The Miraculous Quran (part 3)

The Miraculous Quran (part 3): From Savages to Saints Description: The Quran’s Effect on the Generation of the Prophet and Afterwards. By Jamaal al-Din Zarabozo (© 2007 IslamReligion.com) Published on 09 Apr 2007 - Last modified on 01 Apr 2008 Viewed: 7873 (daily average: 9) - Rating: 3.7 out of 5 - Rated by: 3 Printed: 528 - Emailed: 3 - Commented on: 0 Category: Articles > Evidence Islam is Truth > The Authenticity and Preservation of the Holy Quran Category: Articles > The Holy Quran > The Authenticity and Preservation of the Holy Quran The next aspect that caught me eye—and this again was something that non-Muslims were mentioning in their works—was the effect that the Quran had on the generation of the Prophet. May the mercy and blessings of God be upon him, and afterwards. It is clear that the Arabs at the time of the Prophet were wont to drink, make merry and engage in tribal battles. They were known to sometimes kill their female babies. However, one finds that in a short span of close to twenty years a movement that started with just one man was able, due to the grace of God and the miraculous effect of the Quran, to change almost all of the Arabs and non-Arabs in the Arabian peninsula and bind them together into a brotherhood of faith and mercy which was so strong that if any one part of this brotherhood was in anguish, the whole brotherhood would be affected negatively. At that time, one could find two people who were from previously antagonistic tribes sharing their wealth and willing to give up their lives for each other. Indeed, one was willing to split half of his wealth and divorce one of his wives for the sake of his new brother who was from a “foreign” tribe. Perhaps one of the best descriptions of the change that took place among the Muslims can be seen in the famous statement of the Companion Jafar ibn Abu Talib who was asked by the Negus of Abyssinia about the mission of the Messenger. He told him, O king, we were an ignorant people, worshipping idols, eating carrion and indulging in sexual pleasures. We ridiculed our neighbors, a brother oppressed his brother, and the strong devoured the weak. At this time a man rose among us, who had already been known to be truthful, noble and honest. This man called us to Islam. And he taught us to give up worshipping stones, to speak the truth, to refrain from bloodshed, and not to defraud the orphans of their property. He taught us to provide comfort to our neighbors and not to bring a slander against chaste women. He enjoined upon us to offer prayers, observe fasts and give alms. We followed him, gave up polytheism and idolatry and refrained from all evil deeds. It is for this new way that our people have become hostile to us and compel us to return to our old misguided life.[1] That generation, in turn, took the message to the rest of the world. They were clearly a people who were taken from darkness into light and to the straight path of God. When asked by the Emperor of Persia what brought the Muslims to their lands, two different Companions answered in similar terms: “God has sent us to take whoever wishes from the servitude of mankind to the servitude of God and from the tightness of this world to its expanse and from the injustice of the ways of life [in this world] to the justice of Islam.”[2] During the lifetime of the Prophet, may the mercy and blessings of God be upon him, one can see how these people were turned into a pious generation, fearing God and hoping for God’s reward. Even when they, as humans, slipped and committed sins, they eagerly repented and turned to God for His forgiveness. They would much rather face a severe penalty in this life, such as death, than face God with their sins on their hands. This can be seen in the cases of Maaiz ibn Maalik al-Aslami and the woman called al-Ghaamidiyah. Both of them came to the Prophet to admit that they had committed adultery and each asked the Prophet for the worldly retribution to erase their sins. In the case of al-Ghaamidiyah, the Prophet asked her to go back after her confession and to return to the Prophet after she had given birth. She came back with her child in her arms and asked the Prophet to purify her from her sins. The Prophet then asked her to return after she had weaned the child. Then she returned after some time and told the Prophet that the child was no longer in need of her breastfeeding. She once again asked for her expiation from her sin. Then, finally, the Prophet implemented the legal retribution as an expiation for her sin of adultery. The Prophet then praised her act of repentance.