what the qur'an is all about vol.i with arabic

WhatThe

Qur’anIs All About

This is a Volume IAnd will be continue to Vol. II

Sayyid Abul A’la MawdudiCompiled and Edited by

Akm Fakhrul IslamNew York, USA

What the Qur’an Is All About Vol. I 2

About the Author

Mawlana Sayyid Abdul A 'La Mawdudi (1903-1979), one of the chief architects and leaders of the contemporary Islamic resurgence, was an outstanding Islamic thinker and writer of his time. He devoted his entire life to expounding the meaning and message of Islam, inviting individuals to renew their commitment to their Creator, and to organising a movement to establish Islam fully. In this struggle, he had to pass through all kinds of suffering: between 1948 and 1967, he was put behind bars on four occasions, spending a total of five years in different prisons of Pakistan; in 1953, he was also sentenced to death by a Martial Law Court for writing a 'seditious'pamphlet, this sentence later being commuted to life imprisonment. In 1941, he founded Jama'at-e-Islami, of which he remained Amir (chief) until 1972 and which is one of the most prominent Islamic Movements of our day. He authored more than a hundred works on Islam, both scholarly and popular, and his writings have been translated into forty languages.


© All Rights Reserved by the Compilator.

What the

Qur’an Is All About Vol. Iby

Sayyid Abul A’la MaududiCompiled and Edited by

Akm Fakhrul Islam

First Edition: December, 2007

Published by: Sharif Abdullah Al-Masud Tel: 01712-532-557Shaker Abdullah Al-Morshed Tel: 01817-510-685Sadek Abdullah Al-Mujahid Tel: 01818-642-460Nurul Alam Tel: 01714-088-875

ForIslamic Foundation of North America (IFNA)Akm Fakhrul Islam161 Park Ave # 1Brooklyn, NY 11205, USA.Tel: 646-610-3804(Cell)

E-mail: [email protected]

In the words of Qur’an:

Nothing from me,Except with the help of God Almighty.

mailto:[email protected]


Compilation and comparison for Enrichment

Qur’anul KareemMufti Mohammad Shafi

Meaning of the Holy Qur’anAbdullah Yusuf Ali, Maryland, USA

The Glorious Qur’anI-877-WHY-ISLAM PUBLICATIONS

New Jersy, USA

The Meaning of the Qur’an Sayyid Abul A’la Maududi

The Noble Qur’anDr. Muhammad Taqiuddin Al-Hilali

Dr. Muhammad Muhsin KhanNew Delhi, India

Index of the Holy Qur’anDr. A. Majeed Ahmed, Lahore, Pakistan

The Encyclopedic

Index of the Qur’anSyed Muhammad Osama

What the Qur’an Is All About Vol. I 5New Delhi, India

What the Qur’an Is All About vol.I

ContentsSl. Subjects Page 01.00.00:The Meaning of the Word ‘Qur’an’01.01.00:What is Qur’an01.02.00: What are the characteristics of the Qur’anic text01.02.01: Gradualness of Revelation01.02.02:Revealed Status01.02.03:Status as a miracle

Both in its text and concept01.02.04:Status as instrument of Worship01.02.05:Status as God’s own speech02.00.00: The Prophet (pbuh) Described

the terms of the Qur’an 03.00.00: Allah Revealed the Qur’an03.01.00: Qur’an revealed gradually03.02.00: Why the Qur’an Revealed Gradually?03.03.00:In which night the

Qur’an was revealed?03.04.00:The Qur’an was revealed

in the night of Qadar03.05.00:The bearer of the Qur’an is Ruhul Kudus03.06.00:Qur’an was not sent

down to non-Arab Messenger03.07.00:Neither any Satan nor Jinn never

ever able to brought down the Qur’an


ContentsSl. Subjects Page 03.08.00:Allah has sent down the Qur’an

with strong protection and guard03.09.00:Some of the Jinns surprised to

hear the Qur’an from the Prophet03.10.00:Is the Qur’an a new thing?03.11.00:Difference between the

Qur’an and the Previous Books04.00.00: The Revealed Book is an Arabic Qur’an 04.01.00: Why the Qur’an Revealed in pure Arabic?04.02.00:Revealed Qur’an is the inspiration of Allah04.02.01:Why was not this Qur’an

sent down to one of the great man from the two cities?

