Proofs that Quran is a Revelation from Allah

Allah laid down a challenge in the Quran to mankind in general and to the Arabs in particular:

"And if you are in doubt concerning that which we have sent down to our slave (Muhammad) then produce a chapter like it, and call your supporters and helpers besides Allah, if you are truthful!"
[Noble Quran 2:23]


The Arabs in the time of Muhammad (peace be upon him) had no civilization to speak of - no magnificent roads or public buildings, nor scientific or medical institutions. In fact, they lived a most primitive and barbarous existence. There was one thing in which they excelled - that was their language. They were extremely found of poetry, and prided themselves in their poetic abilities. They praised each other, admonished - and even argued - in poetry. There was even an annual market in Uhaz just for poetry - the finest of which was hung on the door of the Ka'abah. The age of Muhammad was a time when the Arabs were at the peak of their linguistic abilities. Indeed, one of the finest poems ever written in Arabic was that of Labaid ibn Rabiyah, whose poem, when recited at Uhaz, caused the Arabs to prostrate before him in admiration. When this same Labaid began to hear the verses of Quran, he embraced Islam, and gave up poetry altogether. When he was once asked to recite some poetry he said: "What! After the Quran?" Indeed, many of the Arabs entered into Islam just from hearing the Quran, because for them it was a conclusive proof of its Divine origin. They knew that no man could produce such eloquence. The challenge of the Quran for man to produce its like is not, as some suppose, merely like the uniqueness of Shakespeare, Shelly, Keats or Homer. The Quran differentiated itself in its very structure. Poetry in Arabic falls into sixteen different "Bihar" (rhythmic forms), and other than that they have the speech of soothsayers, rhyming prose, and normal speech. The Quran's form did not fit into any of these categories. It was this that made the Quran inimitable, and left the pagan Arabs at a loss as to how they might combat it. Alqama bin Abdulmanaf confirmed this when he addressed their leaders, the Quraish: "Oh Quraish, a new calamity has befallen you. When Muhammad was a young man, he was the most liked among you, the most truthful in speech and the most trustworthy, until, when you saw grey hairs on his temple, he brought you his message. You said that he was a sorcerer, but he is not, for we have seen such people and their spitting and their knots. You said that he was a diviner, but we have seen such people and their behavior, and we have heard their rhymes You said a soothsayer, but he is not a soothsayer, for we have heard their rhymes; and you said a poet, but he is not a poet, for we have heard all kinds of poetry. You said he was possessed, but he is not for we have seen the possessed, and he shows no signs of their gasping and whispering and delirium. Oh men of Quraysh, look to your affairs, for by Allah a serious thing has befallen you."

The Quraish decided that the only convincing propaganda they could make against the Prophet (peace be upon him) was that the magic of his speech turned a man away from his father, wife, brother and family. So Abu Lahab would wait on the road ways into Mecca in the Hajj season, and warn the people from listening to Muhammad's speech. Tufail ibn Amr, chief of the Daws tribe and a distinguished poet, was one such man accosted by the Meccans, as he himself mentioned: "I approached Mecca. As soon as the Quraish leaders saw me, they came up to me and gave me a most hearty welcome and accommodated me in a grand house. Their leaders and notables then gathered and said: 'O Tufayl, you have come to our town. this man who claims that he is a Prophet has ruined our authority and shattered our community. We are afraid that he would succeed in undermining you and your authority among your people just as he has done with us. Don't speak to the man. On no account listen to anything he has to say. He has the speech of a wizard, causing division between father and son, between brother and brother and between husband and wife.' They went on telling me the most fantastic stories and scared me by recounting tales of his incredible deeds. I made up my mind then not to approach this man, or speak to him or listen to anything he had to say. The following morning I went to the place of worship to make tawaf around the Ka'abah as an act of worship to the idols that we made pilgrimage to and glorified. I inserted cotton in my ears out of fear that something of the speech of Muhammad would reach my hearing. As soon as I entered the place of worship, I saw him standing near the Ka'abah. He was praying in a fashion which was different from our prayer. His whole manner of worship was different. The scene captivated me. His worship made me tremble and I felt drawn to him, despite myself, until I was quite close to him. Notwithstanding the precaution I had taken, God willed that some of what he was saying should reach my hearing and I said to myself: 'What are you doing, Tufayl? You are a perceptive poet. You can distinguish between the good and the bad in the poetry. What prevents you from listening from what the man is saying? If what comes from him is good, accept it, and if it is bad, reject it.' I remained there until the Prophet left for his home. I followed him as he entered his house, and I entered also and said: 'O Muhammed, your people have said certain things to me about you. By God, they kept on frightening me away from your message so that I even blocked my ears to keep out your words. Despite this, God caused me to hear something of it and I found it good. So tell me more about your mission.' The Prophet (peace be upon him) did and recited to me Surah al-Falaq. I swear by God, I had never heard such beautiful words before. Neither was a more noble or just mission ever described to me. Thereupon, I stretched out my hand to him in allegiance and testified that there is none worthy of worship except Allah and that Muhammed is the Messenger of Allah. This is how I entered Islam. Even the leaders of Quraish were unable to resist hearing the Quran."

