
the soul was about to enter the body|. In the time between Adam ,peace be upon him,
and Muhammad ,may Allah bless him and grant him peace, came the procession o the
Prophets, guiding to the path o 1ruth, so that none would come on the Day o
Resurrection arguing that there was not a reminder o the Law o Allah or giers o glad
tidings and warners o what man would meet in the lereater.

9

When Does Heaven Intervene?

Adam ,peace be upon him, coneyed the Doctrine o Allah to the earth by the
Command o Allah, all praise and glory be to lim. It was the duty o Adam to teach his
Children the Diine Doctrine, and in turn his Children would teach it to their posterity
and so orth. But negligence came upon the Children o Adam, who strayed rom the
Law, orgot it or distorted it. 1hey prostrated themseles to others than Allah, so leaen
had to interene with a procession o Messengers so that man awakes rom his
inattention and remembers that Allah is the only worshipped God and is the Sole
Creator.

1hereore, all the celestial Massages came in one procession heralding Islam. All had
Islam as their doctrine: that mankind should worship the one and only 1rue God, \ho
has no partner, and that they should adopt lis Law as the course o their lie to sae
them rom torment. In Surat Al-Ara, Almighty Allah says ,what means,:

Indeed, \e sent Nh ,Noah, to his people and he said: O my people! \orship Allah!
\ou hae no other God but lim. Certainly, I ear or you the torment o a Great Day!``
,Al-Ara, : 59,

And to Ad ,people, \e sent, their brother ld. le said: O my people! \orship Allah!
\ou hae no other God but lim. \ill you not ear ,Allah,`` ,Al-Ara, : 65,

And to 1hamud ,people, \e sent, their brother Salih ,Saleh,. le said: O my people!
\orship Allah! \ou hae no other God but lim.`` ,Al-Ara, : 3,

1hus, all the processions o Messengers came agreeing upon the summit o laith, that
there is no God but Allah, Alone, \ho has no partner, the one and only 1rue God, and
none should be worshipped but lim, then they coneyed the Diine Law.

Ibrahim's Glad 1idings Of Muhammad

\hen Ibrahim ,Abraham, peace be upon him, stood raising the oundations o the
Sanctiied louse ,the Kabah at Mecca, he lited his hands towards leaen praying:

Our Lord! Send amongst them a Messenger o their own, who shall recite unto them
\our Ayat and instruct them in the Book ,this Qur`an, and .ti/vab ,ull knowledge o
the Islamic laws and jurisprudence or wisdom or Prophethood, etc.,, and sanctiy them.
Verily! \ou are the All-Mighty, the All-\ise.` ,Al-Baqarah, 2: 129,

Answering the supplication o Ibrahim was the announcement made to mankind about
the Last o the Prophets, and the glad tidings o his arrial are gien in eery Book that
preceded the Noble Qur`an.

1he 1ruth, all praise and glory be to lim, inorms in the 1orah about Muhammad ,may
Allah bless him and grant him peace,. 1he Almighty says, while addressing Musa ,Moses,
peace be upon him,, what means:
10

1hose who ollow the Messenger, the Prophet who can neither read nor write ,i.e.
Muhammad, l., ,l =l l~, whom they ind written with them in the 1orah and the
Gospel, - he commands them what is just and orbids them what is eil, he allows them
as lawul what is good ,and pure, and prohibits them rom what is bad ,and impure,, le
releases them rom their heay burdens and rom the yokes that are upon them. So those
who beliee in him ,Muhammad, l., ,l =l l~,, honour him, help him, and ollow the
light ,the Qur`an, which has been sent down with him, it is they who will be successul.`
,Al-Ara, : 15,

Also, Issa ,Jesus, peace be upon him, gae the glad tidings o the approaching Message
o Muhammad ,may Allah bless him and grant him peace,, as states the glorious Ayah
,which means,:

And ,remember, when Issa ,Jesus,, son o Maryam ,Mary,, said: O Children o Israel! I
am the Messenger o Allah unto you conirming the 1orah |which came| beore me, and
giing glad tidings o a Messenger to come ater me, whose name shall be Ahmed.`` ,As-
Sa, 61: 6,

Not only did the Prophet Issa ,peace be upon him, gie the glad tidings o the
Messenger o Allah ,may Allah bless him and grant him peace,, but also his descriptions
were accurately stated in the 1orah and the Gospel, in a way that permitted the Jewish
rabbis and Christian monks to easily know the Messenger o Allah ,may Allah bless him
and grant him peace, without a guide.

\ith regard to that, 1he 1ruth, Blessed and Lxalted be le, says ,what means,:

1hose to whom \e gae the Scripture ,Jews and Christians, recognise him
,Muhammad, l., ,l =l l~, as they recongise their own sons. But erily, a party o them
conceal the truth while they know it - |i.e. the qualities o Muhammad, l., ,l =l l~,
which are written in the 1orah and the Gospel|.` ,Al-Baqarah, 2: 146,

1he Monk Bahira Identifies 1he Messenger

\e thus can see that the Message o Muhammad ,may Allah bless him and grant him
peace,, een his outward appearance, was known and heralded in the celestial Books.
lurthermore, the Jewish rabbis and Christian monks recognized him een beore his
mission, they knew the time o his Message and were sure o his birth.

Abu 1alib, the uncle o the Prophet ,may Allah bless him and grant him peace,, traeled
with a trade caraan to Syria, haing in his company the Messenger o Allah ,may Allah
bless him and grant him peace,, who was still a boy. 1he caraan reached Busra |which
was a part o Syria, in the icinity o lowran under the Roman domain|, where lied a
monk called Bahira, who deoted himsel to worship in his hermitage. Many a time the
caraans passed by his place, but monk Bahira neer talked or socialized with them.

But this time he prepared or them a banquet, and then he descended rom his hermitage
and said to them, rearea fooa for ,ov, O eote of Qvrai.b, ava rovta tore to evtertaiv ,ov att,
11
tbe ,ovvg ava ota, tbe .tare. ava tbe free. So, the people wondered saying, !e v.ea to a.. b,
oftev bvt ,ov rearea for v. votbivg, .o rbat ba. baevea.

1he monk replied, ti/ea to retcove ,ov.

So, all the people gathered around the table except the Messenger o Allah ,may Allah
bless him and grant him peace, who kept sitting under a tree. Monk Bahira asked, O
Peote of Qvrai.b, aia av, of ,ov vi.. v, bavqvet. 1hey replied, ^ove vi..ea it ecet a bo,, rbo
i. tbe ,ovvge.t avovg.t tbe eote.` le said, Catt biv. Aterwards, Bahira went to the
Messenger o Allah ,may Allah bless him and grant him peace,, embraced him and then
kept looking or the sign ,the seal, o Prophethood in his body ,which is ound between
his shoulders,.

Ater the people inished eating and parted, Bahira said to the Messenger o Allah ,may
Allah bless him and grant him peace,, a./ ,ov iv tbe vave of .tat, ava .t|a tro
iaot. of tbe agav .rab., to tett ve rbat .ee/ to /vor frov ,ov. Bahira used to hear the
Quraish swearing by .tat, and .t|a in their talk, but the Messenger o Allah ,may
Allah bless him and grant him peace, said to him, Do vot a./ ve iv tbe vave of .tat, ava
.t|a, for b, .ttab, bare verer batea av,tbivg vore tbav tbev.

Bahira said, 1bev iv tbe ^ave of .ttab, tett ve rbat .ee/ to /vor frov ,ov.

1he Messenger o Allah ,may Allah bless him and grant him peace, said, ../ ve abovt
rbaterer ,ov ti/e. Bahira kept asking and the Messenger ,may Allah bless him and grant
him peace, answering, and Bahira inding all the statements o the Messenger ,may Allah
bless him and grant him peace, exactly as in the Book, then he looked at his back and
saw the seal o Prophethood between his shoulders.

Upon concluding his questions, his uncle Abu 1alib arried, so Bahira asked him, !bat
tbi. bo, i. to ,ov.

Abu 1alib replied, e i. v, .ov. Bahira said, e i. vot ,ovr .ov, ava tbe fatber of tbi. bo,
.bovta vot be atire. Abu 1alib said, e i. v, veber. Bahira asked, !bat baevea to bi.
fatber.` Abu 1alib replied, e aiea rbite bi. votber ra. regvavt ritb biv.

Bahira said, Yov tota tbe trvtb ava bare .eev tbe ctova. .baaivg biv rbite be ra. .ittivg iv frovt of
tbe bervitage ava tbat i. rb, ivritea ,ov. Retvrv ritb ,ovr veber to bi. covvtr, ava gvara biv
agaiv.t tbe ]er., for b, .ttab if tbe, .ar biv ava tearvea frov biv rbat aia tbe, rovta .ee/ to barv
biv. 1bi. veber of ,ovr. ritt be a er.ov of great ivortavce ava ivftvevce.

\hen Abu 1alib heard these words he hurried back to Mecca with the precious child,
Muhammad ,may Allah bless him and grant him peace,.

Another hadith, on the authority o Ibn Salam
2
- one o the Jewish rabbis - narrates that
he came to the Messenger o Allah ,may Allah bless him and grant him peace, ater

2
Abdullah bin Salam was rom amongst these same Jews. lis name was Al-lusayn bin Salam, ,the
Prophet, may Allah bless him and grant him peace, gae him the name Abdullah, and held the post as a
Jewish Rabbi. Because o his piety, religious knowledge and good conduct, he was widely respected by
both Jews and non-Jews. During his study o the 1orah, he came across the erses which spoke o the
coming o the inal Prophet. le deeply studied this prophecy, and anxiously awaited his coming. le would
12
embracing Islam and said, ..baav ava a itab itta .ttab, rava Mvbavvaaav ra.vt .ttab |I
testiy that there is no God but Allah and Muhammad is the Messenger o Allah|. ,
.ttab /vor tbat Mvbavvaa i. tbe Me..evger of .ttab a. /vor v, orv .ov ava v, /vorteage of
Mvbavvaa i. erev greater. 1hen he said to the Messenger o Allah ,may Allah bless him
and grant him peace,, 1be ]er. are a eote ;ivctivea to) .tavaer ava fat.ebooa, ava if tbe, .bovta
cove to /vor abovt v, rerer.iov to .tav before ,ov a./ tbev abovt ve, tbe, rovta tett a tie abovt ve.

\hen Messenger o Allah ,may Allah bless him and grant him peace, asked the Jews,
!bat /iva of vav i. bv atav avovg.t ,ov. 1hey replied, e i. ovr va.ter ava tbe .ov of ovr
va.ter, ava be i. ovr reverabte rabbi. 1hen the Messenger o Allah ,may Allah bless him and
grant him peace, asked, !bat rovta ,ov .a, if .bavttab biv atav evbracea .tav. 1hey
replied, Ma, .ttab rotect biv frov tbi.! \hereupon, Abdullah came out and said,
te.tif, tbat tbere i. vo Coa bvt .ttab ava Mvbavvaa i. tbe Me..evger of .ttab. 1hus, the Jews
said, e i. tbe erite.t avovg v., ava tbe .ov of tbe erite.t avovg.t v., and disparaged him. On
that Abdullah said, 1bat i. rbat ra. afraia of, O Me..evger of .ttab.

1he Jews o Medina een knew the time at which Muhammad ,may Allah bless him and
grant him peace, would be commanded to delier the Message. 1hey used to tell Al-Aws
and Al-Khazraj |two tribes in Medina, later two sections o the Ansar ,Supporters,|,
1bere ba. cove tbe tive of a Me..evger rbov re .batt fottor, ava re, atovg ritb biv, .batt
etervivate ,ov, ;v.t a. tbe vatiov. of .a ava rav ;eote) rere etervivatea.

Preparing 1he Universe Ior 1he Message Of Islam

\e can see that the entire unierse was spiritually being prepared to receie the Message
o Muhammad ,may Allah bless him and grant him peace,. But some may ask, !bat gooa
ritt it ao to berata tbe arrirat of tbe Me..age of Mvbavvaa ;va, .ttab bte.. biv ava gravt biv eace)
to eote rbo ritt aie before bi. birtb.

\e say that Allah willed that none o the belieers, who did not lie during the lietime
o the Messenger o Allah ,may Allah bless him and grant him peace,, should die without
being gien the glad tidings o his arrial and being trustul o his coming. 1hat spiritual
preparation o the unierse to welcome the Message o Muhammad ,may Allah bless him
and grant him peace, also mirrors the honorable status o the Last o the Prophets in the
Sight o 1he Lord, be eer gloried lis Majesty and Might.

1hat spiritual preparation was part and parcel o preparing the entire unierse or
receiing the Message o Muhammad ,may Allah bless him and grant him peace,. 1he
last act in preparation came on the birth year o the Messenger o Allah ,may Allah bless
him and grant him peace,. Allah, all praise and glory be to lim, willed by it to inorm the
entire earth that the last o all Prophets would be born and le limsel would guard his
Message. 1hat this Prophet would knock down the pillars o injustice in the entire
unierse, and i his doctrine is justly ollowed, it would leae no trace o oppression and
bring about absolute justice.

1here was a sign in the year o his birth and another on the day o his birth. As or the
sign that happened in the year o his birth, it was the Llephant Incident. Abrahah - one

continually coney the characteristics o this Prophet to his amily and prayed that he would one day meet
him. |1rans. n.|
13
o the Abyssinian leaders - wanted to destroy the Kabah, the Sacred louse o Allah in
Mecca. It is narrated that Abrahah was a powerul tyrant who inaded \emen. \hen he
heard that people made pilgrimages to the Sacred louse o Allah, he wanted to build a
house in \emen that people would isit instead o Mecca.

It happened that an Arabian came and threw garbage in that house, which wildly enraged
Abrahah. le decided to retaliate by destroying the Kabah and Satan adorned that
heinous deed in his eyes. lor that is the diabolic stratagem in adoring alsehood, which
the Noble Qur`an illustrates to us through the glorious Ayah saying ,what means,:

Remember Satan made their ,sinul, acts seem alluring to them, and said: no one among
men can oercome you this day, while I am near to you: but when the two orces came
in sight o each other, he turned on his heels, and said: Lo I am clear o you, lo I see
what you see not, Lo I ear Allah, or Allah is seere in punishment.` ,Al-Anal, 8: 48,

Satan And Abrahah

1he Noble Qur`an shows us through this glorious Ayah how the deil adorns eil to
mankind, a solemn warning to us against him. 1he deil whispered to Abrahah saying,
Yov are .trovg ava brare, ava tbo.e are veret, vovaa .rab., ritb veitber vigbt vor orer. Co ava
ae.tro, tbe acrea ov.e, ,ov ritt fiva vo ove to aefeva it. So, Abrahah prepared a powerul
army built o elephants and mighty men, and he marched on to destroy the Sacred louse
o Allah, illed with pride at his strength.

\hen they arried at Mecca and its people saw that mighty army and its orce o
elephants they led to the mountains, deserting the louse, undeended. 1here was a
Diine wisdom behind this desertion, because i the people o Mecca surrounded the
louse to deend it and deeated Abrahah, it would hae been said that a heroic minority
deeated Abrahah`s army. lurthermore, i only one deender remained in ront o the
louse, legends would hae been abricated about him.

But Allah, all praise and glory be to lim, wanted that all people leae lis louse
unprotected. 1hus, Abrahah stood with his huge army and no human rose to deend the
Sacred louse.

1here the miracle happened and the sky was coered with birds, and suddenly the birds
started to cast small stones that annihilated Abrahah`s army and crushed it. 1hus, the
mighty army perished in no time. 1he 1ruth, all praise and glory be to lim, relates this
eent saying ,what means,:

lae you ,O Muhammad, l., ,l =l l~, not seen how your Lord dealt with the
Owners o the Llephant |1he elephant army which came rom \emen under the
command o Abrahah Al-Ashram intending to destroy the Kabah at Mecca|. Did le not
make their plot go astray And sent against them birds, in locks, striking them with
stones o Sijjil ,baked clay,. And made them like an empty ield o stalks and straw, ,o
which the corn, has been eaten up.` ,Al-lil, 105: 1-5,

Some scientists tried to account or the destruction o the elephant and Abrahah`s army
by hypothesizing that the birds might hae been carriers o inectious diseases that
caused the destruction o the marauding army, which is absolutely alse! Because the
14
mission o the Prophet ,may Allah bless him and grant him peace, started when he was
orty and the Llephant Incident happened in the year o his birth. I Surah Al-lil |1he
Llephant: 105| was reealed without the real occurrence o this incident, the people o
Mecca who were ity, sixty, seenty years old or more, amongst whom were disbelieers
who heatedly desired to impugn Islam, those would hae said, !e bare tirea tbe ,ear of tbe
tebavt revt, bvt re veitber .ar ftoc/ivg bira. vor .tove. of eraitiov.

But the birds did come and threw stones o clay, baked with lellire, and none could
deny what the glorious Ayat narrate. \e hae to beliee that Allah is mightily Able to do
anything, so we should neither introduce interpretations that belittle the Might or Power
o Allah, \hose Majesty reigns supreme, nor subject the Diine Miracles to the worldly
principles o cause and eect, nor to what is within our limited reasoning power or they
are enormously higher aboe it.

1he Straight Course

But what is the meaning o that incident It clearly signiies that Almighty Allah wants us
to careully bear in mind that lis Messenger ,may Allah bless him and grant him peace,
who would be born in that year would bring a doctrine mightily guarded by leaen,
een i all mankind deserted him. No human would be able to remoe, change, replace
or conceal anything rom the Noble Qur`an.the doctrine o the Messenger o Allah
,may Allah bless him and grant him peace,. Because it is a doctrine mightily guarded by
the Power o Allah, 1he Most Lxalted and Ler-Majestic, and what Allah guards can
neer be within reach o humans.

\ith real wonder, we ourseles witness that at the time the strength o aith is in decline
the cure o presering the Noble Qur`an is rising up. \e een ind that Almighty Allah
is subjecting to the serice o presering the Noble Qur`an those who do not beliee in
it. So, we may ind a Japanese scholar writing the whole Qur`an in one page, and a
Japanese institution producing luxurious Copies o the Noble Qur`an. All oer the world
are non-Muslims sering the Noble Qur`an, who do not oer the same as to their books.

\e also ind that some o those who are rialing or enhancing the Copies o the Noble
Qur`an and publishing them in beautiul designs only memorize ew Ayat rom the
Noble Qur`an. 1his upward cure o aith is rom Allah \ho will guard lis Noble Book
against the abuse o mankind till the Day o Resurrection, as declared by the glorious
Ayah saying ,what means,:

Verily \e: It is \e \ho hae sent down the Dbi/r ,i.e. the Qur`an, and surely, \e will
guard it ,rom corruption,.` ,Al-lijr, 15: 9,

1he Birth Of 1he Light

Now we moe to the birthday o the Messenger o Allah ,may Allah bless him and grant
him peace,. On that day the strongholds o injustice were shaken all oer world, and all
o a sudden the sacred ire that the Magi worshipped died down, Lake Sawa, which the
Persians sanctiied, sank down, and Kisra`s palace, the ortress o oppression and
disbelie, cracked and its balconies ell down.

15
\as there an operating hand behind these eents Or did they happen by the Power o
Allah, Alone

O course, they happened by the Power o Allah, Alone, or us to learn that the truth
whose Prophet was born on that day would destroy the strongholds o injustice in the
whole world. And the Law that this Noble Messenger would be sent with, i ollowed
truthully and out o sincere aith, would leae no trace o injustice on the earth. 1hey
sered as uniersal signs to the monotheistic religion, and the sublime message it bears to
this unierse.

And marels truly happened, or at the time o the reelation o the Noble Qur`an the
Arabs were a disunited nation, warring tribes with neither might nor power, killing one
another and euds were unabating between them. 1hey lied in a barren desert, coeted
by none. 1hen, Islam came to make the Arabs master the whole world and deeat the
greatest two powers at that time: the Persians and the Romans.

But how was all this realized Did the Noble Qur`an gie the Arab an atomic bomb, or a
new secret weapon Or a scientiic discoery that none has eer known beore

Nothing o that, but the Noble Qur`an brought a Law rom Allah, be eer gloried lis
Majesty and Might, i man ollows it, he will surely goern the whole world and be the
master o this unierse. 1he Arabs ollowed the Law o Allah, thereore, in a ew years
they became the masters o the earth, owners o ciilization and power. 1heir word
obeyed and their orce eared, pioneers o progress and ciilization in all domains.

1hat is the Law o Allah, whoeer truthully ollows it will be superior, and whoeer
abandons it will miserably ail.

1he Universality Of 1he Message

Ater the spiritual preparations that Allah has made in lis Unierse to receie lis
Messenger ,may Allah bless him and grant him peace,, through the glad tidings gien by
all the Prophets ,peace be upon them all, about his arrial, and ater stating his ull
description in the celestial Books that preceded the Noble Qur`an, and ater the Llephant
Lent that captured and directed the attention o the Arabs at the time o its occurrence,
to the Mighty Power o Allah, all praise and glory be to lim, and the entire world as well
by depicting it in the Noble Qur`an, and ater the highest strongholds o injustice on the
ace o the earth were mightily shaken, we must answer two important questions:

1he first question: \hy was the Message o the Prophet Muhammad ,may Allah bless
him and grant him peace, sent to the worlds or to the entire unierse, and was not sent
particularly to his people Because, the Prophets who came beore the Messenger o
Allah ,may Allah bless him and grant him peace, were sent to their own people in order
to remedy certain ices in the world. Moreoer, at one time there was more than a
Prophet. Ibrahim ,Abraham, peace be upon him,, the ather o the Prophets, and Lut
,Lot, peace be upon him,, both o them were sent at the same time: Ibrahim to remedy
the ice o idolatry and Lut to remedy sodomy that spread among his people.

16
Communities during the times o the preceding Prophets lied in isolation rom one
another. In addition, means o transportation were slow and diicult, almost nonexistent.
People liing anywhere, knew nothing about those liing in other distant places.

1he \isdom o leaen dictated that eery Messenger was sent to his own people to
remedy a certain ice or ices in a particular community. Surely, Allah, all praise and
glory be to lim, eternally possesses absolute knowledge about lis unierse and how it
would be uniied. low the Most Lxalted would reeal to mankind rom the secrets o
lis Unierse what would render transportations easy and distances short, in a way that
uniies the problems o the world, and that is exactly what we now see.

In seconds the whole world knows about any incident that takes place in whateer spot
on the earth. A disease that appears in America is quickly transmitted to Lurope, and in a
quicker pace to Arica, Asia and the rest o countries, until the problems rom which the
world suers became almost one. lor instance, the entire world suers rom iolence
and terrorism. Drugs not only threaten the youth o a certain country, but their eil also
extends to all the countries o the world. Diseases became one in the whole world, which
necessitated the appliance o one remedy. Because the problems o the world are one, it
ollows that the medicine should be one.

1hereore, Islam, the Message o the Last o the Prophets and Messengers, came to
remedy the diseases o the entire world. Ater all these preludes people should hae
appreciated the alue o Islam, and the Law brought by the Noble Qur`an. Regretully,
instead o that many people on the earth, who hear about Islam and the Noble Qur`an,
neer seek an enlightening reading about them that may shine within and show the way
beore them.

Any tourist is so caring about the trip he will undertake, reading the smallest details about
the country he is going to isit and asking those who hae isited it beore, but he neer
tries to learn about his religion ,Islam, or understand the teachings o Islam on which lie
is established.

Allah, all praise and glory be to lim, created this unierse and prepared it or man beore
creating him. le made man the master and made the entire unierse sere him, and
subjected it to him. But many neer question themseles about le, 1he God, \ho has
subjected and created.

1he second question: \hy was Muhammad ,may Allah bless him and grant him peace,
the Last o the Prophets Because, his mission ,may Allah bless him and grant him
peace, is the completion o all Messages and the perection o all blessings, and in these
two lies utmost contentment. lor by their grace the canopy o Islam lies oer the
\orlds. Allah, the Almighty, has perected the religion, completed lis grace and laour
upon those who ollow guidance, and the Prophet ,may Allah bless him and grant him
peace, has coneyed the Message. Allah says in the Noble Qur`an ,what means,:

1his day, I hae perected your religion or you, completed My laour upon you, and
hae chosen or you Islam as your religion.` ,Al-Ma`idah, 5: 3,

1he Messenger o Allah ,may Allah bless him and grant him peace, said, M, .ivititvae iv
covari.ov ritb tbe otber Probet. before ve, i. tbat of a vav rbo ba. bvitt a bov.e vicet, ava
beavtifvtt,, ecet for tbe tace of ove bric/ iv a corver. 1be eote go abovt it ava rovaer at it. beavt,,
17
bvt .a,, !ovta tbat tbi. bric/ be vt iv it. tace!` o av tbat bric/ ava av tbe ta.t of tbe
Probet..`

Allah, all praise and glory be to lim, made the miracle o lis Messenger ,may Allah
bless him and grant him peace, his ery doctrine, to keep the doctrine guarded by the
power o the miracle till the Day o Judgment. In the past, Allah entrusted lis serants
with the duty o guarding the preious celestial Books, but what did they do with them
1hey orgot them, and the parts unorgotten were distorted, and those undistorted were
hidden and those unhidden were substituted and changed.

1hereore, mankind was untrustworthy o guarding the Law o leaen, because whims
and caprice interered and worldly greed changed and substituted the Diine Law.
lence, it is Almighty Allah limsel \ho guards the Noble Qur`an against any change or
corruption.

1he Noble Qur'an. A Miracle Lver-Renewing

Allah, all praise and glory be to lim, made the doctrine o lis Messenger ,may Allah
bless him and grant him peace, an eerlasting miracle. 1o eery generation the Noble
Qur`an has something new to oer. 1here are matters that the Messenger o Allah ,may
Allah bless him and grant him peace, has accurately clariied, explained and detailed,
which are the matters connected with worship. 1he Messenger o Allah ,may Allah bless
him and grant him peace, let no rule related to worship without explaining it in detail.

But there are Ayat that were beyond the grasp o the contemporaries o the Messenger o
Allah ,may Allah bless him and grant him peace,, which the Messenger ,may Allah bless
him and grant him peace, let as Qur`anic miracles to eery generation. 1hus, no time
passes without the maniestation o a new Qur`anic miracle, which we hae not known
beore.

Almighty Allah says ,what means,:

Say ,O Muhammad l., ,l =l l~ to mankind,. I the sea were ink or ,writing, the
\ords o my Lord, sooner would the sea be exhausted than would the words o my
Lord, een i we brought ,another sea, like it or its aid.` ,Al-Kah, 18: 109,

\hen they discoered that the earth is globe-shaped, it became eident how the Noble
Qur`an was the irst to clearly indicate that truth in the creation o the night and day. 1he
Noble Book indicates the spherical shape o the earth and its rotation on its axis in one
glorious Ayah, in which 1he Most Lxalted says ,what means,:

And it is le \ho made the Night and the Day to ollow each other: or such as hae
the will to celebrate lis praises or to show their gratitude.` ,Al-lurqan, 25: 62,

A thing that succeeds another means to exactly ollow close upon it like patrols, one ater
another, or as work shits in a actory, each succeeding the other. But there is always a
beginning in all this, where the irst night patrol does not hae a preceding one, and the
irst shit upon start o work in a actory, does not come ater another shit, simply
because it is the beginning o work at the actory. But 1he 1ruth, all praise and glory be
to lim, says ,what means,:
18

And it is le \ho made the Night and the Day to ollow each other.` ,Al-lurqan, 25:
62,

Night must ollow day rom the moment o creation, which cannot be unless night and
day were together created on the ace o the earth, which also cannot be unless the earth
is globe-shaped. At the moment o creation, night and day both existed on the earth at
the same instant, so that each becomes the successor o the other. Night and day cannot
succeed one another unless the earth rotates on its axis. lad the earth been still, the part
subjected to light would hae remained day oreer and the dark part would hae
remained night oreer. 1hereore, the axial rotation o the earth is a must-be act.
Another marel ound in the Noble Quran about the rotation o the earth, is the glorious
Ayah in which Almighty Allah says ,what means,:

And you see the mountains and think them irmly ixed, but they pass along as the
clouds pass: ,such is, the Artistry o Allah, \ho perected all things.` ,An-Naml, 2: 88,

Ater the reolution witnessed in science, scientists became able to ilm the baby within
its mother`s womb, but the Noble Qur`an has already scientiically depicted the phases o
embryonic deelopment with amazing accuracy. 1hen medicine discoered that the
sensory-perception in man is the skin, because nere endings ,receptors, lie directly
beneath the skin, and again they ind the Noble Qur`an stating that truth, in the glorious
Ayah speaking about the eternal torment that the inhabitants o lellire will taste:

As oten as their skins are roasted through, \e shall change them or other skins that
they may taste the punishment.` ,An-Nisa`, 4: 56,

1he Noble Qur`an is richly plenteous in miracles, some Allah has willed to be uneiled,
and many others are to be reealed to the uture generations. All this seres to keep the
Noble Qur`an an eerlasting rejuenating miracle, in a way that oers to eery age a new
miracle.

1he whole unierse rejoiced at the birth o the Messenger o Allah ,may Allah bless him
and grant him peace,, because he came with a doctrine that would bring back the
harmony man lost with the unierse and with his own sel. Although, the whole unierse
is made to obey, except mankind and the jinns who are gien ree will, none should think
that Allah, all praise and glory be to lim, imposed such subjection on the unierse. But
the Justice o Allah dictated that such subjection be o its own choice. lad it been a
compulsory matter, Allah would not hae gien the unierse the reedom to choose.

In this regard, 1he 1ruth, all praise and glory be to lim, says ,what means,:

1ruly, \e did oer .t.vvab ,the trust or moral responsibility or honesty and all the
duties which Allah has ordained, to the heaens and the earth, and the mountains, but
they declined to bear it and were araid o it ,i.e. araid o Allah`s 1orment,. But man
bore it. Verily, he was unjust ,to himsel, and ignorant ,o its results,.` ,Al-Ahzab, 33: 2,

1hus, we see that Almighty Allah oered the trust or reedom o choice to all lis
creatures, but these creatures, other than mankind and jinns, eared lest they should not
be able to ulill and honor the trust and said, O ora! !e bare cbo.ev to be .vb;ectea. But
as or man he was misled by his reason and asked or ree choice.
19

1he Universe And Mankind

So, the whole unierse is a gloriier o Allah except mankind, as some are gloriiers and
others are not. In this regard, 1he 1ruth, all praise and glory be to lim, says ,what
means,:

See you not that to Allah prostrates whoeer is in the heaens and whoeer is on the
earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and
.aDarb ,moing liing creatures, beasts, etc.,, and many o mankind But there are
many ,men, on whom the punishment is justiied.` ,Al-lajj, 22: 18,

1he glorious Ayah shows that upon mentioning mankind obedience aried, but as or
the rest o creatures they are all gloriiers. 1rue indeed, or the Messenger o Allah ,may
Allah bless him and grant him peace, heard the gloriication o the pebbles, and the
longing o the date-palm trunk on which he used lean while preaching, and the moan it
uttered when a pulpit was built or him to delier sermons rom, instead o it. Also, the
clouds that used to shade him and the camel that complained to him o man`s cruelty and
the water gushing orth rom his ingers.

