Tuesday, April 19, 2011

Fortune telling

Fortune telling 
Dr. Abu Ameenah Bilal Philips 


http://www.islaam.com


      There are among mankind, people who claim knowledge of the unseen and the future. They are known by various names, among them: fortune-teller, soothsayer, foreseer, augur, magician, prognosticator, oracle, astrologer, palmist, etc. Fortune-tellers use various methods and mediums from which they claim to extract their information, among them: reading tea-leaves, drawing lines, writing numbers, palm-reading, casting horoscopes, crystal ball gazing, rattling bones, throwing sticks, etc. Practitioners of occult arts, which claim to reveal the unseen and predict the future, can be divided into two main categories: 

 1. Those who have no real knowledge or secrets but depend on telling their customers about general incidences which happen to most people. They often go through a series of meaningless rituals, then make calculatedly general guesses. Some of their guesses, due to their generality, usually come true. Most people tend to remember the few predictions that come true and quickly forget the many which do not. This tendency is a result of the fact that after some time all the predictions tend to become half-forgotten thoughts in the subconscious until something happens to trigger their recall. For example, it has become a common practice in North America to publish, at the beginning of each year the various predictions of famous fortune-tellers. When a survey was taken of the various predictions for the year 1980, it was found that the most accurate fortune-teller among them was only 24% accurate in her predictions!

 2. The second group are those who have made contact with the Jinn. This group is of most importance because it usually involves the grave sin of Shirk, and those involved often tend to be highly accurate in their information and thus present a real Fitnah (temptations) for both Muslims and non-Muslims alike.





The Islamic Ruling on Fortune-telling 
      Because of the sacrilege and heresy involved in fortune telling, Islam has taken a very strong stance towards it. Islam opposes any form of association with those who practice fortune-telling, except to advise them to give up their forbidden practices. Visitation of Fortune-tellers 
       
    The Prophet (pbuh) laid down principles, which clearly forbade any form of visitation of fortune-tellers. Safiyyah reported from Hafsah (wife of the Prophet) that the Prophet (pbuh) said, "The Salaah of whoever approaches a fortune-teller and asks him about anything will not be accepted for 40 days and nights."(Muslim) The punishment in this Hadeeth is for simply approaching a fortune-teller and asking him questions out of curiosity. This prohibition is further supported by Mu'aawiyah Ibn al-Hakam asSalamee's Hadeeth in which he said, "O Messenger of Allaah, verily there are some people among us who visit oracles. " The Prophet (pbuh) replied, "Do not go to them".
 
   Such a severe punishment has been assigned for only visitation because it is the first step to belief in fortune-telling. If one went there doubtful about its reality, and some of the fortune-teller's predictions come true, one will surely become a true devotee of the fortune-teller and an ardent believer in fortune-telling.
   
     The individual who approaches a fortune-teller is still obliged to make his compulsory Salaah throughout the 40 day period, even though he gets no reward from his prayers. If he abandons the Salaah all together, he has committed another major sin. This is similar to the Islamic ruling in the case of Salaah on or in stolen property, according to the majority of Jurists. They hold that whenever obligatory Salaah is performed, it produces two results under normal circumstances:

   1. It removes the obligation of that prayer from the individual.
   2. It earns him a reward. 

          
            If Salaah is performed on or in stolen property it removes the obligation of Salaah, but it is devoid of reward.


Belief in Fortune-tellers
   The Islamic ruling with regard to anyone who visits a fortune-teller believing that he knows the unseen and the future is that of Kufr (disbelief). Abu Hurayrah and al-Hasan both reported from the Prophet (pbuh) that he said, "Whosoever approaches a fortune-teller and believes what he says, has disbelieved in what was revealed to Muhammad.
 

     Such a belief assigns to creation some of Allaah's attributes with regard to the knowledge of the unseen and the future. Consequently, it destroys Tawheed alAsmaa was-Sifaat, and represents a form of Shirk in this aspect of Tawheed.
   
     The ruling of Kufr includes, by analogy (Qiyaas), those who read the books and writings of fortune-tellers, listen to them on the radio or watch them on the T. V., as, these are the most common means used by 20th century fortune-tellers to spread their predictions. Allaah clearly states in al-Qur'an that no one knows the unseen besides Him. Not even the Prophet Muhammad (pbuh). Allaah said:

With Him are the keys to the unseen and none knows it except Him alone." 


Then he told the Prophet Muhammad (pbuh),

"Say! I have no power to bring good to myself nor avert harm but it is only as Allah wills. If it were that I knew the unseen, I would have multiplied the good and no evil would have touched me."


And he also said:

"Say! None in the heavens nor the earth knows the 'unseen except Allah'."            


      Therefore, all the various methods used around the world by oracles, fortune-tellers, and the likes, are forbidden to Muslims. Palm-reading, I-Ching, fortune cookies, tea leaves as well as Zodiacal signs and Bio-rhythm computer programs, all claim to inform those who believe in them about their future. However, Allaah has stated in no uncertain terms that He alone knows the future:

''Verily the knowledge of the Hour is with Allaah alone. It is He who sends down the rain and knows the contents of the wombs. No one knows what he will earn tomorrow nor in which land he will die, but Allaah is all-knowing and aware."(Surah Luqmaan 31:34) 
   
     Therefore, Muslims must take utmost care in dealing with books, magazines, newspapers as well as individuals who, in one way or another, claim knowledge of the future or the unseen. For example, when a Muslim weather-man predicts rain, snow, or other climatic conditions for tomorrow he should add the phrase, "In ShaaAllaah (If Allaah so wishes)". Likewise, when the Muslim doctor informs her patient that she will deliver a child in 9 months or on such and such a day, she should take care to add the phrase "In ShaaAllaah", as such statements are only estimations based on statistical information.


Taken From

http://www.bilalphilips.com

------------------------------------------------------------------------------------------------------------

*محمد طارق*

New Trends in Deceptions : The Rise of " Decent Cyber Romeo

New Trends in Deceptions : The Rise of " Decent Cyber Romeos"

by Nisaar Y. Nadiadwala on Tuesday, April 19, 2011 at 6:02pm

   No place offers a safe seclusion like the one you get  in a cyber lane. It is always dark .There are no watchful or staring eyes of public like you experience in the malls or  beaches or parks.  It is a zone where you have a license to drive wild with any opposite sex you want to and not get caught by the moral police. It is here where even a bearded man can roam around various profiles of girls and have affairs  with many of them at a time.. It is here where frankness and openness can reach to any level because there exists no  threats of  unwanted pregnancy. ‘Cyber Romeos’ are the new icons of the internet.

   Last month a young sister who has reverted to Islam and still has kept her maiden name, thundered on her wall " I request all the brothers not to send me any personal message..." The courageous announcement must have panicked many boys who may be sending her personal feelers but of course decently. The question arises, did any of the guy behaved obscenely ? No. They were all decent, rather they displayed decency. Then why did the girl complain on her wall?

    Some girls are smart enough to judge the approach of non Mahrams, but Alas! many of the sisters don’t possess that skill. I hereby caution them to guard their modesty, especially from the decent boys. They approach you with a displayed intention of teaching you or talking to you about deen. Before they make you share your pictures, or mobile numbers, they share with you announcements  of Islamic workshops, Islamic videos, posters. They request you to pray for them during exams. They give you expert advices on morals and ethics……

   They never give you any chance of suspecting their ‘Romeo-tic Attitude’. They are extra decent. They never appear to be indecent with you , but if you know that even talking or approaching a Non Mahram is a degree of indecency, then the readings are different.

 On one hand the Muslim community unites and protests against Sarkozy’s snatching of  veil from the faces of our sisters, and on the other hand we have Cyber Romeos  who are quietly creeping into the veil and corrupting the Muslim girls. Between the two  who is a bigger threat to the modesty of  Muslimah?