The Sirah (i.e. Prophetic biography) of Ibn Ishaq reports one incident when Abu Sufyan, Abu Jahl and Al-Akhnas snuck out of their houses at night to listen to the Prophet reciting the Quran - hiding in their places until dawn. On the way home, they met and reproached one another, saying: "Don't do it again, for if one of the weak minded fools see you, you will arouse suspicion in their minds." This happened three nights in a row, until they took from each other a solemn oath not to do it again. Utba bin Rabi'a, a chief of Quraish, during one of their meetings in which they discussed possible means to stop Muhammed's preaching, suggested to make some proposals to Muhammed and "give him whatever he wants, so he will leave us in peace." Their leaders agreed, so Utba went and sat by the Prophet (peace be upon him) and said: "Oh my nephew, you are one of us as you know, of the noblest of the tribe and hold a worthy position in ancestry. You have come to your people with an important matter, dividing their community thereby and ridiculing their customs, and you have insulted their gods and their religion, and declared that their forefathers were unbelievers, so listen to me and I will make some suggestions, and perhaps you will be able to accept one of them." The Prophet agreed, and he went on: "If what you want is money, we will make you our chief so that no one can decide anything apart from you; if you want sovereignty, we will make you king, and if this ghost which comes to you, which you see, is such that you cannot get rid of him, we will find a physician for you, and exhaust our means in getting you cured, for often a familiar spirit gets possession of a man until he can be cured of it." The Prophet (peace be upon him) listened patiently, and then said: "Now listen to me". The Prophet (peace be upon him) then recited from the beginning of Surah Fussilat (41) until the verse of prostration, were the Prophet prostrated, and all the while Utba listened attentively, sitting on his hands, and leaning on them. The Prophet (peace be upon him) then said: "You have heard what you have heard, Abu'l Walid; the rest remains with you.' When Utba returned to his companions they noticed that his expression completely altered, and they asked him what had happened. He said that he had heard words that he had never heard before, which were neither poetry, nor witchcraft. "Take my advice and do as I do, leave this man entirely alone for, by God, the words which I have heard will be blazed abroad. If the other Arabs kill him, others will have rid you of him; if he gets the better of the Arabs, his sovereignty will be your sovereignty, his power your power, and you will be prosperous through him.' They said: 'He has bewitched you with his tongue". To which he answered: "You have my opinion, you must do what you think fit'.

Such was the power of the Quran that Umar ibn Al-Khattab, who was on his way to kill the Prophet, discovered his sister and her husband reciting the Quran. Upon reading twenty verses, instead went to the Prophet (peace be upon him) and embraced Islam. So how is it possible for an un-lettered and un-learned man, not versed in poetry, to be able to produce a work of unrivalled eloquence and perfect rhetoric, so that even the assembled experts and masters of all the forms poetry and the Arabic language were unable to produce the like of its smallest chapter? Indeed they chose rather to fight the Prophet (peace be upon him). Thus the flower of their nobility were killed, and their trade and reputation destroyed. How could they choose this rather than counter the verses of Quran? It is as at-Tabari wrote in the introduction to his Tafsir (commentary on the Quran): "There can be no doubt that the highest and most resplendent degree of eloquence is that which expresses its self with the greatest clarity, making the intention of the speaker evident and facilitating the hearer's understanding. But when it rises beyond this level of eloquence, and transcends what man is capable of, so that none of the servants of God is able to match it, it becomes a proof and a sign for the Messengers of the One, the All-powerful. It is then the counterpart of raising the dead and curing of lepers and the blind, themselves proofs and signs for the Messengers because they transcend the realm of the highest attainment of man's medicine and therapy...". Continuing on, at-Tabari says: "...it is obvious that there is no discourse more eloquent, no wisdom more profound, no speech more sublime, no form of expression more noble, than this clear discourse and speech with which a single man challenged a people at a time when they were acknowledged masters of the art of oratory and rhetoric, poetry and prose, rhymed prose and soothsaying. He reduced their fancy to folly and demonstrated the inadequacy of their logic. He dissociated himself from their religion and summoned all of them to follow him, accept his mission, testify to its truth, and affirm that he was the Messenger sent to them by their Lord. He let them know that the demonstration of the truth of what he said, the proof of the genuineness of his prophethood, was the bayan (the clear discourse), the hikma (the wisdom), the furqan (the criterion between truth and falsehood), which he conveyed to them in a language like their language, in a speech whose meanings conformed to the meanings of their speech. Then he told them that they were incapable of bringing anything comparable to even a part of what he brought, and that they lacked the power to do this. They all confessed their inability, voluntarily acknowledging the truth of what he had brought, and bore witness to their own insufficiency... ".