All these gloriiers rejoiced at the Message o Muhammad ,may Allah bless him and grant
him peace,, but man whom Allah made the master o this unierse and created or him
all these blessings, is the one who opposed and disbelieed. 1hereore, all what exist in
the unierse rom inanimate beings, plants and animals curse the disbelieer, een the
human body that Allah has subjected to sere man, whether an obeyer or a disobeyer.

1he tongue can utter the babaaab 1he 1estimony of Iaith: 1here is no God but
Allah and Muhammad is the Messenger of Allah) or the word o disbelie, Allah
orbid. Similarly, the hand obeys its owner when it assaults people and also obeys him
when helping someone rise on his eet, or helping a cripple or a blind man cross the
road.

But on the Day o Resurrection all the organs o the human body will come to testiy
against the sinner and curse him, as substantiated by the glorious Ayah saying ,what
means,:

On the Day when their tongues, their hands, and their legs or eet will bear witness
against them as to what they used to do.` ,An-Nr, 24: 24,

1he 1ruth, all praise and glory be to lim, willed that the Islamic Message should be send
down in Mecca, that blessed stretch o land, which Allah has chosen as lis louse.
Although it is a small spot rom the spacious land that Allah has created, man with his
disbelie stubbornly insisted on deiling that Sanctiied louse and worshiping in it others
than Allah. \ithin the louse o Allah, chosen by Allah limsel, man set up idols that
were worshipped instead o 1he Most Lxalted.

1he 1ruth, all praise and glory be to lim, willed that Islam starts with puriying lis
louse and that the irst Call o laith be cried within the ears o the chies o the
Quraish, to whom the louse had gien mastery oer all the Arabs, those chies who
were the leaders o disbelie and the establishers o the idols within the Sacred louse o
20
Allah, who tyrannized oer the world. 1heir society was widely estranged rom the
\orship o Allah, a society that approbated sins, disbelie and polytheism. 1hen came
the Cry o laith to mightily shake them all and restore to lie the eternal alues springing
rom this ery blessed place that is connected with the continents o the earth by land
and sea, or it constituted the outset and rom its land the Message was coneyed to the
\orlds.

Beore discussing the Message, we hae to talk about the Prophet Muhammad ,may
Allah bless him and grant him peace,, and his descriptions as gien by his
contemporaries, and why was he o superb manners And why did Allah, Blessed and
Lxalted be le, chose him a human And why illiterate And why an orphan





















21
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e ex xa al lt te ed d s st ta an nd da ar rd d o of f c ch ha ar ra ac ct te er r. . ( (A Al l- -Q Qa al la am m, , : : ) )






























1
Ayah quoted by trans.

22
C Ch ha ap pt te er r 1 1w wo o

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WWh
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Say: I there were on the earth, angels walking about in peace and security, \e should
certainly hae sent down or them rom the heaen an angel as a Messenger.`` ,Al-Isra',
1: 95,

Mecca that witnessed the birth o the Prophet o Islam, Muhammad ,may Allah bless
him and grant him peace,, and the eents that encircled his Message, holds a special
honorary place in the Sight o 1he Almighty, because the irst louse placed to mankind
or worshipping Allah was that at Sanctiied Mecca. Allah says ,what means,:

Verily, the irst louse ,o worship, appointed or mankind was that at Bakkah ,Mecca,,
ull o blessing, and a guidance or all kinds o beings.` ,Al-Imran, 3: 96,

1he angels built it and showed it to Adam and Le ,peace be upon them, to worship
Allah there. It is a place dedicated to worship only and to oering Salah ,Prayers, that
embodies the spiritual relationship and communication between Allah and lis serants.

Adam ,peace be upon him, receied the doctrine directly rom Allah, all praise and glory
be to lim, and was entrusted with coneying it to his Children. But with the passage o
time the Children o Adam made distortions and substitutions in the Law o Allah. 1hey
worshipped idols, stones, stars, animals, the sun, and other alse gods. Born o the
negligence that beell the Children o Adam, there had to come a Messenger who would
remind them o the Law o Allah, all praise and glory be to lim, and restore them to the
worship o Allah, Alone.

\ith the passage o time and people`s negligence o the louse, the landmarks that used
to pinpoint its place were obliterated. 1he louse o Allah is the piece o land on which
rise the Sanctuary and the space aboe it. 1he expanse o air aboe the Sanctiied Kabah
till the highest sky is an extension to the louse o Almighty Allah |.taitvtMavvr: the
louse oer the heaens parable to the Kabah at Mecca, continuously isited by the
angels|. 1hereore, a second and a third loor were built in the Sanctuary. And the same
applies to eery louse ,Masjid, o Allah.

1he space that rises oer a Masjid is an extension to it, and rom there the angels
descend on the prayers. 1hereore, the Masjids or louses built at a corner below the
buildings are not considered Masjids, except i exigency impelled to oer Salah in them.
Because aboe such Masjids that are constructed under buildings and within apartments
are people perhaps in a state o impurity.

It means that angels do not descend there, and the Prayers oered in such corners are
like the Congregational Prayers oered in any ordinary room, except i necessity dictated
so, because dire necessity sanctions the prohibition |vt if ove i. forcea b, vece..it, ritbovt
rittfvt ai.obeaievce vor trav.gre..ivg ave tivit., tbev tbere i. vo .iv ov biv ;.taqarab, 2: 1)|.

23
1he Sacred louse o Allah is the only Masjid on the ace o the earth chosen by Allah,
all praise and glory be to lim. All the Masjids on the earth are places o worship chosen
by the creatures o Allah. But the Sacred Masjid o Allah in Mecca is the selection o
Allah Alone. 1hereore, it became the Qiblah |Direction aced in Prayers| o all the
Masjids and prayers all oer the unierse. 1he Masjid that Allah limsel has chosen as a
place o worship. 1hereore, the whole earth has been made a Masjid ,a place or
praying, to the Muslims as established by the Prophetic hadith saying, .va tbe eartb ba.
beev vaae for ve a tace for ro.tratiov ;va.;ia) ava it. .oit a vrifier 1a,avvvv: 1be abtvtiov
rbicb i. erforvea rbev vo cteav rater i. araitabte, it ivrotre. v.ivg cteav eartb ;i.e. av.t or .oit).`

Ibrahim And 1he Place Of 1he House

It is reported that when the Children o Adam sank into a state o negligence, erosion
and natural orces eaced the special landmarks o the Sacred louse. It is also reported
that the lood, which drowned the whole earth during the era o Nuh ,Noah, peace be
upon him,, wiped the signs that marked and showed the place o the louse to people.

\hen we wish to mark a spot on land and make it known to people there are two basic
actors: a place and a sign. 1he place is the stretch o land that we want to mark and
show to people, whereas the sign is what guides people to that place. 1hereore, the place
o the Sacred louse has remained as it is, aected by nothing. But the sign that guides
people was gone or eaced, so in turn the place became unknown to people.

1hereupon, Allah, all praise and glory be to lim, guided Ibrahim ,Abraham, peace be
upon him, to the place o the louse and showed it to him, but why 1o raise its
oundations so that people would be guided to its place. It ollows that the place o the
Sacred louse is present on earth since the world was made, but the guiding sign is the
actor that was eaced, as substantiated by the glorious Ayah in which 1he 1ruth, all
praise and glory be to lim, says ,what means,:

And ,remember, when \e showed Ibrahim ,Abraham, the site o the ,Sacred, louse
,the Kabah at Mecca, ,saying,: Associate not anything ,in worship, with Me, and
sanctiy My louse or those who circumambulate it, and those who stand up or prayer,
and those who bow ,submit themseles with humility and obedience to Allah,, and make
prostration ,in prayer, etc.,.`` ,Al-lajj, 22: 26,

Allah, all praise and glory be to lim, showed the place o the louse to Ibrahim ,peace
be upon him, who raised the oundations or the part raised aboe land, i.e., the loly
Kabah, which sered to indicate the place o the louse. .tMa.;iavtarav |1he Sacred
Masjid at Mecca| is not the loly Kabah - rather the Kabah is the sign that guides
people to the place o the Sacred Masjid.

Purity Of Al-Masjidul-Haram

Allah, all praise and glory be to lim, established lis louse at that place on earth or
worship, thereore when man enters .tMa.;iavtarav |1he Sacred Masjid at Mecca| he
should only occupy himsel with worshipping his Lord and detach himsel rom this
world. le should take it o with his shoe and throw it outside the Sacred louse o
Allah. le should deote himsel only to bowing, prostration and gloriying Allah.
24

But the dereliction that man ell into made him set up in the louse o Allah that which
was worshipped instead o lim. It made man place idols inside the louse o Allah,
which are but stones that he himsel had shaped. None thought how could a creature
create a god! Or how could the god be o stone, with neither might nor power! But the
cause is absence o mind and alienation rom the Law o Allah.

People want to lie their lies according to their own desires: to tyrannize, steal, commit
eery ice and gie ree reign to their desires. 1he supreme wish o a disbelieer is to ind
a god without a law, in other words, a god that does not impose on him any action
according to a law.

le will then act as he pleases in lie and at the same time will think that he satisies the
instinct o piety and aith that Allah has created mankind with, without which the lie o
people will neer be right. 1he Message o the Prophet o Allah ,may Allah bless him
and grant him peace, came to puriy the louse o Allah rom any trace o polytheism
and restore the purity o man`s heart, soul and mind so that worship becomes purely to
Allah, Alone, till the Day Allah inherits the earth and whatsoeer is thereon.

Muhammad, the Messenger o Allah ,may Allah bless him and grant him peace,, came to
the unierse ater Allah has ully prepared to his arrial, through the Prophets who
heralded the blessed news o his adent. Allah, all praise and glory be to lim, stated his
descriptions in the celestial Books that were reealed beore the Noble Qur`an, so that
the people o the Book ,the Christians and the Jews, would recognize him and none on
the Day o Judgment would hae any excuse or not belieing in him. 1hereore, the
1orah and the Gospel embrace the descriptions o the Messenger o Allah ,may Allah
bless him and grant him peace,.

Certainly, belieers at any time or place thirst or knowing the eatures o the Messenger
o Allah ,may Allah bless him and grant him peace,, we will relate what Ali bin Abu
1alib ,may Allah be pleased with him, has said, to water the thirst o the loe that the
belieers hae to the Last Messenger ,may Allah bless him and grant him peace,.

1he Description Of Muhammad

Ali bin Abu 1alib ,may Allah be pleased with him, is the ourth successor to the
Messenger o Allah ,may Allah bless him and grant him peace,. le was the irst to
beliee in the Messenger o Allah ,may Allah bless him and grant him peace, rom the
boys. It is known that Abu 1alib was the Prophet`s uncle and guardian, and Ali`s ather.
1he Messenger o Allah ,may Allah bless him and grant him peace, used to send Ali to
the people o \emen to inite them to Islam. A Jewish rabbi used to attend the assembly
o people who used to listen to Ali`s speech about the Prophet ,may Allah bless him and
grant him peace,.

1he Jewish rabbi once asked Ali saying, De.cribe to v. tbe Me..evger of .ttab, .bvtQa.iv,
Mvbavvaa biv .bavttab.` 1he Jewish rabbi was holding a book in his hand and eery
time Ali talked, the Jew leaed through the book, as i reiewing ,in his book, the
descriptions that Ali gae.

25
Ali bin Abu 1alib said, 1be Me..evger of .ttab ra. veitber .bort vor rer, tatt. In other words,
the Messenger o Allah ,may Allah bless him and grant him peace, was o medium
height, neither short nor conspicuously tall.

Ali added, i. bair ra. veitber cvrt, vor covtetet, .traigbt.` In other words, his hair was
black, in between straight and curly.

Ali bin Abu 1alib said, e baa targe e,e., tovg e,eta.be., ava bi. e,e. baa a tivge of rea. e baa a
tbic/ beara ava a ro., covteiov. In another narration Ali said, e ra. rbite./ivvea, barivg
a reaai.b tivge. i. e,e. rere targe ritb ;et btac/ vit. ava bi. e,eta.be., tovg. In other words, his
ace was rosy, bright and glowing o a whiteness tinged with red.

Ali bin Abu 1alib said, 1be Me..evger ;va, .ttab bte.. biv ava gravt biv eace) baa big bava.
ava feet, ava broaa .bovtaer.. In other words, he had great bones at joints, i.e. the knees,
elbows and shoulders, a sign o bodily strength. 1he hands and eet o the Messenger
,may Allah bless him and grant him peace, were also big and his ingers strong.

Ali continued saying, !bev be rat/ea, be rovta rat/ bri./t, a. if ae.cevaivg a .toe. !bev be
tvrvea, be rovta tvrv bi. rbote boa,
2
ava betreev bi. tro .bovtaer. ra. tbe eat of Probetbooa. e
ra. tbe a.t of tbe Probet.; be baa tbe vo.t geverov. bava ava oev beart of att eote; be ra. tbe
vo.t trvtbfvt of att eote, tbe be.t of tbev iv teveravevt, ava tbe vo.t .ociabte avovg.t tbev.
!boerer vveecteat, .ar biv rovta .tava iv are of biv ava rboerer accovaviea biv ava got to
/vor biv rovta tore biv.

As though the land beneath him lowered itsel out o awe, so he leaned orward in his
moement.

Ali completed his portrayal o the graceul picture saying, bare verer .eev av,boa, ti/e
biv, veitber before vor after biv.

1he Rabbi Declares His Islam

1hen Ali ,may Allah be pleased with him, ell silent, whereupon the Jewish rabbi
continued the narration rom the book he held in hand, saying, i. e,e. bare a tivge of rea,
be ba. a gracefvt beara, a bava.ove vovtb, erfectt, .baea ear., ava cove. ritb bi. rbote boa, ava
goe. ritb bi. rbote boa,.

Ali bin Abu 1alib answered him, , .ttab tbi. i. tbe rer, ae.critiov of tbe Me..evger of .ttab,
va, .ttab bte.. biv ava gravt biv eace.

1he Jewish rabbi added, e teavea forrara iv bi. rat/.


2
1he Messenger ,may Allah bless him and grant him peace, walked with strength o purpose, liting each
oot clearly o the ground. 1his is the walk o those with irm determination, those who hae a sense o
graity, dignity and alor, inspiring respect in others. !bev be tvrvea, be rovta tvrv bi. rbote boa,, means that
he did not steal any glances. le did not turn his head let or right when looking at something because this
is the mannerism o those riolous and thoughtless, haing no sense o purpose, instead he would turn his
whole body to the one who addressed him, showing his complete concern to what he was saying and
would turn his whole body away upon inishing. 1hereore when he was talking to someone or other such
things, he would turn his entire body to him and not just turn his head as this is the manner o the
arrogant. |1rans. n.|
26
Ali bin Abu 1alib said, M, rer, rora., a. if ae.cevaivg a .toe, means as i the land is
lowering itsel beore him.

1he Jewish rabbi said, 1be.e qvatitie. are rrittev iv tbi. boo/ tbat betovgea to v, forefatber.,
pointing to the book he held.

1hen the Jewish rabbi added, .t.o rrittev: i. gtor, rovta be .eva fortb frov tbe avctvar, of
.ttab, i. afe ava ava tbe tocatiov of i. ov.e. 1bev, be rovta vigrate to a avctvar, tbat be
biv.etf rovta .avctif, ;rovta va/e it a .avctvar,), i.e., tbe Probetic avctvar, iv .tMaaivab .t
Mvvararab Meaiva, 1be vvivov. Cit,. 1bi. .avctvar, rovta be of tbe .ave ivriotabitit, a. tbe
avctvar, .ttab aectarea ivriotabte.`

1he dialogue continued between Ali bin Abu 1alib and the Jewish rabbi about the
Messenger o Allah ,may Allah bless him and grant him peace, and the statements o the
1orah. 1hen, the Jewish rabbi declared his Islam saying, te.tif, tbat be i. tbe Probet of
.ttab ava i. Me..evger ;va, .ttab bte.. biv ava gravt biv eace) to att vav/iva.

1he Majestic Appearance Of 1he Messenger

1he Messenger o Allah ,may Allah bless him and grant him peace, looked majestic and
highly honored. lis ace shined as the ull moon on a moonlit night. I something
pleased him his whole ace glittered with joy. lis eyebrows were ine with a space
between them reealing a ein that maniested itsel at time o anger at something.

A light hoered aboe the Messenger o Allah ,may Allah bless him and grant him
peace,, a luminous halo aboe his head. le had ery black eyes, a broad mouth and
smooth cheeks i.e., none o his cheeks protruded or had on it pimples. lis teeth were
slightly set apart i.e., his teeth were een with little delicates spaces, and when he talked
light was seen shining orth his ront teeth. le had a broad chest between the shoulders
and a neck as pure as slier.

On his back was the seal o prophethood, which the celestial Books beore the Noble
Qur`an speciied. O all people, the ace o the Messenger o Allah ,may Allah bless him
and grant him peace, was the handsomest and his manners the noblest. \hen he sat his
shoulders were higher than all those sitting around him and i anyone shook hands with
him the hand o the greeter was generously scented with a sweet ragrant.

1he scent o the Messenger o Allah ,may Allah bless him and grant him peace, was
pleasanter than perume and his sweat as well. lis scent oten heralded his arrial
whereer he went.

1he honorable Companion Anas bin Malik ,may Allah be pleased with him, said about
him, !e v.ea to /vor tbat tbe Me..evger of .ttab ;va, .ttab bte.. biv ava gravt biv eace) baa
arrirea b, bi. .reet .cevt, for bi. tea.avt .cevt v.ea to receae biv rbererer be revt ava rbev be .at tbe
tace ra. fittea ritb bi. fragravce.

1he son o Lady Khadijah ,may Allah be pleased with her,, lind bin Abu lalah ,may
Allah be pleased with him,, described the Messenger o Allah ,may Allah bless him and
grant him peace, beore he married Lady Khadijah ,may Allah be pleased with her,
saying, i. gae i. atra,. torerea aorv, tbe tive be .eva. too/ivg to tbe grovva i. tovger tbav tbat
27
torara. ./,. e i. tbe fir.t to greet rboverer be veet.. Of covtivvov. grief ava tbovgbt.. i. .vett i.
tea.avt. ^erer .ea/. ritbovt veea. Means that the noble Prophet ,may Allah bless him and
grant him peace, grieed or those people in whose hearts the light o Islam, that came to
please mankind, did not enter.

Among 1he Gracious Attributes Of 1he Messenger

1he Messenger o Allah ,may Allah bless him and grant him peace, was neer bored o
contemplation. Neer had usual habits that mastered him and thus he weakened beore
them. le neer engaged himsel in anything but truth. lis words were precise, none
spoken more or less. le neer spoke embarrassing or unriendly words. le gloriied the
Blessings and neer dispraised nor praised any ood he tasted, so that none would say
that he aored some kinds o ood oer others, or all the Blessings that Allah bestows
deseres gloriication. le neer elt angry or his person ,when wronged, or sought to
heal it with an answer back. \hen he talked le well articulated the words to be
understood by those listening to him.

Al-lassan ,may Allah be pleased wit him, asked his ather Ali bin Abu 1alib ,may Allah
honor his ace,, saying, or aia tbe Me..evger of .ttab ;va, .ttab bte.. biv ava gravt biv
eace) evter av, tace.

Ali replied, .ttorivg biv.etf to evter ra. after ta/ivg teare, which means that beore
entering any place the noble Messenger ,may Allah bless him and grant him peace, used
to ask permission rom people inside, whether they were ready to receie him or not,
though the Messenger o Allah ,may Allah bless him and grant him peace, was dearer to
the belieers than their own seles.

\hen the Messenger o Allah ,may Allah bless him and grant him peace, stayed at home
he used to diide his time into three: a time dedicated to Allah, a second to the amily
and a third to himsel. 1he irst was spent in a retreat or worship, the second was a place
or his amily and a third where he used to sit alone or meet his Companions. 1he closest
people to him were the most irtuous, based on their superiority in ollowing the
Religion o Allah. \hen the needy knocked his door, his heart and mind were to them,
engaged with their cares, and endeaoring to engage them in what may set aright all their
aairs.

1he Messenger o Allah ,may Allah bless him and grant him peace, said, . Mv.tiv i. tbe
brotber of a Mv.tiv. e .bovta veitber ore.. biv, vor ae.ert biv ;to ore..iov or ore..or.).
!boerer fvtfitt. tbe veea. of bi. brotber, .ttab ritt fvtfitt bi. veea.. .va rboerer retiere. a Mv.tiv of a
ai.tre.., .ttab ritt retiere biv of ove of tbe ai.tre..e. of tbe Da, of Re.vrrectiov, ava rboerer .creev.
;aroia. eo.ivg tbe favtt. of) a Mv.tiv, .ttab ritt .creev biv ov tbe Da, of Re.vrrectiov.

Al-lussain ,may be pleased with him, asked his ather Ali bin Abu 1alib ,may Allah
honor his ace, about the departure o the Messenger o Allah ,may Allah bless him and
grant him peace, and the manners he obsered in it, and he answered, 1be Me..evger of
.ttab ;va, .ttab bte.. biv ava gravt biv eace) tat/ea bvt tittte, ava ovt, iv vatter. covcervivg biv.
e brovgbt tbe beart. be vet ivto barvov, ava verer .ererea betreev tbev. e v.ea to bovor tbe vobte
avovg erer, grov of eote ava cbarge biv ritb tbe ta./ of ratcbivg orer tbev. e v.ea to catt ov bi.
frieva. ava a./ abovt tbo.e ab.evt avovg tbev. e v.ea to a./ eote abovt rbat trovbte. eote ava
be v.ea to rai.e tbe gooa tbivg ava correct tbe baa ava rea/ev it.
28

e ra. teverate, verer vegtect a,ivg beea to av, covrer.atiov, .tatevevt or vatter .o tbat eote ritt
vot be beeate... e verer .teea ara, frov or be,ova rigbtve... e verer farorea .oveove orer otber. iv
bi. a..evbt,. e torea tbe vav rbo ecettea otber. iv girivg gooa aarice ava .borivg cova..iov ava
cooeratiov. e ovt, tat/ea iv rbat va, ao gooa. i. rora. cattea eote`. beart. ava viva. togetber,
ava be torea tbat beart. be ove ritb tore ava vot .earatea b, batrea.`

Ali bin Abu 1alib added, 1be Me..evger of .ttab ;va, .ttab bte.. biv ava gravt biv eace)
evtrv.tea tbe teaaer.bi of eote to tbe vo.t geverov. avovg tbev, veavivg tbe ove vo.t freebavaea iv
aeativg ritb eote. ecav.e tbe geverov. rovta gire of bi. orv .etf to otber. ava bi. .vcce.. to rvte tbev
i. rov b, bor vvcb be cav ao for tbeir .a/e. e rovta verer evforce vov tbev .ovetbivg agaiv.t tbeir
ritt. 1be Me..evger of .ttab ;va, .ttab bte.. biv ava gravt biv eace) v.ea to teacb bi. Covaviov.
iv.igbt. e v.ea to reigb eote ritb tbe .cate of re.ect. e v.ea to rarv agaiv.t barivg .oveove
.tavaerivg bi. brotber. e verer ti/ea bac/biter. ava go..ier..

1be Me..evger of .ttab ;va, .ttab bte.. biv ava gravt biv eace) v.ea to receire eote ritb tore,
cova..iov ava cbeerfvtve... e v.ea to better gooa tbivg. ava forbia tbivg. erit. e ra. atra,. rigitavt
ava attevtire ritbovt verrov.ve.. or aviet,, ava be verer vegtectea a vatter te.t vegtigevce .bovta be av
aaotea covr.e. e v.ea to batavce vatter. b, tbe .cate of ;v.tice ava verer ai.agreea ritb .oveove for tbe
.a/e of ai.agreevevt. e verer attorea b,ocri., iv bi. a..evbt,. e verer .at iv a articvtar tace bvt
iv tbe tace be reacbea, .eativg biv.etf tbere avovg.t eote. e v.ea to airiae bi. attevtiov ov att tbe
attevaavt. of bi. a..evbt,, .o tbat vove rovta betiere biv.etf better tbav tbe otber.. !bev veetivg
.oveove, be ra. verer tbe ove to eva it, bvt teft it to tbe ove rbo bia to .ee biv. i. a..evbt, ra. tbat
of ctevevc,, atievce, voae.t, ava bove.t,. i. roice ra. verer bigber tbav rbat ra. veeaea to attor bi.
avaievce to bear biv. e ra. atra,. cbeerfvt, tevievt ava gooavatvrea. e v.ea to orertoo/ a bebarior
tbat be ai.ti/ea, a. tbovgb be aia vot .ee it vo to evbarra.. av,ove iv bi. a..evbt,.

Ungracious Manners 1he Messenger Never Had

1he Messenger o Allah ,may Allah bless him and grant him peace, orbade himsel rom
three: hypocrisy, excess and concerns not his. And turned away rom people in three
things: neer to dispraise or taunt anyone, or seek to know the aults or deects o others.
\hen he talked those sitting with him kept silent, and when he stopped his Companions
talked, each by his turn, not his standing. None interrupted the other nor did the
Messenger o Allah ,may Allah bless him and grant him peace, eer interrupt anyone.

1he Messenger o Allah ,may Allah bless him and grant him peace, used to laugh at what
his Companions laughed at and used to admire what they admired. \hen there came a
stranger ignorant o the noble standing o the Messenger o Allah ,may Allah bless him
and grant him peace,, he ,the Prophet, may Allah bless him and grant him peace, used to
tolerate his coarseness and was kind to him. And i it happened that the coarse manners
o those strangers aroused the anger o some o his Companions, the Messenger ,may
Allah bless him and grant him peace, used to bid them show tolerance.

Once a Bedouin came asking rom the Messenger ,may Allah bless him and grant him
peace,. 1he Messenger ,may Allah bless him and grant him peace, gae him and then
asked, are beev gooa to ,ov. 1he Bedouin answered, ^o, ava ,ov bare aove ve rett
eitber, which enraged the Muslims and they rose to punish him. 1he Prophet ,may Allah
bless him and grant him peace,, howeer, signaled them to stop. 1he Prophet ,may Allah
bless him and grant him peace, then rose and entered his house. le sent or the Bedouin
29
and there he gae him something oer and aboe what he had already gien him, then he
asked him, are beev gooa to ,ov. And the Bedouin replied, Ye.. vaeea! Ma, .ttab
rerara ,ov rett, for ,ov are a gooa /iv.vav ava a gooa tribe.vav.

Upon that the Prophet ,may Allah bless him and grant him peace, said to him, Yov .aia
rbat ,ov bare .aia ava iv tbe .ovt. of v, Covaviov. i. .ove .ev.e of iv;vr, frov tbat. f ,ov ti/e, ,ov
va, .a, before tbev rbat ,ov bare .aia before ve to ctear rbat i. ritbiv tbeir brea.t. agaiv.t ,ov.

And the Bedouin agreed.

1he ollowing day, or in the eening o the same day, the Bedouin came oer. 1he
Prophet ,may Allah bless him and grant him peace, said, 1bi. eaoviv .aia rbat be ba. .aia
.o re gare biv vore, ava be ctaiv. vor tbat be i. .ati.fiea. . it .o. 1he Bedouin answered, Ye..
vaeea! Ma, .ttab rerara ,ov rett, for ,ov are a gooa /iv.vav ava a gooa tribe.vav.

Upon that, the Prophet ,may Allah bless him and grant him peace, said, 1be arabte of ve
ava tbi. eaoviv i. tbat of a vav rbo baa a .becavet tbat rav too.e, .o eote vr.vea it, bvt tbe, ovt,
ivcrea.ea it. ftigbt. o it. orver cattea ov tbev .a,ivg, Ctear tbe atb betreev ve ava v, .becavet, for
av /ivaer to it tbav ,ov ava /vor be.t it. teveravevt.` 1bev be aroacbea it frov it. frovt .iae,
barivg ic/ea for it frov tbe ra.te of tbe eartb. e tvrvea it bac/ ;gevtt,) vvtit it cave ava /vett aorv.
e tbev .aaatea it ava vovvtea it. 1erit,, baa tet ,ov atove rbev tbe vav .aia rbat be .aia, tbev
,ov /ittea biv be rovta bare evterea ettfire.

1he Messenger o Allah ,may Allah bless him and grant him peace, was patient and
meek, patient in the ace o anger and meek in the ace o ignorance. le was irm against
hypocrisy, blessed with a bright ace and a sweet oice.

1he Humanity Of 1he Messenger

Is it wonder or mankind that \e hae sent Our Inspiration to a man rom among
themseles ,i.e. Prophet Muhammad, l., ,l =l l~, ,saying,: \arn mankind ,o the
coming torment in lell,, and gie good news to those who beliee ,in the Oneness o
Allah and in lis Prophet Muhammad, that they shall hae with their Lord the rewards o
their good deeds` ,But, the disbelieers say: 1his is indeed an eident sorcerer ,i.e.
Prophet Muhammad, l., ,l =l l~, and the Qur`an,!`` ,\nus, 10: 2,

1he 1ruth, Blessed and Lxalted be le, chose an honorable human to be lis Messenger,
a choice which the hypocrites and disbelieers would oppose till the Day o Judgment.
Lery messenger who came beore the Messenger Muhammad ,may Allah bless him and
grant him peace, was a human and eery messenger his people attacked or being a
human.

Recite the glorious Ayah in which 1he 1ruth, all praise and glory be to lim, says ,what
means,:

1he chies o the disbelieers among his people said: \e see you but a man like
ourseles, nor do we see any ollow you but the meanest among us and they ,too,
ollowed you without thinking. And we do not see in you any merit aboe us, in act we
think you are liars.`` ,ld, 11: 2,
30

1his glorious Ayah was reealed regarding the People o Nuh ,Noah, peace be upon
him,, the irst Messenger sent ater Adam ,peace be upon him,.