  Here is an ideal dialogue that should go when a Muslimah is approached by a Non Mahram

          Non Mahram : Assalamualikum, your id is cute. Mashallah
          Sister : Excuse me! You are not my Mahram
          Non Mahram : Oh I just messaged you to request you to pray for me, as my exams are near.
          Sister : Is it allowed to request  a Non Mahram female, in seclusion, to pray for you?
          Do you believe such prayers will be answered by Allah? Kindly do not bother me……

Author : Nisaar Nadiadwala writes and speaks on the behalf of Islamic values. He can be reached at nisaar_yusuf@yahoo.com

Nobody can escape Death

Nobody can escape................


Quran .

3:185.
Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection. So he who is drawn away from the Fire and admitted to Paradise has attained [his desire]. And what is the life of this world except the enjoyment of delusion.




















  



4:78. Wherever you may be, death will overtake you, even if you
should be within towers of lofty construction.

10:56. He gives life and causes death, and to Him you will be returned.

21:35. Every soul will taste death. And We test you with evil and
with good as trial; and to Us you will be returned.

63:10. And spend [in the way of Allah] from what We have provided
you before death approaches one of you and he says, "My Lord,
if only You would delay me for a brief term so I would give
charity and be among the righteous."

67:2. [He] who created death and life to test you [as to] which of you
is best in deed – and He is the Exalted in Might, the Forgiving.


Have you prepared yourself??  