04.02.02:What a nice answer to their objections hasbeen expressed by Allah

04.02.03:The disbelievers say:This Al-Furqan is a forgerywhich this man himself has devised

04.02.04:The disbelievers sayThis is nothing but the same old story

04.02.05:The Quraish leaders were makingplots to capture or to slay or to exileProphet Mohammad (pbuh)

04.03.00:Qur’an Revealed with Truth

What the Qur’an Is All About Vol. I 705.00.00:Seven of the oft repeated verses

ContentsSl. Subjects Page 06.00.00:Commanded to recite the Qur’an06.01.00:During recitation of the Qur’an

seek Allah’s refuge against Satan06.02.00:Recite the Qur’an

calmly in a measured tone06.03.00:Recite as much of the Qur’an

as you easily can in Salah06.04.00:Hearing to the recital

Qur’an attentively06.05.00:Invisible curtain is placed

between recital Qur’an andUnbelievers in the Hereafter

06.06.00:Recital of the Qur’anat the dawn is witnessed

07.00.00:How Prophet prescribedthe definite form of Salat?

07.01.00:Why it is used to recite Long passages from the Qur’anduring the Morning Prayer?

07.02.00:How to establish Salatat the prescribed timings?

07.03.00:Timings of refrain fromany Salat and its causes

08.00.00:Do they not ponder on the Qur’an?09.00.00:Examples in Qur’an a lot10.00.00:Qur’an Guides to the Straight Path11.00.00:Man undertook to bear

the trust of the Qur’an


ContentsSl. Subjects Page 12.00.00:What the disbelievers say about the

Qur’an and Prophet Mohammad (pbuh)12.01.00:In response of their comments Prophet

Mohammad also ordained to say:Say to them, ‘I am not a novel Messenger’.

12.02.00:Allah said to Prophet (pbuh) to tell them ‘If you denied this Qur’anWhat would be your end?’

12.03.00: This Qur’an is indeed the Truth 12.04.00: A witness from among the children

of Israil has already borne witnessto the like of this Qur’an

12.05.00:The Quraish said:If it had been any good tobelieve in this Book, they wouldnot have believed in it before us

13.00.00:They accused the Holy Prophetof practicing magic

13.01.00:The reason why they accusedthe Holy Prophet of practicing magic


In the Name of Allah, the Most Gracious, the Most Merciful

Foreword

By Dr.Muhammad Majibur Rahman, M,M, (Dhaka), M,O,L,(Lahore), M,A; Ph.D, (Raj). Formerly Professor and President, Arabic and Islamic Studies Department,

Rajshahi University; Director: Higher Education Center, New York, USA.

Praise be to Allah, the Lord of the universe, Who says in His Holy Qur’an, ‘There has come to you from Allah a Light and a plain Book’, and peace and blessings of Allah Sobhanahu Wata A’la be upon the noblest of the Prophets and Messengers, our Prophet Mohammad who has said, ‘The best of you is he who learns the Holy Qur’an and teaches it.’

The Qur’an is sent to all mankind, despite the fact of its Arabic revelation; and its Prophet, while an Arab, is a Prophet for all mankind. How, then Book’s Message be proclaimed to the world? ISNA, ICNA, Why Islam.Com and many other Dawa groups have been trying to preach the message of the Book and distribute the Holy Qur’an to the people all over the world and also in the USA. But could you imagine how many people study the complete Qur’an for getting the Hidaiyah or guideline? Moreover, before study the complete Qur’an, most of the western people are very much interested to study on ‘what the Qur’an is All About’. They are asking about the identity what’s why and how it is? In consideration of

What the Qur’an Is All About Vol. I 10the demands of the people of the USA and all over the world Mr. Akm Fakhrul Islam, a young scholar have been studying and doing research work for the long time on the Meaning of the Holy Qur’an (Tafhim al-Qur’an) of Sayyid Abul A’la Mawdudi in comparison with the commentators such as Mohammad Yusuf Ali, Pro. Dr. Ali Ozek, Dr. Muhammad Taqi-ud-Din Al-Hilali, Dr. Muhammad Muhsin Khan, Why Islam.Com and so on.

I praise to Allah subhanahu wa ta a’la for His favor to this brother Akm Fakhrul Islam in completing this great work, and praying to Allah to do this compilation and edition of ‘What the Qur’an is All About’ in several volumes followed mainly Tafhimul al-Qur’an of Sayyid Abul A’la Mawdudi as a sincere service for his sake and sacrifice, and for the benefit of all mankind.

It is Allah, Who bestows success, and guides to the Straight Path.

[Dr. Majibur Rahman]


What The Qur’an Is All AboutVolume I

Introduction

� م �س� ح�م�ن� الله� ب � الر� �م ي ح� الر�In the name of Allah

The Most Beneficent, the Most Merciful

All the praises and thanks are to Allah, the Lord of (the ‘Alamin) the Universe and Peace and Blessings of Allah be upon Muhammad, the leader of the Messengers and guide of the faithful.