If we examine analytically the claim of anyone to Prophethood then there are three possibilities concerning such a claim. The first possibility is that the individual is a liar. The second possibility is that the individual sincerely believes he or she is receiving revelation, but is only suffering some form of delusion, and the third is that the individual really is receiving revelation, and is speaking the truth. It is interesting to mention some of the arguments raised by the Christian and secularist Orientalists against Muhammad (peace be upon him) because taken as a whole they offer a conclusive proof in his favor. One school of thought has suggested, in essence, that Muhammad was a liar and a fabricator; that he learnt from various rabbis and Christian priests, and during his various retreats to the Mountain of Light, composed the Quran. Some have tried to soften these accusations by claiming that he was motivated by a sincere desire to reform his people, and so invented Islam to achieve this. Others accuse him of more worldly interests and cite the large number of wives as a proof of this. This approach has been rejected altogether by the second school, who upon observing the evidence of Muhammad's character which places him far above lying and deceit, and the reality of his life style which was a paragon of simplicity and even poverty. Having found no substantiating proof that he had any rabbi's or priests as teachers, and the complete acceptance of his claim by his close family and wives, to whom any duplicity would inevitably have been exposed, have claimed that he was totally sincere in his claim to prophethood, and that he truly believed that he was a prophet receiving revelation. They, also unable to accept the possibility that Muhammad truly was a Prophet, attempt various psycho-analytical explanations, such as the Quran being a voice of the subconscious, or the revelation being bought on by trances induced by epileptic fits. The basic claim being that Muhammad was deluded. We will not attempt to refute these accusations in detail here. The cursory examination of the opposing positions will suffice. What makes this a conclusive proof in Muhammad's favor is that he could not be a calculating liar and be deluded at the same time. A man who sincerely believes that he is a Prophet, does not sit down thinking and planning what he will say the next day, because he believes that God is going to reveal it to him! Yet the opponents of Islam need both to explain the phenomena of Muhammad. He needs to be a cunning and calculating deceiver in order to explain the information and linguistic inimitability of the Quran, yet he needs to be deluded in order to explain his obvious sincerity. If one takes these two bodies of information together the only way to reconcile them is the third possibility, that he was indeed what he claimed to be - the Messenger of Allah.

Indeed, the Quraish found it very hard to produce a convincing argument against Muhammad (peace be upon him). They knew that Muhammad (peace be upon him) was unable to produce the likes of the Quran, either in its eloquence, or in the knowledge it contained. They were also familiar with his character and personality, and admitted that he had been the best, most trusted and well liked amongst them. Even Abu Lahb, the Prophet's persistent enemy, said: "We don't call you a liar, Muhammad, we just don't believe in what you have brought." In reality, Abu Lahab's motivation for refusing to accept Muhammad was tribal rivalry. When the Prophet (peace be upon him) first received revelation to call his people openly to Islam, he went to the top of Mount Safa' and called all the tribes of Mecca, until they had all gathered or sent a representative. He said to them: "Oh my people, if I was to tell you there was a band of horsemen about to attack from behind this hill, would you believe me?" They all replied: "Yes! Why should we not believe you, we never heard anything but truth from you!" So the Prophet (peace be upon him) said: "I have come to warn you of a terrible chastisement from your Lord." So Muhammad's people testified to his truthfulness, and that they had never heard lies from him. And as Heraculus, the Byzantine Roman Emperor, said, when questioning Abu Sufyan about the Prophet (peace be upon him): "If he does not lie about men, then he would not lie about Allah!"
Read the full post at Source

Miracles of the Quran - Science Speaks

The greatest Scientists testify to scientific Facts in Quran.

These are short parts of many interviews with the Prominent Scientists in the TV-Program (it is the Truth) which organized by the World Organization of scientific miracles in the Quran, which was broadcast on the Qatari- Television for more than three consecutive hours..

This Program was made during the Eighth international Medical Conference in Saudi Arabia and other scientific Conferences at that Time.

The Scientists who were interviewed during this conference are:

1) professeur keith Moore (USA)
is an eminent Specialist in world fame in surgery and embryology. this professor wrote Anatomy Book named (the Human Development). this book was considered as the best Anatomy Book in the world, written by only one author.

2)Professeur Van Bersoud (canada)
is a professor of Anatomy, pediatry, and obstetrics-gynaecology and sciences of the reproduction at the University Manitoba in Canada. He was there the president of the Department of anatomy during 16 years. He is very recognized in his field. He is the author or the editor of 22 handbooks and he published more than 181 scientific articles. In 1991, he received price more distinguished allotted in the field of the anatomy in Canada, the J.C.B., Great Price of the Canadian Association of the Anatomists.

3)Professeur Joe Leigh Simpson (USA)
is a president of the Department of obstetrics-gynaecology, professor of obstetrics-gynaecology, and professor of human and molecular genetics in Baylor College of Medicine, in Houston, Texas, the United States.

4)Professor Marshal Jhonson
is a professor highly skilled of anatomy and biology related to the development at the university Thomas Jefferson on Philadelphia, Pennsylvania, the United States.

5)Professeur Gerald C (USA)
is a director of program and lecturer of medical embryology at the cellular Department of biology of the Medical school from the Georgetown University in Washington, the United States.