Brief Biographies of the eminent Scholars of Hadeeth

    Brief Biographies of the eminent Scholars of Hadeeth
    1. AHMAD (Ibn Hanbal):
    He is Abu 'Abdullah, Abmad bin Muhammad bin Hanbal Ash-Shaibani, known by the name Ibn Hanbal. He was a celebrated theologian, jurist and a Hadeeth scholar. He is also one of the four Fiqh Imam. Imaam Ahmad was born at Baghdad in Rabi'-ul-Awwal, 164 H. He studied the Hadeeth and Fiqh together with other Islaamic disciplines in Baghdad, then travelled to Ash-Sham and Hijaz for further studies. He was persecuted during the rule of Al-Ma'mun bin Harun Ar-Rashid for refusing to acknowledge the Bid'aa (innovation) of claiming that the Qur'aan was the creation of Allaah * introduced by the Mu' tazila. He however, stood firm against all the trials and saved the Sunnah from the innovation of the wretched Mu 'tazila thoughts. He was the mostly persecuted and most firm one amongst all the Imam. He is most famous for collecting the Hadeeth of the Prophet compiled in the Musnad Ahmad bin Hanbal, which contain 28 to 29 thousand Hadeeth. It was said that Ibn Hanbal memorized one million Hadeeth. Ibn Hanbal died in Baghdad on Friday, 12 Rabi '-ul-Awwal 241 H. * The Creed of the Ahlus-Sunnahh is that the Qur'aan is the Kalaam or Word of Allaah
    2. AL-BUKHARI, Muhammad bin Isma'il:
    He is the Amir-ul-Mu 'mimn in the knowledge of Hadeeth, and his full name is Abu 'Abdullah, Muhammad bin Isma'il bin Ibrahim bin Al-Mughira bin Bardizbah Al-Ju'fi Al-Bukhari. He was born in Shawwal 194 H. In Bukhara in what is now Uzbekistan. Al-Bukhari studied Hadeeth at an early age and travelled widely over the Muslim world collecting Hadeeth and compiled the most authentic ones in his book Al-Jami 'As-Sahih, which later became known as As-Sahih Al-Bukhari and contains 2602 Hadeeth which he selected from the thousands of Hadeeth that he had memorized. Al-Bukhari studied under famous Hadeeth Imam like Malik bin Anas and Yahya bin Ma'in. He died in Samarqand, the present day capital of Uzbekistan Nowadays, the capital is Tashkent. , the night of 'Eid-ul-Fitr, 256 H. Al-Bukhari was unique in the science of the methodology of Hadeeth and his book Al-Ja'mi 'As-Sahih is considered to be the most authentic book after the Qur'an. Saheeh al-Bukhari has been translated to English and is easily available.
    3. MUSLIM bin Hajjaj:
    Muslim's full name is Muslim bin Al-Hajjaj Al-Qushairi An-Nishapuri. He was born in 204 H., in the city of Nishapur near the city of Mashhad in present Iran. Muslim is considered second only to Al-Bukhari in the science of the methodology of Hadeeth. He started the study of Hadeeth at an early age and travelled to 'Iraq, Hijaz, Ash-Sham and Egypt and studied under the scholars of Hadeeth at that time like Al-Bukhari, Ahmad bin Hanbal and Ibn Abee Shaiba. He also taught the famous Hadeeth scholars like At-Tirmidhi and Ibn Abu Haatim. Muslim compiled the Hadeeth book Al-Musnad As-Sahih, which became known as Sahih Muslim. This book, which is considered by the Muslim 'Ulama as the second most authentic Hadeeth book after Al-Bukhari, contains 9,200 Hadeeth. Imam Muslim died at his birthplace in Rajab 261 H. Saheeh al-Muslim has been translated to English.
    4. ABU DA'UD, Sulaiman bin Al-Ash'ath:
    Abu Da'ud, Sulaiman bin Al-Ash'ath bin Ishaq Al-Azdi As-Sijistani, who was one of the eminent Imam of Hadeeth, was born in 202H. He studied Hadeeth under Imam Ahmad bin Hanbal along with Al-Bukhari and taught many of the later scholars of Hadeeth, like At-Tirmidhi and An-Nasaa'ee. Though Abu Da' ud collected 5,00,000 Hadeeth, he compiled 4,800 Hadeeth only in his book entitled As-Sunan, which he taught in Baghdad and other major cities at that time. He died at Basra on Friday in the month of Shawwal 275 H. Sunan Abu Dawood has been translated to English.
    5. AT-TIRMIDHEE, Abu 'Iesa Muhammad bin 'Iesa:
    Abu 'Iesa, Muhammad bin 'lesa bin Sura At-Tirmidhee was born in 209 H. In a town called Tirmiz in Uzbekistan near the northern border of Afghanistan. He was a student of Al-Bukhari, and compiled 4,000 Hadeeth in his book called Al-Jami which later came to be known as Sunan At-Tirmidhi. He also contributed tremendously to the methodology of Hadeeth and composed a book on it called Al-'Ilal (the discrepancies). He was famous for his piousness. He became blind and finally died on 13 Rajab 279H. An abriged version of Sunan at-Tirmidhi is available in English in the Alim computer software CD.
    6. AN-NASA'I, Abu 'Abdur-Rahman Ahmad bin Shu'aib:
    Abu 'Abdur-Rahman, Ahmad bin 'Ali bin Shuiaib bin 'Ali Al-Hafiz was born in 215H. In Nisa', a city in Khurasan. He became famous for the study of the methodology of Hadeeth, memorizing and mastering it. His book known as Sunan An-Nasa'ee is third to Sahih Al-Bukhari in terms of containing the least weak Hadeeth. He lived in Egypt then moved to Damascus in Syria and died in Makkah in the year 303 H.
    7. IBN MAJAH, Muhammad bin Yazid:
    Abu 'Abdullah, Muhammad bin Yazid bin Majah Al-Qizwini was born in 207H. He studied under Imam Malik and others, and many people narrated Hadeeth from him. He was one of the eminent scholars of Hadeeth,but his Sunan contains many weak and even Munkar Hadeeth. Ibn Majah died in Ramadan in 273H. Sunan Ibn Majah has been translated to English, and printed by Kazi Publications, Lahore. Other Hadeeth Scholars
    8. IBN RAHWAIH, Ishaq bin Ibrahim:
    Abu Ya'qub, Ishaq bin Ibrahim At-Tamimi Al-Hanzali Al-Marwazi was an eminent and great Haafidh, who was a resident and the 'Aalim of Nishapur. He was also considered as the Sheikh of the east of his time and was known as Ibn Rahawaih. Imam Ahmad said, 'I don't know an 'Aalim equal to Ishaq in Iraq. Abu Zar'a also said, 'There was no body so good at memorizing the Hadeeth than Ishaq.' Abu Hatim also said, 'His mastery (of the Hadeeth), accuracy and accuracy and memorization were very surprising.' Ibn Rahwaih was born in the year 166 H and died on l5th Sha'ban 238 H.
    9. AL-ISMA'ILI, Ahmad bin Ibrahim:
    Abu Bakr, Ahmad bin Ibrahim bin Isma'il bin Al-'Abbas Al-Isma'ili Al-Jurjani was born in 277 H. He was considered as an Imam and a Hafidh, and was given the title Sheikh-ul-lslam due to his wide knowledge and because he was the leader of the Shafi'ees in his region.
    10. AL-BAZZAR, Ahmad bin 'Amr:
    Abu Bakr, Ahmad bin 'Amr bin 'Abdul-Khaliq Al-Basri was one of the eminent and learned Hadeeth scholars who had attained the rank of Hafidh in the memorization of Hadeeth. He authored two books on Hadeeth which are Al-Musnad Al-Kabir and Al-'Ilal. He studied under At-Tabarani and others. Al-Bazzar died in 292 H.
    11. AL-BAIHAQI, Ahmad bin Al-Husain:
    Abu Bakr, Ahmad bin Al-Husain was born in Sha'ban in the year 374H. He was considered a learned Hafidh among the eminent Imams of Hadeeth and a jurisprudence scholar in the Shafi'ee Madhhab. He wrote many books like As-Sunan Al-Kubra and As-Sunan As-Sughra. Adh-Dhahabi said, ^ÓHis books exceed one thousand volumes.' Al-Baihaq, which he is named after, is a town near Nishapur. Al-Baihaqi died in 458 H.
    12. ABU HATIM AR-RAZI, Muhammad bin Idris:
    Abu Hatim, Muhammad bin Idris bin Al-Mundhir Al-Hanzali Ar-Razi was born in the year 195 H. He was an eminent Hafidh and an Imam and one of the prominent scholars who excelled in the methodology of Hadeeth. He was also one of the most respected scholars in the knowledge Al-Jarh wat-Ta'dil (verifying the reliability and unreliability of the narrators of the Hadeeth).
    13. IBN AL-JARUD, 'Abdullah bin 'Ali:
    Abu Muhammad, 'Abdullah bin 'Ali bin Al-Jarud An-Nishapuri,who lived near Makkah, was an Imam and a Hafidh who was among those 'Ulama who mastered the recitation of the Qur'an. He authored Al-Muntaqa fil-Ahkam and was among the pious scholars of his time. Ibn Al-Jarud died in 307 H.
    14. AL-HARITH bin Abu Usama:
    Imam Abu Muhammad, Al-Harith bin Abu Usama Muhammad bin Dahir At-Tamimi Al-Baghdadi was a Hafidh and authored Al-Musnad which he did not arrange. Ibrahim Al-Harbi and Abu Hatim verified him as reliable, and Ad-Daraqutni said, 'He is truthful.' Al-Harith was born in 186 H. And died on the day of 'Arafa 282 H.
    15. AL-HAKIM, Abu Abdullah:
    Abu 'Abdullah, Muhammed 'Abdullah An-Nishapuri Al-Hakim known as Ibn Al-Baiyi' was born in 321H. He was a celebrated Imam in the verification of Hadeeth. He authored Al-Mustadrak in the methodology of Hadeeth. It is said that he studied under one thousand professors and authored many valuable books. Al-Hakim was pious and religious. He died in Safar 405 H.
    16. IBN HIBBAN, Abu Hatim Ibn Hibban:
    Abu Hatim, Muhammad bin Hibban bin Ahmad bin Hibban Al-Busti was born in Bust in Sijistan. He was one of the celebrities in the knowledge of Hadeeth, pious, Faqih, learned and one of the students of Ibn Khuzaimah. He died in Samarqand in 354 H., while in his eighties.
     17. IBN KHUZAIMA, Muhammad bin Ishaq:
    Ibn Khuzaima, Muhammad bin Ishaq was born in 223 H. In Nishapur. He was considered as a Sheikh-ul-lslam (the most learned 'Aalim of Islam) and one of the eminent and senior Hafidh. He was the Imam and Hafidh of Khurasan during his time. He also authored more than 140 books. Ibn Khuzaima died in Nishapur in 311 H.
    18. IBN ABU KHAYTHAMA:
    Abu Bakr, Ahmad bin Abu Khaythama Zuhair bin Harb An-Nasa'I Al-Baghdadi was a celebrated Imam, Hafidh and an authority. He authored At-Tarikh Al-Kabir. Ad-Daraqutni said about him, 'He was reliable and trustworthy.' Al-Khatib also said, 'He was reliable 'Aalim (learned), accurate Hafidh, knowledgeable in the history of people, and the narration of poetry.' He studied Hadeeth under Ahmad bin Hanbal and Ibn Ma'in. Ibn Abu Khaythama died in Jumada-ul-Ula 289 H., at the age of 94 years.
    19. AD-DARAQUTNI, 'Ali bin Umar:
    Abul-Hasan, 'Ali bin 'Umar bin Ahmad bin Mahdi Al-Baghdadi. He was nicknamed after a big store called Dar Al-Qutn in Baghdad. He was a great Hafidh and a unique Imam who was born in the year 306 H. He was the authority in the methodology of Hadeeth, the knowledge of the weaknesses of the Hadeeth narrations and names of the Hadeeth narrators of his time. Ad-Daraqutni died on 8th Dhul-Qa'da 385 H.
    20. AD-DARIMI, 'Abdullah bin 'Abdur-Rahman:
    Abu Muhamrnad, 'Abdullah bin 'Abdur-Rahmnan bin Al-Fadl bin Bahram At-Tamimi Ad-Darimi As-Samarqandi was born in the year 181 H. He was a celebrated Imam, Hafidh and Sheikh-ul-Islam of Samarqand and the author of Al-Musnad Al- 'Aali. He heard Hadeeth at Al-Haramain, Khurasan, Ash-Sham, Iraq and Egypt. Muslim, Abu Da'ud, At-Tirmidhi, An-Nasa'i and others transmitted Hadeeth from him. He was described to be very intelligent and very virtuous and was considered to be an exemplary person in piousness, patience, hardwork, worship and abstinence. Ad-Darimi died on 8th Dhul-Hijja 255H.
    21. ABU DA'UD, Sulaiman bin Da'ud At-Tayalisi:
    Sulaiman bin Da'ud bin Al-Jarud Al-Basri was a Persianby origin and the freed slave of Az-Zubair. He was a great Hafidh and one of the eminent 'Ulama. Al-Qallas and Ibn Al-Madini both said about him, 'I have not seen someone who is more versed with the Hadeeth more than him.' Ibn Mahdi said, 'He is a most truthful person.' He recorded Hadeeth from more than one thousand scholars. Abu Da'ud died in the year 204 H.
    22. IBN ABU AD-DUNYA, 'Abdullah bin Muhammad bin 'Ubaid:
    Abu Bakr, 'Abdullah bin Muhammad bin 'Ubaid bin Sufyan bin Abu Ad-Dunya Al-Qurashi Al-Baghdadi, the freed slave of Banu Umaiya, was born in 208 H. He was a Muhaddith and truthful 'Aalim. He wrote some books and educated more than one of the caliphs' sons like Al-Mu'tadid. Ibn Abu Ad-Dunya died in Jumada Al-Ula, 281 H.
    23. ADH-DHUHLI, Muhammad bin Yahya:
    Abu 'Abdullah, Muhammad bin Yahya bin 'Abdullah bin Khalid bin Faris, the freed slave of Banu Dhuhl was born in 170 of the Hijra. He was a Sheikh-ul-lslam and Amir-ul-Mu'minin in the knowledge of Hadeeth and theHafidh of Nishapur. He acquired Hadeeth from many professors in Al-Haramain, Ash-Sham, Egypt, Iraq, Ar-Ray, Khurasan, Yemen and Al-Jazira and became very competent in this field and became the authority of knowledge in Khurasan. Ahmad said, 'I never saw someone who knows the Hadeeth of Az-Zuhri from Muhammad bin Yahya than Adh-Dhuhli. He died in Rabl '-ul-Awwal, 258H.
    24. ABU ZUR'A AR-RAZI, 'Ubaidullah bin Abdul-Karim:
    'Ubaidullah bin 'Abdul-Karim bin Yazid bin Faroukh, Abu Zur'a Ar-Razi Al-Qurashi by clientship was a Hafidh and an eminent scholar of the Hadeeth. He was also considered among the Imam of 'Al-Jarh wat-Ta'dil (the critical study of the Hadeeth narrators). Muslim, At-Tirmi&i, An-Nasa'i, Ibn Majah and others narrated Hadeeth from him. Adh-Dhahabi said, 'Many people heard Hadeeth from him in Al-Haramain, 'Iraq, Ash-Sham, Al-Jazira, Khurasan, and Egypt.' He was also well acclaimed for his memorization, brightness, piousness, sincerity, knowledge and the good application of his knowledge. Abu Zur'a Ar-Razi died towards the end of 264 H. At the age of 64 years.
    25. IBN AS-SAKAN, Sa'id bin 'Uthman:
    Abu 'Ali Sa'id bin As-Sakan Al-Baghdadi was born in 294 H. He was a celebrated Hafidh and an authoritative Imam. He paid much attention to the study of Hadeeth, and collected and wrote books on Hadeeth, thus becoming very famous in this field. Ibn As-Sakan died in the year 353 H.
    26. SA'ID bin Mansur:
    Sa'id bin Mansur bin Shu'ba Al-Marwazi or At-Taliqani then Al-Balkhi lived near Makkah. He authored the book As-Sunan. Imaam Ahmad bin Hanbal praised him immensely. Harb Al-Karmani said, 'He (Saiid) dictated to me about ten thousand Hadeeth from his memory.' Sa'id bin Mansur died in Makkah in Ramadan 227 H, while in his nineties.
    27. ASH-SHAFI'EE, Muhammad bin Idris:
    Abu 'Abdullah, Muhammad bin ldris bin AI-'Abbas bin 'Uthman bin Shafi'ee bin As-Sa'ib bin 'Ubaid bin 'Abd Yazid bin Hashim bin 'Abdul-Muttalib bin 'Abd Manaf Al-Qurashi Al-Makki was born in 150 H. in Ghaza and was taken to Makkah while a baby. He lived in Egypt where he died in 204 H. He was considered to be one of the most learned persons amongst the Muslim Ummah, unique, learned and the founder of the science of Usul Al-Fiqh (the principles of jurisprudence). His grandfather Shafi'i was a Sahabi who met the Prophet while a growing up boy. Imaam Shafi'ee's book, ar-Risaala on Usool al-Fiqh has been translated to English (Islaamic Texts Society - UK, 1961) and is available with us for reference.
    28. IBN ABEE SHAIBA, Abu Bakr:
    Abu Bakr 'Abdullah bin Muhammad bin Abee Shaiba Ibrahim bin 'Uthman bin Hawasi Al-'Ansi (by clientship) was a unique Hafidh. He authored Al-Musnad wal-Musannaf and other books. He was a leader in the knowledge of Hadeeth and Abu Zur'a, Al-Bukhari, Muslim, Abu Da'ud and Khalaf narrated it from him. Abu Bakr died in Muharram, 235 H.
    29. AT-TABARANI, Sulaimman bin Ahmad:
    Abul-Qasim, Sulaiman bin Ahmad bin Ayub bin Mutair Al-Lakhmi At-Tabarani was born in 260 H. in Tabariya As-Sham. He was an authoritative Imam and narrated Hadeeth from more than one thousand scholars. He left Ash-Sham to acquire the knowledge of Hadeeth and spent thirty-three years of travelling in its pursuance. He authored many interesting and amusing books, among them are Al-Mu'jam Al-Kabir, Al-Mu'jam Al-Awsat, and Al-Mu'jam As-Saghir. At-Tabarani lived in Asfahan and died there on 27th Dhul-Qa'da, 360 H.
    30. AT-TAHAWI, Ahmad bin Muhammad:
    Abu Ja'far, Ahmad bin Muhammad Salama bin Salama Al-Azdi Al-Misri At-Tahawi Al-Hanafi was born in the year 228 H. or 227 H. He was nicknamed after a village called Taha in Egypt. He was a follower of the Shafi'ee Madhaab (school of jurisprudence) and a student of Al-Muzni, his nephew until the latter one day told him, 'By Allah, you will never became anything.' At-Tahawi then became angry and moved to Abu 'Imran Al-Hanafi and not only became a Hanafi (a follower of the Hanaf Madhhab) but very enthusiastic in proving the Hanafi Madhhab by strengthening the reports, adducing the Hadeeth weakened by the others as evidence to support his Madhhab. Al-Baihaqi also said that he used to weaken the unfavourable Hadeeth to his Madhhab through methods not approved of by the scholars of the Hadeeth. Among his most famous books is Sharh Ma'ani Al-Athar. At-Tahawi died in the beginning of Dhul-Qa'da,321 H.
    31. IBN 'ABDUL-BARR, Yusuf bin 'Abdullah:
    Abu 'Umar, Yusuf bin 'Abdullah bin Muhammad bin 'Abdul-Barr bin 'Asim An-Namari Al-Qurtubi was born in Rabi'-uth-Thani, 368 H. He was a celebrated learned Imam and was the Sheikh-ul-lslam and Hafidh of Al-Maghrib (North West Africa). He was considered as the master of his time in the memorization and accurate rendering of the Hadeeth. He was also skilled in the science of genealogy and history. Ibn Hazm said, ^ÓI cannot talk about the knowledge of the Hadeeth like 'Abdul-Barr, so how can I do better than him?^Ô He has authored many books, the most famous of which is Al-Isti'ab. Ibn 'Abdul-Barr died on a Friday in Rabi'-uth-Thani, 463 H. At the age of 95 years.
    32. 'ABDUL-HAQ bin 'Abdur-Rahman:
    Abu Muhammad, 'Abdul-Haq bin 'Abdur-Rahman bin 'Abdullah bin Husain bin Sa' id Al-Azdi Al-Ishbili was born in 510 H. He was a Hafidh and an authority in the knowledge of Hadeeth. He resided in Bijaya in Spain where he spread his knowledge and authored books. He was famous and a celebrated 'Aalim and was appointed as the Khatib of Bijaya. He was a Faqih and knowledgeable in the methodology of the Hadeeth, its weak ones and the history of the Hadeeth narrators. He was also described to be virtuous, pious and a strict follower of the Sunnah. He also took interest in the arts and recited poetry. 'Abdul-Haq died in Bijaya in Rabi'-uth-Thani, 581 H.
    33. 'ABDUR-RAZZAQ bin Humam:
    Abu Bakr, 'Abdur-Razzaq bin Humam bin Nafi' Al-Himyari (by clientship) As-San'ani was considered as one of the strongholds of knowledge.Ahmad, Ishaq, Ibn Ma'in and Adh-Dhuhli narrated Hadeeth from him. He became blind in his old age and became senile. 'Abdur-Razzaq died in 211 H. At the age of 85 years.
    34. IBN 'ADI, 'Abdullah:
    Abu Ahmad, 'Abdullah bin 'Adi Al-Jurjani was born in 279 H.He was a famous Imam, an eminent Hafidh and one of the celebrated 'Ulama. He was also nicknamed Ibn Al-Qisar. Ibn 'Adi died in Jumada-ul-Akhir, 365 H.
    35. AL-'AQILI, Muhammad bin 'Amr:
    Abu Ja'far, Muhammad bin 'Amr bin Musa bin Hamad Al-'Aqili was a Hafidh, an Imam and the author of Kitab Ad-Du'afa' Al-Kabir. He was a celebrated scholar, and the author of many books. Al-'Aqili lived in Al-Haramain and died in 322 H.
    36. 'ALI bin Al-Madini: Abul-Hasan:
    'Ali bin 'Abdullah bin Ja'far bin Najih As-Sa'di by clientship - Al-Madini was born in 161 H. And was considered as the most knowledgeable person regarding the Hadeeth of the Prophet and Al-Bukhari said in this context, ^ÓI never belittled myself before anyone else except before 'Ali Al-Madini.^Ô He was considered to be the Imam of Al-Jarh wat-Ta'dil, the Hafidh of his time and the exemplary of Ahl Al-Hadeeth (the scholars of the Hadeeth). 'Ali Al-Madini died at Samira in present Iraq at a place called Katibata Al-Qa'qa in the year 234 H.
    37. IBN AL-QATTAN, 'Ali bin Muhammad:
    Abul-Hasan, 'Ali bin Muhammad bin 'Abdul-Malik Al-Fasi was born in Qurtuba in Spain in 562 H. And lived in Fas in Morocco. He was a Hafidh, an Imam and a learned critic of the Hadeeth methodology. Moreover, he was more knowledgeable about the Hadeeth methodology and the mastery of the names and history of the narrators of the Hadeeth than anyone else of his time. He also authored many books and died in Rabi'-ul-Awwal, 628 H.
    38. IMAM MALIK, Malik bin Anas:
    Abu 'Abdullah, Malik bin Anas bin Malik bin Abu 'Aamir AI-Asbahi (Dhi Asbah, his ninth grandfather was from one of the noblest tribes of Yemen) was born in 93 H. or 94 H. He was the Imam of Dar Al-Hijra (Al-Madina), the Faqih of the Ummah and the leader of Ahl al-Hadeeth. He studied under more than nine hundred professors and a large number of people learnt from him, among them being Imam Ash-Shafi'ee. The Muwatta of Imaam Malik has been translated to English.
    39. IBN MANDA, Muhammad bin Ishaq:
    Abu 'Abdullah, Muhammad bin Ishaq bin Muhammad bin Yahya bin Manda was born in 310 H. And was a Hafidh, an Imam and a traveller. He was also one of the eminent scholars, who mastered many Hadeeth. It is said that he travelled all over the Muslim world of his time and returned with about forty loads of books and his teachers were one thousand seven hundred. Ibn Manda died in Dhul-Hijja 395H.
    40. ABU NU'AIM, Al-Asfahani:
    Ahmad bin 'Abdullah bin Ahmed bin Ishaq bin Musa bin Mahran Al-Asfahani was born in Rajab 334 H. He was a famous Hafidh, one of the eminent Muhaddithin and one of the great Huffaz. He studied under the celebrated scholars and himself taught many virtuous 'Ulama. He authored many books, among them Al-Mustakhraj 'Ala Al-Bukhari, and Al-Mustakhraj 'Ala Muslim and Huliyat-ul-Awliya, which is one of the best books. It is said that when he took it to Nishapur, it sold for four hundred Dinar. Al-Asfahani died in Safar or 20th Muharram, 430 H. at-Asfahan.
    41. ABU YA'LA, Ahmad bin 'Ali:
    Al-Hafiz Ahmad bin 'Ali bin Al-Muthanna bin Yahya bin 'Iesa bin Hilal At-Tamimi was born in Shawwal, 210 H.He authored AI-Musnad AI-Kabir and was considered as the Muhaddith of Al-Jazira. He was truthful, trustworthy, tolerant and religious. As-Sam'ani said, 'I heard Ismaiil bin Muhammad bin Al-Fadl Al-Hafiz say: 'I read the Musnad of Al-'Adani, the Musnad of Ibn Mani'' and other Masanid, which are like rivers, but the Musnad of Abu Ya'la is like the sea into which all the rivers flow'.' Abu Ya'la died in the year 307 H.