Scholars have defined The Holy Qur’an as ‘the words of Allah Revealed to Muhammad (pbuh), the recitation of which is form worship’.

Reading and recitation of The Holy Qur’an is an important form of worship for which a Muslim can expect reward and benefit in the Hereafter. There was a definite purpose behind the strong encouragement given by the Prophet (pbuh) in several authentic Hadiths for recitation of The Holy Qur’an. That purpose is clearly stated in The Holy Qur’an itself:


اب� �ت�� اه� ك �ن�� ل �نز� ك� أ �ي�� ل ك� إ ار� م�ب��وا �ر� د�ب 'ي�� ه� ل �ات�� ر� آي ذ�ك �ت�� ي وا و�ل و�ل��

� أ�اب� �ب �ل األ�

This is a highly blessed Book, which We have sent down to you (O Mohammad!), so that these people may ponder over its verses and the men of understanding may learn lessons from it. (Surah Suad, v.38:29)

The Qur’an has been called a blessed Book in the sense that it is highly useful for all mankind. It gives the mankind the best guidance to improve and reform their life; by following it they have only to gain and nothing to lose.

�ف�ال� ون� أ �ر� �د�ب �ت �ن� ي آ �ق�ر� �م� ال ع�ل�ى أ�ه�ا ق�ل�وب5 �ق�ف�ال أ

Have they not pondered over the Qur’an, or are there locks upon their hearts? (Surah Mohammad, 47:24)

Either these people do not ponder over the Qur’an at all, or if they try to ponder over it, its teachings and meaning do not enter their hearts, because they have put locks on them. As for this: ‘There are such locks on them as are specially meant for the hearts which are not susceptible to the truth.’


� �ف�ال ون� أ �ر� د�ب �ت�� آن� ي ر� �ق�� و� ال ان� و�ل�� ك��ر� ع�ن��د� م�ن� ه� غ�ي�� الل��: د�وا �و�ج�� ف�ي��ه� ل

�ف>ا �ال ت ا اخ� �ير> �ث كDo they not ponder over the Qur’an? Had it been from any other than Allah, surely there would have been many contradictions in it. (Surah An-Nisa, v.4:82)

The main cause of the wrong attitude of the hypocrites and the people of weak faith, who had been warned in the foregoing verses, they had doubts that the Qur’an was from Allah. They could not believe that Allah was sending it down to the Holy Prophet and that the Commandments contained in it were directly coming from Him. That is why they are being admonished to consider the Qur’an by giving close attention to it, and to verify whether their doubts are genuine and whether it is from Allah or not. The Qur’an itself bears witness to the truth that it is from none other than Allah, for none else, however wise and intelligent he might be, could have gone on delivering addresses under different circumstances about variant topics so as to form a connected, balanced and coherent Book at the end of twenty three years and that too, without showing any contradiction whatever from the beginning to the end, and without there arising any need to revise or make any change in it.


Many scholars have stated that it is the responsibility of all the Muslims to learn the Arabic language in order to understand The Holy Qur’an. Ibn Katheer, author of the well-known Arabic tafseer, maintained that it is also the duty of Muslim scholars to make its meanings known to the people.

No person can afford to be ignorant of The Holy Qur’an, for it is the constitution revealed by Allah to regulate and govern human life. It speaks with the perfect knowledge of the creator about His creation. It exposes the truth and invites man to the way of truth. It contains important information about human destiny and that of the individual. It educates and raises men to the highest moral, intellectual and social level when they strive to comprehend it and apply its teachings to life.

Qur’an is the actual words of Allah not created by anybody, but revealed by Him through the angel Gabriel to a human messenger, Muhammad (pbuh) bin Abdullah, for the benefit of humanity. It is an eternal miracle given to the final Prophet, Muhammad (pbuh), as proof of his prophet hood and a challenge to all succeeding generations. It is of unique and inimitable quality. Revealed fourteen centuries ago, it remains today completely intact and unaltered in its original Arabic form.

What the Qur’an Is All About Vol. I 15What does one discovers when he understands the meanings of The Holy Qur’an? The answers to this question can be classified in the following categories:

(1)That he can know his Creator as He has described Himself.

(2)That he can know the purpose of life on this earth and what is expected of every person during this life.

(3)That he becomes aware of the consequences of his attitudes and his behavior.

(4)How he should relate to all things: (a) To Allah by worship and obedience, (b)To his fellow man by justice to all; or by ihsan

(a higher degree); and (c) To the universe in general by putting those

things under his control to good use.