[3] The effect of this change in the Companions continued long after the death of the Prophet. Note the following accounts of the Companions as they sought to spread the message of Islam to the rest of the world: The sterling character and qualities of the Muslim soldiers were once praised by a Roman officer in these words: “At night you will find them prayerful; during the day you will find them fasting. They keep their promises, order good deeds, suppress evil and maintain complete equality among themselves.” Another testified thus: “They are horsemen by day and ascetics by night. They pay for what they eat in territories under their occupation. They are first to salute when they arrive at a place and are valiant fighters who just wipe out the enemy.” A third said: “During the night it seems that they do not belong to this world and have no other business than to pray, and during the day, when one sees them mounted on their horses, one feels that they have been doing nothing else all their lives. They are great archers and great lancers, yet they are so devoutly religious and remember God so much and so often that one can hardly hear talk about anything else in their company.”[4] The benefits of the civilization developed upon the teachings of the Quran went well beyond the Muslim lands. Many are familiar with the Muslims’ influence on Europe and how Islamic influences eventually led to the Renaissance. The author of A History of the Intellectual Development of Europe, John Draper wrote, “Four years after the death of Justinian, A.D. 569, was born at Mecca, in Arabia, the man who, of all men, has exercised the greatest influence upon the human race.”[5] This work was quite an eye opener for me at the time of my conversion to Islam. Draper, writing in the 19th century, was very disappointed and seemingly angered that Muslims continually failed to receive their proper accolades for all that they contributed to European society and civilization. For instance, he writes "To these Saracens we are indebted for many of our personal comforts. Religiously cleanly, it was not possible for them to clothe, according to the fashion of the natives of Europe, in a garment unchanged till it dropped to pieces of itself, a loathsome mass of vermin, stench and rags... They taught us the use of the oft-changed and oft-washed under-garment of linen and cotton, which still passes among ladies under its old Arabic name...”[6] Many scholars have recognized the importance of Islam and the Quran’s teachings for the betterment of humanity. The famous intellect George Bernard Shaw once stated, “I have always held the religion of Muhammad in high estimation because of its wonderful vitality… I have prophecied about the faith of Muhammad that it would be acceptable tomorrow as it is beginning to be acceptable to the Europe of today. Mediaeval ecclesiastics, either through ignorance or bigotry, painted Muhammadanism in the darkest colours. They were, in fact, trained to hate both the man Muhammad and his religion. To them Muhammad was anti-Christ. I have studied him, the wonderful man, and in my opinion far from being an anti-Christ he must be called the saviour of Humanity.[7] Footnotes: [1]The translation of this statement was taken from Allama Shibli Numani, Sirat-un-Nabi (Lahore, Pakistan: Kazi Publications, 1979), p. 211. The incident was recorded by ibn Ishaq in al-Maghazi and Ahmad. And its chain is sahih according to al-Albaani. See al-Albaani's footnotes to Muhammad al-Ghazaali, Fiqh al-Seera (Qatar: Idaarah Ihyaa al-Turaath al-Islaami, n.d.), p. 126. [2]Ismaaeel ibn Katheer, Al-Bidaayah wa al-Nihaayah (Beirut: Dar al-Kutub al-Ilmiyya, n.d.), vol. 7, pp. 39-40. [3]The story of both Maaiz and al-Ghaamidiyyah are recorded by Muslim. [4]Quoted from Abul Hasan Ali Nadwi, Islam and the World (International Islamic Federation of Student Organizations, 1983), p. 81. Also see ibn Katheer, al-Bidaayah, vol. 7, p. 53. [5] Quoted in Islam—The First and Final Religion, p. 39. Of course, more recently, Michael H. Hart’s The 100: A Ranking of the Most Influential Persons in History put the Prophet Muhammad r number one among all the world’s influential leaders. [6] Draper’s work is not available to me at the current time. Therefore, this quote was taken from Aslam Munjee, The Crusades: Then and Now (Arlington, VA: First Amendment Publishers, 2004), p. 3. [7] “A Collection of Writings of Some of the Eminent Scholars,” published by the Woking Muslim Mission, 1935 edition, p. 77. Quoted in Islam: The First & Final Religion (Karachi, Pakistan: Begum Aisha Bawany Waqf, 1978), p. 57. In reality, many non-Muslim, Western thinkers have had words of great praise for the religion of Islam, the Prophet Muhammad (peace and blessings of God be upon him) or the Quran. The work just cited compiles numerous such quotes and is interesting reading.