Ten Most Common Questions Asked By Christian Missionaries Against Islam


Ten Most Common Questions Asked By Christian Missionaries Against Islam
By Dr. Zakir Naik


1. QUR’AN PLAGIARIZED FROM THE BIBLE :

Question

Is it not true that Prophet Muhammad (
:saw:) has copied the Qur’an from the Bible?

Answer

Many critics allege that Prophet Muhammad (
:saw:) himself was not the author of the Qur’an but he learnt it and/or plagiarised (copied or adapted) it from other human sources or from previous scriptures or revelations.



1. MUHUMMAD (
:saw:) LEARNT THE QUR’AN FROM A ROMAN BLACKSMITH WHO WAS A CHRISTIAN

Some Pagans accused the Prophet of learning the Qur’an from a Roman Blacksmith, who was a Christian staying at the outskirts of Makkah. The Prophet very often used to go and watch him do his work. A revelation of the Qur’an was sufficient to dismiss this charge - the Qur’an says in Surah An-Nahl chapter 16 verse 103:

"We know indeed that they say, ‘It is a man that teaches him,’ The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear." [Al-Qur’an 16:103]

How could a person whose mother tongue was foreign and could hardly speak little but of poor broken Arabic be the source of the Qur’an which is pure, eloquent, fine Arabic? To believe that the blacksmith taught the Prophet the Qur’an is some what similar to believing that a Chinese immigrant to England, who did not know proper English, taught Shakespeare.



2. Muhammad (
:saw:) LEARNT FROM WARAQA - THE RELATIVE OF KHADIJAH (RA)

Muhummad’s (pbuh) contacts with the Jewish and Christian Scholars were very limited. The most prominent Christian known to him was an old blind man called Waraqa ibn-Naufal who was a relative of the Prophet’s first wife Khadijah (r.a.). Although of Arab descent, he was a convert to Christianity and was very well versed with the New Testament. The Prophet only met him twice, first when Waraqa was worshipping at the Kaaba (before the Prophetic Mission) and he kissed the Prophet’s forehead affectionately; the second occasion was when the Prophet went to meet Waraqa after receiving the first revelation. Waraqa died three years later and the revelation continued for about 23 years. It is ridiculous to assume that Waraqa was the source of the contents of the Qur’an.


3. PROPHET’S RELIGIOUS DISCUSSIONS WITH THE JEWS AND CHRISTIANS

It is true that the Prophet did have religious discussions with the Jews and Christians but they took place in Madinah more than 13 years after the revelation of the Qur’an had started. The allegation that these Jews and Christians were the source is perverse, since in these discussions Prophet Muhammad (
:saw:) was performing the roles of a teacher and of a preacher while inviting them to embrace Islam and pointing out that they had deviated from their true teachings of Monotheism. Several of these Jews and Christians later embraced Islam.


4. THE PROPHET LEARNT THE QUR’AN FROM THOSE JEWS AND CHRISTIANS THAT HE MET OUTSIDE ARABIA

All historical records available show that Muhammad (
:saw:) had made only three trips outside Makkah before his Prophethood:
  • At the age of 9 he accompanied his mother to Madinah.
  • Between the age of 9 and 12, he accompanied his uncle Abu-Talib on a business trip to Syria.
  • At the age of 25 he led Khadija’s Caravan to Syria.

It is highly imaginary to assume that the Qur’an resulted from the occasional chats and meetings with the Christians or Jews from any of the above three trips.



5. LOGICAL GROUNDS TO PROVE THAT THE PROPHET DID NOT LEARN THE QUR’AN FROM JEWS OR CHRISTIANS
  • The day-to-day life of the Prophet was an open book for all to see. In fact a revelation came asking people to give the Prophet (pbuh) privacy in his own home. If the Prophet had been meeting people who told him what to say as a revelation from God, this would not have been hidden for very long.