This divine message was revealed to confirm and renew the relationship between man and his creator and to reinstate the sincere and correct worship of the one true God (Allah), who says:

�ذ�ا �ك� و�إ �ل أ اد�ي س�� ن'ي ع�ن'ي ع�ب�� إ ف��ر�يب� ج�يب� ق��

� و�ة� أ �ذ�ا ال��د�اع� د�ع�� إان� � د�ع�� وا يب �ج� ت �س�� ي � ل�ي ف�ل وا �ؤ�م�ن�� ي و�ل

�ي �ه�م� ب �ع�ل د�ون� ل ش� �ر� ي

What the Qur’an Is All About Vol. I 16And if My servants ask you, O Prophet, concerning Me, tells them that I am quite near to them. I hear and answer the prayer of the suppliant, when he calls to Me. So let them respond to My call and believe in Me. Convey this to them, O Prophet; perhaps they may be guided aright. (Surah Al-Baqarah, v.2:186)

Although you cannot see Me nor perceive Me with your senses, yet you must never imagine that I am far from you. Nay, I am so near to every servant of Mine that he can invoke Me and place his request before Me wherever he is. So much so that I hear and answer even those requests, which are not expressed in words but are made only in the innermost heart. As to the false and impotent gods you have created in your ignorance and folly, you have to travel to them, and even then they do not hear and answer you. But here am I, the Sovereign, the absolute Ruler of the boundless universe and Possessor of all powers and authority, so near to hear and answer you that you need to recommendation of intercession for making any request anywhere at any time you like. Therefore, you should free yourselves from the folly of running from door to door after false gods, and accept My invitation and turn to Me and trust in Me and submit to Me and become My servants.

Convey this message (Qur’an) to them, they may learn this truth from you O Prophet, and adopt the right attitude, in which lies their own good.

What the Qur’an Is All About Vol. I 17Allah Sobhanahu Wata’ala said to His Prophet to pray to Him regarding the power which has been expressed:

ب' و�ق�ل �ن�ي ر� ل �د�خ� د�خ�ل� أ د�ق5 م�� ص��ي �خ�ر�ج�ن ج� و�أ ر� د�ق5 م�خ�� ل ص�� و�اج�ع��

�د�نك� م�ن ل'ي >ا ل ل�ط�ان ا س� �ص�ير> نAnd pray, ‘Lord, whereto Thou takest me, take me with truth, and wherefrom Thou takest me out cause me to go out with truth; and grant me a power from Thee to help me. (Surah Bani Israil, 17:80)

This prayer clearly shows that the time of Hijrah (Migration) had come near. That is why Allah has instructed the Holy Prophet to this effect. You should follow the truth wherever and in whatever condition you are. If you migrate from a place, you should migrate for the sake of the truth, and wherever you go, you should go for the sake of the truth.

That is why, Prophet Mohammad (pbuh) prayed to Allah, ‘O my Lord! Either grant me power and authority or make some government my helper so that I may use its power to reform the corrupt world.’ This is because power is required to check indecency and sin and to enforce the law of justice. [Hadrat Hasan Basri and Hadrat Qatadah have made the same interpretation of this verse and the great

What the Qur’an Is All About Vol. I 18commentators like Ibn Jarir and Ibn Kathir have adopted the same]

This is supported by a Tradition of the Holy prophet:

‘Innallaha Layajha’u Bissultoa-ni ma-la-yajha’u Bil-Qur’an’.

Allah eradicates by the power of government those evils, which are not eradicated by the teachings of the Qur’an.

This is a clear proof that according to Islam, political power is also required to introduce reform, for admonition alone is not enough for this. Besides this, when Allah Himself has taught this prayer to His Prophet for the establishment of His Way and enforcement of His Law, it is not only lawful but desirable to acquire power and those, who consider this to be worldly thing, are obviously in the wrong. What is really ‘worldliness’ is that one should desire and acquire power for one’s own interest. On the contrary, the desire of power for the sake of Allah’s Way to establish the Qur’anic society is not the worship of the world but the worship of almighty God.

Akm Fakhrul Islam161 Park Ave#1Brooklyn, New York, NY11205, USA


01.00.00The Meaning of the Word Qur’an

The Arabic word ‘Qur’an’ is a verbal noun, which gives the sense of ‘reading and reciting’.

Although it has this general meaning, the word ‘Qur’an’ in the course of time came to be applied to the Mushaf, the entirety of the revealed text which is composed of Surahs (chapters) and Ayats(verses), and which begins with Surah al-Fatiha and ends with Surah Al-Nas.