1here is also the glorious Ayah in which 1he 1ruth, all praise and glory be to lim, says
,what means,:

las not the news reached you, o those beore you, the people o Nuh ,Noah,, and
Ad, and 1hamud And those ater them None knows them but Allah.` ,Ibrahim, 14:
9,

\hat did the people o Nuh, Ad, 1hamud, and those ater them say to their
Messengers

1he Noble Qur`an narrates to us, saying ,what means,:

1hey said: \ou are no more than human beings like us! \ou wish to turn us away rom
what our athers used to worship. 1hen bring us a clear authority i.e. a clear proo o
what you say,.`` ,Ibrahim, 14: 10,

\hen Allah, all praise and glory be to lim, sent Shuaib ,peace be upon him, to his
people to tell them that they should gie ull measure, and weigh with the true and
straight balance, they answered:

\ou are but a human being like us and erily, we think that you are one o the liars!`
,Ash-Shuara`, 26: 186,

And 1hamud who said to their Prophet Salih ,Saleh, peace be upon him, ,what means,:

lor they said: A man! Alone rom among us, that we are to ollow 1ruly, then we
should be in error and distress or madness!`` ,Al-Qamar, 54: 24,

Also, the people o Pharaoh belied Musa ,Moses, peace be upon him, and his brother
Aaron ,peace be upon him, saying:

1hey said: Shall we beliee in two men like ourseles, and their people are obedient to
us with humility ,and we use them to sere us as we like,.`` ,Al-Mu`minn, 23: 4,

Aterwards the 1ruth, all praise and glory be to lim, presented the issue in its entirety in
the glorious Ayah saying ,what means,:

las not the news reached you o those who disbelieed aoretime And so they tasted
the eil result o their disbelie, and theirs will be a painul torment. 1hat was because
there came to them their Messengers with clear proos ,signs,, but they said: Shall mere
men guide us` So they disbelieed and turned away ,rom the truth,, and Allah was not
in need ,o them,. And Allah is Rich ,lree o all wants,, \orthy o all praise.` ,At-
1aghabun, 64: 5-6,

Similarly, the humanity o the Messenger o Allah ,may Allah bless him and grant him
peace, was seized as basis or raising doubts about his Message. Recite the glorious Ayah
in which 1he 1ruth, all praise and glory be to lim, says ,what means,:
31

\ith their hearts occupied ,with eil things, those who do wrong, conceal their priate
counsels, ,saying,: Is this ,Muhammad, l., ,l =l l~, other than a human being like
you \ill you submit to magic while you see it`` ,Al-Anbiya`, 21: 3,

Obeying Allah And His Messenger

\e can see that the humanity o the messengers is an issue attacked by the hypocrites
and disbelieers since the earliest celestial Messages and still is to this ery day. \e also
ind people who take the humanity o the Messenger o Allah ,may Allah bless him and
grant him peace, as a pretext not to ollow his Sunnah |1he way o lie prescribed as
normatie in Islam, based on the teachings and practices o Muhammad, may Allah bless
him and grant him peace, and on exegesis o the Noble Qur`an|, or keep his commands.
Others claim that the Sunnah is not obligatory, those who ollow it are to be rewarded
and those who abandon it are not to be punished. to the end o what we hear up to
now.

1hose people hae certainly orgotten the glorious Ayat saying ,what means,:

O you who beliee! Obey Allah and obey the Messenger ,Muhammad, l., ,l =l l~,.`
,An-Nisa`, 4: 59,

Say: Obey Allah, and obey the Messenger ,Muhammad, l., ,l =l l~,: but i you turn
away, he is only responsible or the duty placed on him and you or that placed on you. I
you obey him, you shall be on right guidance. 1he Messenger`s duty is only to preach the
clear ,Message,.`` ,An-Nr, : 54,

So establish regular Prayer and gie regular Charity, and obey the Messenger
,Muhammad, l., ,l =l l~,, that you may receie mercy.` ,An-Nr, : ,

And the glorious Ayah in which 1he Almighty says ,what means,:

And whatsoeer the Messenger ,Muhammad, l., ,l =l l~, gies you, take it, and
whatsoeer he orbids you, abstain ,rom it,.` ,Al-lashr, 59: ,

And the glorious Ayah in which 1he Lxalted and Ler-Majestic King says ,what means,:

Say ,O Muhammad l., ,l =l l~ to mankind,: I you ,really, loe Allah then ollow
me ,i.e. accept Islamic Monotheism, ollow the Qur`an and the Sunnah,, Allah will loe
you and orgie you o your sins.`` ,Al-Imran, 3: 31,

Say ,O Muhammad l., ,l =l l~,: Obey Allah and the Messenger ,Muhammad, =l l~
l., ,l,.`` ,Al-Imran, 3: 32,

And the glorious Ayah in which 1he Most Lxalted says ,what means,:

le who obeys the Messenger ,Muhammad, =l l~ l., ,l , has indeed obeyed Allah.`
,An-Nisa`, 4: 80,
32

lrom the aorementioned glorious Ayat we can surely see that Allah, all praise and glory
be to lim, orders us to obey lim and lis Messenger ,Muhammad, may Allah bless him
and grant him peace,. Allah gae lis Messenger ,may Allah bless him and grant him
peace, in the seenth Ayah rom Surat Al-lashr the authority o legislating to people.

\e can see that ollowing the Sunnah is an obligation on the strength o the Qur`anic
texts. lurthermore, many matters reealed in the Noble Qur`an outlined the principles,
whereas giing the details was entrusted to the Messenger Muhammad ,may Allah bless
him and grant him peace,.

..atab ,oering Prayers, was stated as an enjoined duty in the glorious Ayah saying
,what means,:

So establish regular Prayer and gie regular Charity, and obey the Messenger, that you
may receie mercy.` ,An-Nr, 24: 56,

But the Noble Qur`an did not state the number o atat ,Prayers, nor their ixed times,
nor the number o ra/ab. |1he Prayer o Muslims consists o Ra/t or Ra/ab. ,singular-
ra/ab,. Ra/ab represents a unit o the Prayer and consists o one standing, one bowing
and two prostrations with a sitting in between| making up each Prayer or the way o
oering Prayers. But the Sunnah details all. So, how can we manage without Sunnah I
we abandon it how can we oer Prayers low can we perorm lajj ,pilgrimage to
Mecca, without being taught all lajj rituals by the Messenger o Allah ,may Allah bless
him and grant him peace,

Attempters or callers to non-obserance or abandonment o the Sunnah are actually
calling to abandon ..atab and .ta;;, besides desertion o many other religious
matters. \e can only understand Islam, as decreed by Allah, through the interpretation
gien by the Sunnah, and we can only worship Allah as should be by ollowing the Noble
Qur`an as Law, and the Sunnah as an interpreter and an expounder.

1he Messenger o Allah ,may Allah bless him and grant him peace, said, bare receirea ;of
Reretatiov) tbe ^obte Qvr`av ava a. vvcb agaiv tbereritb ;vvvab).

1he Messenger o Allah ,may Allah bless him and grant him peace, said, bare teft ritb
,ov rbat, if ,ov fottor, ,ov .batt verer go a.tra,: 1be oo/ of .ttab ava v, vvvab.

1hereore, the Sanctiied Prophetic Sunnah should be ollowed and certainly it suices
alone the glorious Ayah in which Allah, all praise and glory be to lim, says ,what
means,:

le who obeys the Messenger ,Muhammad, l., ,l =l l~, has indeed obeyed Allah.`
,An-Nisa`, 4: 80,

Angels Are Not Iit 1o deliver 1he Divine Message

\e now return to the humanity o the Messenger ,may Allah bless him and grant him
peace,. \hen Allah, all praise and glory be to lim, chooses those who are to coney lis
Message, le chooses a messenger belonging to the same race o the recipients. I the
33
messenger is sent to humans he must be a human likewise, because angels cannot sere
as messengers to mankind but are sent by the Command o the Supreme Ordainer
regarding certain issues, and here we can pose a question:

Why should the messenger be human?

1he messenger coneys the Law o Allah, meaning he is to inorm people about the
Diine Message, so he must be one o the people, speak their language and know their
habits to be able to coney the Message. People must hae known him beore the
mission: known his honesty, truthulness and noble manners. le should not be known
among them by lying or hae bad manners or other eils. I so, none would beliee him.
lis honesty, noble manners, and truthulness must gain people`s respect and trust, to be
certain that this messenger who neer lied to people would neer utter alsehood against
Allah.

Not only would the messengers coney the Diine Law but they would also teach people
how to apply it. 1he Law o leaen is theoretical and must be practically applied so that
people would see their messenger oering Prayers, perorming lajj and applying the
Diine Law beore them in a practical sense in order to ollow him. 1hereore, the
humanity o the messenger is a must and his call is diine, either communicating
reelations, diinely inspired utterances or upright behaior.

Still we demand why a human Because i Allah, all praise and glory be to lim, sent
down angels as messengers, people would not know them, being angels not liing on the
earth. Len i we assumed that the 1ruth, all praise and glory be to lim, has made them
known to people, they would say, vcb avgetic ve..evger. covta vot be av eavte to v., becav.e
tbe, are createa frov tigbt, fa.t ava agite, ava re are createa frov cta,, .torvorivg. 1be, are avget.
createa ivfattibte ava eecvte tbe Covvava. tbe, receire frov .ttab. vt re are bvvav. va, ao rigbt
or err.

1hereore, angels could not be messengers to humans, because their powers and nature
dier rom those o humans. Allah willed that lis Messenger ,may Allah bless him and
grant him peace, be a human just as his people to whom he was sent, so that none would
dare argue on the Day o Judgment, saying, O ora, ,ov bare bvraevea v. be,ova ovr orer
ava ev;oivea ov v. rbat re covta vot ao. 1he answer would simply be that your messenger
was a human like you. In spite o that he was able to aithully apply the Diine law
without eeling burdened beyond the capacity o humans.

lurthermore, Allah has sent you people a messenger you knew already and you used to
admire his person and manners beore being assigned the trust o coneying the
Message, so you hae no excuse on the Day o Judgment.

Allah, all praise and glory be to lim, brings orward this issue in the Noble Qur`an and
settles it by saying ,what means,:

And nothing preented men rom belieing when the guidance came to them, except
that they said: las Allah sent a man as ,lis, Messenger` Say: I there were on the
earth, angels walking about in peace and security, \e should certainly hae sent down
or them rom the heaen an angel as a Messenger.`` ,Al-Isra`, 1: 94-95,

34
1he aoresaid glorious Ayat mean that angels do not lie an earthly lie like humans,
thereore they could not be messengers. In addition, with our human aculties we cannot
see the angels, how then can we ollow the example o something unseen to us

1hen comes orth the glorious Ayah saying ,what means,:

lad we appointed an angel ,Our messenger,, \e assuredly had made him ,as, a man
,that he might speak to men,, and ,thus, obscured or them ,the truth, they ,now,
obscure.` ,Al-Anam, 6: 9,

1he 1ruth, all praise and glory be to lim, draws our attention that had le sent an angel
le would surely hae made him a man clothed the way we are to see him, and in that
case we would hae beore us the image o a human.

In conclusion, the humanity o the messenger is a must and his Call is diinely inspired,
or his people to know him and he can apply the Diine Law beore them, so that they
would be able to ollow him and receie rom him the correct application o the Law o
leaen. Also, beore the start o his prophetic mission he should sere as the perect
exemplar o all nobleness, worthy to be ollowed, and he should be known among the
people to whom he is sent. All these conditions are an intrinsic part o deliering the
message to mankind and i any is disturbed so will honoring the Message.

1he Honesty And 1ruthfulness Of 1he Messenger

\hen Allah, all praise and glory be to lim, chose lis Messenger ,may Allah bless him
and grant him peace, le chose him a human and sent him to his people among whom
he lied or orty years beore being entrusted with the Message. People neer heard him
utter a single lie but he was known amongst them as the honest truth-teller. I anyone
eared or the saety o a aluable object he would entrust it to his care. People used to
beliee him and take him as a judge in all disputes between them. Len ater the
reelation o the Message, the disbelieers who rejected the Messenger o Allah ,may
Allah bless him and grant him peace, ound none other than him or saekeeping o
eery precious possession.

1hereore, when the Messenger ,may Allah bless him and grant him peace, migrated to
Medina, he asked Ali ,may Allah honor his ace, to hand back the trusts. Such was the
humanity o the Messenger ,may Allah bless him and grant him peace,, about which the
hypocrites and the disbelieers argued, which only embodied an inherent condition or
deliering the Message and the Justice o Judgment on the Day o Resurrection. 1he
messengers are humans and the people to whom they are sent are humans as well, so
none is justiied to claim that messengers are creatures capable o what is beyond human
power, who brought them a doctrine they cannot ulill.

\hen the Prophet Sulaiman ,Solomon, peace be upon him, asked his council to bring
him the throne o Balqis ,the Queen o Sheba,, he summoned mankind, jinns and others,
and asked them to bring him the throne beore she would arrie. 1he 1ruth, all praise
and glory be to lim, says ,what means,:

A stalwart rom the jinns said: I will bring it to you beore you rise rom your place
,council,. And erily, I am indeed strong, and trustworthy or such work.` One with
35
whom was knowledge o the Scripture said: I will bring it to you within the twinkling o
an eye!`` ,An-Naml, 2: 39-40,

1hough eager to ulill the request o Sulaiman none rom ordinary mankind dared to
say, ritt brivg it to ,ov. But the irst to speak was one o the strong jinns, why Because
humans are goerned by certain laws, and bringing the throne o Balqis with the speed
Sulaiman desired is something normally beyond human power. 1hereore, they all
obsered silence and abided by the laws o their humanity, except the Righteous Serant
with whom was knowledge o the Scripture, because he was aored with special
bestowments and preparation that allowed him to challenge the proposal o the jinns.
And the Righteous Serant who had knowledge o the Book was truthul. le honored
his word and was able to bring the throne within the twinkling o an eye. 1hat man was a
close pious serant, who transcended in belie and thus won an honorable status. le
deeply responded to worship and reered the Diine Attributes, so he was granted
special bestowments that empowered him to control what he wanted as the stalwart rom
the jinns.

All celestial messages neer burdened humans beyond their power but with what lies
within their power.

In the next chapter we shall discuss the Diine Reelation and the meeting o the Angel
with the noble human.
36
,,ll .,ll lll .,
,,ll .,ll lll ., ,,ll .,ll lll .,

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,ll ,ll
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_,, l.l, _,, l.l, ,,
,, ,,

A An nd d t tr ru ul ly y, , t th hi is s ( (t th he e Q Qu ur r' ' n n) ) i is s a a r re ev ve el la at ti io on n f fr ro om m
t th he e L Lo or rd d o of f t th he e ' 'A Al la am m n n ( (m ma an nk ki in nd d, , j ji in nn ns s a an nd d a al ll l
t th ha at t e ex xi is st ts s) ), , w wh hi ic ch h t th he e t tr ru us st tw wo or rt th hy y R R h h [ [J Ji ib br ra ae el l
( (G Ga ab br ri ie el l) )] ] h ha as s b br ro ou ug gh ht t d do ow wn n; ; u up po on n y yo ou ur r h he ea ar rt t ( (O O
M Mu uh ha am mm ma ad d, , l., ,l =l l~ l., ,l =l l~) ) t th ha at t y yo ou u m ma ay y b be e ( (o on ne e) )
o of f t th he e w wa ar rn ne er rs s, , i in n t th he e p pl la ai in n A Ar ra ab bi ic c l la an ng gu ua ag ge e. .
( (A As sh h- -S Sh hu u' 'a ar r ' ', , : : - - ) )


























1
Ayat quoted by trans.

37



C Ch ha ap pt te er r 1 1h hr re ee e

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ees
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Say ,O Muhammad, l., ,l =l l~,: I am only a human being like you. It is inspired in
me that your God is One God, thereore take Straight Path to lim ,with true laith
Islamic Monotheism, and obedience to lim, and seek orgieness o lim. And woe to
those who join gods with Allah.` ,lussilat, 41: 6,

I we are to talk about the Messenger o Allah ,may Allah bless him and grant him peace,
and the Diine Reelation, we hae to clearly know what is an inspiration. Inspiration is
inorming in secrecy. Meaning, to inorm a person with something and none else
perceie it except you and him. It is a reelation in secrecy between the inspiring person
and the person inspired. Allah, all praise and glory be to lim, inspired all lis Prophets,
in other words, all celestial messages were reealed through Diine Inspiration.

In this regard, 1he 1ruth |.taqq: one o the Beautiul Names o Allah|, all praise and
glory be to lim, says ,what means,:

Verily, \e hae inspired you ,O Muhammad, l., ,l =l l~, as \e inspired Nuh ,Noah,
and the Prophets ater him, \e ,also, inspired Ibrahim ,Abraham,, Isma`il ,Ishmael,,
Ishaque ,Isaac,, \aqub ,Jacob,, and Al-Asbat |the twele sons o \aqub ,Jacob,|, Issa
,Jesus,, Ayub ,Job,, \unus ,Jonah,, larun ,Aaron,, and Sulaiman ,Solomon,, and to
Dawood ,Daid, \e gae the Zabur ,Psalms,.` ,An-Nisa`, 4: 163,

And the glorious Ayah saying ,what means,:

1hen \e inspired Musa ,Moses, ,saying,: Strike the sea with your stick.` And it parted,
and each separate part ,o that sea water, became like the huge, irm mass o a
mountain.` ,Ash-Shuara`, 26: 63,

Meaning Of Divine Inspiration

But was Diine Inspiration limited to prophets and messengers alone No, Allah inspired
angels, mankind and bees, as well as inanimate objects as inorms the Noble Qur`an.
Allah inspired the angels at the Battle o Badr, when Allah wanted to gie irmness to the
belieers and grant them ictory on the irst battle ought against the chies o disbelie.
1he Most Lxalted says ,what means,:

,Remember, when your Lord inspired the angels, Verily, I am with you, so keep irm
those who hae belieed. I will cast terror into the hearts o those who hae disbelieed,
so strike them oer the necks, and smite oer all their ingers and toes.`` ,Al-Anal, 8: 12,

38
Allah also inspired the mother o Musa ,may Allah be pleased with her, when le
commanded her to cast her son into the rier. 1he Most Lxalted says ,what means,:

And \e inspired the mother o Musa ,Moses,, ,saying,: Suckle him |Musa ,Moses,|,
but when you ear or him, then cast him into the rier and ear not, nor griee. Verily!
\e shall bring him back to you, and shall make him one o ,Our, Messengers.`` ,Al-
Qasas, 28: ,

At receiing Diine Inspiration it completely masters the mind and admits no room or
human deliberation. Allah, all praise and glory be to lim, inspired the mother o Musa,
who was terriied lest Pharaoh and his soldiers should kill her inant son. Pharaoh
ordered that eery son born to Banu Israel should be killed, ater the ortunetellers told
him that a man rom Banu Israel would put an end to his soereignty.

lad human reason interered, the mother o Musa would not hae done it. low could
she throw an inant son in a box into the sea to sae him rom death!! \hat i the
tumultuous waes rolled and tossed about the box carrying the child and oerturned it.
\hat i a strong wind or a storm raged, or rain illed the box and it sank down. Or the
sea carried it away at a distant place and he perished o hunger and thirst.

Reason and logic dictate that the mother o Musa should hide her son away rom
people`s eyes, or moe him to a remote place to hide him there, or seek a cae in a
mount or any other reuge where she may hide Musa rom the eyes o Pharaoh`s men.
But casting him into the sea would seem as though saing him rom a looming death to a
certain one.

But when the Diine Command came, and the Almighty said ,what means,:

Behold! \e sent to \our mother, by inspiration, the message: 1hrow ,the child, into
the chest, and throw ,the chest, into the rier: the rier will cast him up on the bank, and
he will be taken up by one who is an enemy to Me and an enemy to him.`` ,1a-la, 20:
38-39,

1he mother o Musa did not think about all this, but only executed the Command gien
by Diine Inspiration. But ater executing it and the Inspiration had gone away rom her,
she awakened, thereore she hurried to his sister asking her to ollow the box carried by
the rier.

\hen the rier carried the box to the palace o Pharaoh, the mother o Musa was greatly
distressed: instead o hiding her son away rom Pharaoh`s men, she actually handed him
oer to Pharaoh himsel. But Almighty Allah has a \isdom, which shows us that by lis
Might and Majesty that reigns Supreme, le made the enemy, Pharaoh, bring up and
shelter the son who would end his soereignty.

1he 1ruth, all praise and glory be to lim, inspires the angels, the Messengers and
whomeer he wills rom his serants just as le inspired the mother o Musa. le also
inspires lis righteous serants, as le inspired the Disciples, who were not prophets but
aithul ollowers o the Prophet Issa ,Jesus, peace be upon him,. In this regard,
Almighty Allah says ,what means,:

39
And when I ,Allah, inspired the Disciples |o Jesus| to beliee in Me and My
Messenger, they said: \e beliee. And bear witness that we are Muslims.`` ,Al-Ma`idah,
5: 111,

Almighty Allah also inspired the bees, as inorms the glorious Ayah saying ,what means,:

And your Lord inspired the bee, saying: 1ake you habitations in the mountains and in
the trees and in what they erect.`` ,An-Nahl, 16:68,

Allah, all praise and glory be to lim, also inspired inanimate beings in the glorious Ayah
saying ,what means,:

\hen the earth is shaken with its ,inal, earthquake. And when the earth throws out its
burdens, and man will say: \hat is the matter with it` 1hat Day it will declare its
inormation ,about all what happened oer it o good or eil,. Because your Lord has
inspired it.` ,Az-Zalzalah, 99: 1-5,

It ollows that Diine Inspiration is not restricted to Prophets only, but to whomeer
Allah, the Lxalted and Ler-Majestic, wills to inspire.

Inspiration is a Mercy o Allah towards lis serants. Allah does not coney lis Law
directly to lis Messengers, because human nature cannot bear it, unless it is an
Inspiration. About Diine Inspiration, Almighty Allah says ,what means,:

It is not gien to any human being that Allah should speak to him unless ,it be, by
Inspiration, or rom behind a eil.` ,Ash-Shra, 42: 51,

\hen Musa ,peace be upon him, wanted to see his Lord, he said ,as relates the Noble
Qur`an,:

O my Lord! Show me ,\oursel,.` ,Al-Ara, : 143,

1he 1ruth, all glory be to lim, replied ,saying what means,:

\ou cannot see Me, but look upon the mountain i it stands still in its place then you
shall see Me.` So when his Lord appeared to the mountain, le made it collapse to dust,
and Musa ,Moses, ell down unconscious.` ,Al-Ara, : 143,

\e can see that human nature and the nature o man`s creation rom clay make him
unable to endure the Light o Allah. 1he request o Musa to see his Lord could be
probable, i he wanted his Lord to prepare him in a special way so that he could see lim.
\ithout this, it will not be possible in the lie o this \orld. But as to the lereater,
Allah changes the nature o lis Creation to grant them eternal lie.

1he Wisdom Of Choosing 1he Prophet Illiterate

Beore diinely inspiring lis Messenger ,may Allah bless him and grant him peace,
Allah, all praise and glory be to lim, cleared him o any suspicion that the Reelations he
40
would receie rom leaen pertain to any human knowledge, whether to the ciilization
o preious nations or could hae read them in books or other sources.
1



1hereore Allah, all praise and glory be to lim, chose lis Prophet ,may Allah bless him
and grant him peace, illiterate. 1o be illiterate means to remain as his mother gae birth
to him, without receiing any knowledge rom humans. 1his illiteracy was an honor
bestowed upon the Messenger o Allah ,may Allah bless him and grant him peace,. \hy
Because Allah, all praise and glory be to lim, \ho chose him to be the Last o the
Prophets, wanted to teach him by limsel. le wanted lis Messenger ,may Allah bless
him and grant him peace, to receie heaenly knowledge only.

1hereore, Allah chose him to be illiterate. It is rom the excellence o the preparation
that the 1ruth, Blessed and Lxalted be le, conerred on lis Prophet ,may Allah bless
him and grant him peace,. I the Messenger o Allah ,may Allah bless him and grant him
peace, knew how to read or write they would hae claimed that he receied knowledge
rom what he read, or the books o the ancients, or the ciilizations o contemporary
nations. 1hereore, Allah, all praise and glory be to lim, chose him to be illiterate, with
pure instinct, so that the acquisition o knowledge is through his Almighty Lord, Alone,
and all the knowledge and teachings he possesses are rom Allah, so that all people learn
well that the entire knowledge o the Messenger o Allah ,may Allah bless him and grant
him peace, came rom leaen.

But in spite o that Diine Choice and its wisdom, disbelieing minds remained blind to
it and claimed that only a human taught him, and urther claimed that the knowledge he
brought are only tales o the ancients.

Allah, Blessed and Lxlated be le, answers by reminding them o the illiteracy sign in lis
Messenger, saying ,what means,:

Neither did you ,O Muhammad, l., ,l =l l~, read any book beore it ,this Qur`an,,
nor did you write any book ,whatsoeer, with your right hand. In that case, indeed, the
ollowers o alsehood might hae doubted.` ,Al-Ankabt, 29: 48,

1hus, Allah, all praise and glory be to lim, is inorming the entire humanity that le
chose lis Messenger ,may Allah bless him and grant him peace, illiterate. An answer
back to the alse accusations made by the adocators o alsehood and the enemies o
laith, who spiteully alleged that the Messenger o Allah ,may Allah bless him and grant
him peace, orged this Qur`an. 1hereore, Allah, all praise and glory be to lim, says to
lis Prophet ,may Allah bless him and grant him peace, in this Ayah what means: lad
you known how to read or write beore Prophethood, the supporters o alsehood could
hae claimed that you orged this Qur`an, but you neither can read nor write, you hae
neer read a single word in your whole lie beore the Message, nor written a single word.
lor \ords are coneyed to you uttered by the Voice o leaen, as proen by the
glorious Ayah saying ,what means,:


1
As no illiterate man could come up with such a beautiully accomplished and complete text. Also, stories o the
prophets, narrated in the Qur`an - rom Adam to Jesus - could not hae been read by Muhammad in the Old or New
1estament. 1his as he could not read in the irst place! |1rans. n.|

41
And be not in haste ,O Muhammad, l., ,l =l l~, with the Qur`an beore its
reelation is completed to you, and say: My Lord! Increase me in knowledge.`` ,1a-la,
20: 114,

1hereore, their dispute is sheer alsehood. It is only a stubborn resistance to aith and a
ain pretext or disbelie, but their lies recoiled upon them. Bearing on that, Almighty
Allah tells lis Prophet ,may Allah bless him and grant him peace, to answer back the
alse allegations o the ollowers o alsehood saying ,what means,:

Say ,O Muhammad, l., ,l =l l~,: I Allah had so willed, I should not hae recited it
to you nor would le hae made it known to you. Verily, I hae stayed amongst you a lie
time beore this. lae you then no sense`` ,\unus, 10: 16,

1he 1ruth, all praise and glory be to lim, told lis Messenger ,may Allah bless him and
grant him peace, to answer them saying that he stayed amongst them or orty years,
which is quite a long time, during it he neer said that he was diinely inspired or
brought up words o his own. lad they thought o the long years that the Messenger
,may Allah bless him and grant him peace, had spent amongst them beore being
diinely inspired, and that he neer inented anything, it would hae suiced as a
conclusie proo or belieing him. I someone still claims that genius might appear in a
serant o Allah, though uneducated and cannot read, we wonder saying: rbat /iva of
geviv. va, .vaaevt, aear at tbe age of fort,.

Genius usually appears at young age and does not wait or orty years to maniest itsel.
I someone claimed that genius might hae appeared at young age but was suppressed by
the Messenger o Allah ,may Allah bless him and grant him peace, till the age o orty,
we answer by saying that Muhammad ,may Allah bless him and grant him peace, was not
certain the he would lie till the age o orty, especially that his ather died beore his
birth and his mother died while he was still a child, and he was brought up an orphan o
both parents.

1he idea he conceied o death would be its seizure o people at young age, just as it had
seized his parents, so would it be plausible that he would suppress his genius till the age
o orty lad his parents, who are the dearest to him, lied till the age o sixty or orty
we would hae said that he might hae expected to lie as long as they did, but such an
early death o his parents could not leae within his soul any trust that he would lie till
he attain that age.

1hereore, illiteracy was an honor to the Messenger o Allah ,may Allah bless him and
grant him peace, and a necessity to answer back alse allegations, and an assurance to the
belieers that all what the Messenger o Allah ,may Allah bless him and grant him peace,
had brought is a Diine Reelation. Regretully, these alse allegations still reole in the
minds o some reethinkers or the purpose o detested ame and repulsie arrogance
that quickly dies away because they are ways o alsehood, and alsehood is o no aail
against the truth.

Allah, all praise and glory be to lim, willed that Muhammad ,may Allah bless him and
grant him peace, be raised an orphan, so that none would dare say that he aailed himsel
o his ather`s authority or was backed by some power other than that o Allah. \hile
still a child his mother brought him beore the wet nurses to hae him raised as a strong
man in the desert lie, but the women who came to choose the children they would nurse
42
looked or a child who had a liing ather, to be generously paid by him. Muhammad
,may Allah bless him and grant him peace, was oered to all wet nurses, but as soon as
they were told that he was atherless, they reused to take him, because each wished or
the reward the ather would gie them. So, the moment a wet nurse learned that he was
atherless she withdrew, all except lalimah As-Sadiah ,may Allah be pleased with her,,
who was among the wet nurses and did not ind a baby whom she could suckle.

\hen lalimah ound hersel the only one who did not win a child to nurse she said to
hersel, , .ttab, bate to retvrv avovg.t v, covaviov. ritbovt a bab,. , .ttab, ritt retvrv to
tbat orbav ava ta/e biv; it va, be tbat .ttab ritt gravt v. bte..ivg. tbrovgb biv. lalimah
added, !bat vaae ve ta/e biv i. tbat aia vot fiva avotber cbita.

lalimah took the orphan boy and ater that her house was illed with blessings. ler
cattle grew at and strong, whereas other people`s grazing cattle ound no pasturage on
the barren ground o Banu Sad. 1he sheep that belonged to lalimah gae milk
abundantly, whereas other people`s sheep hardly gae a drop o milk, which made people
say to their shepherds, Co to tbe a.tvretava rbere tbe .bee of ativab grae.

Marels and miracles continued to maniest themseles. One day two men dressed in
white clothes came while the Messenger o Allah ,may Allah bless him and grant him
peace, was playing with Abdullah bin Al-larith, the son o lalimah, the wet nurse o
the Messenger o Allah ,may Allah bless him and grant him peace,, and his brother by
suckling. 1hey took the Messenger ,may Allah bless him and grant him peace, and
opened his stomach and chest, and then extracted rom his heart something that
resembled a black clot. 1hen they washed his chest with something that resembled snow.
1hen one o them said to his companion, !eigb biv agaiv.t tev eote of bi. vatiov. And
the scale o Muhammad ,may Allah bless him and grant him peace, outweighed. Again
he said, !eigb biv agaiv.t ove bvvarea of bi. vatiov. And the scale o Muhammad ,may
Allah bless him and grant him peace, outweighed. And again he said, !eigb biv agaiv.t
ove tbov.ava of bi. vatiov. And the scale o Muhammad ,may Allah bless him and grant
him peace, outweighed. linally he said, , .ttab, if ,ov reigbea biv agaiv.t bi. rbote vatiov,
.titt bi. .cate rovta ovtreigb.