6)Professeur Youchedi Kuzane (Japan)
is a professor highly skilled at the University of Tokyo with Hongo, Tokyo, Japan, and he was already a director of the national astronomical Observatory with Mitaka, Tokyo, Japan.

7)Professeur Tejatat Tejasen (Thailand)
is president of Autopsy Department in the University Chiang Mai in Thailand.. he was a senior of the Faculty of Medicine of the same university.
He embraced islam after reading the Quran

8)Professor William W. Hay (USA)
is a very known maritime scientist. He is a professor of geological sciences at the University of Colorado with Boulder, Colorado, the United States. Previously, he was the senior of Rosenstiel School of Marine and Atmospheric Science at the University from Miami in Miami, Florida, the United States.

9)Professor Alfred kroner (Germany)
is one of the world's renowned geologists. He is Professor of Geology and the Chairman of the Department of Geology at the Institute of Geosciences, Johannes Gutenberg University, Mainz, Germany.

Issa/ Jesus Son of Mary The Messenger

" Oh, you People of the Book! Commit not excesses in your religion, nor say of Allah anything but the truth. The Messiah, `Essa, the son of Maryam is no more than a Messenger of Allah, and His Word, which He bestowed upon Maryam, and a Spirit proceeding from Him: So believe in Allah and His Messengers. Say not "Three"-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" (Qur'an 4:171)

The Quran is reminding the christians that God has and will always be one and not three or a trinity. God of Moses peace be with him and the commandments.
It also reminds all the readers that God ( Allah ) is the disposer of all affairs and that Issa/Jesus son of mary was Allah's messenger and the promised messiah sent to the Jews.

Do Muslims believe in the Unseen ?

That is the Book, without any doubt. It contains guidance for those who guard against evil: Those who believe in the Unseen and perform prayer and spend from what We have provided for them; (Qur'an, 2:2-3)

Clearly the Quran says that it is a book that contains guidance for those those who believe in the unseen. Allah is described to be superior then any image and as with the prophet Moses pbuh who couldn't bare to see the Almighty.

Allah is unseen as far greater then what we or even any creation can see.

Peace be with you

Worship God, be kind to others, and don't be arrogant-An-Nisaa4:36

“Worship God; join nothing with Him; and do good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the wayfarer (ye meet), and to your slaves: For God does not like arrogant, boastful people.” (An-Nisaa4:36)

Who are the Righteous ? What is Righteousness ?

In the name of God, the most compassionate, most merciful.

Who are the Righteous ? What is Righteousness ?
"Righteousness is NOT turning your faces towards the east or the west. Righteous are those who believe in God, the Last Day, the Angels, the Scripture, and the Prophets, and the GIVE THEIR MONEY cheerfully, to the relative, the orphans, the needy, the traveling alien, the beggars, and to FREE THE SLAVES, and they observe the contact prayer and give the obligatory Charity, and they KEEP THEIR WORD whenever they make a PROMISE, and they steadfastly persevere IN THE FACE OF PERSECUTION, HARDSHIP AND WAR. These are the truthful, these are the righteous" 2:177



First I don't know where to begin in regards to the principals taught about giving back to your community and outside that as to help travelers and freeing slaves.
I don't think anyone would DISAGREE with the principals taught here.

The Quran explains what a Righteous person is, also not the Righteous are mentioned alot in the Quran, and among them are all believers in the One true God over all creation.

There is no dispute in that matter whatsoever, The Quran explain and teaches its lessons to mankind as a whole, all readers realize that its a book written to interact with you personally.
This book is not the work of man. Read it for yourself and see.

Are you among the Righteous ?


Who are the Righteous ? What is Righteousness ?

Subscribe to The Muslim Jesus (pbuh) by Email

Why Suicide Bombings Violate Islam

The Holy Qur’an says it in very clear, without any ambiguity:

“Do not kill yourselves, for truly God is merciful. And if any do that in rancor and injustice, soon shall We cast them in the Fire. ” (Surah 4:29-30)

The Qur’an makes it clear that there are rules to human conflict and limits that must be followed:

“And fight in the way of God against those who fight you. But do not transgress the limits. Truly God does not love transgressors.” (Surah 2:190)

As I discuss in my new novel Mother of the Believers, traditional Islamic law established very clear rules of war based on the practice of Prophet Muhammad and his early followers: Do not kill civilians. Do not kill women and children. Do not harm priests of of other religions. Do not destroy the environment.

Abu Bakr, the first leader of Islam after Prophet Muhammad, gave these commandments when Muslims were fighting the forces of the Byzantine Empire, which had sought to destroy the new religion and killed the Prophet’s ambassador:

“Stop, O people, that I may give you ten rules to keep by heart: Do not commit treachery, nor depart from the right path. You must not mutilate, neither kill a child or aged man or woman. Do not destroy a palm tree, nor burn it with fire and do not cut any fruitful tree. You must not slay any of the flock or herds or the camels, save for your subsistence. You are likely to pass by people who have devoted their lives to monastic services; leave them to that to which they have devoted their lives. You are likely, likewise, to find people who will present to you meals of many kinds. You may eat; but do no forget to mention the name of God.”