Allah has expressed the meaning of the word ‘Qur’an’ :


�ا �ن �اه� إ �ن ل �نز� >ا أ آن Tا ق�ر� �ي ب �م� ع�ر� �ك �ع�ل ل�ع�ق�ل�ون� ت

We have sent it down as Qur’an in Arabic so that you (Arabs) may understand it well. (Surah Yusuf, v.12:2)

The Arabic word ‘Qur’an’ means to read is originally the infinitive form of the verb ‘Qara’a’ when the infinitive form of a verb in Arabic is used as a name; it implies that that thing or person possesses the characteristics in their perfection. This Book has been named ‘Qur’an’ to indicate that it is means to read by all and sundry and is to be read often and over and over again.

01.01.00What is Qur’an

The Holy Qur’an is a Book of Guidance, which is itself a miracle. It is a ‘Book of Guidance’ because it was sent to direct mankind along the path of happiness and salvation, and it is a miracle in fact, the greatest of all the miracles because it was vouchsafed as a revelation to the blessed Prophet of Islam. (The Glorious Qur’an).

Qur’an is a Book, which only confirms, restates, and completes those divine instructions which people

What the Qur’an Is All About Vol. I 21mutilated or lost in antiquity.(Towards understanding Islam, P.95).

�ان� و�م�ا آن� ه��ذ�ا ك ر� �ق�� ن ال ر�ى أ �ف�ت�� يه� د�ون� م�ن ��ك�ن الل��: د�يق� و�ل �ص�� ت

�ذ�ي �ن� ال �ي �ه� ب �د�ي �ف�ص�يل� ي �اب� و�ت �ت �ك � ال ال�ب� ي ب' م�ن ف�يه� ر� �م�ين� ر� �ع�ال ال

And this Qur'an is such that it could not be composed by any unless it be revealed from Allah. It is a confirmation of the revelation made before it and a detailed exposition of the Book. *45 Beyond doubt it is from the Lord of the universe. (Surah Yunus, v.10:37).

45 The Qur’an is that Book, which explains in detail and amplifies the fundamental principles and teachings contained in it, that is, the Scriptures brought by the former Prophets, and adds a more evidence and explanations to it so that it may be better understood and practiced. (Tafhimul Qur’an)

The Qur’an contains Allah’s guidance for all mankind in its original form and language, unchanged and undistorted. It restates in clear and unambiguous language the message of Allah, which the followers of earlier Prophets have lost. The message of the Qur’an is valid for all times and climes. (Islam Beliefs and Teachings: Professor Ghulam Sarwar, London, P.30).


In other place Allah said:

�ن� ﴾9﴿ آن� ه��ذ�ا إ ر� �ق�� د�ي ال �ه�� ت�ي ي �ل ل�ق�و�م� ه�ي� ر� أ �ش' �ب �ين� و�ي �م�ؤ�م�ن �ذ�ين� ال ال

�ع�م�ل�ون� �ح�ات� ي ال �ن� الص�� ه�م� أ ا ل ر> �ج�� أا ير> �ب�� ن� ﴾10﴿ ك ذ�ين� وأ � ال�� ون� ال �ؤ�م�ن�� ي

ة� �اآلخ�ر� �ا ب �د�ن �ع�ت �ه�م� أ >ا ل �يم>ا ع�ذ�اب �ل أ

(9) Indeed the Qur’an shows that way which is perfectly straight: To those who believe in it and do good deeds, it (the Qur’an) gives the good news that there is a great reward for them (10) And to those who do not believe in the Hereafter, it(the Qur’an) gives the warning that a painful torment has been made ready for them. (Surah Bani Isra’il, v.17:9-10).

This means to warn those persons or people or nations who do not take a lesson from the admonitions of the Qur’an to be ready to undergo that chastisement which Israelites had to suffer.


01.02.00What are the characteristics

of the Qur’anic text

The Holy Qur’anic text is distinguished by the following characteristics:

01.02.01:Gradualness of revelation,01.02.02: Revealed status,01.02.03: Status as a miracle, both in its text and concepts,01.02.04: Status as an instrument of worship, and01.02.05: Status as God’s own speech.

01.02.01Gradualness of revelation

The Holy Qur’an was revealed gradually, over a 23 years period, reflects the human need for gradual, progressive education and guidance. To grow accustomed to something radically new, and then to adopt it, requires a good deal of time and energy, both for habituation and reflection. More than anything, a new religion should give people time to

What the Qur’an Is All About Vol. I 24grow used to its injunctions and norms. Thus the Holy Qur’an gradually revealed.