It is said that the two angels puriied the heart o the Messenger o Allah ,may Allah
bless him and grant him peace, while still a child rom Satan`s share that is in eery
human, so that in his heart there only remains belie in the Oneness o Allah. 1hereupon,
Abdullah hurried to his mother and ather extremely terriied and told them that two
men dressed in white took his Quraishy brother and opened his stomach and chest.
Upon hearing that, lalimah and her husband hurried terriied, but they ound the
Messenger o Allah ,may Allah bless him and grant him peace, standing sae and sound.
Ater that incident lalimah eared lest something might happen to Muhammad ,may
Allah bless him and grant him peace,, so she decided to return him to his mother.

God's Llect, Chosen Irom 1he Choicest Descent

1his way Muhammad ,may Allah bless him and grant him peace, was raised ully
prepared to receie the Message and the Diine Reelations. Allah made him a human
because the humanity o the Messenger is a necessity to coney the Diine Law to his
people. le sent him as a Messenger rom amongst his own people, to be well known
amongst them by his noble manners and honesty. And he made him an orphan so that
43
none would claim that he used his ather`s authority or high standing. le made him
illiterate so that none would claim that he receied his knowledge rom human culture.
And le chose him rom the best, o the noblest descent.

1he Messenger o Allah ,may Allah bless him and grant him peace, said:

1erit,, .ttab ba. createa i. creatvre. ava cbo.e frov tbe creatvre. tbe Cbitarev of .aav, ava cbo.e
frov tbe Cbitarev of .aav tbe .rab., ava cbo.e frov tbe .rab. Mvaar, ava cbo.e frov Mvaar tbe
Qvrai.b, ava cbo.e frov avv Qvrai.b avv a.biv, ava cbo.e ve frov a.biv. o av tbe cbo.ev
frov tbe cboice.t ;origiv.) frov tbe cboice.t ;ae.cevt). 1bv., rboerer tore. tbe .rab. b, torivg ve tore.
tbev ava rboerer bate. tbe .rab. b, bativg ve bate. tbev.

1he Messenger o Allah ,may Allah bless him and grant him peace, also said:

1erit,, .ttab ba. .etectea frov tbe Cbitarev of brabiv ;.brabav) .vait ;.bvaet), ava .etectea
frov tbe Cbitarev of .vait ;.bvaet) avv Kivavab, ava .etectea frov avv Kivavab tbe Qvrai.b,
ava .etectea frov tbe Qvrai.b avv a.biv, ava .etectea ve frov avv a.biv.

lere we must stop at the statements o some orientalists who claimed that there exists
contradiction between the sanctiied hadith and the glorious Ayah saying ,what means,:

And ,remember, when Ibrahim ,Abraham, said to his ather Azar: Do you take idols as
gods Verily, I see you and your people in maniest error.`` ,Al-Anam, 6: 4,

1he Messenger o Allah ,may Allah bless him and grant him peace, was descended rom
the amily o our Prophet Ismail ,peace be upon him,, the son o the Prophet Ibrahim
,peace be upon him,, Kbatitv .ttab ,i.e., the close dear serant to Allah,. Some people
think that Azar was the ather o our Prophet Ibrahim ,peace be upon him,. 1he answer
we gie is that among the customs o the Arabs is that the son used to call his uncle: M,
fatber .o ava .o but when calling his ather he only said, atber and did not mention his
ather`s name. \hen Kbatitv .ttab, Ibrahim, called Azar he did not just say, atber but
he said, M, fatber .ar.

1he Noble Qur`an stated the name .ar to clariy that he is not the ather o Ibrahim,
but his uncle. 1he 1ruth, all praise and glory be to lim, urther clariies this to us
through the glorious Ayah saying ,what means,:

Or were you witnesses when death approached \aqub ,Jacob, \hen he said unto his
sons, \hat will you worship ater me` 1hey said: \e shall worship your God and the
God o your athers, Ibrahim ,Abraham,, Ismail ,Ishmael,, and Ishaque ,Isaac,. 1he
One ,1rue, God: to lim we bow ,in Islam,.`` ,Al-Baqarah, 2: 133,

\e can clearly see rom the aoresaid Ayah that Ibrahim was the grandather, whereas
Ishaque was the ather o \aqub, and Ismail was the uncle o \aqub, but the glorious
Ayah stated together Ibrahim, Ismail and Ishaque and described them all as athers.
1hereore, the nephews used to call their also uncle by ather, but they dierentiated
between the real ather and the uncle by adding the uncle`s name when calling him,
saying: Ovr fatber .o ava .o. Accordingly, Azar was the uncle o Ibrahim and there is no
contradiction between the sanctiied hadith and the Glorious Qur`an.

44
1he orty years that the Messenger o Allah ,may Allah bless him and grant him peace,
lied beore the Diine Reelation marked God`s election, or as a child his behaior was
characterized by equanimity, not un and playing. \hen he was a child the grown people
were pleased to hear his wisdom. lis grandather, Abdul-Mutalib, used to aor him
oer his children, saying, 1bi. .ov of vive ritt be a vav of great ivortavce. And he loed
him more than his own children, and used to say, 1rvt,, Mvbavvaa i. bte..ea.

O all people he was the most chialrous, the most armed with patience and the most
truthul. le used to tend the sheep, which was a practice o patience, meekness,
compassion and sympathy towards dierent natures. 1he work o Muhammad ,may
Allah bless him and grant him peace, beore the Message was all good and righteous.

Men asked or the hand o Lady Khadijah in marriage, hopeul to marry her, but upon
hearing o Muhammad`s impressie credentials, who was popularly known as Al-Ameen,
which means the lonest, the Reliable and the 1rustworthy, Khadijah, the rich merchant,
asked Muhammad ,may Allah bless him and grant him peace, to take some merchandise
or trade to Syria, thus Allah granted her much more proit and blessings. Soon ater this
trip she proposed marriage to Muhammad ,may Allah bless him and grant him peace,
through a relatie, and Muhammad ,may Allah bless him and grant him peace, accepted
the proposal.

1hus, Allah destined or him a wie ull o motherly tenderness, and endowed with
wisdom and sagacity. She was the woman o the greatest honor and ortune among her
people. All this came as a preace that would help lighten the burden o the great Diine
Reelation entrusted to the Messenger o Allah ,may Allah bless him and grant him
peace,, the uture Prophet.

A prior preparation was necessary beore the Messenger o Allah ,may Allah bless him
and grant him peace, receied the Diine Reelation. 1hat preparation was his habit o
deep meditation and speculation oer all aspects o creation around him.

1hereore, beore the Message and upon the arrial o the month o Ramadan the
Prophet ,may Allah bless him and grant him peace, used to retire to the Cae o lira`,
meditating on the unierse around him and calling upon his Lord. By such retirement he
was ar away rom the impurities o lie, and in close communion with the Unseen Power
that lies behind all aspects o existence in this ininite unierse. In his seclusion in the
Cae o lira` he could see the Kabah. And all along the long hours he used to spend in
retirement his gaze was ixed on the Sacred louse o Allah. Spiritual serenity surrounded
the Messenger o Allah ,may Allah bless him and grant him peace, during his stay in the
Cae, where silence preailed. Such serenity gae him the power needed or what was yet
to come, meeting the Diine Reelation.

1he miracle to be gien to the Last o the Prophets had to be the greatest. Indeed, the
Noble Qur`an was the greatest o all miracles. 1he reelation o the glorious Ayat to the
Prophet ,may Allah bless him and grant him peace, had to be entrusted to a Messenger
close to Allah, who would descend upon Muhammad ,may Allah bless him and grant
him peace,, coneying the Noble Qur`an. Jibril ,Gabriel, peace be upon him, was the
Angel entrusted by Allah, all praise and glory be to lim, to send down the Diine
Reelations upon lis Messenger ,may Allah bless him and grant him peace,.

45
Universal And Special Miracles

As Allah, all praise and glory be to lim, \ho has created this ininite unierse, chose
Muhammad as lis Messenger, le also chose Jibril to be the honorable Angel
descending with the Qur`anic Message. 1his is because human nature cannot receie
reelations directly rom Allah. All the Prophets o Allah were humans, and all o them
could not receie the reelations directly rom Allah, because the created is not in the
status o receiing directly rom the Most Generous Creator.

Allah willed that the miracles brought by Messengers dey all the laws and natural orces
o lie le established. And the miracle o Muhammad ,may Allah bless him and grant
him peace, is the one supreme, because eery miracle supporting a messenger was
restricted to his people. A miracle perceptible by the senses, those who saw it belieed in
it and those who hae not seen it were inormed about it. lad not the miracles o the
messengers been stated in the Glorious Qur`an, belie in them would hae been
subjected to the choice o man`s reason, either to beliee in them or not. But Allah,
Blessed and Lxalted be le, stated them in lis Glorious Qur`an and thus we surely
beliee in them. 1he miracles o the preious Messengers were either tangible or
phenomenal, seen by those who lied at the time o their reelation. \e could not now
bring the sta o the Prophet Musa ,peace be upon him, and say that this was his miracle
or summon the miracles o bringing the dead to lie, or healing him who was born blind,
and the leper, which the Prophet Issa ,Jesus, peace be upon him, came with.

1he Lternal Universal Miracle

1he Messenger o Allah Muhammad ,may Allah bless him and grant him peace, is the
Last o the Prophets, thereore Allah, all praise and glory be to lim, made his miracle his
doctrine and law, that is the Noble Qur`an, giing us in each age a new miracle. All the
celestial messages that came beore the Messenger o Allah ,may Allah bless him and
grant him peace, were or a limited time and place, but Islam came to all mankind in
eery time and place, apart rom other tangible and phenomenal miracles that
accompanied the childhood, youth and prophethood o Muhammad ,may Allah bless
him and grant him peace,. Allah, all praise and glory be to lim, chose or the outset o
this religion the irst louse that was placed to mankind or worship on land. Beore the
mission, Allah bestowed on Muhammad ,may Allah bless him and grant him peace, the
power that \usu ,Joseph, peace be upon him, possessed in the interpretation o dreams,
or any ision he saw came true. Allah also bestowed on him innate and absolute
truthulness that made eery word he uttered truthul. Allah also endowed him with the
power to see the entire unierse with aith-born intuition and not with a dark heart that
the people o his time had.

1he Iirst Revealed Ayat

All this came as preparations to receie the Noble Qur`an, days passed and Muhammad
,may Allah bless him and grant him peace, in the Cae o lira` engaged in worship and
mediation until his soul transcended and he saw the light o truth. 1he honorable Angel
Jibril came to Muhammad ,may Allah bless him and grant him peace,, who was surprised
by the Angel powerully embracing him and saying to him, Read.` It was the meeting o
46
light, rom which the Angel was created, and the humanity that ormed the Messenger o
Allah ,may Allah bless him and grant him peace,. 1hat meeting caused a iolent shake
through the body o the Messenger o Allah ,may Allah bless him and grant him peace,.
\hen Muhammad ,may Allah bless him and grant him peace, could not bear it any
more, the Angel would release him to allow the human body to rest rom the powerul
meeting with the Angel`s light. Again Jibril embraced him orceully until he was exerted
to the utmost. le asked him to read and the Messenger o Allah ,may Allah bless him
and grant him peace, replied with his instinctie, innate truthulness, av vot a reaaer.

1he Messenger ,may Allah bless him and grant him peace, was no more able to bear the
meeting o the human body with the Angel`s light. Soon ater the Messenger o Allah
,may Allah bless him and grant him peace, rested and restored his strength, the Angel
orceully embraced him or the third time and said ,what means,:

Read! In the Name o your Lord, \ho has created ,all that exists,.` ,Al-Alaq, 96: 1,

1he command to read would not be gien unless the commanded person could do it. By
commanding Muhammad ,may Allah bless him and grant him peace, to read Allah, Be
eer gloried lis Majesty and Might, is giing a Command to his pure innate nature and
the sublime irtues and alues it held, wherein dwelt the Purpose o Allah. 1he
command imparts the capability o the commanded person to execute the command, i
the Commander has prepared him to do it since eternity, which happened.

All the strength o Muhammad ,may Allah bless him and grant him peace, was exerted to
the utmost and he poured with sweat, or he could no longer bear another meeting. 1he
human body was oeratigued. 1here, Angel Jibril ,peace be upon him, departed, leaing
the Messenger o Allah ,may Allah bless him and grant him peace, in the Cae.

1his meeting, which is the noblest in humanity, demands more than a pause or
contemplation. 1he question is: \hy did Jibril ,peace be upon him, descend and ask the
Messenger o Allah ,may Allah bless him and grant him peace, to read, though
Muhammad ,may Allah bless him and grant him peace, was illiterate, unable to read or
write Surely, Allah, \ho prepared Muhammad ,may Allah bless him and grant him
peace, illiterate, possessed ull knowledge o that. \hy did the Angel say: Reaa, when
the Messenger ,may Allah bless him and grant him peace, did not know how to read
1he answer gien by the Messenger o Allah ,may Allah bless him and grant him peace,
av vot a reaaer was natural, but we wonder why did Jibril ,peace be upon him,
command him to read

\e reply by saying that when Jibril said: Reaa, it was the truth and when the Messenger
o Allah ,may Allah bless him and grant him peace, replied: av vot a reaaer it was also
the truth. But how could that be i the Messenger o Allah ,may Allah bless him and
grant him peace, did not comply with the command \e say: the Angel Jibril brought
down the irst Ayat o the Islamic Call upon Muhammad ,may Allah bless him and grant
him peace, saying to him:

Read! In the Name o your Lord, \ho has created ,all that exists,.` ,Al-Alaq 96: 1,

Meaning: O Muhammad, Allah knows that you cannot read or write but with this pure
nature o yours, you are to be taught reading by Proidence, so Reaa! v tbe ^ave of ,ovr
ora. \hich means that Allah limsel is the One \ho will teach you, so that you, O
47
illiterate Messenger, become the tutor o guidance, true knowledge and light to whole
mankind. On you, O illiterate Prophet, Allah will bestow rom knowledge what surpasses
the knowledge that all mankind possess, or you retreated into the Cae and adhered to
monotheism, whereupon Allah reealed to you the destined Light o 1ruth.

1hose who deote their lies to reading and writing and hae attained superior
knowledge will come to you, O Prophet who can neither read nor write, to acquire
knowledge rom you about this world and the lereater. 1hey will be your students, and
you the teacher who was not taught by humans. 1he All-Knowing, All-\ise, Almighty
Allah, all praise and glory be to lim, is the One \ho taught you, taught you what the
entire humanity is ignorant o.

1hat was the irst meeting between the Messenger o Allah ,may Allah bless him and
grant him peace, and Jibril, wherein the Angel told him that he would coney knowledge
to all mankind.

As or the second meeting, it was or receiing the Miraculous Qur`an oer days and
time.

1he 1ruth, all praise and glory be to lim, says ,what means,:

Say ,O Muhammad l., ,l =l l~ to mankind,. I the sea were ink or ,writing, the
\ords o my Lord, surely, the sea would be exhausted beore the \ords o my Lord
would be inished, een i we brought ,another sea, like it or its aid.`` ,Al-Kah, 18: 109,

1his Prophet who can neither read nor write a word would become the tutor o the
entire humanity, and these were the irst meanings o the miracle gien to the Prophet
,may Allah bless him and grant him peace,. 1he 1ruth, all praise and glory be to lim,
says ,what means,:

Similarly ,to complete My Blessings on you, \e hae sent among you a Messenger
,Muhammad, l., ,l =l l~, o your own, reciting to you Our Ayat ,the Qur`an, and
sanctiying you, and teaching you the Book ,the Qur`an, and the likmah ,i.e. Sunnah,
Islamic laws and liqh - jurisprudence,, and teaching you that which you used not to
know.` ,Al-Baqarah, 2: 151,

Waraqah Bin Nawfal And His Glad 1idings 1o 1he Prophet

1he eyes o the Messenger ,may Allah bless him and grant him peace, kept roing about
the Cae, and then he hastened home to Khadijah ,may Allah be pleased with her,, his
noble body shiering. 1he Messenger o Allah ,may Allah bless him and grant him peace,
entered with his heart beating seerely. Upon seeing him Khadijah elt that something
great has happened. She wanted to talk to him but his state did not allow talk. le just
said, Corer ve! Corer ve!

1hen when awe had subsided and the Messenger o Allah ,may Allah bless him and grant
him peace, regained calmness, he said, O Kbaai;ab! !bat ba. baevea to ve. fearea for
v,.etf. 1hen he related to Khadijah the incident o the Cae. Khadijah said, ^a,! vt
receire tbe gtaa tiaivg.! , .ttab, .ttab ritt verer ai.grace ,ov, for b, .ttab, ,ov /ee gooa retatiov.
48
ritb ,ovr /itb ava /iv, .ea/ tbe trvtb, bet tbe oor ava tbe ae.titvte, evtertaiv ,ovr gve.t. geverov.t,
ava a..i.t tbo.e rbo are .tric/ev ritb catavitie..

On the day o the descent o Reelation Khadijah awaited the Messenger o Allah ,may
Allah bless him and grant him peace, or long but he was late. She sent her serants but
they returned without inding the Messenger o Allah ,may Allah bless him and grant
him peace,. Soon ater Khadijah heard what the Messenger o Allah ,may Allah bless him
and grant him peace, said she accompanied him to her cousin, \araqah bin Nawal bin
Asad bin Abdul Uzza bin Qusai. \araqah was the son o her paternal uncle, i.e., her
ather`s brother, who during the Pre-Islamic Period became a Christian and used to write
the Arabic writing and used to write o the Gospels in Arabic as much as Allah wished
him to write. le was an old man and had lost his eyesight. Khadijah said to him, O v,
cov.iv! i.tev to ,ovr veber. \araqah asked, O v, veber! !bat bare ,ov .eev. 1he
Prophet ,may Allah bless him and grant him peace, told him what he had seen.

\araqah said, 1bi. i. tbe .ave ^avv. ;i.e., Cabriet, tbe .vget evtrv.tea ritb Dirive ecret.)
rbov .ttab baa .evt to Mv.a ;Mo.e.). ri.b rere ,ovvg ava covta tire v to tbe tive rbev ,ovr
eote rovta tvrv ,ov ovt. 1he Messenger o Allah ,may Allah bless him and grant him
peace, asked, !itt tbe, tvrv ve ovt. \araqah replied, Ye.! ^erer aia a vav cove ritb
.ovetbivg .ivitar to rbat ,ov bare brovgbt bvt ra. treatea ritb bo.titit,. f rere to revaiv atire titt
,ovr aa, ;rbev ,ov .tart reacbivg) rovta .vort ,ov .trovgt,.

In another narration \araqah said, , iv iv !bo.e ava i. !araqab`. .ovt; ,ov are tbe
Probet of tbi. vatiov. .va ,ov rovta be cattea a tiar ava itttreatea. ri.b rovta be atire at tbe tive
,ovr eote rovta tvrv ,ov ovt.

Lailatul-Qadr: 1he Night Of Decree

1he night o the Reelation o the Noble Qur`an was the irst meeting between the
Messenger o Allah ,may Allah bless him and grant him peace, and the Angel Jibril
,Gabriel, peace be upon him,. A meeting in the Cae o lira where the Messenger o
Allah ,may Allah bless him and grant him peace, used to spend a long time in worship
and meditation, a meeting between the \ords o Allah and the noblest among all
creatures o Allah. It was on aitatvtQaar ,1he Night o Decree, which Allah made
Better than a thousand months` i.e., spending its night in oering prayers and worship
earns the same reward oered or deoting onesel to worship or more than eighty-
three years. Allah has greatly honored that night because it is the night on which the
Noble Qur`an started its mission on earth. 1he Noble Qur`an says what means:

Verily! \e hae sent it ,this Qur`an, down in the night o Al-Qadr ,Decree,. And what
will make you know what the night o Al-Qadr ,Decree, is 1he night o Al-Qadr
,Decree, is better than a thousand months ,i.e. worshipping Allah in that night is better
than worshipping lim a thousand months, i.e. 83 years and 4 months,. 1herein descend
the angels and the Spirit |Jibril ,Gabriel,| by Allah`s Permission with all Decrees. Peace!
,All that night, there is Peace and Goodness rom Allah to lis belieing slaes, until the
appearance o dawn.` ,Al-Qadr, 9,

1hey debated or long the act that the Noble Qur`an was reealed on Lailatul-Qadr,
.a,ivg tbat tbe ^obte Qvr`av i. tbe !ora. of .ttab, ava i. !ora. are retatea to i. Dirive
.ttribvte., bvt tbe !ora. of .ttab are etervat tbev bor i. it .aia tbat tbe ^obte Qvr`av ra. rereatea
49
ov tbat vigbt. 1he answer is that the \ords o Allah are inscribed in Al-Lauh Al-Mahz
,1he Presered 1ablet, since eternity. On the night o the descent o the Angel Jibril
,peace be upon him,, the Noble Qur`an was brought down to the lower heaen to ulill
its mission on earth. It came down to the lower heaen all at the same time, then Jibril
reealed it piecemeal as Allah willed, to keep irm the Messenger o Allah ,may Allah
bless him and grant him peace, and coney to him the Diine Law according to the
occasions decreed by Allah or the reelation o these glorious Ayat. 1he descent o the
noble Reelation with the irst glorious Ayah Read! In the Name of your
Lord.(Al- Alaq, 96: J) heralded guidance to mankind.

Allah has chosen Muhammad ,may Allah bless him and grant him peace, as a messenger
to coney lis Last Message, holding the complete Diine Law or man`s journey in this
world till the Day o Resurrection. Since this Diine Message is the last Message it must
embrace all what ulils the meanings conducie to goodness in the moement o lie,
leaing no disease without a remedy. 1his Law did not come to only cure diseases at the
dawn o its mission on earth, but it came to cure them till the Day o Resurrection.
1hereore, the Noble Qur`an embodied a miracle at the time o its reelation and will
continue a miracle to this ery day, and oers marels and miracles to posterity till the
Last lour.

1he Land Of Justice

1he Noble Qur`an has established the Laws that through them only will the \orld hae
all goodness. Because Allah, Blessed and Lxalted be le, is the All-Knower, and nothing
on the earth or in the heaens is hidden rom lim, le is the Sole lighest Lawmaker,
the only One capable to make the Laws or all times and places. \hen humans pass their
own laws they see certain matters but are ignorant o many others. 1hereore, manmade
laws undergo continual change and substitution. Seldom one inds a worldly matter or a
passed law that does not need modiication or alteration ater a while, because with the
passage o time problems appear, unnoticed by those who passed such laws.

1hereore, manmade laws suer endless alteration, substitution, deletion and innoation.
But when the Supreme Lawmaker creates Laws, nothing is hidden rom lim because le
is the All-Knowing o eerything in lis Unierse, the All-Knowing o eerything that
will happen in it till the Day o Judgment and the All-Knowing o the human souls le
has created, thereore the Diine Laws are perect to all times and places, created by the
All-\ise, All-Knowing, All-Powerul God.

Allah, all praise and glory be to lim, is the All-\ise, \ho puts eerything perectly in its
place most wisely, ably and eiciently so that the entire world become a land o justice.

\hen the justice o the new Message emerged, the golden dawn o Islam started to shine
on the whole world to rule its eras and way o lie.

50
,,ll .,ll lll .,
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Ayah quoted by trans.

51

C Ch ha ap pt te er r I Io ou ur r
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And warn your tribe ,O Muhammad, l., ,l =l l~, o near kindred, and be kind and
humble to the belieers who ollow you, then i they disobey you, say: I am innocent o
what you do.`` ,Ash-Shuara`, 26: 214-216,

1he Message was send down upon Muhammad ,may Allah bless him and grant him
peace,, and he had to ace one o the most corrupt societies on earth. A society rie with
despotism and disbelie that tainted een the sanctity o the Sacred louse, where it set
up idols in the louse that Allah has chosen on the earth, and aimed at the degeneracy o
the purest spot on this unierse.

1he new Message had to withstand all this, and to puriy the Sacred louse o the idols,
declare equality among people, whether poor or rich, white or black.

1he irst reealed Ayah showed the means o education to man: the Pen, and the means
o knowledge: reading. \hat the pen does not record is eentually lost and end, and he
who does not read, will not learn.

Allah, Blessed and Lxalted be le, created man, and created in him the ability to inherit
ciilizations. lor the human mind is distinguished among earthly creatures by its capacity
to inherit ciilizations, and promote them. 1hus, each human generation starts rom
where the preceding one has stopped and adds to it. Consequently, human ciilization
progresses till it reaches what Allah has decreed or it.

Man possesses the means o knowledge that Allah, Blessed and Lxalted be le, has
created or him, in order to discoer the unierse. 1he 1ruth, all praise and glory be to
lim, says ,what means,:

And Allah has brought you out rom the wombs o your mothers while you know
nothing. And le gae you hearing, sight, and hearts that you might gie thanks ,to
Allah,.` ,An-Nahl, 16: 8,

\hy has Allah, Blessed and Lxalted be le, gae precedence to hearing oer sight
Because hearing is the primary tool o learning in man, as you can only see or yoursel,
but you can hear rom many others. 1he blind man can learn, and attain the highest
degrees o knowledge through making others read or him, but it is hard or the dea to
be a scientist.

Allah, Blessed and Lxalted be le, has indicated in the aoresaid glorious Ayah the means
o knowledge that le has urnished man with. lor man hears and sees, then knowledge
settles in the heart. le acquires acts and behaes accordingly. 1hese are the means o
attaining human knowledge, and are still his means to the present day. Although man
possesses other senses like touch, taste, and others, they do not grant him human
ciilization, but rather inormation about things around him, but they do not coney
ciilization to man.
52

1o know or sure that sight can neer stand alone as means o learning, suppose that you
are watching a ilm, then you turn o the sound, and watch the ilm mutely with your
eyes, you will not be able to understand anything. 1ry then to use senses other than that
o hearing, and you will still be unable to understand.

1hus, ears are the primary means o learning, and they start their unction immediately
ater birth. \hile the eyes take days till they start perorming their unction. 1hereore,
the Noble Qur`an came as words read, and not something seen. Because 1he 1ruth, all
praise and glory be to lim, wanted to employ the true means o receiing knowledge
within man, namely the ears, so that Qur`anic knowledge reaches eeryone.

\hen the Diine Reelation descended upon the Messenger o Allah ,may Allah bless
him and grant him peace,, he spent days uncertain about what he had seen and heard.
Lady Khadijah ,may Allah be pleased with her, wanted to end such state o uncertainty,
so when Jibril ,Gabriel, peace be upon him, descended upon him while he was at her
home, she asked: Do ,ov vor .ee tbe avget. le answered: Ye., upon which she uneiled
her ace and asked him: Do ,ov vor .ee biv. le answered: ^o, so Khadijah said: t i.
av avget ava vot a aerit. lor she knew with her insight that the deil is shameless, and will
not disappear i a woman remoes her eil away rom her ace or head. Moreoer, the
angel listens to and obeys the Command o Allah. Consequently, the heart o the
Messenger o Allah ,may Allah bless him and grant him peace, was reassured. It is
noteworthy, that Khadijah ,may Allah be pleased with her, was the irst to beliee in
Allah and lis Messenger ,may Allah bless him and grant him peace,. She was the irst to
beliee in the prophecy o Muhammad ,may Allah bless him and grant him peace,, and
was een gien the glad tiding o a house o pearls in Paradise.
1he Pause Of 1he Divine Revelation Ior A While

1he Diine Reelation was paused or a while, thus the Messenger o Allah ,may Allah
bless him and grant him peace, went to the cae perhaps the Diine Reelation would
come, but Jibril did not come, he went to Khadijah`s house perhaps the Diine
Reelation would come, but Jibril did not come. 1hus, uncertainty began in the noble
soul o the Messenger o Allah ,may Allah bless him and grant him peace,, what
happened Is he truly the Messenger o Allah or not

\hile the Messenger o Allah ,may Allah bless him and grant him peace, was walking in
one o the passages o Mecca, he heard a oice telling him: O Mvbavvaa! Yov are trvt, tbe
Me..evger of .ttab. 1he Messenger o Allah ,may Allah bless him and grant him peace,
looked in ront o him, but saw no one, and then he looked behind him and on his let
and right but still saw none.

lrom where then did this sound come lorthwith, the Messenger o Allah ,may Allah
bless him and grant him peace, gazed towards the sky and there he saw Jibril ,peace be
upon him, telling him: O Mvbavvaa! Yov are trvt, tbe Me..evger of .ttab. Such contact
that took place between the Angel and the human Messenger caused his noble body to
shier seerely, and to drip with sweat, so he hastened to the house o Khadijah.

Upon entering the house, Lady Khadijah ,may Allah be pleased with her, kindly asked
him: !bat i. tbe vatter ritb ,ov. But the Messenger o Allah ,may Allah bless him and
grant him peace, did not answer her, but only said while shiering seerely: !ra ve!
53
!ra ve, 1hereupon, she coered him with mantles. Amid such a scene Jibril ,peace be
upon him, descended upon him with the irst Surah ater Al-Alaq, where he reealed to
him the \ords o the 1ruth, all praise and glory be to lim, ,which means,:

O you ,Muhammad, l., ,l =l l~, eneloped ,in garments,! Arise and warn! And your
Lord ,Allah, magniy! And your garments puriy! And keep away rom Ar-Rujz ,the
idols,! And gie not a thing in order to hae more ,or consider not your deeds o Allah`s
obedience as a aour to Allah,. And or your Lord`s ,Cause,, be patient and constant!`
,Al-Muddaththir, 4: 1-,

Jibril ,peace be upon him, departed, while sweat still pouring oer the noble body o the
Messenger o Allah ,may Allah bless him and grant him peace,. \hen he gained his
composure he wanted to go out, which made Lady Khadijah worried about his going out
while in such a state, so she said to him: Re.t, O Mvbavvaa for a rbite, and he answered:
1bere i. vo tovger a tive for re.t, O Kbaai;ab.

Aterwards, the reelation o Ayat succeeded, where Allah, all praise and glory be to him,
ordered lis Messenger ,may Allah bless him and grant him peace, to begin coneying
the Message by warning those close to him, saying what means:

And warn your tribe ,O Muhammad, l., ,l =l l~, o near kindred, and be kind and
humble to the belieers who ollow you, then i they disobey you, say: I am innocent o
what you do.`` ,Ash-Shuara`, 214: 216,
Irom Here Was 1he Beginning

1he Messenger o Allah ,may Allah bless him and grant him peace, inited his tribe to
his house to hae ood with him, and there he said to them: ao vot /vor of av, er.ov
frov avovg tbe .rab. rbo ba. erer brovgbt to bi. eote better tbav rbat brivg to ,ov. brivg to ,ov
tbe gooave.. of tbi. !orta ava of tbe ereafter, ava .ttab ba. covvavaea ve to ivrite ,ov to it. !bo
avovg ,ov .batt .vort ve iv tbi. vatter.