Muslims always took great pride in the fact that they acted honorably, even in war. They looked with contempt upon the warriors of Europe, who slaughtered civilians mercilessly during the Crusades. When Saladin defeated the Christian kingdom of Jerusalem and took the holy city, he spared its Christian populace and pointedly said: “We will not do to you what you did to us.”


Why Suicide Bombings Violate Islam

Tolerance in the Qur’an

Forgive and show indulgence to them!
(Qur’an, 2:109)
Among various prolific misconceptions concerning the religion of Islam, one cannot miss the oft-quoted “Kill them wherever you find them,” characterization of religious intolerance in the Qur’an. This bloodthirsty depiction of Islam is far, far from the truth. Yet, with so much media attention shone on “Muslim terrorists”, contradictory Islamic ideals of religious tolerance might be difficult for Western audiences to believe.
The best solution is to read the Qur’an. Verses granting permission to fight in war, when attacked, can then be read in context. Ideological mud slinging on the internet is rife with quotes like, “Kill them wherever you find them.” If that is the first phrase you read from the Qur’an, of course it sounds like a horrible, unholy book. Yet its beginning is this:“In the name of God, The Beneficent, The Merciful” (1:1).
In the following sections, I will attempt to express the Qur’anic attitude toward religious tolerance. To dispel myths surrounding “kill them wherever you find them”, I first address religious tolerance under conditions of war. Then, what is hopefully the usual state of affairs, part 2 presents a few points from the Qur’an promoting religious tolerance during periods of peace.
Part 1: Conditions of War
“Fight in the way of God against those who fight against you, but begin not hostilities. Lo! God loveth not aggressors.”
(Qur’an, 2:190)
Contrary to popular misconception, the Qur’anic verse stating, “Kill them wherever you encounter them” (2:191) does not categorically permit (let alone promote!) killing of Non-Muslims. Rather, this verse was revealed in relation to a specific stage of persecutory war against Muslims in the history of Islam; and its ordinance is obviously confined to warfare. The fourteen-hundred-year heritage of Islamic rule in Arabia and beyond testifies to religious tolerance exhorted by the Qur’an.
And why—if there is any explanation other than deliberate mischaracterization and slander—why can’t critics who use this verse read other general decrees that place strict limits on warfare? For instance, the verse just before it, which says, “But begin not hostilities. Lo! God loveth not aggressors” (2:190). Or the verses just after it, stating, “But if they desist, then lo! God is Forgiving, Merciful” (2:192).
Scenarios under which taking a life is permissible according to the Qur’an are extremely limited. The Qur’an permits between-group killing, or “collateral damage”, during warfare in hand-to-hand combat with male, combatant enemy soldiers. In domestic affairs, Islamic law permits execution by judicial sentence in cases of premeditated manslaughter [1]; a tooth for a tooth whether Muslim or Non-Muslim.
In Islam, it is never permissible to attack or kill non-combatant enemy citizens, children, elderly, or women. Non-Muslims not waging war against Muslims possess Islamic state’s protection of their right to life, according to the Qur’an. In fact, the Qur’an enjoins forgiveness, indulgence, tolerance, and kindness toward Non-Muslims.

Part 2: Conditions of Peace

“Help ye one another unto righteousness and pious duty.”

(Qur’an, 5:2)

Far from simply not killing Non-Muslims, Islam promotes an ideal ethic of cooperative piety with Non-Muslims who are at peace with Muslim states. The Qur’an also discusses basic rights of Non-Muslims, such as the right to life, freedom of religion, and property. Furthermore, the Qur’an offers specific guidelines to promote religious tolerance.

 Freedom of Religion in the Qur’an

Religion with God is Islam. However, there is no compulsion in religion. Humankind is created free to choose good or evil. No person can reach into another’s heart, place faith therein, cleanse filth, or soften hardness. Individual choice is an integral facet of religious devotion, and the Qur’an acknowledge this in the verse, “There is no compulsion in religion” (2:256). Furthermore, the Qur’an draws firm limits toward entrenched thinking in relation to Non-Muslims. It states, “Had God willed, they had not been idolatrous. We have not set thee as a keeper over them, nor art thou responsible for them” (6:107). Here, the Qur’an instructs us to recognize Non-Muslims’ religious self-sovereignty and to leave them alone!

Freedom of religion is the cornerstone of religious tolerance; and it is clearly established in the Qur’an.

Mutual Verbal Religious Tolerance in the Qur’an

The Qur’an goes further than religious freedom, instructing Muslims to show tolerance and respect to other religions. The verse, “Do not revile those unto whom they pray beside God, lest they wrongfully revile God through ignorance” (6:108), directly forbids verbal religious intolerance, candidly pointing out the logical consequence of mutual animosity and hatred. Disagreement is sometimes unavoidable; however, petty name-calling is certainly something we can all maturely surmount.