01.02.02Revealed status

The Holy Qur’an is a revelation from Heaven, cast by the Archangel Zibrail (Alaihis Salam) in the heart of Muhammad (pbuh). It is hence the word of God (Allah), not of man. The Blessed Prophet received it as revelation, and he, in turn, recited it to his people without the least addition or subtraction. Every word and letter is hence from Allah.

01.02.03Status as a miracle,

Both in its text and concepts

Both the words and the concepts of The Holy Qur’an are miraculous. A miracle:In Islam, a miracle is defined as an event, which cannot be emulated by man.

Difference between the Qur’an andLiteratures produced by human beings:In all the specific features of the Holy Qur’an: (a) Its revelation;

What the Qur’an Is All About Vol. I 25(b) Its recitation; (c) Its writing; (d) Its preservation; (e) Its scientific arrangement; (f) Style of addressing issues; (g)Furnishing of information about the Hereafter; (h)And the necessary of the facts it brings to

mankind; It differs from the works of literature, which are produced by human minds.

The ancient Arabs used to call a (a) Poetic anthology a diwan; (b)Whose parts were termed gasida; (c) Its lines bayt; and (d) Its rhyme gafiya. The Holy Qur’an:(a) But the Book sent from Allah to His Messenger is

called The Holy Qur’an; (b) Its parts are called Surah; (c) Its verses Ayah; and (d)The ends of its Ayahs, Fasila.

Text of the Human literatures:Human literary productions are either in poetry or prose.

What the Qur’an Is All About Vol. I 26 Text of the Holy Qur’an:(a) The Holy Qur’an, however, is in neither of these

genres i.e. no poetry or prose. (b)Neither can it be termed music; (c) Although it possesses a system of tonality and

rhythm that is aesthetically superb;(d) It’s being of Divine authorship.

[See details in the book ‘Why the Qur’an Strongest and most Powerful Book’ compi8led by us the same compilator of this book]

01.02.04Status as an

Instrument of worship

The Holy Qur’an is the Book, the recitation of which is itself an act of worship. In addition to its liturgical use in the Salat (Salah) that is the indispensable five times a day worship of the Muslims, it is recited independently as a devotional act. To teach it, to learn it, to hear it; even to look at its writing, is an act of worship. As the Salah i.e. five times pray is a duty upon every Muslim, male and female, and reciting passages from The Holy Qur’an is an indispensable part of the Salah, it is necessary for every Muslim to learn and be able to recite at least a few verses of the Book (Qur’an). And this must be done in the Arabic of the original Revelation.


01.02.05Status as God’s own speech

The Holy Qur’an is the eternally pre-existent Speech of the Great Almighty Allah. The text, and its constituent verses, which we recite with our tongues, listen to with our ears, write with our hands, look at with our eyes, and touch with our fingers, is a manifestation of God’s pre-existent Speech in this material world.

Source of The Holy Qur’an: The source of The Holy Qur’an is called al-Lawh al-Mahfuz that is the ‘Well preserved Tablet’.

Bayt al-‘Izza or the ‘Adobe of Glory’:The first stage in its manifestation took place when Allah revealed it collectively or inzal to the metaphysical location known as Bayt al-‘Izza or the ‘Adobe of Glory’.

Tanzil:From there it was revealed to our Prophet Mohammad (Peace be upon him and blessings) through Hadrat Zibrail (Peace be upon him) individually, and the process of revelation known as Tanzil.

What the Qur’an Is All About Vol. I 28Qur’an:Words revealed by Allah literally to His prophet Mohammad (peace be upon him and blessings) are thus called Qur’an.

Hadith Qudsi (‘Scared Tradition’): And are distinguished from words revealed in meaning only, not in literal form, which are called Hadith Qudsi (‘Scared Tradition’).

Hadith Nabawi (‘Prophetic Tradition’):Words, acts and affirmations proceeding from the Blessed Prophet are called Hadith Nabawi [Prophetic Tradition]

02.00.00The Prophet (pbuh) described

The terms of the Qur’an The Prophet Muhammad (upon whom be blessings and peace) described the Holy Qur’an in the following terms:

“The Holy Qur’an is the Book of God. It contains the story of those who lived before you, news of those who will come after you, and a Law which judges between you. It is definitive: it is not a test. God will destroy whoever abandons it because of a tyrant, and whoever seeks guidance apart from it will be caused

What the Qur’an Is All About Vol. I 29to stray by Him. It is God’s strong rope. It is the Wise Reminder. It is the Straight Path. It is that which caprice cannot divert, and tongues cannot pervert. The scholars are never sated of it. It does not wear thin following much repetition. Its marvels are unceasing. It is the Book concerning which the Jinns said, when they heard it:

ل� ﴾72:1﴿ �وح�ي� ق�� ي� أ �ل ه� إ �ن�� م�ع� أ ت اس��ف�ر� �ج�ن' م'ن� ن �وا ال ال ا ف�ق�� ن�� ا إ م�ع�ن س��

>ا آن >ا ق�ر� ب ع�ج�O Prophet, say: It has been revealed to me that a company of the jinn listened, *1 then (returning to their folks) they said, "We have indeed heard a wonderful Qur'an *2 [Surah Al-Jinn, 72:1]

�ه�د�ي �ل�ى ي د� إ ش� ا الر_ ه� ف�آم�ن�� و�ل�ن ب��ر�ك� _ش� �ا ن 'ن ب �ر� �ح�د>ا ب أ

Which guides to the right way, so we have believed in it, and now we shall never associate a anyone with our Lord." *3[Surah Al-Jinn, v.72:2]

Whoever speaks with it is given to speak the truth. Whoever summons to it guides men to a Straight Path.”[Prof: Dr. Ali Ozek, Istanbul]


03.00.00Allah Revealed the Qur’an

Allah says:

�ا �ن �اه� إ �ن ل �نز� �ة� ف�ي أ �ل �ي �ق�د�ر� ل الWe have sent down this (Qur'an) in the Night of Glory. *1 [Surah Al-Qadar, v.97:1)

The words in the original are anzalna-hu means ‘We Ourselves have sent it down.’ But although there is no mention of the Qur’an before it, the Qur’an is implied, for ‘sending down’ by 'itself' points out that the Qur’an is meant. And there are numerous instances of this in the Qur’an that if from the context, or the style, the antecedent of a pronoun is apparent, the pronoun is used even if the antecedent has not been mentioned anywhere before or after it. It has been expressed in the Surah An-Najm, v.53:10

و�ح�ى ﴾53:10﴿� �ل�ى ف�أ �د�ه� إ و�ح�ى م�ا ع�ب

� أThen he revealed to the servant of Allah whatever he had to reveal.(Surah An-Najm, v.53:10)

The sentence ‘fa auha ila ‘abd-i-hi ma auha’ Of the Text might have two translations:

What the Qur’an Is All About Vol. I 31(1)He revealed to His (Allah’s) servant whatever he

revealed; and(2)He (Allah) revealed to His own servant whatever

He revealed.

According to the first translation, the meaning would be: ‘Hadrat Gabriel revealed to the servant of Allah whatever he had to reveal’; and according to the second translation: ‘Allah revealed through Gabriel to His servant whatever He had to reveal.’ The commentators have given both these meanings; the first meaning, however, fits in better with the context, and the same has been reported from Hadrat Hasan Basri and Ibn Zaid.

Here, the question may be asked: ‘how can the pronoun of ‘abd-i-hi’ turn to Allah instead of to the subject of ‘auha’, whereas Allah has nowhere been mentioned from the beginning of the Surah to this place?’ The answer is that wherever it becomes apparent from the context that the antecedent of a pronoun refers to a particular person, the pronoun turns to him automatically whether it has been mentioned before or not. There are several instances of this available in the Qur’an itself. Allah says:

�ا ﴾97:1﴿ �ن �اه� إ �ن ل �نز� �ة� ف�ي أ �ل �ي �ق�د�ر� ل الWe have sent it down in the Night of Glory. (In Surah Al-Qadr, v.97:1)

What the Qur’an Is All About Vol. I 32There is no mention of the Qur’an in this sentence, but the context explicitly shows that the antecedent of the pronoun is the Qur’an. At another place Allah says:

If Allah were to seize the people because of their misdeeds, He would not leave any creature (unpunished) on its back.

‘In this sentence there is no mention of the earth anywhere, but the context clearly shows that ‘its back’ implies ‘the earth’s back.’

The Qur’an says:

ا ﴾36:69﴿ اه� و�م�� م�ن�� ع�ر� ع�ل ا الش��' و�م��غ�ي �نب �ه� ي ل

We have not taught him poetry, nor does poetry behoove him. (In Surah Yasin, v.36:69)

Here, there is no mention of the Holy Prophet, neither before this sentence nor after it, yet the context is explicit that the antecedent of the pronouns is the Holy Prophet himself. The Qur’an says:

�ل_ ﴾55:26﴿ �ه�ا م�ن� ك �ي ف�ان5 ع�لWhatever exists on it shall perish. (In Surah Ar-Rahman, v. 55:26)