  • The extremely prominent Quraish nobles who followed the Prophet and accepted Islam were wise and intelligent men who would have easily noticed anything suspicious about the way in which the Prophet brought the revelations to them - more so since the Prophetic mission lasted 23 years.

  • The enemies of the Prophet kept a close watch on him in order to find proof for their claim that he was a liar - they could not point out even a single instance when the Prophet may have had a secret rendezvous with particular Jews and Christians.

  • It is inconceivable that any human author of the Qur’an would have accepted a situation in which he received no credit whatsoever for originating the Qur’an.

Thus, historically and logically it cannot be established that there was a human source for the Qur’an.



6. Muhammad (
:saw:) WAS AN ILLITERATE

The theory that Muhammad (
:saw:) authored the Qur’an or copied from other sources can be disproved by the single historical fact that he was illiterate.

Allah testifies Himself in the Qur’an
In Surah Al-Ankabut chapter no.29 verse 48

"And thou was not (able) to recite a Book before this (Book came), nor art thou (able) to transcribe it with thy right hand: in that case, indeed, would the talkers of vanities have doubted." [Al-Qur’an 29:48]

Allah (swt) knew that many would doubt the authenticity of the Qur’an and would ascribe it to Prophet Muhammad (
:saw:). Therefore Allah in His Divine Wisdom chose the last and final Messenger to be an ‘Ummi’, i.e. unlettered, so that the talkers of vanity would not then have the slightest justification to doubt the Prophet. The accusation of his enemies that he had copied the Qur’an from other sources and rehashed it all in a beautiful language might have carried some weight, but even this flimsy pretence has been deprived to the unbeliever and the cynic.

Allah reconfirms in the Qur’an in Surah Al A’raf chapter 7 verse 157:

"Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (Scriptures) in the Law and the Gospel"

The prophecy of coming of the unlettered Prophet (pbuh) is also mentioned in the Bible in the book of Isaiah chapter 29 verse 12.

"And the book is delivered to him that is not learned." [Isaiah 29:12]

The Qur’an testifies in no less than four different places that the Prophet (pbuh) was illiterate. It is also mentioned in Surah A’raf chapter 7 verse 158 and in Surah Al-Jumu’a chapter 62 verse 2.



7. ARABIC VERSION OF THE BIBLE WAS NOT PRESENT

The Arabic version of the Bible was not present at the time of Prophet Muhammad (
:saw:). The earliest Arabic version of the Old Testament is that of R. Saadias Gaon of 900 C.E. - more than 250 years after the death of our beloved Prophet. The oldest Arabic version of the new Testament was published by Erpenius in 1616 C.E. - about a thousand years after the demise of our Prophet.



8.SIMILARITIES IN THE QUR’AN AND THE BIBLE DUE TO COMMON SOURCE

Similarities between the Qur’an and the Bible does not necessarily mean that the former has been copied from the latter. In fact it gives evidence that both of them are based on a common third source; all divine revelations came from the same source - the one universal God. No matter what human changes were introduced into some of these Judeo-Christian and other older religious scriptures that had distorted their originality, there are some areas that have remained free from distortion and thus are common to many religions.

It is true that there are some similar parallels between the Qur’an and the Bible but this is not sufficient to accuse Muhammad (
:saw:) of compiling or copying from the Bible. The same logic would then also be applicable to teachings of Christianity and Judaism and thus one could wrongly claim that Jesus (pbuh) was not a genuine Prophet (God forbid) and that he simply copied from the Old Testament.

The similarities between the two signify a common source that is one true God and the continuation of the basic message of monotheism and not that the later prophets have plagiarised from the previous prophets.

If someone copies during an examination he will surely not write in the answer sheet that he has copied from his neighbour or Mr. XYZ. Prophet Muhammad (
:saw:) gave due respect and credit to all the previous prophets (pbut). The Qur’an also mentions the various revelations given by Almighty God to different prophets.



9.MUSLIMS BELIEVE IN THE TAURAH, ZABOOR, INJEEL AND QUR’AN

Four revelations of Allah (swt) are mentioned by name in the Qur’an: the Taurah, the Zaboor, the Injeel and the Qur’an.

Taurah, the revelation i.e. the Wahi given to Moosa (a. s.) i.e. Moses (pbuh).
Zaboor, the revelation i.e. the Wahi given to Dawood (a.s.) i.e. David (pbuh).
Injeel, the revelation i.e. the Wahi given to Isa (A.S.) ie. Jesus (pbuh).
‘Al-Qur’an’, the last and final Wahi i.e. revelation given to the last and final Messenger Muhammad (
:saw:).

It is an article of faith for every Muslim to believe in all the Prophets of God and all revelations of God. However, the present day Bible has the first five books of the Old Testament attributed to Moses and the Psalms attributed to David. Moreover the New Testament or the four Gospels of the New Testament are not the Taurah, the Zaboor or the Injeel, which the Qur’an refers to. These books of the present day Bible may partly contain the word of God but these books are certainly not the exact, accurate and complete revelations given to the prophets.

The Qur’an presents all the different prophets of Allah as belonging to one single brotherhood; all had a similar prophetic mission and the same basic message. Because of this, the fundamental teachings of the major faiths cannot be contradictory, even if there has been a considerable passage of time between the different prophetic missions, because the source of these missions was one: Almighty God, Allah. This is why the Qur’an says that the differences which exist between various religions are not the responsibility of the prophets, but of the followers of these prophets who forgot part of what they had been taught, and furthermore, misinterpreted and changed the scriptures. The Qur’an cannot therefore be seen as a scripture which competes with the teachings of Moses, Jesus and the other prophets. On the contrary, it confirms, completes and perfects the messages that they brought to their people.

Another name for the Qur’an is the ‘The Furqan’ which means the criteria to judge the right from the wrong, and it is on the basis of the Qur’an that we can decipher which part of the previous scriptures can be considered to be the word of God.



10. SCIENTIFIC COMPARISON BETWEEN QUR’AN AND BIBLE

If you glance through the Bible and the Qur’an you may find several points which appear to be exactly the same in both of them, but when you analyse them closely, you realise that there is a difference of ‘chalk and cheese’ between them. Only based on historical details it is difficult for someone who is neither conversant with Christianity or Islam to come to a firm decision as to which of the scriptures is true; however if you verify the relevant passages of both the scriptures against scientific knowledge, you will yourself realize the truth.
  • Creation of the Universe in Six Days
    As per the Bible, in the first book of Genesis in Chapter One, the universe was created in six days and each day is defined as a twenty-four hours period. Even though the Qur’an mentions that the universe was created in six ‘Ayyaams’, ‘Ayyaam’ is the plural of years; this word has two meanings: firstly, it means a standard twenty-four hours period i.e. a day, and secondly, it also means stage, period or epoch which is a very long period of time.

    When the Qur’an mentions that the universe was created in six ‘Ayyaams’, it refers to the creation of the heavens and the earth in six long periods or epochs; scientists have no objection to this statement. The creation of the universe has taken billions of years, which proves false or contradicts the concept of the Bible which states that the creation of the Universe took six days of twenty-four hour durations each.
  • Sun Created After the Day

    The Bible says in chapter 1, verses 3-5, of Genesis that the phenomenon of day and night was created on the first day of creation of the Universe by God. The light circulating in the universe is the result of a complex reaction in the stars; these stars were created according to the Bible (Genesis chapter 1 verse 14 to 19) on the fourth day. It is illogical to mention the result that is the light (the phenomenon of day and night) was created on the first day of Creation when the cause or source of the light was created three days later. Moreover the existence of evening and morning as elements of a single day is only conceivable after the creation of the earth and its rotation around the sun. In contrast with the contents of the Bible on this issue, the Qur’an does not give any unscientific sequence of Creation. Hence it is absolutely absurd to say that Prophet Muhammad (
    :saw:) copied the passages pertaining to the creation of the universe from the Bible but missed out this illogical and fantastic sequence of the Bible.
  • Creation of the Sun, The Earth and the Moon

    According to the Bible, Book of Genesis, chapter 1, verses 9 to 13, the earth was created on the third day, and as per verses 14 to 19, the sun and the moon were created on the fourth day. The earth and the moon emanated, as we know, from their original star, the Sun. Hence to place the creation of the sun and the moon after the creation of the earth is contrary to the established idea about the formation of the solar system.
  • Vegetation Created on the third day and Sun on the fourth day

    According to the Bible, Book of Genesis, chapter 1, verses 11-13, vegetation was created on the third day along with seed-bearing grasses, plants and trees; and further on as per verses 14-19, the sun was created on the fourth day. How is it scientifically possible for the vegetation to have appeared without the presence of the sun, as has been stated in the Bible?