All the attendants turned down the call o the Messenger o Allah ,may Allah bless him
and grant him peace,, except Ali bin Abu 1alib ,may Allah honor his ace,, who despite
his tender age, and not reaching puberty yet, said: O Me..evger of .ttab! av ,ovr aia, av
a rar agaiv.t rboerer figbt ,ov. As or Abu Bakr As-Siddiq ,surnamed the 1rustul, may
Allah be pleased with him,, he belieed in the Messenger o Allah ,may Allah bless him
and grant him peace, once he inormed him without asking or a proo or a sign, but he
just said: betiere ,ov.

Despite the denial and hostility with which the tribe o the Messenger o Allah ,may
Allah bless him and grant him peace, receied his Call, it started to spread, and people
started to enter Islam. 1he irst to enter Islam ater Abu Bakr ,may Allah be pleased with
him, were Az-Zubair bin Al-Awwam, Abdur-Rahman bin Au, Sad bin Abi \aqas,
1alhah bin Ubaidullah, Abu Ubaidah bin Al-Jarah, Al-Arqam bin Abi Al-Arqam,
Uthman bin Madh`un, Ubaidah bin Al-larith, Said bin Zaid ,may Allah be pleased with
them all,.

1hus, the word o belie proceeded onward, spreading the Islamic Call. At irst people
belieed in secrecy, or ear o the oppression o the tyrants o the Quraish. 1hey used to
54
conene secretly with the Messenger o Allah ,may Allah bless him and grant him peace,
at the house o Al-Arqam bin Abi Al-`Arqam to study Qu`ran, and perorm Prayers the
way the Prophet Ibrahim ,Abraham, peace be upon him, used to perorm it, oering two
ra/ab. |Ra/ab represents a unit o atab, i.e., oering Prayers| and prostrating
themseles to Allah, gloried eer be lis Majesty and Might.

Some people might ask: how did Muslims prostrate, though the prescribed obligatory
prayers were not enjoined yet

1he answer to this question is that prostration is an act o worship enjoined since Adam
,peace be upon him,. Moreoer, beore the creation o Adam ,peace be upon him, the
act o prostration was one o the signs o worshipping Allah, all praise and glory be to
lim. 1he Noble Qur`an says ,what means,:

And unto Allah ,Alone, alls in prostration whoeer is in the heaens and the earth,
willingly or unwillingly, and so do their shadows in the mornings and in the aternoons.`
,Ar-Rad, 13: 15,

All the creatures o Allah prostrate themseles beore lim and gloriy lim in this world
and the world to come, sae man and jinns, who are granted ree choice in worldly lie.
1hus, their prostration in worldly lie is oluntary. \e will also realize that prostration
was known and enjoined in all Messages and upon all prophets calling to the 1rue
Religion ,monotheism,, i we read the glorious Ayah saying ,what means,:

Remember, when \usu ,Joseph, said to his ather: O my ather! Verily, I saw ,in a
dream, eleen stars and the sun and the moon, I saw them prostrating themseles to
me.` ,\usu, 12: 4,

And the glorious Ayah saying ,what means,:

O Mary! \orship your Lord deoutly: prostrate yoursel, and bow down ,in prayer,
with those who bow down.` ,Al-Imran, 3: 43,

1he Call to Allah marched on, and Allah ordered lis Messenger ,may Allah bless him
and grant him peace, to proclaim openly the Message. 1hus, the Messenger o Allah
,may Allah bless him and grant him peace, ascended As-Saa Mount near the Sanctiied
Ka`bah and started calling out: O ctav of tbe Qvrai.b! O ctav of tbe Qvrai.b! And the people
o Quraish gathered, whereupon he told them: vo.e tota ,ov tbat tbere are bor.e. at tbe
foot of tbi. vovvtaiv tavvivg to raia ,ov, ritt ,ov betiere ve. 1hey said: Ye., re regara ,ov a.
trv.tfvt, ava re bare verer beara ,ov tettivg a tie. 1he Messenger ,may Allah bless him and
grant him peace, said, av a rarver to ,ov iv face of a .erere torvevt. O avv .bavMavaf, O
avv Zvbrab, O avv 1aviv, O avv Ma/bovv, O avv ..aa, .ttab oraer. ve to rarv v,
cto.e.t /ivarea, ava rerit, o..e.. vo orer of bevefit to ,ov iv rortat, tife, vor av, .bare iv tbe
ereafter, vvte.. ,ov .a,: 1bere i. vo goa bvt .ttab.

\hereupon, Abu Lahab stood and cried: . it for tbi. vro.e ,ov bare gatberea v.. Ma, ,ov
eri.b!

1hus Allah reealed: Perish the two hands o Abu Lahab ,an uncle o the Prophet,, and
perish he! lis wealth and his children ,etc., will not beneit him!` ,Al-Masad, 111: 1-5,
55
Stages Of Struggle Between 1ruth And Ialsehood

1he battle between truth and alsehood began, and the Quraish elt the danger. lor
Allah, all praise and glory be to lim, chose lis Sanctiied louse in Mecca to be the
birthplace o the Cry o 1ruth, a cry to be irst heard by the chies o the Arabs, the
Quraish. 1he Quraish enjoyed mastery oer the Arabian Peninsula.. oer Mecca, where
stands the Sacred louse o Allah to which all people go on pilgrimage. lor that reason
all the tribes used to aoid opposing the Quraish, because they knew that at the time o
pilgrimage they would all under the mercy o the Quraish, and that made them pay due
regard to it.

1he cry o Islam irst reached the ears o the masters o Arabs to admonish them, and to
make them learn well that when 1he 1ruth, all praise and glory be to lim, wants to send
down lis Religion to earth le sounds the irst Cry o laith in the ears o the chies o
the Quraish among them, so that it would not be said, 1be, are bvt rea/ eote rbo gatberea
arovva tbe Me..evger.

1he irst cry was in the ears o the most powerul people, mightily shaking them.
Neertheless, Islam did not achiee its ictory in Mecca, but in .tMaaivab .tMvvararab
|Medina, 1he Luminous City|. And that or a purpose, so that it would not be said that
the Quraish - the master oer the Arabs - helped one o its sons, but all must bear in
mind that Allah Alone granted ictory to lis Religion, and that Muhammad, the
Messenger o Allah ,may Allah bless him and grant him peace,, obtained power and
honor through the Religion o Allah, and not through human means.

1he struggle between truth and alsehood passed by seeral stages, the irst stage was
that o temptation, when the people o the Quraish thought that the Messenger o Allah
,may Allah bless him and grant him peace, could be tempted by worldly splendor.

1he second stage was that o persecution, where they began to grieously harm the
Messenger ,may Allah bless him and grant him peace, and the Muslims.

1he third stage was that o boycott, where the Quraish decided to boycott Banu lashim,
to orce them to hand oer the Messenger o Allah ,may Allah bless him and grant him
peace, to be killed.

As or the ourth stage it was the attempt to kill the Messenger o Allah ,may Allah bless
him and grant him peace,.

1he disbelieers attempted, beore the irst stage, to arouse doubt in the heart o the
Messenger o Allah ,may Allah bless him and grant him peace, about his prophethood,
that he was not commissioned with the Message. 1hus, they claimed that he was neither
a Prophet nor a Messenger. But Allah, all praise and glory be to lim, kept him irm on
aith. Allah, eternally gloriied is lis Majesty and Might, says ,what means,:

And those who disbeliee, say: \ou ,O Muhammad, l., ,l =l l~, are not a
Messenger.` Say: Suicient or a witness between me and you is Allah and those too who
hae knowledge o the Scripture ,such as Abdullah bin Salam and other Jews and
Christians who embraced Islam,.`` ,Ar-Rad, 13: 43,

56
But such doubts were sheer nothing, or Islam kept on preailing, and the number o
belieers witnessed continuous growth. 1hereupon, the disbelieers thought o laying
beore him worldly lie, hoping that this might persuade him into renouncing the Call.
1hey said: f ,ov cave ritb .vcb tat/ .ee/ivg reattb b, it, re rovta cottect to ,ov frov ovr reattb titt
,ov becove tbe ricbe.t avovg v.. .va if ,ov rere .ee/ivg bigb .tavaivg avovg v., re rovta va/e ,ov
ovr va.ter, ava if ,ov rere .ee/ivg aoviviov, re rovta va/e ,ov a /ivg orer v., ava if tbat rbicb
ae.ceva. ov ,ov ritb rbat it brivg. i. a gevie tbat orerorerea ,ov, re rovta .eva freet, iv vr.vit of
treatvevt titt re cvre ,ov of it.

Neertheless, all such oers and worldly temptations did not stir in the soul o the
Messenger o Allah ,may Allah bless him and grant him peace, een a speck o attraction.
lor he has come to call people to striing or the sake o the lereater, untempted by
worldly wealth and ame. 1he aterlie is the one eternal, and delights in it are by the
Power o Allah. But worldly lie to Allah and lis Messenger is not worth the wing o a
mosquito.

\hen his uncle Abu 1alib wanted to conince him to accept the worldly oer o the
disbelieers o the Quraish, the Messenger o Allah ,may Allah bless him and grant him
peace, said: O vvcte! , .ttab, rere tbe, to vt tbe .vv iv v, rigbt bava, ava tbe voov iv v, teft
bava ov covaitiov tbat abavaov tbi. vi..iov, ritt verer abavaov it, vvtit .ttab va/e. it rerait or
eri.b tbereiv.

1hus, the noble Messenger ,may Allah bless him and grant him peace, has placed this
worldly lie, oer which people ight one another, in its true seat. lor worldly lie is not
the lie that a belieer desires, but he only regards it as the means to attain the Good
Pleasure o Allah in the lereater. lence temptation, which marked the irst stage, ailed
and the disbelieers became coninced that they would not be able to dissuade the
Messenger o Allah ,may Allah bless him and grant him peace, rom his mission through
allurements by all worldly riches.

1hereupon, the second stage began, and they eilly thought: f re cavvot orercove
Mvbavvaa, re cav bi. fottorer.. !e ritt tortvre erer, ove rbo betiere. iv tbe Me..age of Mvbavvaa.
!e ritt tortvre tbev vvto aeatb, ava ovt, tbev eote ritt tvrv ara, frov biv, ava be ritt fiva vove to
betiere iv bi. Me..age. lence, the torture stage began, and it was Al-\asser ,amily o
\asser, who presented the irst martyrs in Islam. 1hey came rom \emen and reerted
to Islam in Mecca, the amily members were \asser, his wie Sumayah and Amar bin
\asser ,may Allah be pleased with them,. Abu Jahl and the disbelieers stried hard to
put them to trial because o their religion but they ailed, they thus took them to the
desert, and started torturing them.

1he Messenger o Allah ,may Allah bless him and grant him peace, passed and saw them
being tortured, thus he said: e atievt, O .tYa..er, for ,ovr tr,.t i. Paraai.e. Abu Jahl
saagely stabbed Sumayah ,may Allah be pleased with her, with his spear in her priate
parts, until he killed her and then her husband. 1hen ollowed the incidents o torment
and persecution against the Muslims, who were a subjugated minority. But such torment
did not drie anyone o them into recanting his religion, as the light o aith had known
its way to their hearts, and they adhered ast to the 1rue Religion.

1he one o them used to be placed naked oer a torrid rock, and then another heay
rock would be placed oer his chest, while being saagely whipped. But still he would
say: e i. .ttab, ;tbe) Ove, e i. .ttab, ;tbe) Ove. leaen was witnessing what was going
57
on, and 1he 1ruth, all praise and glory be to lim, reealed the glorious Ayat that would
keep irm the Muslims and gie them the glad tidings o ictory, hence the ollowing
glorious Ayah was reealed ,saying what means,:

1heir multitude will be put to light, and they will show their backs.` ,Al-Qamar, 54: 45,

Upon the reelation o this glorious Ayah Umar bin Al-Khatab ,may Allah be pleased
with him, said: !bat vvttitvae ava re are av ore..ea vivorit,. But ater the battle o Badr
and ater the deeat o the disbelieers and their light, he said: Yov vtterea tbe trvtb, O v,
ora: 1beir vvttitvae ritt be vt to ftigbt, ava tbe, ritt .bor tbeir bac/..` ;.tQavar, 1be Moov,
:1: 1:)
Persecution Of 1he Messenger Of Allah

1he Messenger o Allah ,may Allah bless him and grant him peace, was not sae rom
harm either. Umm Jamil - the wie o Abu Lahab - used to throw in his way ilth and
thorns, while he was heading to the Kabah to oer Prayers.

Ater the reelation o the ollowing noble Surah ,saying what means,:

Perish the two hands o Abu Lahab ,an uncle o the Prophet,, and perish he! lis wealth
and his children ,etc., will not beneit him! le will be burnt in a lire o blazing lames!
And his wie too, who carries wood ,thorns o Sadan which she used to put on the way
o the Prophet ,Peace be upon him,, or use to slander him,. In her neck is a twisted rope
o Masad ,palm ibre,.` ,Al-Masad, 111: 1-5,

Umm Jamil hastened to the Kabah, carrying a huge rock, with the eil purpose o
throwing it oer the head o the Messenger o Allah ,may Allah bless him and grant him
peace,, who was sitting beside Abu Bakr ,may Allah be pleased with him,, but when she
looked around she could not see him, thus she asked Abu Bakr: !bere i. ,ovr covaviov.
But Abu Bakr kept silent and she let.

Abu Bakr then wonderingly said to the Messenger o Allah ,may Allah bless him and
grant him peace,, be aia vot .ee ,ov! And the noble Messenger ,may Allah bless him and
grant him peace, replied: .ttab ba. ta/ev ber .igbt ara, frov ve. lor she only saw Abu
Bakr.

As or Abu Jahl, he went to kill the Messenger o Allah ,may Allah bless him and grant
him peace, with a huge rock. le thus waited at the Kabah till the Messenger o Allah
,may Allah bless him and grant him peace, came and prostrated himsel. 1hereupon, he
hastened to execute what he plotted.

But beore Abu Jahl reached near the place o the Messenger o Allah ,may Allah bless
him and grant him peace,, the rock ell rom his hands, and he led illed with horror.
\hen Abu Jahl was asked about what had happened, he said: .ar a .travge vov.ter, rbicb
ra. abovt to /itt ve. And when the Messenger o Allah ,may Allah bless him and grant
him peace, was asked about this incident, he said: 1bat ra. ]ibrit ;Cabriet), ava if .bv ]abt
baa aaravcea bvt ove .te, be rovta bare eri.bea.

Persecution continued, but the Light o Allah is mightily stronger than human ways and
plans, and each day the number o those belieing in the Religion o Allah increased.
58
Such Religion was o such a strength as to separate between the husband and his wie,
the ather and his son, or the belieing hearts know nothing other than the power o
aith, and adhere neither to kin nor to spouse.

lence, human plots ailed to preent the Light o Allah rom penetrating the hearts.
1he Quraish's Bewilderment

Nay, they say: 1hese ,reelations o the Qur'an which are inspired to Muhammad, l~
l., ,l =l, are mixed up alse dreams! Nay, he has inented it! Nay, he is a poet! Let him
then bring us an Ayah ,sign as a proo, like the ones ,Prophets, that were sent beore
,with signs,! Not one o the towns ,populations,, o those which \e destroyed, belieed
beore them ,though \e sent them signs,, will they then beliee` ,Al-Anbiya`, 21: 5-6,

1he disbelieers o Quraish were illed with perplexity at this new religion, what kind o
power is that, which possesses the hearts, and masters the souls, till they see nothing but
Allah, and aspire or nothing sae the Religion o Allah. Such power is certainly beyond
human power, and they stood unable to explain it. 1hey said: . .orcerer, rbo beritcbea
eote`. e,e. ava beart., orgetting that the bewitched loses his will beore the magician, so
why did not they also all under his spell! And they said: . vaavav. But Allah, all glory
be to lim, answered back such accusation by the glorious Ayah saying ,what means,:

|1hese letters ,Nun, etc., are one o the miracles o the Qur`an, and none but Allah
,Alone, knows their meanings|. By the pen and what the ,angels, write ,in the Records o
men,. \ou ,O Muhammad, l., ,l =l l~, are not, by the Grace o your Lord, a
madman. And erily, or you ,O Muhammad, l., ,l =l l~, will be an endless reward.
And erily, you ,O Muhammad, l., ,l =l l~, are on an exalted standard o character.`
,Al-Qalam: 68: 1-4,

Such retort was by all means the most eloquent, as the madman can neer be o an
exalted standard o character, or he is unaware o his conduct, and i he sat among
people, he may without reason insult them or reile them, thus all his mad actions are
oid o any noble nature, as he is unconscious o what he is doing.

1hey also said: . oet, orgetting that the Messenger o Allah ,may Allah bless him and
grant him peace, lied among them or orty years beore the mission without uttering
one single line o poetry, and was not renowned by poetic eloquence. 1he Noble Quran
says what means:

1hat this is erily the word o an honoured Messenger |i.e. Jibril ,Gabriel, or
Muhammad, may Allah bless him and grant him peace, which he has brought rom
Allah|. It is not the word o a poet, little is that you beliee! Nor is it the word o a
soothsayer ,or a oreteller,, little is that you remember! 1his is the Reelation sent down
rom the Lord o the Alamin ,mankind, jinns and all that exists,. And i the messenger
,Muhammad, l., ,l =l l~, were to inent any sayings in Our name, \e surely should
hae seized him by his right hand ,or with power and might,, And then certainly should
hae cut o his lie artery ,Aorta,, And none o you could withhold Us rom ,punishing,
him. And erily, this Qur`an is a Reminder or the God-earing. And erily, \e know
that there are some among you that belie ,this Qur`an,. And indeed it ,this Qur`an, will
59
be an anguish or the disbelieers ,on the Day o Resurrection,. And Verily, it ,this
Qur`an, is an absolute truth with certainty. So gloriy the Name o your Lord, the Most
Great.` ,Al-laqqah, 69: 43-52,

But such is the deiant nature o disbelieers, their blindness makes them ail to discern
that their alse allegations present the trustul proo on the eracity o the Message o
Muhammad ,may Allah bless him and grant him peace,. Moreoer, when the Diine
Reelation was paused or a while, they said that the Lord o Muhammad had deserted
him, not realizing that by such saying they had exposed themseles, or they used to
claim that what was inspired to Muhammad ,may Allah bless him and grant him peace,
was not sent rom a Noble Lord, but he was rather deluding them. 1hus, when the
Reelation was paused or a while, they admitted that Muhammad ,may Allah please him
and grant him peace, had a Lord, \ho inspired him. 1hey passed around: 1be ora of
Mvbavvaa ba. ae.ertea biv, without paying heed that they were thus proing his Message,
and proing that there was truly a Reelation sent down rom Allah upon lis Messenger
,may Allah bless him and grant him peace,. On account o this incident the ollowing
glorious Ayah was reealed, saying ,what means,:

By the orenoon ,ater sun-rise,, and by the night when it is still ,or darkens,, \our Lord
,O Muhammad, l., ,l =l l~, has neither orsaken you nor hated you. And indeed the
lereater is better or you than the present ,lie o this world,. And erily, your Lord will
gie you ,all i.e. good, so that you shall be well-pleased.` ,Ad-Duha, 93: 1-5,
1he Islam Of 1he Iirst Muslims

Such incidents drie us to ask ourseles: why did Allah leae the irst Muslims ace such
torture \as not Allah, all praise and glory be to lim, capable o granting ictory to lis
Religion rom the irst day, and to suppress the persecution o the disbelieers against
the ollowers o the Messenger o Allah ,may Allah bless him and grant him peace, \hy
did Allah, all praise and glory be to lim, choose that orphan, illiterate Messenger to
shoulder the last religion addressed to the whole unierse

\as not Allah, all praise and glory be to lim, capable o sending down lis Message to
one o the chies among the tribes o Mecca, who possessed both power and wealth
\as not that possible In such case the number o belieers would hae been great, the
Call would hae been easier to preail, and resistance to the Call would hae been less.
Indeed, this was what the disbelieers desired.

Allah, all praise and glory be to lim, transmits to us that picture saying ,what means,:

And they say: \hy is not this Qur`an sent down to some great man o the two towns
,Mecca and 1a`i,`` ,Az-Zukhru, 43: 31,

Our answer to these questions is that Allah, all praise and glory be to lim, wanted or
lis religion to hae the powerul start o true aith. le wanted belieers in this religion,
who would crae or nothing and ask or nothing except Paradise, and their entering into
Islam is pure rom any desire o worldly gains. 1hose prime Muslims are the ones that
Allah, praise and glory be to lim, has chosen to shoulder the delierance o the Message
to the entire world. 1hereore, i their entry into religion was not born out o genuine
aith, they would hae swered rom Islam and its teachings or the sake o worldly lie.
But their Lord wanted that the aith illing their hearts, the whole world would not shake.
60

lad this religion descended upon one o the chies o Mecca, people would hae
embraced it out o hypocrisy and dissemblance, in quest o worldly beneit, exactly as
hypocrites gather around the ruler, who possesses power and authority, to achiee
personal interest. But should his power end, they would disperse away rom him.

I Islam had started by attracting hypocrites and seekers o worldly lie, it would hae
ended, once the caller to this religion passed away or lost worldly power. But Islam had
to arise rom hearts illed with the Light o Allah. 1he one o them used to be seerely
tortured, neertheless he neer abandoned his religion, een killed while still repeating
the words, 1here is not god but Allah, and Muhammad is the Messenger of
Allah. 1hey had their wealth and possessions usurped, suered painul torture, and
experienced horrors but neer did their aith waer. 1hus, the irst belieers only wished
or Paradise, growing inincible in the ace o torment, uninluenced by worldly ways, or
their aith was stronger than the entire world.

About the trial o aith, Allah, all praise and glory be to lim, says ,what means,:

Did you think that you would enter Paradise without Allah testing those o you who
ought hard ,in lis Cause, and those who remained steadast` ,Al-Imran, 3: 142,
Iaith Not Wealth

lor this reason we ind that when Suhaib, the Roman, ,may Allah be pleased with him,
wanted to emigrate to Medina, the disbelieers made his setting o conditional on his
leaing behind all his wealth in Mecca, but he did not hesitate to do so. \hen the
Messenger o Allah ,may Allah bless him and grant him peace, learned about his
sacriice, he said: 1be rivvivg aeat, tbe rivvivg aeat.

Islam came to build man irmly rom inside, but why Because man is the master o this
unierse, i he is well built, he will master the world. But i he is wrongly built, he will
establish no ciilization: a law liing to the present day, and will continue till the Day o
Judgment. I we take Japan as an example rom our contemporary era, we ind that it is
one o the richest countries o the world, and the most deeloped in industry, though it
possesses no raw materials on which any industry can be established.

On the other hand, there are other countries that possess all the undamentals necessary
or the establishment o industries, rom raw materials and natural resources, yet not a
single industry is established. 1here are also countries that possess agricultural lands
enough to eed the whole world, despite that it suers rom amine and drought, and
export ood rom oreign countries.

1hus, the inluential actor in building human ciilization is man, i he was rightly guided
eerything would ollow a straight course, but i he was corrupt, eerything will slope
downward. lor that reason, Islam greatly cared to build the Muslim haing a strong aith,
in order to be the master on the earth. 1hat is why as long as Muslims irmly adhere to
their religion, they grow eer more superior, adanced, and ciilized. But when they drit
away rom their religion, they will only become retarded and weak.

All this illustrates the importance o strong construction o Muslims in the irst days o
the Call. 1o gie an ideal model o the person who conquers worldly lie, and the whole
61
world can neer shake him, because he desires nothing o it. 1hat is why when Khalid
bin Al-\alid ,may Allah be pleased with him, marched to ight the Persians he said:
bare cove to ,ov ritb vev, rbo tore. aeatb, ;v.t a. ,ov tore tife.

1hat is how the irst Muslims were like, their eyes ixedly ocused on the lereater. 1hey
shouldered the Call and deliered it to the entire world. 1hus, they presented the good
example and the ideal model that encouraged people to enter into Islam. 1he callers to a
religion must themseles be role models, or else none will listen to them. 1his applies on
religion alone, and does not necessarily apply to other branches o knowledge in lie. As
people can acquire knowledge rom a corrupt chemist, or can go to a physician, who
does not abide by ethics, or any proessor o worldly knowledge who disregards moral
alues. But they can neer acquire their religion except rom someone who adheres ast
to the rules and ethics o religion and high noble behaior, and they shun him i there is
something notorious about his conduct.

1he period o persecution lasted or years, during which the disbelieers attempted to
conince Banu Abdul-Mutalib to hand oer to them the Messenger o Allah ,may Allah
bless him and grant him peace,, but Banu Abdul-Mutalib rejected such demand,
especially Abu 1alib, the uncle o the Messenger o Allah ,may Allah bless him and grant
him peace,, who reused to desert his nephew and hand him to the disbelieers.

lenceorth, the disbelieers started to deise other means, which was to boycott Banu
Abdul-Mutalib, till they hand oer to them the Messenger o Allah ,may Allah bless him
and grant him peace, and completely desert him. 1hus, Muslims migrated to Abyssinia,
and its King, An-Najashy ,Negus: King o Abyssinia,, reused to hand oer the Muslims
to the disbelieers o the Quraish.

1he prealence o Islam among tribes enenomed the disbelieing hearts o the Quraish
with more spite and malice. 1hus, they gathered at the Kabah, and owed to boycott
Banu Abdul-Mutalib, and wrote down a proclamation, where they pledged not to hae
any business dealings with them nor any sort o inter-marriage. 1hey then hung the
unjust parchment inside the Ka`bah. But when the Quraish signed such pact, Banu
lashim, and Banu Abdul-Mutalib sided with Abu 1alib and joined him in his
coninement within the narrow pass ,Shib o Abu 1alib,, except or Abu Lahab, who
was rom Banu lashim.

Boycott Against Banu Hashim

1hus, the Quraish besieged Banu lashim, barring ood rom them. 1hey tightened the
grip o the siege oer them, so hard that their children used to eat the leaes o the trees.
Under such horrible siege the Messenger o Allah ,may Allah bless him and grant him
peace, was inspired that Allah made the termites eat the parchment o aggression and
injustice which the Quraish wrote, leaing only the words In the Name of Allah.
1hereupon, Abu 1alib asked the Messenger o Allah ,may Allah bless him and grant him
peace,: !bo ivforvea ,ov ritb tbi.. And the Messenger o Allah ,may Allah bless him and
grant him peace, replied: t i. a Reretatiov frov earev.

Abdul-Mutalib went to the disbelieers o the Quraish and told them what the
Messenger o Allah ,may Allah bless him and grant him peace, had inormed him, and
their answer was: f it i. trve, re rovta eva tbe .iege. 1hus, they went, opened the door o
62
the Ka`bah and entered to see the parchment, but they ound it completely eaten by the
termites except the words In the Name of Allah |those parts that bore the Name o
Almighty Allah|.

lence, the third phase ailed, which was the war o staration waged by the disbelieers
against the Messenger o Allah ,may Allah bless him and grant him peace, and Muslims,
just as the strategy o allurement by money and worldly supremacy beore it ailed. And
so did the strategy o torturing. 1he disbelieers were let no other choice but to conspire
to kill the Messenger o Allah ,may Allah bless him and grant him peace,. Putting a
scheme to accomplish that end without subjecting themseles to the reprisal o Banu
lashim. Such conspiracy took place on the ee o the lijrah |Lmigration rom Mecca to
Medina|.

Destiny had it that Khadijah and Abu 1alib should both die in the same year, which was
called 1he Year of Sorrow. By their death, the Messenger o Allah ,may Allah bless
him and grant him peace, lost the protection gien to him by his uncle Abu 1alib, who
reused to desert him or he was his nephew, whom his brother died leaing him an
orphan, and he considered him as a son, and Khadijah, the tender wie who used to
soothe the Messenger o Allah ,may Allah bless him and grant him peace,. \ith their
deaths, he lost the inner protection proided by his wie Khadijah, and the outer
protection proided by his uncle. Neertheless, he neer lost the Protection o 1he One
who has neither orsaken him nor hated him. 1he One who made his lereater better to
him than the present lie o this world.

\heneer the Messenger o Allah ,may Allah bless him and grant him peace, returned
home loaded with distress and grie or the hurt and persecution he suered at the hands
o the disbelieers o the Quraish, and their torturing o the Muslims, Khadijah used to
console him, soothe him, dispel his grie, and keep talking to him till his soul regained
tranquility and peace, and he became ready or a new day o calling and striing. By the
death o Khadijah and Abu 1alib the persecution o the disbelieers against the
Messenger o Allah ,may Allah bless him and grant him peace, and the belieers
aggraated.
Heading 1o At-1'if

1he Messenger o Allah ,may Allah bless him and grant him peace, was no more able to
bear the harm done to him in Mecca. 1hereore, he decided to walk with his Call out o
Mecca perhaps he might ind support. 1hus, he went to At-1a`i |A region o Saudi
Arabia near Mecca and Medina| calling its people to Islam, thinking that they would
respond aorably to him. But instead o responding to him the people o At-1a`i set
their sons and brutes against him, hurting him, hurling stones at him till his noble eet
bled. 1he Messenger o Allah ,may Allah bless him and grant him peace, took shelter in a
garden, where he sat to rest ater he had made the most o earthly causes, and ater he
exerted his utmost eort to spread the Religion o Allah, and coney lis Message. le
sat there ater all earthly means had orsaken him, and turned to Allah, 1he Bestower,
1he Causer, liting his noble hands towards leaen, and praying:





63
O .ttab! 1o Yov ao covtaiv of v, rea/ve.., ava of v, bette..ve.., ava of eote`. ai.regara for
ve. O Mo.t Mercifvt of tbe vercifvt! Yov are 1be ora of tbe ore..ea, ava Yov are v, ora. 1o
rbov ao Yov abavaov ve. . it to a .travger, rbo rovta frorv ov ve. Or i. it to av evev,, to rbov
Yov bare girev va.ter, orer ve. f Yov are vot avgr, ritb ve, tbev ao vot care. vt Yovr Protectiov
i. tbe vore attevbracivg to ve. .ee/ refvge iv tbe igbt of Yovr Covvtevavce, rbereb, att aar/ve..
ba. .bove, ava b, rbicb tbe affair. of rortat, tife ava tbe ereafter bare beev .et rigbt, te.t Yov .eva
vov ve Yovr .vger, or Yovr !ratb ae.ceva. vov ve. Yovr. .tove i. tbe rigbt to btave titt Yov are
Covtevt, ava tbere i. veitber orer vor vigbt ecet tbrovgb Yov.