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The Victory of the Romans and the Lowest Point on Earth A featured article

The Victory of the Romans and the Lowest Point on Earth A featured article Description: The Quran lays light on the lowest place of earth. By Sherif Alkassimi (© 2008 IslamReligion.com) Published on 23 Jun 2008 - Last modified on 09 Nov 2008 Viewed: 7721 (daily average: 18) - Rating: 4.8 out of 5 - Rated by: 29 Printed: 384 - Emailed: 36 - Commented on: 0 Category: Articles > Evidence Islam is Truth > The Scientific Miracles of the Holy Quran Category: Articles > The Holy Quran > The Scientific Miracles of the Holy Quran In the early 7th century, the two most powerful empires at the time were the Byzantine[1] and Persian Empires. In the years 613 - 614 C.E the two Empires went to war, with the Byzantines suffering a severe defeat at the hands of the Persians. Damascus and Jerusalem both fell to the Persian Empire. In the chapter, The Romans, in the Holy Quran, it is stated that the Byzantines had met with a great defeat but would soon gain victory: “The Romans have been defeated in the lowest land, but after their defeat they will soon be victorious. Within three to nine years. The decision of the matter, before and after, is with God.” (Quran 30:2-4) These verses, above, were revealed around 620 C.E, almost 7 years after the severe defeat of the Christian Byzantines at the hands of the idolater Persians in 613 – 614 C.E. Yet it was related in the verses that the Byzantines would shortly be victorious. In-fact, Byzantine had been so heavily defeated that it seemed impossible for the Empire to even maintain its very existence, let alone be victorious again. Not only the Persians, but also the Avars, Slavs and Lombards (located to the North and West of the Byzantine Empire) posed serious threats to the Byzantine Empire’s sovereignty. The Avars had come as far as the walls of Constantinople and had nearly captured the Emperor, himself. Many governors had revolted against Emperor Heraclius, and the Empire was on the point of collapse. Mesopotamia, Syria, Palestine, Egypt and Armenia, which had earlier belonged to the Byzantine Empire, were invaded by the Persians. In short, everyone was expecting the Byzantine Empire to be destroyed, but right at that moment the first verses of the chapter, The Romans, were revealed announcing that the Byzantines would regain triumph in a few years time. Shortly after this revelation, the Byzantine Emperor proceeded to order the gold and silver in churches to be melted and turned into money in order both to meet the demanding expenses of the army, and finance his drive to regain the lost territories. Around 7 years after the revelation of the first verses of The Romans, in December, 627 C.E, a decisive battle between The Byzantine Empire and the Persian Empire was fought in the area around the Dead Sea,[2] and this time it was the Byzantine army which surprisingly defeated the Persians. A few months later, the Persians had to make an agreement with the Byzantines which obliged them to return the territories they had taken from them. So, in the end, the victory of the Romans proclaimed by God in the Quran miraculously came through. Another miracle revealed in the mentioned verses is the announcement of a geographical fact that no-one would have been able to discover in that period. In the third verse of The Romans, it was mentioned that the Romans were defeated “in the lowest land” (Quran 30:3). Significantly, the places where the main battles took place (in Damascus and Jerusalem) lie in a vast area of low-lying land called the Great Rift Valley. The Great Rift Valley is a huge 5,000 km fault line in the earth’s crust that runs from northern Syria in the Middle-East of Asia to central Mozambique in East Africa. The northernmost