    If Prophet Muhammad (
    :saw:) was indeed the author of the Qur’an and had copied its contents from the Bible, how did he manage to avoid the factual errors that the Bible contains? The Qur’an does not contain any statements which are incompatible with scientific facts.
  • The Sun and the Moon both Emit light
    According to the Bible both the sun and the moon emit their own light. In the Book of Genesis, chapter 1, verse 16 says, "And God made two great lights; the greater light to rule the day, and the lesser light to rule the night".

    Science tells us today that the moon does not have its own light. This confirms the Qur’anic concept that the light of the moon is a reflected light. To think that 1400 years ago, Prophet Muhammad (
    :saw:) corrected these scientific errors in the Bible and then copied such corrected passages in the Qur’an is to think of something impossible.


11. ADAM (PBUH), THE FIRST MAN ON EARTH, LIVED 5,800 YEARS AGO

As per the genealogy of Jesus Christ given in the Bible, from Jesus through Abraham (pbuh) to the first man on earth i.e. Adam (pbuh), Adam appeared on the earth approximately 5800 years ago:
  • 1948 years between Adam (pbuh) and Abraham (pbuh)
  • Approximately 1800 years between Abraham (pbuh) and Jesus (pbuh)
  • 2000 years from Jesus (pbuh) till today

These figures are further confused by the fact that the Jewish calendar is currently on or about 5800 years old.

There is sufficient evidence from archaeological and anthropological sources to suggest that the first human being on earth was present tens of thousands of years ago and not merely 5,800 years ago as is suggested by the Bible.

The Qur’an too speaks about Adam (pbuh) as the first man on earth but it does not suggest any date or period of his life on earth, unlike the Bible - what the Bible says in this regard is totally incompatible with science.



12. NOAH (PBUH) AND THE FLOOD

The Biblical description of the flood in Genesis chapter 6, 7 and 8 indicates that the deluge was universal and it destroyed every living thing on earth, except those present with Noah (pbuh) in the ark. The description suggests that the event took place 1656 years after the creation of Adam (pbuh) or 292 years before the birth of Abraham, at a time when Noah (pbuh) was 600 years old. Thus the flood may have occurred in the 21st or 22nd Century B.C.

This story of the flood, as given in the Bible, contradicts scientific evidence from archaelogical sources which indicate that the eleventh dynasty in Egypt and the third dynasty in Babylonia were in existence without any break in civilisation and in a manner totally unaffected by any major calamity which may have occurred in the 21st century B.C. This contradicts the Biblical story that the whole world had been immersed in the flood water. In contrast to this, the Qur’anic presentation of the story of Noah and the flood does not conflict with scientific evidence or archaeological data; firstly, the Qur’an does not indicate any specific date or year of the occurance of that event, and secondly, according to the Qur’an the flood was not a universal phenomenon which destroyed complete life on earth. In fact the Qur’an specifically mentions that the flood was a localised event only involving the people of Noah.

It is illogical to assume that Prophet Muhammad (
:saw:) had borrowed the story of the flood from the Bible and corrected the mistakes before mentioning it in the Qur’an.



13. MOSES (PBUH) AND PHARAOH OF THE EXODUS

The story of Moses (pbuh) and the Pharaoh of the Exodus are very much identical in the Qur’an and the Bible. Both scriptures agree that the Pharaoh drowned when he tried to pursue Moses (pbuh) and led the Israelites across a stretch of water that they crossed.

The Qur’an gives an additional piece of information in Surah Yunus chapter 10 verse 92:

"This day shall We save thee in thy body, that thou mayest be a sign to those who come after thee! But verily, many among mankind are heedless of Our Signs!" [Al-Qur’an 10:92]

Dr. Maurice Bucaille, after a thorough research proved that although Rameses II was known to have persecuted the Israelites as per the Bible, he actually died while Moses (pbuh) was taking refuge in Median. Rameses II’s son Merneptah who succeeded him as Pharaoh drowned during the exodus. In 1898, the mummified body of Merneptah was found in the valley of Kings in Egypt. In 1975, Dr. Maurice Bucaille with other doctors received permission to examine the Mummy of Merneptah, the findings of which proved that Merneptah probably died from drowning or a violent shock which immediately preceeded the moment of drowning. Thus the Qur’anic verse that we shall save his body as a sign, has been fulfilled by the Pharaohs’ body being kept at the Royal Mummies room in the Egyptian Museum in Cairo.

This verse of the Qur’an compelled Dr. Maurice Bucaille, who was a Christian then, to study the Qur’an. He later wrote a book ‘The Bible, the Qur’an and Science’, and confessed that the author of the Qur’an can be no one else besides God Himself. Thus he embraced Islam.



7. QUR’AN IS A BOOK FROM ALLAH

These evidences are sufficient to conclude that the Qur’an was not copied from the Bible, but that the Qur’an is the Furqaan - ‘the Criteria’ to judge right from wrong and it should be used to decipher which portion of the Bible may be considered as the Word of God.

The Qur’an itself testifies in Surah Sajda chapter 32 verse 1 to 3

Alif Laam Meem.

(This is) the revelation of the Book in which there is no doubt – from the Lord of the Worlds.

Or do they say, ‘He has forged it’? Nay, it is the Truth from thy Lord, that thou mayest admonish a people to whom no warner has come before thee: in order that they may receive guidance."
[Al-Qur’an 32:1-3]




15 . DIFFERENCE BETWEEN MARY AND MIRIAM

Question

It is mentioned in your Qur’an that Mary was the sister of Aaron (pbuh). Prophet Muhammad (
:saw:) who wrote the Qur’an did not know the difference between Miriam the sister of Aaron (pbuh) and Mary the Mother of Jesus (pbuh), the time span between both of them was about a thousand years.

Answer



1.IN THE SEMITIC LANGUAGES SISTER ALSO MEANS DESCENDANT

The Qur’an mentions in Surah Maryam, Chapter 19 verses 27-28

"At length she brought the (babe) to her people, carrying him (in her arms). They said: ‘O Mary! Truly an amazing thing hast thou brought!

O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!’"
Al-Qur’an 19:27-28]

Christian missionaries say that Prophet Muhammad (
:saw:) did not know the difference between Mary the mother of Jesus (pbuh) and Miriam the sister of Aaron (pbuh). The time span between both was more than a thousand years.

In the Arabic construction of the sentence, sister is also considered as a descendant. Thus, when the people said to Mary, Ukhta Haroon i.e. ‘sister of Aaron’ it actually means descendant of Aaron (pbuh).



2. SON ALSO MEANS DESCENDANT

It is mentioned in the Gospel of Mathew, Chapter 1 verse 1

"Jesus Christ, the son of David,....".
[Mathew 1:1]

Gospel of Luke Chapter 3, verse 23

"And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, ....."
[Luke 3:23]

DID JESUS (PBUH) HAVE TWO FATHERS?