Heaven Never 1o Abandon 1he Prophet

A superb supplication that perectly embodies all the constituents o aith and certainty,
or Allah would neer let down lis Messenger ,may Allah bless him and grant him
peace,. \hen the Messenger o Allah ,may Allah bless him and grant him peace,
exhausted all earthly ways and means, he turned to leaen. And at once, the Gates o
leaen shook to the oice o the Messenger o Allah ,may Allah bless him and grant
him peace,, and 1he 1ruth, Blessed and Lxalted be le, wanted to teach lis Messenger
,may Allah bless him and grant him peace, that i the people o the earth thus treated
him, this does not mean that leaen had orsaken him.

And i Allah, \hose Majesty reigns supreme, had irst let the Messenger o Allah ,may
Allah bless him and grant him peace, to the earthly causes in order to strie with them, it
was or the purpose that he should sere as a superior example to his nation in making
the most o worldly causes together with heaenly support. Allah wanted to honor him,
and show him rom the secrets o the world what no human has eer seen beore. 1he
Messenger o Allah ,may Allah bless him and grant him peace, had neer or one day
lacked the Support o Allah to him. But Allah, Blessed and Lxalted be le, wanted to
raise rom the nation o Muhammad ,may Allah bless him and grant him peace, those
who would coney lis Message to the whole world, and the preparation had to be
proportionate to the greatness o the mission. So that when the earth unolds its
treasures, adornments, and palaces beore them, it shall neer sway them away rom the
Law o Allah. And the loe o worldly lie would neer step inside their hearts. lor the
loe o Allah and that o worldly lie can neer lie together in one heart.

1hat was the phase o spiritual preparation, and by the Messenger`s liting both hands
towards leaen and praying came the miracle o .t.ra ,tbe ^igbt ]ovrve,) 1be viracvtov.
vigbt ;ovrve, avrivg rbicb tbe Probet, va, .ttab bte.. biv ava gravt biv eace, ra. ta/ev frov .t
Ma.;ia .tarav ;at Mecca) to tbe .t.q.a Ma.;ia ;iv ]erv.atev) and .tMira; ;tbe ..cev.iov
to earev) 1be viracvtov. a.cev.iov of tbe Probet, va, .ttab bte.. biv ava gravt biv eace, frov
]erv.atev to tbe earev. to veet bi. ora.
64
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D De ec ci is si io on n o of f y yo ou ur r L Lo or rd d, , f fo or r v ve er ri il ly y, , y yo ou u a ar re e u un nd de er r O Ou ur r E Ey ye es s a an nd d
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A An nd d i in n t th he e n ni ig gh ht t- -t ti im me e, , a al ls so o g gl lo or ri if fy y H Hi is s P Pr ra ai is se es s, , a an nd d a at t t th he e
s se et tt ti in ng g o of f t th he e s st ta ar rs s ( (A At t- -T T r r, , : : - - ) )












1
Ayat quoted by trans.

65
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CCa
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Gloriied ,and Lxalted, be le ,Allah, \ho took lis serant ,Muhammad, ,l =l l~
l.,, or a journey by night rom .tMa.;iaatarav ,at Mecca, to .t.q.a Ma.;ia ,in
Jerusalem,, the neighbourhood whereo \e hae blessed, in order that \e might show
him ,Muhammad, l., ,l =l l~, o Our Ayat ,proos, eidences, lessons, signs, etc.,.
Verily, le is the All-learer, the All-Seer.` ,Al-Isra, 1: 1,

Ater the Messenger o Allah ,may Allah bless him and grant him peace, raised his hands
and inoked Allah, he returned once more to Mecca to resume his striing and calling to
the Path o Allah under the hardest circumstances, which the irst Muslims had gone
through. But leaen was preparing something dierent to the Messenger o Allah ,may
Allah bless him and grant him peace,.

Allah, all praise and glory be to lim, wanted to show lis noble Messenger ,may Allah
bless him and grant him peace, what no human being has eer seen beore. le wanted to
reeal to the Messenger ,may Allah bless him and grant him peace, the secrets o the
Supreme Kingdom. lor there is a worldly dominion and a Supreme Kingdom: as or the
worldly dominion that we all share, it is the phenomenal, isible worldly lie. \hereas,
the inisible world o Supreme Kingdom is a gate that Allah, all praise and glory be to
lim, opens beore whomeer le chooses rom lis creatures. And each would be
allowed to see o it what is willed or him to see, according to his worth in the Sight
Allah, and the worth o the Messenger o Allah ,may Allah bless him and grant him
peace, is surely aboe all humans.

1hat is why Allah showed him what no other creature has eer seen, intended or
strengthening, honoring, and enerating the noble Messenger ,may Allah bless him and
grant him peace,.

1he miracle o .t.ra ;tbe ^igbt ]ovrve,) 1be viracvtov. vigbt ;ovrve, avrivg rbicb tbe Probet,
va, .ttab bte.. biv ava gravt biv eace, ra. ta/ev frov .tMa.;ia .tarav ;at Mecca) to tbe .t
.q.a Ma.;ia ;iv ]erv.atev) and .tMira; ;tbe ..cev.iov to earev) 1be viracvtov. a.cev.iov of
tbe Probet, va, .ttab bte.. biv ava gravt biv eace, frov ]erv.atev to tbe earev. to veet bi. ora
was a supreme miracle that went beyond all the laws goerning the entire unierse. lor
Allah has created lis Unierse to work according to cause and eect, and le is 1he
Originator o both. Allah could hae granted ictory to lis Religion without human
agency, as when le protected lis louse rom the Army o Abrahah |tbe covvavaer rbo
tea a bvge arv, .vortea b, etebavt. iv av attevt to ae.tro, tbe Ka`bab| without human agency.

But the Message that shall last till the Day o Judgment needs true irm men, those men,
without Diine Inspiration, must resort to human means. lor i they were aboe such
means, there would hae been neither striing, nor aliction, nor trials, nor meriting the
blessings o Paradise in the lereater. I religion would progress with the power o
leaen only, then what would be the role o mankind And how we would be held
accountable or our deeds and questioned on the Day o Judgment Allah, all praise and
glory be to lim, says ,what means,:

66
Did you think that you would enter Paradise without Allah testing those o you who
ought hard ,in lis Cause, and those who remained steadast` ,Al-Imran, 3: 142,

1he Messenger o Allah ,may Allah bless him and grant him peace, is the highest
example to his nation. lad he triumphed without causes, the Muslims, who are ordered
to ollow the doctrine o their Messenger ,may Allah bless him and grant him peace,,
would hae said, !e bare vo orer to fottor .vcb aoctrive, as eerything in it happened
without causes. 1hat is why Allah willed that the Messenger ,may Allah bless him and
grant him peace, be a human to be taken as an example, and le also willed that lis
Religion be ictorious through means and causes, so that Muslims would neer abandon
the adoption o worldly causes to others.

Putting One's 1rust In Allah Versus Dependence

\e should hae a pause here to discuss the meaning o putting one`s trust in Allah, and
the dierence between it and dependence. Allah, all praise and glory be to lim, wants us
to put our trust in lim. But trust is the work o the heart not that o the body, that is
why we should make use o means and causes, and then resort to Allah in things beyond
human power. 1he student, or example, has to study in order to succeed. Islam does not
teach that one should go to exam without studying and say that he has put his trust in
Allah!! Man is demanded to work and spare no eort, and then comes the lelp rom
leaen.

All Messengers hae exhausted the earthly causes in their Call. lor they sered as guiding
light that the belieers should ollow. 1hey had to act depending on their human power
to ound religious matters on a solid base. 1he miracles that Allah supported lis
messengers with came to help the Messengers and the belieers stand irm under the
seerest worldly crisis. Being Messengers o Allah, they had to hae miracles that would
proe to people that they speak or Almighty Allah. 1he Messenger were delierers o a
true Law, thereore they were sent when corruption was rie on earth, and they had to
ace erocious tides o resistance, aroused by those who possessed power, authority, and
dominion.

\hen anyone reads the ollowing Saying o 1he 1ruth, all praise and glory be to lim, he
will realize the wisdom o making use o the worldly causes, and that they orm the way
to Paradise or to lell:

Or think you that you will enter Paradise without such ,trials, as came to those who
passed away beore you 1hey were alicted with seere poerty and ailments and were
so shaken that een the Messenger and those who belieed along with him said, \hen
,will come, the lelp o Allah` \es! Certainly, the lelp o Allah is near!` ,Al-Baqarah, 2:
214,

1he Wisdom Behind 1he Night Journey And Ascension 1o Heaven

I we want to talk about the miraculous Night Journey during which the Prophet ,may
Allah bless him and grant him peace, was taken rom the Sacred Masjid to .t.q.a
Masjid, then his ascension rom Jerusalem to the leaens to meet his Lord, we should
67
commence with the glorious Ayah that comes at the beginning o Surat Al-Isra`, where
1he 1ruth, all praise and glory be to lim, says ,what means,:

Gloriied ,and Lxalted, be le ,Allah, \ho took lis serant ,Muhammad, ,l =l l~
l.,, or a journey by night rom .tMa.;iaatarav ,at Mecca, to .t.q.a Ma.;ia ,in
Jerusalem,, the neighbourhood whereo \e hae blessed, in order that \e might show
him ,Muhammad, l., ,l =l l~, o Our Ayat ,proos, eidences, lessons, signs, etc.,.
Verily, le is the All-learer, the All-Seer.` ,Al-Isra`, 1: 1,

Allah, Blessed and Lxalted be le, has started this glorious Ayah by the words Glorified
(and Lxalted) be He,` which denotes that this eent highly transcends and rises aboe
any semblance o human ability and its exaltation ar aboe any ascription to human
power.

Allah, praise and glory be to lim, is highly 1ranscendent and Lxalted in lis Diine
Attributes and Actions aboe all worldly laws. 1hat is why beore any Diine Act that
amazes the minds, we exclaim in admiration, Glorified and Lxalted be Allah,` an
expression o exaltation and gloriication ar aboe any human power or law. 1hus, the
irst that reaches our ears rom Surat Al-Isra` is the saying Glorified and Lxalted be
He,` meaning that such act does not submit to human laws, but to the Power o Allah
Alone, all praise and glory be to lim.

1hen 1he 1ruth, Blessed and Lxalted be le, says ,what means,:

Gloriied ,and Lxalted, be le ,Allah, \ho took lis serant ,Muhammad, ,l =l l~
l.,, or a journey by night.` ,Al-Isra`, 1: 1,

Allah, be eer Gloriied lis Majesty and Might, is 1he One \ho took lis serant or a
Journey by night, and Muhammad ,may Allah bless him and grant him peace, is the one
who was taken in such a Journey. 1hen ollows the outset o the Night Journey and its
end in lis Saying ,what means,: Irom Al-Masjid-al-Haram (at Mecca) to Al-Aqsa
Masjid (in Jerusalem).` And the reason behind such Journey in lis Saying ,what
means,: In order that We might show him (Muhammad, l., ,l =l l~ l., ,l =l l~ l., ,l =l l~ l., ,l =l l~) of Our
Ayat, in other words, Allah wanted to show lis Messenger ,may Allah bless him and
grant him peace, some o lis endless Supreme Signs, which are ininitely greater than
haing a beginning or an end.

Beyond Compare

\hen we discuss the act o taking or the Night Journey, we should ascribe it to its Doer,
\ho is Allah, Blessed and Lxalted be le. lor the act o traeling was not mastered by
the Messenger o Allah ,may Allah bless him and grant him peace,, but by Almighty
Allah. 1he Messenger o Allah ,may Allah bless him and grant him peace, did not say I
traveled,` or us to ascribe the act to the human power o the Messenger o Allah ,may
Allah bless him and grant him peace,, as those disbelieers who exclaimed when they
heard about the miraculous Journey: Ctaiv ,ov tbat ,ov reacbea it iv a vigbt ava re vovvt ov
cavet. bac/ for a vovtb to reacb tbere. At that time journeying rom Mecca to eitvtMaqai.
,Jerusalem, consumed two months ,back and orth,.
68

1hus, the comparison is inexistent, and when the disbelieers compared the miraculous
Night Journey with their own human ability, it only showed stupidity, because
Muhammad ,may Allah bless him and grant him peace, did not say, traretea, but said,
I was taken in a Night Journey. So, the Messenger o Allah ,may Allah bless him
and grant him peace, was carried under the rule o another Power, a Power ininite, and
indeed unathomable.

\e can mention here an example that may help approximate the idea to minds: I I say
that I ascended with my baby to the highest peak in the world, no one would wonder
how can a baby ascend the highest peak, but rather one may ask how I ascended it, as the
act o ascension is not ascribed to the power o the baby, but to me.

1ime
1
is always ascribed to the power o the doer. I you traeled on oot, the time
would be according to the power o your legs, and i you were riding a car, the time
consumed would be lesser, as the car is more powerul and aster than the legs. And i
you were in a space shuttle, time would be much shorter or the power is much higher.
And when the act is ascribed to Allah, all praise and glory be to lim, there would be no
time, or it is lis Majesty, Allah.

A Journey By Soul and body

But questions neer end een in our contemporary era, where Allah, all praise and glory
be to lim, has gien to lis serants more rom human knowledge, and made them able
to understand some laws goerning the earth, thus they inented means o
transportations that sae time.

1he question is: how much time does the journey with a space shuttle take rom Mecca
to eitvtMaqai. ,Jerusalem, It is minutes or een less. I such were what the human
power has achieed, by the help o the knowledge that Allah has uneiled to mankind,
then how would it be with the Power and Might o Allah

lence, talking about time here is inadmissible. Neertheless, some people may ask: Did
.t.ra ,the Night Journey, take place with just the soul, or with both the soul and body
1o them we say: had it been a dream, the disbelieers would not hae said: Ctaiv ,ov tbat
,ov reacbea it iv a vigbt ava re vovvt ov cavet. bac/ for a vovtb to reacb tbere. As no one can
discusses the plausibility o dreams, or i someone says that he saw in his dream that he
went to London, to America and then to Austria, no one would discuss the possibility o
what he saw in the dream.

1hereore, i the .ra were a dream, no one would hae argued with the Messenger o
Allah ,may Allah bless him and grant him peace,. But they knew that the Messenger o
Allah ,may Allah bless him and grant him peace, was talking about a journey and a
physical ascent that took place while he was awake, not dreaming, and it took place with
both the soul and body. But dark minds searching the Qur`an to ind alse conlict

1
A deinite scientiic act is that power is inersely proportional to time, the more is the power the less is
the time. Now think how would it be when the Power is that o Almighty Allah, Lternally gloriied is lis
Majesty and Might! 1hereore, some narrations say that the Prophet ,may Allah bless him and grant him
peace, was taken in the Night Journey, raised to leaen and then brought back while his bed was still
warm ,peace and blessings be upon him,. |1rans. n.|
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between it and what the Messenger ,may Allah bless him and grant him peace, said,
claimed that the Qur`an itsel said that it was a dream, namely in the ollowing part o the
Ayah saying:

} !| u1l,1 _l.! 1,.! 1l, 1. 1l. <ll { ) !.y! : 17 . 60 (

\hich means:

And \e made the ision which we showed you ,O Muhammad l., ,l =l l~ as an
actual eye-witness and not as a dream on the night o Al-Isra`, only a trial or mankind.`
,Al-Isra`, 1: 60,

I it was a dream, how could it be a trial or people, or some to beliee and others to
deny! lor none could argue the reasonability o dreams, no matter how illogical they
sounded or how deep they deled into the realms o the incredible. 1he word `
,Vision, in Arabic is used to denote perceiing with the eye, and in other contexts it can
mean a dream. It means perceiing with the eye when the things seen are extraordinary,
and arouses wonder, to denote that such things can only be seen in a dream.

Since the ision o the Messenger o Allah ,may Allah bless him and grant him peace,
was made a trial or people, it could not be just a dream. 1hus, the Night Journey and the
Ascension o the Prophet ,may Allah bless him and grant him peace, were physical in
which both his body and soul traeled in a state o wakeulness, alertness and complete
consciousness. \e also notice that Allah did not say, lis Messenger or Muhammad,` in
the ollowing glorious Ayah saying ,what means,:

Gloriied ,and Lxalted, be le ,Allah, \ho took lis serant ,Muhammad, ,l =l l~
l.,, or a journey by night.` ,Al-Isra`, 1: 1,

But le stressed the character o serility to lim, Blessed and Lxalted be le, as all
Messages and Prophets hae come to set right our \orship o Allah, the Lxalted and
Ler-Majestic. lence, the Messenger must be an ideal example in worshipping. 1he
word .erravt` was also used in the context o the glorious Ayah to reute the alse claim
that the Messenger o Allah ,may Allah bless him and grant him peace, was taken in the
Night Journey by the soul only or while dreaming. lor the word .ba` ,serant, is only
used to denote the soul and body together.

1he beginning o .ra was rom the Sacred Masjid ,mosque, and its end was at .t.q.a
Ma.;ia, meaning that .ra began rom the irst louse o worship that was built or
mankind on earth and ended at .t.q.a Ma.;ia, which is another sacred place belonging
to Allah on earth.

Another point they objected to is how can Allah, Blessed and Lxalted be le, says ,what
means,: 1o Al-Aqsa Masjid (in Jerusalem), though the word masjid is used or
denoting Muslim place o worship, and at that time they had not yet entered .t.q.a
Ma.;ia

1he answer is that the word Masjid` means a place o prostration, thus any place on
which man prostrate himsel beore Allah, 1he One and Only God, is called Masjid.`
Prostration is not an act o worship that only exits in Islam, but in all Messages and with
all prophets, as any place where man prostrate himsel beore Allah, all praise and glory
70
be to lim, is called masjid ,place o prostration,, also eitvtMaqai. had earned sanctity
with the Prophets Moses and Jesus ,peace be upon them,.

1he Messenger o Allah ,may Allah bless him and grant him peace, was not sent only to
his people, but to whole mankind. lis Isra to eitvtMaqai. |Jerusalem| and his admission
into .t.q.a Ma.;ia shows how Islam reigns oer all the holy places on earth. 1he
Messenger o Allah ,may Allah bless him and grant him peace, said:

Do vot .et ovt ov a ;ovrve, eect for tbree Ma.;ia.: tbi. Ma.;ia of vive iv Meaiva, .tMa.;ia.t
arav tbe acrea Ma.;ia iv Mecca ava .t.q.a Ma.;ia iv ]erv.atev.

1he Description Of Beitul-Maqdis

Ater the Messenger o Allah ,may Allah bless him and grant him peace, related the story
o .ra ,the Night Journey,, the disbelieers, who knew that the Messenger ,may Allah
bless him and grant him peace, had neer been to that place beore, wanted to embarrass
him by asking him to describe to them .t.q.a Ma.;ia |in Jerusalem|. Neertheless, the
Messenger o Allah ,may Allah bless him and grant him peace, described it to them
minutely. Moreoer, certain incidents had occurred on the road rom Mecca to .t.q.a
Ma.;ia, which the Messenger ,may Allah bless him and grant him peace, related to them,
like the caraan which the Messenger ,may Allah bless him and grant him peace,
indicated, mentioning to them that one o its camels was lost, and he named the exact
time o the arrial o that caraan.

\hen the Noble Qur`an dealt with the .ra ,the Night Journey,, it introduced it through
material earthly preludes, like the eents that the Messenger o Allah ,may Allah bless
him and grant him peace, had witnessed on the way, and his description o .t.q.a
Ma.;ia in Jerusalem and other signs. Such material signs sered as an introduction to .t
Mi`ra; |1he Ascension to leaen|, so that when people are certain that Allah, all praise
and glory be to lim, has broken or lis Messenger ,may Allah bless him and grant him
peace, the law o distance that we know, then le is surely Able o making him step
beyond the law o ascension that we know not, to make the lis Messenger ,may Allah
bless him and grant him peace, ascend to iaratvtMvvtaba |Lote-1ree o the utmost
boundary ,beyond which none can pass,|.

\hen the Noble Qur`an related the story o the .ra, it dealt with it explicitly, whereas
when talking about .tMi`ra; 1be ..cev.iov to earev it dealt with it implicitly. Allah, all
praise and glory be to lim, did not say Ctorifiea be e rbo rai.ea bi. .erravt frov eitvt
Maqai. to iaratvtMvvtaba, but le said ,what means,:

By the star when it goes down, ,or anishes,. \our companion ,Muhammad, ,l =l l~
l.,, has neither gone astray nor has erred. Nor does he speak o ,his own, desire. It is
only an Inspiration that is inspired. le has been taught ,this Qur`an, by one mighty in
power |Jibril ,Gabriel,|. One ree rom any deect in body and mind. 1hen he |Jibril
,Gabriel, rose and became stable, while he |Jibril ,Gabriel,| was in the highest part o the
horizon. 1hen he |Jibril ,Gabriel,| approached and came closer, and was at a distance o
two bows` length or ,een, closer. So, le ,Allah, reealed to his serant ,Muhammad,
l., ,l =l l~, whateer he reealed. 1he ,Prophet`s, l., ,l =l l~, heart lied not ,in
seeing, what he saw. \ill you then dispute with him ,Muhammad, l., ,l =l l~, about
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what he saw |during the Mi'raj: Ascent o the Prophet, , ,l =l l~ l. , oer the seen
heaens|. And indeed he ,Muhammad, l., ,l =l l~, saw him |Jibril ,Gabriel,| at a
second descent ,i.e. another time,. Near Sidrat-ul-Muntaha |Lote-1ree o the utmost
boundary ,beyond which none can pass,|, near it is the Garden o Abode. \hen that
which shrouds did enshroud the Lote-tree. 1he sight ,o Prophet Muhammad, ,l =l l~
l.,, turned not aside ,right or let,, nor it transgressed beyond ,the, limit ,ordained or
it,. lor truly did he see, o the Signs o his Lord, the Greatest.` ,An-Najm, 53: 1-18,

By stating iaratvtMvvtaba |Lote-1ree o the utmost boundary ,beyond which none can
pass,|, standing at it and seeing the Greatest Sign o lis Lord, we learn that the
Messenger o Allah ,may Allah bless him and grant him peace, did ascend to the seenth
heaen. But why did not Allah, Blessed and Lxalted be le, state the ascension literally
1o make it sere as a trial o the strength o aith in the human soul. lor as long as you
beliee that the law o distance had been broken or the Messenger o Allah ,may Allah
bless him and grant him peace,, you would surely beliee that the laws o ascension to
heaen were also broken.

But why measure a miracle that happened to the Messenger o Allah ,may Allah bless
him and grant him peace, with our limited mental capacities. All the miracles o the
prophets are surely beyond the grasp o human intellect. 1hrowing the Prophet Ibrahim
,Abraham, peace be upon him, into ire, then it`s becoming cool and sae or him is a
miracle that no mind can eer grasp, as the nature o ire is burning. Also the splitting o
the sea or the sake o Musa ,Moses, peace be upon him, is another miracle that is
beyond the grasp o the intellect, because the nature o water is luidity. And bringing
back the dead to lie, and curing people once touched is a miracle only gien to Issa
,Jesus, peace be upon him,. All o them do not submit to the laws o the mind.

1hen why do we ascribe all these miracles to the Power o Allah, all praise and glory be
to lim, but when it comes to the miracle o .t.ra ,the Night Journey, and .tMi`ra;
,the Ascension to leaen, we subject it to human reasoning, though all the Miracles o
Allah stand highly aboe any mental power. lence, the one who denies .t.ra, is
considered a disbelieer, because he contradicts the Qur`anic passage, and the one who
denies .tMi`ra; is considered a rebellious disbelieer, as .tMi`ra; is intrinsically stated.

1he Disbelievers' Certainty Of 1he truthfulness Of 1he Messenger

So long as the Messenger ,may Allah bless him and grant him peace, was carried by the
Law o 1he 1ruth, all praise and glory be to lim, then all that occurred is belieable,
because it is done by the Supreme Power o Allah. .t.ra came as an earthly miracle,
because people already knew eitvtMaqai. and .t.q.a Ma.;ia, and some o them had
been there, and others knew the course. 1he Messenger o Allah ,may Allah bless him
and grant him peace, had inormed them about a caraan that was on the way. 1hey
awaited that caraan, and they eriied or certain the truthulness o his saying.

1his established the earthly proo on the erity o .t.ra, and all who needed a proo,
were ascertained. It also sered as a preliminary step to the belie that Allah, all praise and
glory be to lim, who has broken the law o distance and time in .t.ra or lis
Messenger ,may Allah bless him and grant him peace, did also break or him the law o
72
the seen heaens in .tMi`ra;, as we can not establish an earthly proo on the miracle o
.tMi`ra;, because no human has eer ascended to the seen heaens.

\e also should notice that the Noble Qur`an says ,what means,:

Gloriied ,and Lxalted, be le ,Allah, \ho took lis serant ,Muhammad, ,l =l l~
l.,, or a journey by night rom .tMa.;iaatarv ,at Mecca, to .t.q.a Ma.;ia ,in
Jerusalem,, the neighbourhood whereo \e hae blessed, in order that \e might show
him ,Muhammad, l., ,l =l l~, o Our Ayat ,proos, eidences, lessons, signs, etc.,.
Verily, le is the All-learer, the All-Seer.` ,Al-Isra`, 1: 1,

borivg is to make the one who does not see something capable o seeing it. 1he
simplest example or this is the one suering rom short sight, and accordingly does not
see things situated ar away, when he goes to the ophthalmologist, he makes or him a
pair o glasses that make him see what he could not see. lis inability to see in such case
does not constitute a proo on the inexistence o the ar things, but a proo on his lack o
perception o that ar thing.

lor example, microbes are ound in the unierse perorming their unction since Allah
has created the earth, but only recently we perceied their presence. 1hus, 1o .bor or
va/e .oveove .ee is either through changing the law o the seer, or through giing him
something that makes him see by himsel. .t.ra on the earth was according to the laws
o humanity goerning Muhammad ,may Allah bless him and grant him peace,.

1he law o ision is goerned by light, i there are unseen Miracles o Allah on earth,
then certain changes should hae occurred to the Messenger o Allah ,may Allah bless
him and grant him peace, in order or him to see them, as his human nature does not
allow him to see such things.

But when the Messenger o Allah ,may Allah bless him and grant him peace, was raised
to heaen, and he met the prophets who died beore his coming into being, then he met
the angels and conersed with them, 1he 1ruth, all praise and glory be to him, must hae
changed the human nature o the Messenger o Allah ,may Allah bless him and grant him
peace, into angelic.

1hereore, about the ascension o the Messenger o Allah ,may Allah bless him and grant
him peace, to heaen Allah, all praise and glory be to lim, says ,what means,:

lor truly did he see, o the Signs o his Lord, the Greatest.` ,An-Najm, 53: 18,

Allah did not say, or trvt, aia re .bor biv, as i the Messenger o Allah ,may Allah bless
him and grant him peace, had assumed a dierent nature at heaen, thus he became
capable o seeing by himsel. 1hereore, the angelic nature has become the one dominant
in the noble messenger ,may Allah bless him and grant him peace,. \e thus can say that
the miracle was realized in three stages:

1he first stage: A human nature, when Jibril ,Gabriel, peace be upon him, used to
bring orth reelations and teachings to him, and he used to inquire: O ]ibrit, rbat i.
tbi.. And Jibril would explain.

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1he second stage: \hen he was raised to heaen, he acquired a dierent perceiing
nature, whereby he became capable o seeing by himsel, see the angels and talk to them.

1he third stage: 1he Messenger o Allah ,may Allah bless him and grant him peace, has
transcended until he became higher than the closest angels to Allah, Jibril ,peace be upon
him,. lor when he asked Jibril to lead him to iaratvtMvvtaba |the Lote-1ree to the right
o the 1hrone past which no angel can pass|, Jibril said: ere i. v, tace, if roceea, ritt
bvrv, ava if ,ov roceea, ,ov ritt a.. tbrovgb.

lence, the Messenger o Allah ,may Allah bless him and grant him peace, reached a
degree that een the angelic nature o Jibril ,Gabriel, peace be upon him, could not bear,
thus becoming the only one, who could adance and pass through. But as or Jibril
,peace be upon him, his angelic power would not hae tolerated stepping orward, and
he would hae burned.

Seeing 1he Greatest Sign

1he 1ruth, all praise and glory be to lim, says ,what means,:

lor truly did he see, o the Signs o his Lord, the Greatest.` ,An-Najm, 53: 18,

A Proclamation made by Allah and not Muhammad ,may Allah bless him and grant him
peace,, which signiies that Muhammad ,may Allah bless him and grant him peace, saw
the Greatest Sign o lis Lord, and since he saw the Greatest then he must hae seen
beore it signs and signs.

1he Messenger o Allah ,may Allah bless him and grant him peace, saw the Greatest
Sign. Jibril ,peace be upon him, was with him on earth and in heaen, but as or the
Greatest Sign neither Jibril nor any o the angels has the power to see, but only the
Messenger o Allah ,may Allah bless him and grant him peace, saw.

1he Messenger o Allah ,may Allah bless him and grant him peace, saw during .t.ra
and .tMi`ra; many scenes. 1he irst theme that the Messenger o Allah ,may Allah bless
him and grant him peace, presented to us was that o pure monotheistic nature, where
the Messenger o Allah ,may Allah bless him and grant him peace, was oered a glass o
milk, and another o wine, but he chose the glass containing milk, thereupon Jibril said to
him: 1bav/. to .ttab !bo gviaea ,ov to .titrab ;vre vovotbei.tic vatvre), baa ,ov ta/ev tbe
rive, ,ovr fottorer. rovta bare gove a.tra,.

But what is the meaning o being guided to .titrab ,pure, innate, monotheistic nature,
Innate nature is naturally pure, as mother`s milk, and the milk o cows, goats and other
animals, we drink it as Allah has created it. In other words, man did not adulterate it.

Man to this day, and till the Day o Judgment will neer be able to produce natural milk,
or it is considered one o the Miracles o Allah. As or artiicial milk, it is only natural
milk that was dehydrated, to remain as powder the longest time possible, maintaining all
the ingredients o natural milk and added to it are itamins and other components. 1hus,
it is impossible to produce milk, but as or wine, it has been adulterated and has been
processed by man. Allah, all praise and glory be to lim, says ,what means,:

74
And rom the ruits o date-palms and grapes, you derie strong drink and ,also, goodly
proision. Verily, therein is indeed a sign or people who hae wisdom.` ,An-Nahl, 16:
6,

Cooat, rori.iov means that whoeer eats such ruits as naturally yielded, such
nourishment is indeed wholesome and good, but whoeer iolates its nature by making
wine rom it, it becomes an unwholesome, oul proision.