extension runs through Syria, Lebanon, Palestine and Jordon. The rift then extends south to the Gulf of Aden, makes its way through East Africa, then finally ends at the lower Zambezi River valley in Mozambique. An interesting fact that has been discovered recently, with the help of satellite images, is that the area around the Dead Sea (located in the Great Rift Valley) has the lowest altitude on Earth. In fact, the lowest point on Earth is the shoreline of the Dead Sea, with an altitude of around 400 meters[3] below sea level. The fact that it lies at the lowest point means that water does not drain from the sea. No land point on earth has a lower altitude than the shoreline of the Dead Sea.[4] Dead Sea Rift Valley Dead Sea Rift Valley, Israel and Jordan October 1984. Seen from an altitude of 190 nautical miles (350 kilometers) in this near-vertical photograph, the Dead Sea Rift Valley slices south-north through the Middle East. The surface of the Dead Sea, 1292 feet (394 meters) below sea level, is the lowest point on Earth. (Courtesy: The Image Science & Analysis Laboratory, NASA Johnson Space Center, Photo #: STS41G-120-56, http://eol.jsc.nasa.gov) Therefore it becomes clear that the country or prefecture which occupies the rift valley in the vicinity of the Dead Sea is what is meant in the Quran by “the lowest land.” This is a true miracle of the Quran because no-one could have known or foreseen such a fact in the 7th century due to the fact that satellites and modern day technology were not available at the time. Once again, the only possible explanation is that Prophet Muhammad had truly received divine revelation from God, The Creator and Originator of the universe. Footnotes: [1] The Arabs also refer to the Byzantines as the Romans. [2] The History of Persia Part I: Ancient Persia by Scott Peoples [3] (http://hypertextbook.com/facts/2000/SanjeevMenon.shtml) [4] (http://www.elnaggarzr.com/index.php?l=ar&id=51&cat=6)

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The Miraculous Quran (part 4 )

The Miraculous Quran (part 4): Various Aspects of the Law: Description: The comprehensiveness, completeness, balance and practicality of the law itself. By Jamaal al-Din Zarabozo (© 2007 IslamReligion.com) Published on 02 Apr 2007 - Last modified on 19 Feb 2008 Viewed: 7975 (daily average: 9) - Rating: 4 out of 5 - Rated by: 4 Printed: 553 - Emailed: 2 - Commented on: 0 Category: Articles > Evidence Islam is Truth > The Authenticity and Preservation of the Holy Quran Category: Articles > The Holy Quran > The Authenticity and Preservation of the Holy Quran I noticed almost immediately that the Quranic teachings are very comprehensive, complete, balanced and practical. For the sake of brevity, I will not go into this aspect in any detail but it was something that impressed me quite a bit. The range and flexibility of the laws of the Quran are impressive. It was clear to me that this book was not revealed just for a people at a specific time but was meant for people of very different times and places. The Quran is very comprehensive in that it touches upon and gives clear guidance concerning such diverse issues as ritual acts of worship, business transactions, marriage, divorce, the laws of warfare and so on. There is a definite balance that one feels when one reads the Quran. A human’s spiritual and mundane needs are met simultaneously in the same passage. Even the most detailed passages concerning law still contain admonition, remembrance of Allah and exhortation to behave in the best manner possible. The scope of the Quranic teachings is not just for the individual himself. It is not the case that Allah has given him some kind of spiritual guidance to, perhaps, only guide his morals and character. Instead, Allah has also revealed a law that is meant for society as a whole. Humans