Kindness toward Non-Combatant, Non-Muslims in the Qur’an


As long as other religious groups do not invade and transgress Muslim lands and political sovereignty, Muslims should have no qualm with them. God commands the Muslims to show indulgence, tolerance, forgiveness, justice, and compassion toward Non-Muslim groups who do not take up arms fighting against Muslims. God says, “God does not forbid you to be kind to those who do not take arms against you. God loves those who are just” (60:8). Chapter 60, in which the aforementioned verse occurs, addresses Muslim unity against avowed political attackers. No Muslim should harbor alliances with transgressing forces. However, even in this chapter whose theme primarily addresses conditions of defensive war, the Qur’an does not neglect to mention that Muslims should show kindness and justice in lieu of violent aggression from other Non-Muslim nations or individuals.

Forgiveness toward Non-Muslims Harboring Animosity toward Muslims in the Qur’an

Peace and war are two extremes, between which are many shades of conflictive coexistence. The Qur’an does not only speak to extremes. Rather, it addresses latent conflict, jealously, rivalry, and hatred between groups. In all of these cases, as in the case of peace and cooperation, the Qur’an enjoins forgiveness, indulgence, justice, and compassion toward Non-Muslims. For example, the Qur’an mentions that some groups of Jews and Christians wish for ruination of Muslim nations. Toward them, the Qur’an instructs, “Forgive and show indulgence to them…Whosoever surrendereth his purpose to God while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve” (2:109-112).

Justice toward Previously Combatant Non-Muslims in the Qur’an

In another chapter, the Qur’an deals with situations where Muslims might feel hatred toward Non-Muslim groups. Again, the message is patience and justice. God says, “Do not allow your hatred of a folk who [once] stopped your going to the Inviolable Place of Worship [2] seduce you to transgress; but help ye one another unto righteousness and pious duty. Help not one another unto sin and transgression, but keep your duty to God” (5:2). Warring nations confront a difficult psychological task when arms are finally laid aside for olive branches. What happens to the hearts that remember lost soldiers and former offenses? The Qur’anic reply is God-consciousness. By remembering God’s love for justice, we can avoid seductions of violence and vengefulness.

Applications by Prophet Muhammad (peace be upon him)

Religious tolerance in the Qur’an is not based on fantasy. Rather, it tackles real world scenarios of peace, conflict, war, and coexistence. We do not pretend that differing groups can live in perfect, unbroken harmony; not even homogenous groups enjoy so much mutuality. However, the Qur’an clearly states that cooperation is better than conflict, peace is preferable to war, and justice is necessary under all circumstances. Furthermore, the Qur’an offers specific guidelines to help encourage and maintain peaceful coexistence between differing religious groups. Principles of indulgence, patience, justice, and kindness are underscored in the Qur’an by rules such as the forbiddance of insulting other gods.

The Sunnah, traditions of the Prophet Muhammad (peace be upon him), also contain numerous specific guidelines in cooperating and showing compassion to Non-Muslim groups, including the Jizya (specialized taxation of Non-Muslims) and its inherent rights safeguarding Non-Muslims living in Muslim states. Prophet Muhammad (peace be upon him) pro-actively promoted peace, tolerance, and cooperation, not only through example in his personal life, but through the first known constitution in the history of civilization, protecting minority rights (i.e. the Declaration of Madinah). During eras of strong religious rule after the death of the Prophet Muhammad (peace be upon him), his successors followed in his footsteps, ensuring a strict respect for the life, blood, and property of Non-Muslim citizens in the Islamic empire.

Large numbers of Non-Muslim minorities still reside peacefully in the Muslim world, such as the Copts of Egypt, the Jews of Yemen, and many others. These groups give the best proof of Islamic religious tolerance. Some prominent Jewish and Christian leaders have published contemporary accounts testifying to the respectful coexistence and religious tolerance they enjoy in Muslim states. Unfortunately, these accounts are too often brushed aside in favor of more sensational, paranoia-provoking statements, like “Kill them wherever you find them.”


http://english.islammessage.com/ArticleDetails.aspx?articleId=649

Al fatihah The Opening the first surah in the Blessed Quran

Al-Fatihah

Tafseer by Dr Israr Ahmad

Surah Al-Fatihah is one of the very earliest revelations. Infact, we learn from

authentic traditions that it was the first complete surah revealed to the Prophet

(Peace be upon him). Before this, only a few miscellaneous verses were revealed

which form parts of surah Al-Alaq, Al-Muzzammil and Al-Muddathir.

This surah is called Al-Fatihah; the Opener of the Book, and the surah with

which prayers are begun. It is the greatest surah in the Qur’an, and it is also

called Umm Al-Kitab (Mother of the Book), because it contains the meanings of

the entire Qur’an. Other names for this surah are; Salah, Al-hamd, Umm al-

Qur'an, Al-Sab al-Mathani, As-Shifa, Ar-Ruqya, and so on. Infact more than fifty

names have been enumerated by Jalal Al-Din Al-Suyuti [12], in his famous book

"Al Itqan fi Ulum al Qur'an”.