\e receie the Blessings o Allah, which le gies us, naturally good and wholesome, but
we spoil them by placing them in barrels till they decay and erment. 1hus, they deiate
rom their pure nature and become bad proision. So, by deorming their nature we
expel goodness rom them.

\ine shrouds the mind, which must be present to ulill the duties and obligations that
Allah, all praise and glory be to lim, has assigned to man, and that is why Allah exempts
the insane rom his share o duties. 1hus, wine disables the tool that helps man choose
between alternaties. In optional matters, the mind should be present and sober, so that
man can distinguish between good and eil. By drinking wine man spoils the center
entrusted with receiing duties and commands, and by doing so, man suspends the
greatest Blessing that is responsible or ulilling the obligations and duties assigned to
him by Allah. As i Jibril wanted to inorm us that our nature is innately pure and
monotheistic, so do not distort it by your deeds.

Scenes Of Reward And Punishment

Aterwards, the Messenger o Allah ,may Allah bless him and grant him peace, narrated
another scene, where he saw people who sowed in a day and reaped in a day. Lery time
they reaped, their harest would be replenished as beore. 1he Prophet ,may Allah bless
him and grant him peace, asked: O ]ibrit, rbat i. tbi.. Jibril replied: 1be.e are .t
Mv;abiavv tbo.e rbo .trire iv tbe Cav.e of .ttab ;tbe attea). rer, gooa aeea of tbeir. i.
vvttitiea for tbev .erev bvvarea tive., ava rbaterer tbe, .eva retvrv. vvttitiea. .va ivaeea e
;.ttab) i. tbe e.t of roriaer.. lor striing in the Cause o Allah is the way by which lis
Guidance, all praise and glory be to lim, is coneyed to lis creatures. 1hus, those
Mujahidun ,striers,, who strie with their wealth and souls, are to hae a reward that is
many times as much as they oer.

In other words, Allah grants them a reward that matches lis Godly Power in giing,
Blessed and Lxalted be le. So, they will reap maniolds the ruits o their deeds. 1he
grain o corn when planted gies many ears, and each ear has a hundred grains. I such is
the bestowal o the earth created by Allah, then how would be the direct Bestowal o
Allah, all praise and glory be to lim!

1hen the Messenger o Allah ,may Allah bless him and grant him peace, relates to us that
he saw an old woman ully bedecked with eery ornament, thereupon the Messenger o
Allah ,may Allah bless him and grant him peace, asked: !bo i. tbi., O ]ibrit. Jibril
replied: t i. rortat, tife .vrrovvaea b, ae.ire. to biae it. vgtive... And i worldly lie is old, it
means that only little remains or her to lie.

1hat is why the Messenger o Allah ,may Allah bless him and grant him peace, said:
bare beev .evt ava tbe a.t ovr ;i. at bava) a. tbe.e tro ;fivger.), while pointing with his
75
oreinger and middle inger. Man`s lie is short, that is why we should pay heed to this
truth, which says that our connection to worldly lie is only our ew days in it.

1he Messenger o Allah ,may Allah bless him and grant him peace, also saw people,
whose lips are cut by scissors o ire. 1hereupon he asked: !bo are tbo.e eote, O ]ibrit.
Jibril answered: 1be, are reacber. frov ,ovr vatiov, rbo ev;oiv .tirr ;iet, ava rigbteov.ve..
ava eacb ava erer, act of obeaievce to .ttab) ov tbe eote ava tbe, forget to ractice it tbev.etre., rbite
tbe, recite tbe oo/! are tbe, tbev vo .ev.e. 1hey are preachers o diision who say what
they do not do. 1hey say words that people hear, but their actions contradict what they
say. Consequently, people turn against the Law o Allah, because religion is an example
that should be ollowed, and i the words o the Callers to Allah are not translated into
actions, then the religious cause will be destroyed. 1hereore, 1he 1ruth, all praise and
glory be to lim, says ,what means,:

O you who beliee! \hy do you say that which you do not do Most hateul it is with
Allah that you say that which you do not do.` ,As-Sa, 61: 2-3,

1hen the Messenger o Allah ,may Allah bless him and grant him peace, continues to
relate how he saw a man swimming in a rier o blood, and was ed stones. \hen asking
Jibril about him, he replied: 1bi. i. tbe Ribaeater ;eater of v.vr,). Blood when inside the
body is useul, but when it lows out o the body it becomes oul. lence, they embody
those who remoe money rom its useul channels in lie, and spoil it by Riba ,Usury:
taking interest,. Consequently, they exchange ood wholesome to man or deouring
stones.

And that is the meaning o Riba: an abuse o money to make the poor poorer and the
rich richer, thus corrupting the unction o money. lor Allah has created money in
worldly lie to be employed in the construction o the land and making it a prosperous,
ruitul place. It should be inested in opening doors o work beore people. Also a part
o this money should be dedicated to the support o the poor and the needy. But Riba
,usurious interest, instead o allowing blood to low in eins, thus supplying it with the
power and igor to work, produce, and construct the land, diests it o such power. 1he
Riba-eaters deour stones, because there is ire in their stomachs, and stones are the uel
o ire.

,Another narration by Ibn Majah says,, that the Messenger o Allah ,may Allah bless him
and grant him peace, saw people whose bellies were like houses containing snakes, which
could be seen rom outside their bellies, so he asked: !bo are tbo.e eote, O ]ibrit. And
Jibril replied: 1bo.e are tbe Ribaeater. ;eater. of v.vr,).

Absorption In 1wo Worldly Affairs

People are engrossed in two worldly aairs: money to collect, and honor o people to
assault. lor money and honor are the main reasons behind corruption on the land. 1he
Messenger o Allah ,may Allah bless him and grant him peace, saw as regards money the
scenery o Riba-eaters. 1hen he saw as regards honor seeral scenes, where he passed by
people haing copper nails and were scratching their own aces and chests, thereupon he
asked: !bo are tbo.e eote, O ]ibrit. Jibril replied: 1be, are tbo.e rbo eat eote`. fte.b ;b,
bac/bitivg) ava rbo a.er.e eote`. bovovr. 1he Noble Quran says ,what means,:

76
And spy not, neither backbite one another. \ould one o you like to eat the lesh o his
dead brother \ou would hate it ,so hate backbiting,. And ear Allah. Verily, Allah is the
One \ho accepts repentance, Most Merciul.` ,Al-lujurat, 49: 12,

And in another scene, the Messenger o Allah ,may Allah bless him and grant him peace,
saw people who had in ront o them excellent, cooked meat disposed in pots and also
had uncooked, rotten, oul meat, but they would eat rom the oul uncooked meat and
leae the good, cooked meat. So, he asked: !bo are tbo.e eote, O ]ibrit. Jibril replied:
1bi. i. tbe vav frov ,ovr vatiov rbo baa av ecettevt, tarfvt rife at bove bvt be rovta go ava .ee a
fovt rovav ava .eva tbe vigbt ritb ber; ava tbe rovav rbo rovta teare ber ecettevt, tarfvt bv.bava
to go ava .ee a fovt vav ava .eva tbe vigbt ritb biv. 1hey are the adulterers. A man would
hae a lawul wie, but leaes her to seek a woman unlawully, and a woman would hae
a lawul husband, but leaes him to seek a man unlawully.

1he Messenger o Allah ,may Allah bless him and grant him peace, saw another scene, in
it he saw a small hole with a huge bull emerging rom it. 1he bull then began to try
reentering the hole and was unable. 1he Prophet ,may Allah bless him and grant him
peace, asked: !bat i. tbi., O ]ibrit. Jibril replied: 1bi. i. tbe ove rbo tett. av evorvit,, tbev be
feet. revor.e to bare .o/ev it bvt i. vvabte to ta/e it bac/.

1he Messenger o Allah ,may Allah bless him and grant him peace, also saw a man who
had gathered a bulky stack o wood, which he could not carry, yet he was adding more
wood to it. 1he Prophet ,may Allah bless him and grant him peace, asked: !bat i. tbi.,
O ]ibrit. Jibril replied: 1bi. i. a vav frov ,ovr vatiov rbo bota. eote`. trv.t. rbicb be cavvot
fvtfitt, ,et be iv.i.t. ov aaaivg vore ;bvraev.) ava ravt. to carr, tbev, bvt be cavvot.

1he Messenger o Allah ,may Allah bless him and grant him peace, also narrated that he
saw people whose heads were being shattered. Lery time their heads were shattered
they would return to their original state to be shattered again without respite. 1hus, the
Prophet ,may Allah bless him and grant him peace, asked: !bo are tbo.e eote, O ]ibrit.
Jibril replied: 1bo.e are tbe eote rbo.e beaa. rere too bear, ;ov tbeir ittor. to get v) for
erforvivg tbe re.cribea Pra,er.. 1hey strike the heads, because they are the part
responsible or inducing laziness in perorming the Prayers.

Concerning the last scene some people may say that ..atab ,oering Prayers, was not
enjoined yet, as all these scenes occurred while the Messenger o Allah ,may Allah bless
him and grant him peace, was on his way to iaratvtMvvtaba |Lote-1ree o the utmost
boundary ,beyond which none can pass,| 1he answer to such claim is that ..atab was
enjoined on eery messenger and his ollowers.

Allah, all praise and glory be to lim, said to Ibrahim ,Abraham, peace be upon him,
while he was raising the oundations o the louse ,the Kabah at Mecca, what means:

And sanctiy My louse or those who circumambulate it, and those who stand up or
prayer, and those who bow ,submit themseles with humility and obedience to Allah,,
and make prostration ,in prayer, etc.,.` ,Al-lajj, 22: 26,

1hus, there were people who bowed, and others who prostrated themseles.
lurthermore, ater taking his wie lajar ,peace be upon her, and their son Ismail
,Ishmael, peace be upon him, to the place o the Sacred louse, Ibrahim ,peace be upon
him, called on lis Lord saying ,what means,:
77

O our Lord! I hae made some o my ospring to dwell in an uncultiable alley by
\our Sacred louse ,the Kabah at Mecca,, in order, O our Lord, that they may perorm
As-Salat ,Iqamat-as-Salat,..` ,Ibrahim, 14: 3,

\e can clearly understand that prayers were perormed. Moreoer, Allah said to Maryam
,Mary, peace be upon her,, what means:

O Mary! Submit yoursel with obedience to your Lord ,Allah, by worshipping none but
lim Alone, and prostrate yoursel, and bow down along with those who bow down.``
,Al-Imran, 3: 43,

So, there was bowing down, prostration, and praying, but unlike the Muslim Prayers. lor
praying in Islam has gathered the attributes o all the prayers perormed by other
messengers. During some eras, the prayers o messengers were two ra/ab. |Ra/ab
represents a unit o atab, i.e., oering Prayers| at the beginning o the day, and two at its
end. None o the ollowers o preious messengers were ordered to pray the number o
Prayers |lie Obligatory Prayers| enjoined on the nation o Muhammad ,may Allah bless
him and grant him peace,.

How Did 1he Prophet Lead 1he Past Messengers In Praying?

1here remains only one question or us to examine beore ending our discussion about
.t.ra ,Night Journey, and .tMi`ra; ,Ascension to heaen,. Beore proceeding to .t
Mi`ra;, the Messenger o Allah ,may Allah bless him and grant him peace, lead the
preious messengers in prayers, but how could that be, while he was liing and they
dead

1here is nothing to wonder about, or Allah, Blessed and Lxalted be le, is Mightily Able
to do anything. Allah \ho made Issa ,Jesus, peace be upon him, - son o Maryam -
bring the dead to lie by lis Leae, would easily bring to lie lis Messengers, so that lis
Messenger Muhammad ,may Allah bless him and grant him peace, would lead them in
Prayers. lor how could it be that 1he Almighty, \hose Majesty reigns Supreme, grant
one o lis serants the ability to resurrect the dead by lis Permission, and does not
limsel mightily dominate and master such a power, wheneer and howeer le \ills.

1he Messenger o Allah ,may Allah bless him and grant him peace, narrated to people
what he saw during .t.ra and .tMi`ra; and some belieed him while others belied him.
As or Abu Bakr As-Siddiq ,surnamed the 1rustul, may Allah be pleased with him,
when some people went to him and related to him what the Messenger o Allah ,may
Allah bless him and grant him peace, had said, Abu Bakr only asked: Dia be .a, .o.
1hey answered: Ye., 1hus, Abu Bakr said: 1bev be i. .a,ivg tbe trvtb. \hen some o the
attendants disagreed with him, he commented saying: or cove re betiere biv abovt tbe
Reretatiov. of earev, ava ai.betiere biv ;vor) iv rbat be .a,.!

lor Diine Reelation used to descend upon the Messenger o Allah ,may Allah bless
him and grant him peace, seen and heard him by none, except the Messenger, peace and
blessings be upon him. 1he Messenger ,may Allah bless him and grant him peace,
coneyed to the belieers the Law o leaen, and the Qur`anic Reelations. I they
78
belieed him in what he coneyed to them rom Allah, how come they belie him in what
he related about what he had seen!

Indeed, the miracle o .t.ra ,Night Journey, and .tMi`ra; ,Ascension to leaen, was
truly the supreme. 1hen the Messenger o Allah ,may Allah bless him and grant him
peace, returned to Mecca to continue his Call, ater Allah, Blessed and Lxalted be le,
honored him in lis Supreme Kingdom and in lis leaens, in a way unprecedented
with any other messenger.

1he Call to Islam began to preail, the number o Muslims witnessed continuous
increase, and they began to grow stronger. 1he Call o the Messenger o Allah ,may
Allah bless him and grant him peace, was not conined to the people o Mecca, but he
used to meet the delegates in behal o the tribes during the lajj season, and inite them
to Islam and talk to them. lence, the Quraish elt the danger that the Islamic Call posed,
not only in Mecca, but also in the entire Arabian Peninsula.
79
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,.s ,.s

A An nd d v ve er ri il ly y, , y yo ou ur r L Lo or rd d w wi il ll l g gi iv ve e y yo ou u ( (a al ll l i i. .e e. . g go oo od d) ) s so o t th ha at t y yo ou u
s sh ha al ll l b be e w we el ll l- -p pl le ea as se ed d. . ( (A Ad d- -D Du uh ha a, , : : ) )













1
Ayah quoted by trans.

80
C Ch ha ap pt te er r S Si ix x
1
11h
hhe
ee N
NNo
oob
bbl
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ee Q
QQu
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Ali-Lam-Ra. |1hese letters are one o the miracles o the Qur`an and none but Allah
,Alone, knows their meanings|.,1his is, a Book, the Ayat whereo are perected ,in eery
sphere o knowledge, etc.,, and then explained in detail rom One ,Allah,, \ho is All-
\ise and \ell-Acquainted ,with all things,.` ,ld, 11: 1,

1he Call o the Messenger o Allah ,may Allah bless him and grant him peace, started to
preail, and the Noble Qur`an, as a miracle, started to captiate hearts and souls,
coneying to people the doctrine o 1he 1ruth |.taqq: one o the Beautiul Names o
Allah|, eternally gloriied is lis Majesty and Might. Any heart that hears the Noble
Qur`an was charmed by it. 1he Noble Qur`an descended when the world had succumbed
to eil. \here a strong minority exercised eil, while the majority rom the weak and
oppressed suered under it. Such was a portrayal o the society in which the Noble
Qur`an descended to reorm and change.

1he 1ruth, all praise and glory be to lim, \illed that the sway o eil totally collapse
under the Message o Muhammad ,may Allah bless him and grant him peace,. 1he good
but oppressed people belieed in the Law o Allah, because it was the way that would
delier them rom the eil exercised by the cruel tyrants o the Quraish and their leaders.
lence, the battle between good and eil started, inlicting colors o torture and
persecution on the belieers, a weak inerior group who bore it with unparalleled
ortitude, being the irst belieers in the celestial Message.

As a rule, when the battle is between truth and alsehood, it does not last long. In eery
battle between truth and alsehood, the truth is always ictorious at the end. But the
battles that last endlessly, are the ones that erupt between two alsehoods. Allah, all
praise and glory be to lim, always makes truth preail against alsehood. But when two
alsehoods ight together, le leaes them to worldly causes, each o them according to
its means.

A Message Of 1ruth

1he Messenger o Allah ,may Allah bless him and grant him peace, came with the
Message o 1ruth, thereore he had to triumph. 1he Prophet Muhammad ,may Allah
bless him and grant him peace, came with the last Message rom Allah, thus it had to
encompass all the meanings o goodness in human lie. Leaing no meaning whatsoeer
without coering it, and making it outpour with goodness.

Since the Prophet Muhammad ,may Allah bless him and grant him peace, is the last
Messenger o Allah, be eer gloried lis Majesty and Might, the miracle o Muhammad`s
Message must continue till the Day o Judgment. 1hereore, the Noble Qur`an did not
bring orth a linguistic miracle only, because the linguistic miraculousness would be
restricted to the Arabs, who excelled in language. But rather, it came as a miracle to the
whole unierse.

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1he Noble Qur`an challenged the Arabs in their language and eloquence. A challenge
called by Allah, all praise and glory be to lim, must be o the same kind o knowledge
that the people upon whom the Message descended most excelled in. 1he people o
Musa ,Moses, peace be upon him, excelled in magic. During the era o Pharaoh,
magicians possessed knowledge and mastery in the laws o magic. 1hus, Musa ,may Allah
be pleased with him, came to challenge them in the domain o their excellence. On the
other hand, Issa ,Jesus, peace be upon him, was sent to people who excelled in
medicine, that is why his miracle was his ability to heal those born blind and the lepers,
and other sorts o miracles that matched what people well mastered.

As or Muhammad ,may Allah bless him and grant him peace, he was sent among people
who excelled in the power o speech. 1hus, the Qur`an had to be a miracle to them rom
the linguistic aspect. Neertheless, the Glorious Qur`an is the last loly Book that
descended upon the last Messenger, Muhammad ,may Allah bless him and grant him
peace,, thereore it must bring more than a miracle. 1hat is why it challenges both the
Arab and the non-Arab. It lits the eils o the \orld Unseen and embraces the secrets
o the entire unierse. lor Allah, all praise and glory be to lim, is the Creator o the
Unierse, and le is 1he One who grants knowledge to lis creatures.

Allah, all praise and glory be to lim, is the All-Knower o what is going to happen in the
unierse, and what shall be reealed rom the secrets o the unierse to lis creatures.
1hat is why Allah has assigned in the Noble Qur`an miracles that suit each era, in such a
way as to make the miracle eerlastingly accompanying the doctrine o the Noble Qur`an
till the end o worldly lie.

1he \ill o Allah had it that the Noble Qur`an should descend upon a noble illiterate
Messenger, who does not know how to write or read, in order that no one would claim
that the Noble Messenger ,may Allah bless him and grant him peace, had receied his
Message rom a human like him, nor was he inluenced by the culture o the Last or
\est. Moreoer, the \isdom o Allah, all praise and glory be to lim, willed not to send
down the Noble Qur`an to a nation haing a ciilization, like the Romans or the Persians,
so that it would not be said that this Miraculous Book reealed to the Messenger o Allah
,may Allah bless him and grant him peace, was the ruit o the progress o human
ciilizations.

Renewal Of 1he Bestowments Of 1he Qur'an

1he Qur`an did not come to teach us the secrets o the unierse, but rather it has come
to treasure up such secrets till ciilizations progress and human perception broadens,
thus the bestowments o the Qur`an are reealed in accordance with what suits the
mentality o each generation. lence, the Qur`an has eer-renewing bestowments that
shall neer end till the Day o Judgment. Allah says ,what means,:

Say ,O Muhammad l., ,l =l l~ to mankind,. I the sea were ink or ,writing, the
\ords o my Lord, surely, the sea would be exhausted beore the \ords o my Lord
would be inished, een i we brought ,another sea, like it or its aid.` ,Al-Kah, 18: 109,

And i all the trees on the earth were pens and the sea ,were ink wherewith to write,,
with seen seas behind it to add to its ,supply,, yet the \ords o Allah would not be
exhausted. Verily, Allah is All-Mighty, All-\ise.` ,Luqman, 31: 2,
82

1he Companions and the belieers who lied during the lietime o the Messenger o
Allah ,may Allah bless him and grant him peace, had attained rom the graces o the
Qur`an, at the time o its descent, what their minds could grasp rom the secrets o the
unierse and rom the secrets treasured within Qur`anic words. But none o the
Companions eer asked the Messenger o Allah ,may Allah bless him and grant him
peace, about the uniersal signs richly abundant in the Qur`an, or about the supremacy
o the Qur`an in language.

lence, we would not ind a Companion who asked about the meaning behind the letters
Ali-Lam-Mim or Ain-Sin-Qa 1hese letters are one of the miracles of the Qur'an and
none but Allah (Alone) knows their meanings, though the Messenger o Allah ,may
Allah bless him and grant him peace, had talked to many belieers in the Book o Allah,
and others disbelieers in what Allah has sent down. Also, despite the act that the
disbelieers thirsted or proing that the Qur`an was not the \ords o Allah, none o the
despotic disbelieers, who were known by their eloquence, and whose Arabic was a
talent rather than just a aculty, was heard asking about the meaning o Ali-Lam-Mim or
Ain-Sin-Qa. But how did such obstinate disbelieers pass by such beginnings o Surahs
without using them to try to impugn Islam

1he answer is that the Noble Quran certainly inluenced the disbelieers, though they did
not beliee in it. 1hey could not ind in it what they could use to destroy the Qur`an. So
neither the belieers asked the Messenger o Allah ,may Allah bless him and grant him
peace, about them, nor did the disbelieers, who hungered or ighting Islam and casting
doubt on the Noble Qur`an. lad they ound something strange about it, they would
hae declared it to people, but they used to say: i.tev vot to tbi. Qvr`av. ,lussilat, 41:
26, Such a command reeals that though they were disbelieers, they elt that the Qur`an
captiates the hearts and the souls, and has a beauty that can make anyone who hears it
beliee in it.

I the Qur`an did not possess any power oer hearts, then the disbelieers would not
hae cared to preent people rom listening to it, or say: .va va/e voi.e iv tbe via.t of it.
recitatiov, ,lussilat, 41: 26, so that none would be able to hear it. 1his would not hae
happened unless those disbelieers, well ersed in Arabic language, were well aware how
deeply the Noble Qur`an could aect whoeer heard it.

Universal Signs

1he Messenger o Allah ,may Allah bless him and grant him peace, is the person upon
whom the Qur`an descended. le had precisely explained and clariied all what is related
to the enjoined duties, o Do, and do not do.' But he let all what is related to issues
other than these enjoined duties to the coming posterity. 1hat is because the Noble
Qur`an is the \ords o Allah, and the unierse is lis creation, such unierse has signs
that are the Artistry o Allah. Allah, all praise and glory be to lim, says ,what means,:

And rom among lis Signs are the night and the day, and the sun and the moon.`
,lussilat, 41: 3,

And among lis Signs ,in this,, that you see the earth barren, but when \e send down
water ,rain, to it, it is stirred to lie and growth ,o egetations,.` ,lussilat, 41: 39,
83

1here are secrets in the Unierse o Allah that are named Ayat ,signs, marels, eidences,
proos, reelations, lessons,, also what is reealed rom the Qur`an is called Ayat ,erses,.
1hus, there are Ayat in the unierse and Ayat in the Qur`an, and the act that the
Messenger o Allah ,may Allah bless him and grant him peace, had let such signs or
marels without interpretation was on purpose, or minds at that time could not
assimilate such interpretations. 1hereore, the noble Messenger ,may Allah bless him and
grant him peace, had let it open to whoeer can grasp anything rom the cosmic signs in
the Qur`an. lence, keeping rom interpretation was in itsel the highest bestowal.

\hen one hears the word Qur`an` one understands that it is read, because the Arabic
word Qur`an` is deried rom the root qara`a ,i.e. read, recite.,. Ater the reelation o
the Noble Qur`an, the word Qur`an` became the name o the Diine Speech reealed by
Allah, all praise and glory be to lim, to lis Messenger ,may Allah bless him and grant
him peace,, reelations which Allah, Blessed and Lxalted be le, also calls Book.` 1hus,
it is Qur`an and it is a Book. I iewed as words that are read then it is Qu`ran, and i as
words inscribed then it is a Book. Recital needs a memorizer who recites by heart, as or
the written orm it does not need a memorizer, as eerything is recorded by writing.
1hus, i you wanted to read rom the Noble Book, you can do it at any time without
need or memorizing.

Allah, all praise and glory be to lim, wants by this naming to draw our attention that the
Qur`an has two ways o recital, or it is inscribed upon the minds and upon manuscripts.
lence, when they started transcribing the Noble Qur`an, they did not write any Ayah
unless they ound it recorded on palm-lea trunk, on leather skin, or on any other means
o writing that were prealent during the time o the reelation o the Noble Qur`an.
1hus, each Ayah had to be ound written down, and there had to be at least two rom
the Companions who memorized the Ayah by heart, with the exception o one Ayah,
which was ound only in the heart o one memorizer.

1his Ayah was the only one that did not submit to the registering criteria guarded in the
process o transcribing the Qur`an, dictating that each Ayah must be recorded by two
scribes o the Noble Qur`an during the lietime o the Messenger ,may Allah bless him
and grant him peace, and engraed on the hearts o at least two memorizers.
Accordingly, this Ayah could hae been omitted, but see how Allah, all praise and glory
be to lim, casts inspirations o aith into the hearts o the belieers, in order to perect
lis Doctrine. lor this Ayah was engraed on the heart o only one Companion, Abu
Khuzaimah bin 1habit ,may Allah be pleased with him,, thus when they debated whether
to transcribe it along with the other complied Ayat or not, they remembered the hadith
o the Messenger ,may Allah bless him and grant him peace,, saying: !boverer
Kbvaivab te.tifie. for or agaiv.t, i. evovgb for biv.`

Khuzaimah's 1estimony Lquals 1o 1hat Of 1wo Men

1he noble Messenger ,may Allah bless him and grant him peace, regarded the witness o
Khuzaimah bin 1habit alone as equal to the witness o two men, and that has a story: the
Messenger o Allah ,may Allah bless him and grant him peace, bought a horse rom a
Bedouin, and asked him to ollow him to pay him its price, thus the Messenger o Allah
,may Allah bless him and grant him peace, walked quickly, whereas the Bedouin walked
slowly. 1hereupon, men set about intercepting the Bedouin trying to bargain with him
84
or the horse, not knowing that the Prophet ,may Allah bless him and grant him peace,
had already bought it. lence, the Bedouin called upon the Messenger o Allah ,may
Allah bless him and grant him peace, telling him: .re ,ov goivg to bv, tbi. bor.e, or et.e ritt
.ett it. Upon hearing him the Prophet ,may Allah bless him and grant him peace, replied:
are vot bovgbt it frov ,ov atreaa,. 1he Bedouin said: , .ttab! aia vot .ett it to ,ov,
thus the Prophet ,may Allah bless him and grant him peace, replied: vaeea! aia bv, it
frov ,ov, But the Bedouin cried: rivg fortb a ritve.., upon which Khuzaimah bin 1habit
cried: bear ritve.. tbat ,ov .ota it to biv.

Ater people departed, the Messenger o Allah ,may Allah bless him and grant him
peace, approached Khuzaimah and asked: Ov rbat ;grovva.) ao ,ov te.tif,. !bit.t ,ov rere
vot re.evt at tbe tive of tbe bargaiv betreev ve ava tbe eaoviv. Khuzaimah bin 1habit said:
Ov ;grovva. of) betierivg ,ov, O Me..evger of .ttab. ,Meaning, how come we beliee you
concerning all what you coney to us rom leaen, and belie you in this,. 1hus the
Messenger o Allah ,may Allah bless him and grant him peace, made the testimony o
Khuzaimah equal to the testimony o two men. lence, Khuzaimah was named Zvt
baaata,v |Man o two testimonies|, and that is because the Messenger o Allah ,may
Allah bless him and grant him peace, considered his testimony as equal to that o two
men.

So when they started compiling the Noble Qur`an, they ound the ollowing glorious
Ayah saying ,what means,:

Among the belieers are men who hae been true to their coenant with Allah |i.e. they
hae gone out or ]ibaa ,holy ighting,, and showed not their backs to the disbelieers|, o
them some hae ulilled their obligations ,i.e. hae been martyred,, and some o them
are still waiting, but they hae neer changed |i.e. they neer proed treacherous to their
coenant which they concluded with Allah| in the least.` ,Al-Ahzab, 33: 23,

1hat Ayah was only ound engraed on the heart o Khuzaimah bin 1habit, hence his
witness was regarded as equal to the witness o two men as the Prophet ,may Allah bless
him and grant him peace, has declared, and the Ayah was compiled.

1he Miracle And 1he Doctrine

I we want to gie a true deinition o the Qur`an, then it should surpass any deinition
based on human standards. \hen people deine something they name its magnitude, and
eatures etc. but in order to deine the Noble Qur`an we say that the Noble Qur`an
starts rom the glorious Ayah saying ,what means,: In the Name of Allah, the Most
Beneficent, the Most Merciful, All the praises and thanks be to Allah.. (Al-
Itihah, J: J-2) 1ill we reach the last Ayat saying ,what means,:

Say: I seek reuge with ,Allah, the Lord o mankind, 1he King o mankind, 1he God
o mankind, lrom the eil o the whisperer ,deil who whispers eil in the hearts o
men, who withdraws ,rom his whispering in one`s heart ater one remembers Allah,,
\ho whispers in the breasts o mankind, o jinns and men.`` ,An-Nas, 114: 1-6,

In other word, it is rom the beginning o Surah Al-latihah ,Chapter 1 in the Noble
Qur`an, till the end o Surah An-Nas ,last Chapter in the Noble Qur`an,, proided that
85
you seek reuge with Allah rom Satan, the outcast, beore reading any glorious Ayah, as
1he 1ruth, all praise and glory be to lim, instructs us saying ,what means,:

So when you want to recite the Qur`an, seek reuge with Allah rom Satan, the outcast
,the cursed one,.` ,An-Nahl, 16: 98,

But scholars wanted to simpliy it or people, thus they summed up the deinition o the
Noble Qur`an by saying: t i. tbe Dirive eecb rereatea to Mvbavvaa ;va, .ttab bte.. biv ava
gravt biv eace) a. botb a cbattevge ava a viracte, to va/e ctear to eote tbe ar of .ttab. 1he
Noble Qur`an, as any other preceding doctrinal Book: the 1orah, the Gospel, and the
Psalms, is diinely inspired and reealed. But the Books that preceded the Noble Qur`an
were only dedicated to the doctrine.