do not have to grope about trying to decide what is best for the community at large. It has been given by Allah to guide mankind to the best way of life. It covers the individual’s personal practice and piety as well as his relationship with his parents, spouse, children, neighbors, community and humanity as a whole. All of this with a proper balance and within the overall framework of making one’s life a true and complete form of worship of God alone. There is clearly one only goal for humans—the worship of God—and all of the deeds of this worldly life fall within the scope of that goal. There is no schizophrenia in a person’s life. He is not trying to please God and Caesar at the same time or even at different times. He does not even need to resort to chasing after vain desires and compromise his ethics to live a rewarding life in this world. He simply needs to live his life in this world in a wholesome manner under the shade of the comprehensive guidance of the Quran. One Particular Aspect of Islamic Law: Its Practicality The practicality of Islamic Law is one particular aspect that truly impressed me at that time, coming, again, from my Christian background. It is a great blessing that in Islam one finds detailed teachings that result in their desired goals while, at the same time, being extremely practical and consistent with human nature. The lack of such teachings is one of the greatest dilemmas faced by Christianity. For example, with respect to societal cohesion and interaction, the greatest teachings found in the New Testament are what are known as “the hard sayings” of Jesus. They are as follows: “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:38-48). Christian scholars themselves are perplexed. How are such obviously impossible or impractical teachings to be applied? Just one example of a discussion of these words will suffice to show how perplexing they are to those who staunchly believe in them: [For interpreting these words, t]he model proposed by Joachim Jeremias is simple, representative, and of continuing influence. According to this model, the Sermon usually is seen in one of three ways: (1) as a perfectionist code, fully in line with the legalism of rabbinic Judaism; (2) as an impossible ideal, meant to drive the believer first to desperation, and then to trust in God's mercy; or (3) as an ‘interim ethic’ meant for what was expected to be a brief period of waiting in the end time, and which is now obsolete. Jeremias adds his own fourth thesis: The Sermon is an indicative depiction of incipient life in the kingdom of God, which presupposes as its condition of possibility the experience of conversion. More complex or comprehensive schematizations have been offered, but most major interpreters can be understood in relation to the options posed by Jeremias.[1] In Islam, there are no such dilemmas. The teachings are easy, flexible, practical and completely suited to everyday life, even for a new Muslim living in a completely non-Islamic environment, such as I was. The famed author James A. Michener also noted and appreciated this aspect of Islam. In one of the earliest writings that I had read about Islam, entitled “Islam—the Misunderstood Religion,” Michener wrote, The Koran is remarkably down-to-earth in its discussion of the good life. In one memorable passage it directs: ‘When ye deal with each other in transactions involving future obligations reduce them to writing… and get two witnesses…’ It is this combination of dedication to one God, plus practical instruction, that makes the Koran unique.[2] Footnotes: [1] Lisa Sowle Cahill, Love Your Enemies: Discipleship, Pacifism, and Just War Theory (Minneapolis, MN: Fortress Press, 1994), p. 27. [2] Quoted in Islam—The First and Final Religion (Karachi, Pakistan: Begum Aisha Bawany Waqf, 1978), pp. 86-87.