Number of Ayat
There is consensus of majority of the scholars; from early generations that

surah Al-Fatihah contains seven ayat. However, they disagree over whether

Bismillah is a part of Al-Fatihah, and likewise every surah, or it is a separate

ayah. The first opinion, that Bismillah is a part of every surah except surah Al-

Tauba, is attributed to some Companions (May Allah be pleased with them all),

Imam Az-Zuhri, Imam As-Shafi, and Abdullah bin Al-Mubarak. They state that

Bismillah is a part of Al-Fatihah and the last ayat; “The Way of those whom You

have favored” and “not of those who have earned Your wrath, or of those who

have lost The Way.” are not separate ayat but a single ayah. On the other

hand, Imam Malik, Imam Abu Hanifa and their followers say that Bismillah is

not an ayah in Al-Fatihah or any other surah, and it is a separate ayah in the

beginning of every ayah. But there is no disagreement over the matter that Al-

Fatihah has seven ayat. Those who consider last two ayat as one ayah, include

Bismillah in it, and those who consider the last two as separate say Bismillah is

not a part of it.

Virtues of Al-Fatihah
This is the most important surah in the Qur’an, and there are a lot of Ahadith

which narrate the virtues of this surah. In Musnad of Imam Ahmed, he

recorded that Abu Hurayrah (May Allah be pleased with him), said, “The

Messenger of Allah went out while Ubayy bin Ka‘b was praying and said, “O’

Ubayy!”, Ubayy did not answer him. The Prophet said, “O’ Ubayy!”, Ubayy

prayed faster then went to the Messenger of Allah saying, “Peace be unto you,

O’ Messenger of Allah!” He said, “Peace be unto you. O’ Ubayy, what prevented

you from answering me when I called you”, Ubayy said, “O’ Messenger of Allah! I

was praying”. He said, “Did you not read among what Allah has sent down to

me”,

‘Answer Allah and Messenger when he calls you to that which gives you life’.

He said, “Yes, O’ Messenger of Allah! I will not do it again.” the Prophet (Peace

be upon him) said; “Would you like me to teach you a surah the likes of which

nothing has been revealed in the Torah, the Injeel, the Zabur (Psalms) or the

Furqan (the Qur’an)”, He said, “Yes, O’ Messenger of Allah!”, the Messenger of

Allah said, “I hope that I will not leave through this door until you have learned

it.” He (Ubayy) said, “The Messenger of Allah held my hand while speaking to

me, meanwhile I was slowing down fearing that he might reach the door before

he finished his conversation. When we came close to the door, I said: “O’

Messenger of Allah! what is the surah that you have promised to teach me”. He

said, “What do you read in the prayer”. Ubayy said, “So I recited Umm Al-Qur’an

to him”. He said, “By Him in Whose Hand is my soul! Allah has never revealed in

the Torah, Injeel, Zabur or the Furqan a surah like it. It is the seven repeated

verses that I was given”.

Al-Fatihah and Salah
Al-Fatihah is also called Salah, because it is itself a prayer and reciting it is a

condition for the correctness of Salah-The Prayer, as recorded by Muslim that

Abu Hurayrah (May Allah be pleased with him) said, that the Prophet(Peace be

upon him) said;

“Whoever performs any prayer in which he did not read Umm Al-Qur’an (Al-

Fatihah), then his prayer is incomplete.” He said it thrice. [13]

There is another hadith, narrated by Abu Hurayrah (May Allah be pleased with

him) that the Prophet (Peace be upon him) said; “Allah the exalted said, ‘I have

divided the prayer (Al-Fatihah) into two halves between Me and My servant. A

half of it is for Me and a half for My servant, and My servant shall acquire what

he asked for.

If he says, ‘All praise and thanks be to Allah, the Lord of existence’, Allah says,

‘My servant has praised Me.’

When the servant says, ‘The Most Gracious, the Most Merciful.’

Allah says, ‘My servant has glorified Me.’

When he says, ‘Master of the Day of Judgment.’

Allah says, ‘My servant has glorified Me.’

When he says, ‘You (alone) we worship, and You (alone) we ask for help.’,

Allah says, ‘This is between Me and My servant, and My servant shall acquire

what he sought.’

When he says, ‘Guide us to the straight path. The way of those on whom You

have granted Your grace, not (the way) of those who earned Your anger, nor of

those who went astray’,

Allah says, ‘This is for My servant, and My servant shall acquire what he asked

for.’ ” [14]

In the above hadith, the word Salah is used in reference to the Qur’an (Al-

Fatihah), which also testifies the importance of this surah and reciting it during

every prayer, in every rak’ah.

Al-Fatihah is not merely an introduction to Qur’an, rather it is a prayer from

man and the Qur’an is the answer from his Lord. Thus it has a relationship of a

prayer and a response. If a person is an earnest seeker after truth, and

recognizes that the Lord of the Universe is the source of all knowledge, then he

prays to Allah to show him guidance and Allah places the whole of the Qur’an

before him in answer to his prayer.

All praise is for Allah, the Sustainer and Cherisher of the Worlds. Al-Fatihah

starts with the praise of Allah, who is the Lord and Creator of this world and

the Hereafter. It states that all thanks and praise are due purely to Allah alone,

and nothing is to be worshipped except Him. He is the Sustainer and Owner of

all that He has created in both Alams (Worlds).