On the other hand, the Noble Qur`an constitutes both the doctrine and the miracle that
eriies the truthulness o the Messenger o Allah, Muhammad ,may Allah bless him and
grant him peace,. 1he 1orah was the doctrine o Musa ,Moses, peace be upon him, and
his miracle was the sta |which he threw and was a serpent that swallowed up straight
away all the alsehoods which the sorcerers showed and with which he had hit the sea,
thus it was separated into two hales, and each separate part ,o that sea water, became
like the huge, irm mass o a mountain|, and Issa ,Jesus, peace be upon him,, his
doctrine was the Gospel and his miracle was healing him who was born blind, and the
leper, and bringing the dead to lie.

1hus, with regard to the past messengers, the miracle diered rom the doctrine. But as
or the Qur`an it is distinguished by being both the doctrine and the miracle. lor the
Scriptures that Allah has reealed to the past messengers, le has sent down with the
design o replacing. On the other hand, the Noble Qur`an was sent down to remain till
the Last lour bealls.

1hereore, the doctrine must be always supported by the miracle, so that any o the
ollowers o Muhammad ,may Allah bless him and grant him peace, would be able to
say: Muhammad is the Messenger of Allah and this is his miracle. 1he miracle o
Issa ,Jesus, peace be upon him, has occurred and ended, because it was a tangible one:
those who had seen it belieed in it, while those who did not see it, it was not addressed
to them, because tangible miracles are intended to support and strengthen the belieers
who ollow the Messenger.

As or the miracle o Musa ,Moses, peace be upon him,, it was the sta, with which he
had struck the sea, so it diided and each separate part became like the huge, irm mass
o a mountain. But the ollowers o Musa cannot bring back this sta now, and say this
is his miracle.

So, the messengers who came beore the Prophet Muhammad ,may Allah bless him and
grant him peace, had a doctrine and a miracle, each existing separately rom the other.
But the miracle supporting Muhammad ,may Allah bless him and grant him peace, is
itsel the doctrine, embodying the miracle, so that it remains as an eer-liing witness at
any time.

As or the preious miracles they were limited to their times, those who lied at their
maniestation belieed in them, and those who did not, may or may not beliee them.
86
But we certainly beliee them all because they are perectly related in the Glorious
Qur`an.

1he Qur'an And 1he Laws Of 1he Universe

I we want to perceie the extent o the miracle that the Noble Qur`an embodies, we
should hear what it has said about the laws o the unierse: the sphericity o the Larth,
the rotation o the earth around itsel, the selsame origin o the heaens and earth and
how they were separated, what occurs deep inside the seas, and such sorts o acts that
were not discoered except in the nineteenth and twentieth centuries, neertheless, are all
mentioned in the Noble Qur`an. Such scientiic acts that no one can deny now, because
they hae become established acts, which the Noble Qur`an has indicated beorehand,
but why

Because the Message o the Noble Qur`an shall last till the Last lour, thus the Noble
Qur`an must remain a miracle till the Last lour bealls. 1hat is why it must gie a new
miraculous sign to each generation, which suits eery era. And in this continuity lies the
miracle. lor i the Qur`an has reealed its miraculous signs in one century, then the
uture centuries would receie it without a miracle, meaning that the rier o its
bestowments and graces would dry up. But the Noble Qur`an must remain an eerlasting
miracle.

1he 1ruth, all praise and glory be to lim, says ,what means,:

\e will show them Our Signs in the unierse, and in their ownseles, until it becomes
maniest to them that this ,the Qur`an, is the truth. Is it not suicient in regard to your
Lord that le is a \itness oer all things`,lussilat, 41: 53,

\e should listen attentiely to the Saying o the 1ruth, all praise and glory be to lim:

Until it becomes maniest to them that this ,the Qur`an, is the truth` ,lussilat, 41: 53,

1his Ayah means that those to whom Allah will reeal lis Signs in the unierse are the
ones who disbeliee in the Qur`an, because the belieers already know that the Qur`an is
the truth. 1hey need no cosmic signs to hae aith, but as or the nonbelieers they deny
that the Qur`an is true.

\hen Allah, all praise and glory be to lim, wants to reeal a miracle to mankind, le will
not bring a miracle that the creatures know nothing about, or you cannot challenge a
cripple to run ast, or a weak old man to carry heay weight. But when you challenge a
group o people, it should be to something they excelled in.

1hereore, when we say that the Qur`an has come to challenge the Arabs by its
inimitability in style and language, it testiies to the Arabs that they excelled in the power
o speech. lence, when the Noble Qur`an highly and masterly surpassed them, this was
the challenge and this was one o the miracles. A challenge in what the Arabs excelled
and well mastered, their ormidable eloquence whether in poetry, prose, or oration.
87

1he Messenger Is Not A Poet

1ill the age o orty the Messenger o Allah ,may Allah bless him and grant him peace,
lied without eer being renowned or excellence in poetry or prose, like Qas bin Su`adah
or Aktham bin Sayy. 1hus, we can say that the eloquence o the Messenger o Allah
,may Allah bless him and grant him peace, was not beyond the normal.

Neertheless, his Message came challenging his people in eloquence and powerul, high
language. lad the Messenger ,may Allah bless him and grant him peace, been renowned
or composing poetry and prose, they would hae claimed that the Qur`an was a brilliant
maniestation o the talents that the Messenger o Allah ,may Allah bless him and grant
him peace, possessed since childhood. But usually talents and genius come to light
beore the age o twenty or een beore the age o thirty, but neer appears all o a
sudden at the age o orty.

1hus, all the world was surprised when Muhammad ,may Allah bless him and grant him
peace, - the illiterate - who was neer heard deliering a speech, or seen composing or
reciting poetry, brought the Noble Qur`an that rendered the most eloquent and amed
tongues speechless. Miraculous words which he brought at the age orty, and none could
dare claim that he ,may Allah bless him and grant him peace, had a miraculous mastery
o language but withheld it rom people till he reached the age o orty!

1his is because we lie in an unstable world, where people may die beore the age o
twenty, thirty, or orty, thus what would assure Muhammad ,may Allah bless him and
grant him peace, that he would lie till he would attain the age o orty lor his ather
had died when his mother was still pregnant with him, and aterwards she hersel died
while he was still a child. Such was the prelude in his lie, so what would guarantee to
him that he would lie till the age o orty, to withhold his genius rom being known till
reaching that age! Certainly that is impossible.

1hereore, when the disbelieers asked Muhammad ,may Allah bless him and grant him
peace, to bring them a Qur`an other than this or change it, the ollowing noble Ayah was
reealed saying ,what means,:

And when Our Clear Ayat are recited unto them, those who hope not or their meeting
with Us, say: Bring us a Qur`an other than this, or change it.` Say ,O Muhammad =l l~
l., ,l,: It is not or me to change it on my own accord, I only ollow that which is
reealed unto me. Verily, I ear i I were to disobey my Lord, the torment o the Great
Day ,i.e. the Day o Resurrection,.`` ,\nus, 10: 15,

1hree Different Styles

lad the Noble Qur`an been the production o Muhammad ,may Allah bless him and
grant him peace,, it would hae been liable to suer change but it is a Book mightily
presered by Allah. Moreoer, its well-knit rhetorical and syntactical structure reerring
to the irst person, second person, and third person, and perect match o words or the
circumstantial expressions, the metaphors, the metonymies, the conersations. all this
88
seres as an absolute, conclusie proo that it can not be the creation o man. And truly
f tbe rbote of vav/iva ava ]ivv. rere to gatber togetber to roavce tbe ti/e of tbi. Qvrav, tbe, covta
vot roavce tbe ti/e tbereof, erev if tbe, bac/ea v eacb otber ritb bet ava .vort. ;.t.r`, 1: )

1he 1ruth, all praise and glory be to lim, teaches Muhammad ,may Allah bless him and
grant him peace, how to answer them by the perect proo and argument, saying ,what
means,:

Say ,O Muhammad l., ,l =l l~,: I Allah had so willed, I should not hae recited it
to you nor would le hae made it known to you. Verily, I hae stayed amongst you a lie
time beore this. lae you then no sense`` ,\nus, 10: 16,

Allah, all praise and glory be to lim, teaches lis noble Messenger ,may Allah bless him
and grant him peace, to answer the disbelieers by calling their attention that he had
lied amongst them or orty years beore the Message, without being amed among
them or oration, poetry, or eloquence. lad they used their minds, they would hae
realized that i he - the Messenger - possessed such genius o language, he would hae
shown it years ago. lor who would hae perection ascribed to him, but reject it saying it
is not his! Many sometimes see the admiration that people pay to certain anonymous
works so they accredit them to themseles! Many een ight oer ascribing good works
to themseles.

Moreoer, who has eer possessed the creatie power o haing three distinct styles, each
totally dierent rom the other lor the style o the Noble Qur`an is completely dierent
rom that o the Diine ladiths ,Diine Sayings, other than the Noble Qur`an,
transmitted on the authority o the Prophet, may Allah bless him and grant him peace,,
and in turn both are completely dierent rom the style o the Prophetic ladiths
,teachings and sayings o Muhammad, may Allah bless him and grant him peace,.

Name one man o genius, since time began to this day, was gited with three dierent
styles, each haing a distinct character unlike the others! And how could the Messenger
o Allah ,may Allah bless him and grant him peace, dierentiate between the Qur`an, the
Diine ladith, and the Prophetic ladith i they were all his production lor each person
has his own special style, and i you are amiliar with rhetoric and literature you can easily
identiy a person`s style once you read the writing. 1hen how could the Messenger o
Allah ,may Allah bless him and grant him peace, manage to diide and diersiy his
speech into Qur`an, Diine ladith, and Prophetic ladith

lence, the diersity in style between the Noble Qur`an, the Diine ladith, and the
Prophetic ladith is the greatest proo that the Source o the Qur`an and the Diine
ladith are beyond his human power o speech. Len the Prophetic ladith: the Source is
Diine ,or these teachings and sayings were diinely guided and inspired, and the
Prophet ,may Allah bless him and grant him peace, ramed in words. lor the stylistic
personality o any person is distinct. Besides, no human can interact with the eents o
lie in a way that makes him express himsel each day by a completely dierent style rom
the other. Meaning, to write today by a style and tomorrow by another and ater it by a
new one, then to shit to the irst and write by it!!
89

1he Meaning Of His Lxalted Standard Of Noble Character

\hen Allah, all praise and glory to lim, has commissioned the Messenger Muhammad
,may Allah bless him and grant him peace, to delier the Message, people mareled at
this miraculous, inimitable eloquence, which highly aroused their wonder. Close upon,
they attempted to belie the Messenger ,may Allah bless him and grant him peace,, saying
as the Noble Qur`an relates ,what means,:

Nay, they say: 1hese ,reelations o the Qur'an which are inspired to Muhammad, l~
l., ,l =l, are mixed up alse dreams! Nay, he has inented it! Nay, he is a poet! Let him
then bring us an Ayah ,sign as a proo, like the ones ,Prophets, that were sent beore
,with signs,! Not one o the towns ,populations,, o those which \e destroyed, belieed
beore them ,though \e sent them signs,, will they then beliee` ,Al-Anbiya`, 21: 5-6,

1hey did not how to belie him so they claimed that he was a sorcerer:

And they ,Arab pagans, wonder that a warner ,Prophet Muhammad, l., ,l =l l~, has
come to them rom among themseles! And the disbelieers say: 1his ,Prophet
Muhammad, l., ,l =l l~, is a sorcerer, a liar. las he made the gods ,all, into One God
,Allah,. Verily, this is a curious thing!`` ,Sad, 38: 4-5,

1o this we say: f be rere trvt, a vagiciav, rbo baa beritcbea eote, tbev rb, baa vot ,ov fattev
vvaer bi. .ett.

lor the one who alls under a spell, gets dispossessed o his own will beore the
magician, and i Muhammad ,may Allah bless him and grant him peace, were a magician,
it would not hae been diicult or him to place you all under his magical power, as
those who belieed. And this decisiely proes that he was not a magician.

1hen they claimed that he was a madman:

And they say: O you ,Muhammad, l., ,l =l l~, to whom the Dhikr ,the Qur`an, has
been sent down! Verily, you are a mad man.`` ,Al-lijr, 15: 6,

1o this we say that the madman is the one who acts erratically and unconsciously, but the
Messenger o Allah ,may Allah bless him and grant him peace, had an exalted and highly
noble mannered character.

An exalted character signiies that the person`s acts came naturally, simply and truthully,
because the untruthul man orgets what he has said and blunders in his words, thus he
airms today what he has gainsaid yesterday, and ise ersa

1hereore the proerb says: f ,ov are a tiar tbev better bare a gooa vevor,.

As or the honest man he sees things normally, and his opinion neer alters, because
honesty is a natural git in him. In other words, action comes spontaneously or
automatically, without orethought or planning.

90
Lxactly like the one who learns how to drie, at irst he uses his legs clumsily, instead o
placing his oot on the gas pedal, he places it on the brakes and ise ersa. As he lacks
physical coordination between his eet, thus the car rushes and stops suddenly.
Moreoer, he still cannot estimate distances correctly, thus he may clash against this or
that. But when he masters driing, he can drie easily, and can een talk while driing,
or all the moes occur spontaneously without orethought.

Similarly with manners, or actions arise rom them spontaneously and smoothly,
because the soul is habituated to good behaior in a way that makes actions artless and
unaected. 1hus, when someone is known or his generosity, it is because he does so
with no aectation, he just gies others without thinking whether that person needs
money or not. So is the case with the honest person, he says the truth een i it costs him
his lie, and the trustworthy person, he would neer take what belongs to other, een i
he is in desperate need or it.

Moreoer, the people o Mecca had themseles testiied to the nobility and the high
moral standards o the Messenger o Allah ,may Allah bless him and grant him peace,
beore he was entrusted with the mission o deliering the Message. Read the conclusie
Answer o the 1ruth, all praise and glory be to lim, to them:

Nn. 1be.e tetter. ;^vv, etc.) are ove of tbe viracte. of tbe Qvrav, ava vove bvt .ttab ;.tove)
/vor. tbeir veavivg.. By the pen and what the ,angels, write ,in the Records o men,. \ou
,O Muhammad, l., ,l =l l~, are not, by the Grace o your Lord, a madman. And
erily, or you ,O Muhammad, ,l =l l~ l., , will be an endless reward. And erily, you
,O Muhammad, l., ,l =l l~, are on an exalted standard o character. ,Al-Qalam, 68: 1-
4,

low come that a madman has an exalted standard o character! Such an attribute can
neer be ound in a madman, or you could be talking to him, and all o the sudden and
without orewarning he rushes at you to hit you or hurls stones at you. One minute he
laughs and the other he cries without any clear reason. le says things and then
contradicts them. \ou can neer entrust him with anything, because he does not realize
the meaning o trust.

But all the people o Mecca testiied to the honesty and truthulness o the Messenger o
Allah ,may Allah bless him and grant him peace,, and they named him Al-Ameen |which
means the lonest, the Reliable and the 1rustworthy|. 1hey used to entrust to his care all
that was precious and aluable, and they sought his arbitration o the disputes that
occurred between them, as was the case when they wanted to restore the Black Stone to
its place in the Ka`bah. low come that such a sacred trust be granted to a madman!
1hus their testimony proed them to be liars, or in their straying rom truth they did not
know what they were saying. Read the ollowing Ayah saying ,what means,:

And ,remember, when they said: O Allah! I this ,the Qur`an, is indeed the truth
,reealed, rom \ou, then rain down stones on us rom the sky or bring on us a painul
torment.`` ,Al-Anal, 8: 32,

\hat an illogic 1hey should hae rather said: f tbat ra. tbe trvtb, tbev gviae v. to it. But
instead they inoked or death, and preerred it to being guided aright, what kind o a
reersed logic is that!
91

1hen the 1ruth, all praise and glory be to lim, relates ,what means,:

And they say: \hy is not this Qur`an sent down to some great man o the two towns
,Mecca and 1a`i,`` ,Az-Zukhru, 43: 31,

Accordingly, they had no objection neither to the Qur`an, nor that it came rom Allah,
but their objection was rather to the person upon whom it descended, namely the
Messenger o Allah ,may Allah bless him and grant him peace,. lad it been sent down to
one o the leaders o Quraish, they would hae belieed in it! \hat kind o a corrupted
logic is that! 1o know the truth but still reuse to hae aith!

1hus, we ind that when the Qur`an was reealed it caused a great struggle in souls.
Lery newly reealed Qur`anic Ayah sered to strengthen the aith o the belieers in it,
whereas the disbelieers stried hard to impugn it.

Divine Inspiration And Human Nature

Allah, all praise and glory be to lim, coneys lis Doctrine to lis Messengers secretly,
as Diine Reelation is not sent down to the messenger isibly beore eeryone, but it
comes to him secretly. In this regard, Allah, all praise and glory be to lim, says ,what
means,:

It is not gien to any human being that Allah should speak to him unless ,it be, by
Inspiration, or rom behind a eil, or ,that, le sends a Messenger to reeal what le wills
by lis Leae. Verily, le is Most ligh, Most \ise.` ,Ash-Shra, 42: 51,

lence, human nature cannot bear direct receiing o Reelations rom Allah, thus
Diine Inspiration is a must. As we hae preiously said, Allah has inspired, not only the
messengers, but also the angels, the mother o Musa ,Moses, peace be upon them,, the
bees and the earth, all this alls under erbal inspiration, whereas Reelation o Laws is
coneyed rom Allah to lis Messengers. \hen Allah inspires humans it is through one
o three ways, the irst is as the Saying o Allah ,which means,:

It is not gien to any human being that Allah should speak to him unless ,it be, by
Inspiration.` ,Ash-Shra, 42: 51,

Meaning that he is diinely inspired the thoughts that Allah wants.

\hile the second is as the Saying o Allah ,which means,:

Or rom behind a eil.` ,Ash-Shra, 42: 51,

As when Allah spoke to Musa ,peace be upon him,

And the third is as the Saying o Allah ,which means,:

Or ,that, le sends a Messenger to reeal what le wills by lis Leae.` ,Ash-Shra, 42:
51,

92
As Angel Jibril ,Gabriel, peace be upon him,.

1he irst meaning is the absolute Diine Inspiration, which Allah, all praise and glory be
to lim, casts in the heart o man, consequently he perorms what is demanded o him.
But there are many things that are cast inside the heart, as there are deils, which do
inspire their riends ,rom mankind,. low can we thus dierentiate between Inspiration
rom Allah, and rom other than lim

1o this we say: when Inspiration comes rom Allah, you eel absolute submission rom
all the aculties o your being, and there is no trace o any objection to doing what is
diinely inspired to you. An example o this Diine Inspiration is the ollowing Ayah
saying ,what means,:

And \e inspired the mother o Musa ,Moses,, ,saying,: Suckle him |Musa ,Moses,|,
but when you ear or him, then cast him into the rier and ear not, nor griee. Verily!
\e shall bring him back to you, and shall make him one o ,Our, Messengers.`` ,Al-
Qasas, 28: ,

1he Iaith Of 1he Mother Of Musa

I any man came to a mother and told her: f ,ov fear for ,ovr .ov, tbev tbror biv iv tbe .ea,`
would she accept that \ould she rescue her son rom a probable death that might or
might not occur, by handing him to an absolute death by throwing him in the sea But
the mother o Musa did not weigh anything in her mind, or the moment she receied
the Diine Inspiration, she placed her son in a box and cast him into the sea, without any
resistance rom any o her aculties, because the Inspiration is coming rom the Most
ligh, beore \hom none o the aculties o those inerior can eer object. 1he moment
the mother o Musa threw him in the sea, Allah wanted to calm her maternal instinct and
aection, hence le inspired to her ,what means,:

And \e inspired the mother o Musa ,Moses,, ,saying,: Suckle him |Musa ,Moses,|,
but when you ear or him, then cast him into the rier and ear not, nor griee. Verily!
\e shall bring him back to you, and shall make him one o ,Our, Messengers.`` ,Al-
Qasas, 28: ,

1hen, Allah, all praise and glory be to lim, inorms her through Inspiration that le has
gien lis Orders to the water o the sea to cast him ashore, and hear the Diine
Command to the sea: 1hen the river shall cast it up on the bank (1-H, 20: 39)

As though Allah reassures her by telling her that le has commanded the water to cast
him on the rierbank.

Allah, all praise and glory be to lim, says what means:

It is not gien to any human being that Allah should speak to him unless ,it be, by
Inspiration, or rom behind a eil, or ,that, le sends a Messenger to reeal what le wills
by lis Leae. Verily, le is Most ligh, Most \ise.` ,Ash-Shra, 42: 51,

All the three ways in the aboe-mentioned Ayah Allah used in inspiring lis Messengers,
but the Noble Qur`an was not reealed by thought inspiration, or words communicated
93
rom behind a eil, but it was coneyed through a Messenger, Angel Jibril ,Gabriel, peace
be upon him,, or it to be unique. 1he Messenger o Allah ,may Allah bless him and
grant him peace, used to receie the Diine Reelation in more than one orm,
sometimes he used to hear jingling, like the toll o bells, which was the hardest orm o
Diine Inspiration upon the Prophet ,may Allah bless him and grant him peace, and a
change used to come oer him:

.i.bab ;1be votber of tbe faitbfvt betierer., va, .ttab be tea.ea ritb ber) varratea, .taritb biv
i.bav a./ea tbe Me..evger of .ttab ;va, .ttab bte.. biv ava gravt biv eace) .a,ivg, Me..evger of
.ttab! or i. tbe Dirive v.iratiov rereatea to ,ov.` 1be Me..evger of .ttab ;va, .ttab bte.. biv
ava gravt biv eace) retiea, ovetive. it i. ;rereatea) ti/e tbe rivgivg of a bett, tbi. forv of v.iratiov
i. tbe barae.t of att ava tbev tbi. .tate a..e. off after bare gra.ea rbat i. rereatea. ovetive. tbe
.vget cove. iv tbe forv of a vav ava tat/. to ve ava gra. rbaterer be .a,..` .i.bab aaaea,
1erit, .ar tbe Probet beivg airivet, iv.irea ov a rer, cota aa, ava voticea tbe .reat aroivg frov
bi. forebeaa ;a. tbe Dirive v.iratiov ra. orer).

lence, this shows that a change used to occur in the being o Muhammad ,may Allah
bless him and grant him peace,, in a way that made it impossible or him to mistake the
Qur`anic Reelations or any other thought. 1hus, the Noble Qur`an was not reealed as
thoughts cast in the soul, or words coneyed rom behind a eil, but through a
Messenger, Angel Jibril, accompanied by maniest, distinctie and undoubted signs.

1hereore, when the Diine Reelation irst descended upon the Messenger o Allah
,may Allah bless him and grant him peace, he was exhausted and his strength was
drained to the utmost rom the meeting o his humanity with the Angel. And that was
the Diine Reelation when it came, it came with exertion, but when it was paused, he
longed or it. Such longing supplied the noble Messenger ,may Allah bless him and grant
him peace, with the energy by which he tolerated the diiculty oer his humanity to meet
with the Angel Jibril ,Gabriel, peace be upon him,.

Accuracy Of 1he Divine Revelation

\ou can perceie the superb accuracy and precision o the Diine Reelation in how the
Messenger o Allah ,may Allah bless him and grant him peace, used to recite the long
Surahs to his Companions right ater its descent upon him, saying to them, t ba. beev
rereatea to ve..` 1hus, whoeer among them knew how to write used to write down the
reealed Ayat, then when the time o atab ,oering Prayers, came, the Messenger o
Allah ,may Allah bless him and grant him peace, used to stand and recite them in the
Prayer, exactly as they were reealed. Now think: i anyone spoke with you, and you
recorded his speech, then you asked him to repeat what he has said, he probably would
repeat the meaning o his words, but would neer be able to repeat the same exact
words. An illustrating example o superb accuracy is the two ollowing glorious Ayahs:


,>. .. . ,., :

} ... 0 ... ,. { ) .... : 31 . 17 (

} ... 01 ... ,. { ) .. : 42 . 43 (


94

lad it not been a Diine Reelation, and a Book mightily guarded by leaen, these two
Ayahs would hae been mixed at recitation. And had it depended upon memory, it
would hae been hard to discriminate them, but it a Reelation rom Allah that descends
and settles in the soul.

Lery Qur`anic word was reealed in a special occasion with a unique style, so that not a
single Ayah or word is mixed with another. And 1ruth is erily spoken:

Nor does he speak o ,his own, desire. It is only an Inspiration that is inspired. le has
been taught ,this Qur`an, by one mighty in power |Jibril ,Gabriel,|.` ,An-Najm, 53: 3-5,


And truly, this ,the Qur`an, is a Reelation rom the Lord o the \orlds, which the
trustworthy Spirit |Jibril ,Gabriel,| has brought down, upon your heart ,O Muhammad,
l., ,l =l l~ , that you may be ,one, o the warners, in the plain Arabic language.` ,Ash-
Shuara`, 26: 192-195,

As or the period during which the Messenger o Allah ,may Allah bless him and grant
him peace, stayed in Mecca beore lijrah ,emigration to Medina,, it was marked by
struggles, during which the Messenger o Allah ,may Allah bless him and grant him
peace, and the Muslims sustained incessant persecution, because the Messenger o Allah
,may Allah bless him and grant him peace, brought a Message o goodness, thus the
soldiers o eil hastened to wrong the bearer o such a Message o goodness.

lence, it is natural that the Messenger ,may Allah bless him and grant him peace, has
enemies. 1he 1ruth, all praise and glory be to lim, expose to us such an issue, saying
,what means,:

And so \e hae appointed or eery Prophet enemies - Shayatin ,deils, among
mankind and jinns, inspiring one another with adorned speech as a delusion ,or by way
o deception,. I your Lord had so willed, they would not hae done it, so leae them
alone with their abrications.` ,Al-Anam, 6: 112,

1hus, whoeer among the religious scholars and Imams shoulders the Message o the
Prophet o Allah ,may Allah bless him and grant him peace, and coneys it to posterity,
i he does not hae enemies, it means that his share in the prophetic heritage is lacking.
1hereore, we say to any caller to the \ay o Allah, who has enemies: Do vot be ai.tre..ea,
ava re.t a..vrea, or haing enemies is but a sign that you hae a trace o prophethood,
and a caller who has no enemies inherit nothing rom prophethood. And read the Saying
o Allah, Blessed and Lxalted be le, ,which means,:

And obey not ,the behests, o the Unbelieers and the lypocrites, and heed not their
annoyances, but put thy 1rust in Allah. lor enough is Allah as a Disposer o aairs.` ,Al-
Ahzab, 33: 48,

1he Prophet ,may Allah bless him and grant him peace, withstood the enmity o the
Quraish, with patience born o aith and with endurance stronger than alictions. 1he
Quraish tried hard to preent the Messenger o Allah ,may Allah bless him and grant him
peace, rom talking to the tribes coming to Mecca during the season o lajj, in order to
stop the Call rom spreading.
95

1he Quraish elt that the threatening danger was not only rom inside Mecca, but also
rom the entire Arabian Peninsula, thus they wanted to put an end to this threat, or
rather put an end to Muhammad ,may Allah bless him and grant him peace,. 1o hit this
target they chose the strongest youths in the Quraish. 1hey thought that this would be
the last and best solution that would end eerything, but while weaing their plot, they
orgot that the \ill o Allah must be executed, that Allah would surely champion lis
Messenger and lis Religion, that le would neer desert Muhammad ,may Allah bless
him and grant him peace,, and that le, all praise and glory be to lim, is All-Knower o
what they were plotting. le een knows what they were hiding in their inner seles, and
their tongues kept unoiced. 1hus, Allah had made their plot go astray, or Allah was
surrounding all their deeds. 1he Noble Qur`an says ,what means,:

And ,remember, when the disbelieers plotted against you ,O Muhammad, ,l =l l~
l.,, to imprison you, or to kill you, or to get you out ,rom your home, i.e. Mecca,, they
were plotting and Allah too was planning, and Allah is the Best o the planners.` ,Al-
Anal, 8: 30,

1hus, the Promise o Allah to lis Messenger ,may Allah bless him and grant him peace,
was ulilled, justice was established, oppression was destroyed, and he raised the
oundations o the city o justice and light based on:

1- 1he relation binding mankind to their Creator.
2- 1he relation binding a Muslim to his Muslim brother.
3- 1he relation binding man to man.
4-Lstablisment o the ediice o social justice in all communities to hae lie stabilized in
the shade o the glorious Ayah saying ,what means,:

O you who beliee! Answer Allah ,by obeying lim, and ,lis, Messenger when he calls
you to that which will gie you lie, and know that Allah comes in between a person and
his heart ,i.e. le preents an eil person to decide anything,. And erily to lim you shall
,all, be gathered.` ,Al-Anal, 8: 24,

1hen came the lelp o Allah, and lis Victory, and people entered Allah`s Religion,
Islam, in crowds.

96


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" "D D y yo ou u w wh ho o b be el lI Ie ev ve e [ [I In n | |u us sa a ( (| |o os se es s) ) ( (I I. .e e. . J Je ew ws s) ) a an nd d
' ' e es sa a ( (J Je es su us s) ) ( (I I. .e e. . C Ch hr rI Is st tI Ia an ns s) )] ]! ! F Fe ea ar r A Al ll la ah h, , a an nd d
b be el lI Ie ev ve e t to oo o I In n H HI Is s | |e es ss se en ng ge er r ( (| |u uh ha am mm ma ad d ,l =l l~ ,l =l l~
l., l.,) ), , H He e w wI Il ll l g gI Iv ve e y yo ou u a a d do ou ub bl le e p po or rt tI Io on n o of f H HI Is s | |e er rc cy y, ,
a an nd d H He e w wI Il ll l g gI Iv ve e y yo ou u a a l lI Ig gh ht t b by y w wh hI Ic ch h y yo ou u s sh ha al ll l w wa al lk k
( (s st tr ra aI Ig gh ht t) ), , a an nd d H He e w wI Il ll l f fo or rg gI Iv ve e y yo ou u. . A An nd d A Al ll la ah h I Is s D Df ft t
F Fo or rg gI Iv vI In ng g, , | |o os st t | |e er rc cI If fu ul l. ." " ( (A Al l H Ha ad d d d, , 5 57 7: : 2 28 8) )


" "S So o t th ho os se e w wh ho o b be el lI Ie ev ve e I In n h hI Im m ( (| |u uh ha am mm ma ad d ,l =l l~ ,l =l l~
l., l.,) ), , h ho on no ou ur r h hI Im m, , h he el lp p h hI Im m, , a an nd d f fo ol ll lo ow w t th he e l lI Ig gh ht t ( (t th he e
Q Qu ur r' 'a an n) ) w wh hI Ic ch h h ha as s b be ee en n s se en nt t d do ow wn n w wI It th h h hI Im m, , I It t I Is s
t th he ey y w wh ho o w wI Il ll l b be e s su uc cc ce es ss sf fu ul l. ." " ( (A Al l A A' 'r r f f, , 7 7: : 1 16 67 7) )
1 1

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1
Ayat quoted by trans.

97