What do you call a person who has two fathers? The explanation of the phrase that Jesus (pbuh) was the son of David (pbuh), is that Jesus (pbuh) was a descendant of David (pbuh). ‘Son’, here means a descendant.




8. JESUS (PBUH) DID NOT DIE

Question

Is it not true that your Qur’an mentions in Surah Maryam, Chapter 19 verse 33 that Jesus (pbuh) died and was resurrected?

Answer

JESUS (PBUH) SAID, "THE DAY THAT I DIE", NOT "THE DAY THAT I DIED"

It is mentioned in Surah Maryam, Chapter 19 verse 33

"So Peace is on me the day I was born, the day that I die and the Day that I shall be raised up to life (again)". [Al-Qur’an 19:33]

The Qur’an mentions that Jesus (pbuh) said "Peace is on me the Day I was born, the day that I die". It is not stated "the day that I died". It is in the future tense and not in the past tense.



1. JESUS (PBUH) WAS RAISED UP ALIVE

The Qur’an further says in Surah Nisa, Chapter 4 verse 157-158:

"That they said (in boast), ‘We killed Jesus Christ the son of Mary, the Messenger of Allah’ – But they killed him not, Nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not –
Nay, Allah raised him up unto Himself; and Allah is exalted in Power, Wise."
[Al-Qur’an 4:157-158]




9. JESUS IS "A WORD" OF ALLAH AND A "SPIRIT" FROM ALLAH

Question

Does not your Qur’an mention that Jesus is Kalimatullah –"The Word of Allah (swt)", as well as Ruhullah – "The Spirit of Allah", indicating his Divinity?

Answer



1. JESUS (PBUH) "IS A WORD FROM ALLAH" NOT "THE WORD OF ALLAH"

The Qur’an mentions in Surah Ali ‘Imran Chapter 3 verse 45

"Behold! The angels said: O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus. The son of Mary, held in honour in this world and the Hereafter and of (the company of) those Nearest to Allah.
[Al-Qur’an 3:45]

Jesus (pbuh) is referred in the Qur’an as a word from Allah and not as ‘the word of Allah’.

"A word" of Allah means a message of Allah. If a person is referred to as "a word" from Allah, it means that he is a Messenger or a Prophet of Allah.



2. THE TITLE OF A PROPHET (PBUH) DOES NOT MEAN THAT IT EXCLUSIVELY BELONGS TO THAT PROPHET (PBUH)

Different titles are given to different prophets (pbut). Whenever a title is given to a prophet (pbuh), it does not necessarily mean that the other prophets do not have the same characteristic or quality. For e.g. Prophet Abraham (pbuh) is referred to in the Qur’an as Khaleelullah, a friend of Allah. This does not indicate that all the other Prophets (pbuh) were not the friends of Allah. Prophet Moses (pbuh) is referred to in the Qur’an as Kaleemullah, indicating that God spoke to him. This does not mean that God did not speak to others. Similarly when Jesus (pbuh) is referred to in the Qur’an as Kalimatullah, "a word from Allah", it does not mean that the other Prophets were not "the word," of Allah.



3. JOHN THE BAPTIST (PBUH) IS ALSO CALLED "A WORD" OF ALLAH

Yahya (pbuh) i.e. John the Baptist (pbuh) is also referred to in the Qur’an as Kalimatullah i.e. a word of Allah in Surah Ali ‘Imran, Chapter 3, verses 38-39

"There did Zakariya Pray to his Lord, saying: "O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer!

While he was standing in prayer in the chamber, the angels called unto him: "Allah doth give thee glad tidings of Yahya, witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a Prophet – of the (goodly) company of the righteous."

[Al-Qur’an 3:39]



4. JESUS (PBUH) REFERRED AS RUHULLAH – A SPIRIT OF ALLAH

Jesus (pbuh) also never referred to as Ruhullah "a spirit of Allah" but as a spirit from Allah in Surah Nisa Chapter 4 verse 171

"O People of the Book! Commit no excesses in your religion: nor say of Allah aught but the truth. Jesus Christ the son of Mary was (no more than) a Messenger of Allah, And His Word, which He bestowed on Mary, and a Spirit proceeding from Him: so believe in Allah and His Messengers. Say not ‘Trinity’: desist: it will be better for you: for Allah is One God: glory be to Him: (Far Exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs."
[Al-Qur’an 4:171]



5. SPIRIT OF ALLAH IS BREATHED IN EVERY HUMAN BEING

A spirit from Allah does not indicate that Jesus (pbuh) is God. The Qur’an mentions in several places that Allah breathed into the human beings "His Spirit" in Surah Al-Hijr, chapter 15 verse 29 in Surah Sajdah, chapter 32 verse 9

Surah Al Hijr Chapter 15 verse 29

"When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him."
[Al-Qur’an 15:29]

Surah Sajdah Chapter 32 verse 9

"But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give!"
[Al-Qur’an 32:9]




10. IS NOT THE QUR’AN WRITTEN BY SATAN?

Question

The Qur’an is not the Word of God but on the contrary the handiwork of Satan.

Answer

In reply to a similar allegation put forward by the pagans of Makkah, that the prophet (pbuh) received the revelations from Satan, the following verses were revealed:

Surah Waqiah, chapter 56 verses 77-80

"That this is indeed
A Qur’an most honourable,

In a Book well-guarded,

Which none shall touch
But those who are clean:

A Revelation from the Lord
Of the Worlds."


Kitabim Maknoon means a book well guarded or a protected book, referring to Lauh-e-Mahfooz in the heaven, which none shall touch except the Mutahhareen. i.e. those who do not have any uncleanliness or impurity or evil like sin. This refers to the angels. The satan is absolutely prohobited.

Thus since it is impossible for satan to come anywhere close to it or touch it, the question of him writing the verses of the Glorious Qur’an does not arise.

It is further mentioned in Surah Shura, chapter 26 verse 210-212

"No evil ones have brought
Down this (Revelation):

It would neither suit them
Nor would they be able (To produce it).

Indeed they have been removed
Far from even (a chance of)
Hearing it."


Many people have a wrong concept of satan. They think that satan can probably do everything, except a couple of things that God can do. According to them, satan is slightly below God in power. Since the people do not want to accept that the Qur’an is a miraculous revelation, they say that it is satan’s handiwork.

If satan would have written the Qur’an, he would not have mentioned in the same Qur’an in Surah Nahl, chapter 16 verse no. 98

"When thou does read
The Qur’an, seek Allah’s protection from Satan the Rejected One."

Is this how you feel satan would write a book? Does he tell you; "Before you read my book ask God to save you from me?"


There are several verses in the Qur’an which will give enough evidence that satan is not the author of the Qur’an.

In Surah Al Aaraf chapter 7 verse 200

"If a suggestion from Satan assail your (mind),
seek refuge with Allah; for He hears and knows
(all things).

Why would satan tell his followers, that whenever he gives any suggestions to them, they should seek refuge in Allah (swt) to whom he is an avowed enemy.

In Surah Baqarah, chapter 2 verse 168

"O ye people!
Eat of what is on earth, lawful and good;
and do not follow the footsteps of the Evil one,
For he is to you an avowed enemy."


In Surah Yasin, chapter 36 verse 60

"Did I not enjoin on you,
O ye children of Adam,
that ye should not worship Satan;

for that he was to you an enemy avowed?"


Satan is intelligent, no wonder that he can put this idea into the minds of people that he himself wrote the Qur’an. Compared to Almighty God, Satan is insignificant, and Allah (swt) is far more intelligent. He knows satan’s evil intentions and hence no wonder that He has given the reader of the Qur’an several proofs to show that Qur’an is God’s word, and not satan’s word.

The Bible mentions in the Gospel of Mark, chapter 3, verses 24-26

"And if a kingdom be divided against itself, that
kingdom cannot stand."

"And if a house be divided against itself,
that house cannot stand."

"And if Satan rise up against himself, and be divided, he cannot stand, but hath an end."
__________________