The Most Gracious, the Most Merciful. Ar-Rahman (Most Gracious) and Ar-

Raheem (Most Merciful) are two words of the same root Ar-Rahmah (the mercy).

One of them is softer than the other, meaning, it carries more implications of

mercy. Allah is Ar-Rahman for all humankind irrespective of their belief in

Allah, whether they are good-doers or evil-doers; they all obtain their

sustenance from Allah, this is because Allah is Ar-Rahman. Allah is also Ar-

Raheem for the believers in Him. They receive special blessings from Allah, that

is, happiness and contentment in this life and reward in the Hereafter.

Master of the Day of Judgment. After Allah describes that He is Ar-Rahman and

Ar-Raheem, He immediately gives a warning, that along with His mercy, He is

also the Master of the Day of Judgment. So that a person should not forget that

along with His mercy He is also Just.

You Alone we worship and You Alone we call on for help. After the person has

praised Allah and thanked Him, now he stands before Him, addressing Him

directly; O’ Allah our worship, obedience, submission and devotion is only for

You alone, and we only serve You. O’ Allah we know that You are the Lord of

the Universe and You have the power over everything, therefore, we only turn

to You for help, for our needs and requirements.

Guide us to The Right Way. i.e. Make us firm on the straight path and don’t let

us deviate. The straight path mentioned here and elsewhere in the Qur’an

refers to Islam. We already mentioned the hadith in which the servant

proclaims, ‘Guide us to The Right Way’ , and Allah says, “This is for My servant

and My servant shall acquire what he has asked for.

The Way of those whom You have favored. i.e. The servant prays to Allah to

guide him towards the straight path in every walk of life, and the path of those

upon whom You have bestowed Your mercy i.e. people who are obedient to

Allah and His Messengers.

Not of those who have earned Your wrath, or of those who have lost The Way.

A servant also prays to Allah, to help him avoid the path of those whom Allah is

angry with, whose intentions are corrupt and who know the truth, yet they

deviate. And also help us to avoid the path of those who were led astray. These

two paths are of Jews and Christians. ‘Not of those who have earned Your

wrath’, refers the Jews and “ or of those who have lost The Way” is for the

Christians.

After finishing Al-Fatihah, it is recommended to say Amin, which means, ‘O’

Allah accept our invocation’, for those who are not praying and strongly

recommended for those who are praying. As the Messenger of Allah (Peace be

upon him) said:

“ When any of you says in the prayer Amin, and the angels in the heaven say,

Amin, in unison, his previous sins will be forgiven.”[15]

Source

Covenant Allah made with the children of Israel

The Quran speaks of the covenant Allah made with the children of Israel

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لاَ تَعْبُدُونَ إِلاَّ اللّهَ وَبِالْوَالِدَيْنِ إِحْسَاناً وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَقُولُواْ لِلنَّاسِ حُسْناً وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلاَّ قَلِيلاً مِّنكُمْ وَأَنتُم مِّعْرِضُونَ

(2:83) Remember that We made a solemn covenant with the children of Israel to this effect: worship none save Allah: be good to your parents, to your relatives, to the orphans and to the helpless; speak aright with the people: establish the prayers/Salat and pay the Charity/Zakat. But with the exception of a few, you all slid back from it and are paying no heed to it even now.

Ayat al Kursi - Al baqarah Surah 255

Translation at end of clip.

How should a Muslim deal with a thief according to the Quran ?

peace be unto you or Alsallam Alaykum

This is something that so many people seem to have mix feeling about and the General public view is typically that in Islam if you catch a theif, be it male or female, then they lose one of their hands.

I seen often where people who intentionally are manipulating and trying to delude Islam's pure message.

Lets look into what the Quran specifies in this situation.


Chapter five verses 38-39

In the name of God the compassionate, most merciful

38. As to the thief, Male or female, cut off his or her hands: a punishment by way of example, from Allah, for their crime: and Allah is Exalted in power.

39. But if the thief repents after his crime, and amends his conduct, Allah turneth to him in forgiveness; for Allah is Oft-forgiving, Most Merciful.

Truthful is God the almighty.

Now one thing Jumps at you which confirms the general public view in regards the command to cut the arm off, But the very next verse says if the thief repents and amends his/her conduct then TURN TO HIM IN FORGIVENESS, for Allah is oft-forgiving, most merciful.

So we must acknowledge that the thief can repent and we must forgive. Now in all seriousness, what thief in their right state of mind are NOT gonna repent for their crime ??? See the genius now in it ?? Now its obvious that we MUST try to forgive as often as possible.

I hope these two simple verses from the Quran helped clear some of this made up controversy over how Islam is a brutal religion..

Look into Islam and the Quran and it will be like a light is directly over you from God.

People must look more into the Quran and understand Islam better, for it has all the cures to save US FROM OURSELVES.

Peace be unto you all brothers and sisters and I hope this shed the light that the Quran is a book of healing for all of mankind.