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The Pleasures of Paradise (part 1 of 2)

The Pleasures of Paradise (part 1 of 2) A featured article In the top 20 of viewed articles Description: The first of a two-part article defining the fundamental differences between Paradise and the life of this world. Part 1: The absence of those things which cause grief, pain and suffering in this life. By M. Abdulsalam (© 2006 IslamReligion.com) Published on 16 Jan 2006 - Last modified on 19 Feb 2008 Viewed: 59513 (daily average: 45) - Rating: 4.3 out of 5 - Rated by: 103 Printed: 1707 - Emailed: 178 - Commented on: 9 Category: Articles > The Hereafter > Paradise Category: Articles > The Benefits of Islam > The Door to Eternal Paradise The reality of Paradise is something which people will never be able to understand until they actually enter it, but God has shown us glimpses of it in the Quran. He has described it as a place essentially different to the life of this world, both in the very nature and purpose of life, as well as the types of delights which people will enjoy therein. The Quran tells people about Paradise, which God offers to them, describes its great blessings, and proclaims its beauties to everyone. It informs people that Paradise is one of two ways of life prepared for them in the afterworld, and that every good thing will be theirs in Paradise to a degree that surpasses our present ability to imagine. It also shows that Paradise is a place where all blessings have been created perfectly and where people will be offered everything their souls and hearts will desire, and that people will be far removed from want and need, anxiety or sadness, sorrow and regret. Every kind of beauty and blessing exists in Paradise and will be revealed with a perfection never seen or known before. God has prepared such blessings there as a gift, and these will be offered only to people with whom He is pleased. But what is the nature of these delights in Paradise, and how will it be different from the delights of this world? We will try to highlight a few of these differences. Pure delight without pain and suffering While people in this world experience some delight, they also face much toil and suffering. If one was to scrutinize the life which they live, they will find that the amount of hardship they face is much more than the ease and comfort. As for the life of the Hereafter, there will be no hardship nor suffering in it, and people will live therein in pure joy and delight. All the causes of sorrow, pain and suffering which people experience in this life will be absent in the Hereafter. Let’s take a look at some of these causes. Wealth When one thinks of success in this life, they usually conjure the image of big houses, fine jewelry and clothing, and expensive cars; financial stability is seen to be the key to a happy life. To most people, success is inseparably related to wealth, even though this is the furthest from the truth. How many times have we seen the wealthiest of people living such miserable lives, that it sometimes even leads them to commit suicide! Wealth is something which humans in their very nature desire at any cost, and this desire has been created for a great and wise purpose. When this desire is not satiated, it causes some extent of grief in a person. For this reason, God has promised the inhabitants of Paradise that they will have all that they imagined as far as wealth and belongings are concerned, both for those who were extremely poor, experiencing even hunger and thirst, to those well-to-do but who desired even more. God gives us a glimpse of this when he says: “... there will be there all that the souls could desire, all that the eyes could delight in …” (Quran 43:71) “Eat and drink at ease for that which you have sent forth (good deeds) in days past!” (Quran 69:24) “… They will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade. They will recline therein on raised thrones. How good [is] the recompense! How beautiful a couch [is there] to recline on!” (Quran 18:31) Disease and Death Another cause of pain and suffering in this life is the death of a loved one or disease, which are both non-existent in Paradise. None will feel any sickness or pain in Paradise. The Prophet Muhammad, may God praise him, said about the people of Paradise: “They will never fall ill, blow their noses or spit.” (Saheeh Al-Bukhari) None will die in Paradise. All shall live eternally enjoying the pleasures therein. The Prophet Muhammad said that a caller will call out in Paradise when people enter it: “Indeed may you be healthy and never be sick again, may you live and never die again, may you be young and never grow feeble again, may you enjoy, and never feel sorrow and regret again.” (Saheeh Muslim) Social Relationships As for the remorse felt due to a rift in personal relationships, people will never hear any evil or hurting comments or speech in Paradise. They will only hear good words and words of peace. God says: “They will not hear therein ill speech or commission of sin. But only the saying of: Peace! Peace!” (Quran 56:25-26) There will be no enmity between people nor ill-feelings: “And We shall remove from their breasts any (mutual) hatred or sense of injury (which they had, if at all, in the life of this world)…” (Quran 7:43) The Prophet said: “There will be no hatred or resentment among them, their hearts will be as one, and they will glorify God, morning and evening.” (Saheeh Al-Bukhari) People will have the best of companions in the Hereafter, who were also the best people in the world: “And whoever obeys God and the Messenger – those will be with the ones upon whom God has bestowed favor – of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions!” (Quran 4:69) The hearts of the people of Paradise will be pure, their speech will be good, their deeds righteous. There will be no hurtful, upsetting, offensive or provocative talk there, for Paradise is free of all worthless words and deeds. If we were to discuss all the causes for anguish in this life, we would surely find its absence or opposite to be true in Paradise.

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