There is no mention of the earth either before or after it, but the style clearly shows that the pronoun of ‘alaiha’ turns to it. The Qur’an says:

�ا ﴾56:35﴿ �ن �اه�ن� إ �ن أ �نش� اء أ �نش� إWe shall have created them especially. (In Surah Al-Waqi’ah, v.56:35)

The pronoun in Arabic is in the feminine gender, but lest grosser ideas of Adultery should intrude, it is made clear that these companions for heavenly society will be of special creation-of virginal purity, grace, and beauty inspiring and inspired by love, with the question of time and age eliminated. Thus every person Among the Righteous will have the Bliss of Heaven and the peace of Allah. [The Meaning of the Holy Qur’an: ‘Abdullah Yusuf ‘Ali, Amana Publications, Maryland, USA]

There is no noun or pronoun before or after it to which the pronoun of ‘hunna’ may be referring. It is apparent from the context that it signifies the women of Paradise.

Thus, as auha-ila ‘abd-i-hi cannot at all mean that Hadrat Gabriel revealed to his servant, the meaning necessarily would be that ‘Gabriel revealed to the servant of Allah’, or that ‘Allah revealed to His own servant through Gabriel.’


Here, it has been said: ‘We have sent down the Qur’an in the night of Destiny’, and:

﴿2:185﴾ ه�ر� م�ض�ان� ش� �ذ�ي� ر� �نز�ل� ال أ آن� ف�يه� �ق�ر� ال

Ramadan is the month in which the Qur’an was sent down. (Surah Al-Baqarah, v.2:185)

This shows that the night in which the Angel of God had brought down revelation for the first time to the Holy Prophet (upon whom be Allah’s peace) in the Cave of Hira, was a night of the month of Ramadan. This night has been described as Lailatul Qadr here and as Lailat-im-mubarakah in Surah Ad-Dukhan, v.44:3

�ا ﴾44:3﴿ �ن اه� إ �ن�� ل �نز� ة5 ف�ي أ �ل�� ي ة5 ل ك�� ار� م_ب�ا �ن �ا إ �ن م�نذ�ر�ين� ك

We have sent it down in a highly blessed night, for We intended to warn the people. *1(44:3)


03.01.00Qur’an Revealed Gradually

Allah says in the Qur’an:

﴿17:106﴾ < آنا �اه� و�ق�ر� ق�ن ه� ف�ر�� أ ر� �ق�� ت ع�ل�ى ل

�اس� �ث5 ع�ل�ى الن �اه� م�ك �ن ل �ز� > و�ن �نز�يال تAnd We have sent down this Qur’an piecemeal so that you may recite it to the people gradually piece by piece, and We have sent it down by gradual Revelations (to suit particular occasions). (Surah Bani Israil, v. 17:106)

This is an answer to this objection: ‘Why has not Allah sent down His Message as a whole? Why is He sending it piecemeal? Has Allah any need to think deliberately what to send down? The answer of their objection has been given like:

�ذ�ا ﴾16:101﴿ �ا و�إ �ن د�ل ة> ب�� ان� آي�� ة5 م�ك�� آي��:ه� �م� و�الل �ع�ل ا أ �م�� ل� ب ز' �ن�� ي �وا ال ا ق�� م�� ن إ�نت� �ر5 أ �ل� م�ف�ت ه�م� ب �ر� �ث ك

� � أ �م�ون� ال �ع�ل يAnd when We send down one verse to elaborate upon the other-and Allah knows best what to send down-they say, "You forge this Qur'an yourself. " *102 The

What the Qur’an Is All About Vol. I 36fact is that most of them do not know the reality. (Surah An-Nahl, v.16:101)*102 This May also mean, ‘To send down one Commandment to elaborate upon the other, for the Commandments were sent down piecemeal in The Holy Qur’an.’ The Holy Qur’an has added details of one theme and explained the same with different kinds of illustrations at different places. Likewise it has related a story in different words at different places and presented its different aspects and details at other places. It has put forward one argument at one place to prove a theme and another at another place to prove the same theme. It has related one theme concisely at one place and in detail at the other. That is what the disbelievers of Makkah put forward as proof that Muhammad (pbuh) forged The Holy Qur’an himself. They argued like this: Had The Holy Qur’an been the Word of Allah it would have related in full one thing at one place, for Allah’s knowledge is not defective that He should have to think out gradually the details of a theme and to give different versions to explain the same thing. In contrast to this, the knowledge of a human being is defective. A man has to think out gradually as has been done in the case of The Holy Qur’an, which is a clear, proof that you have forged it, yourself.

In the next verse Allah says:


ه� ق�ل� ﴾16:102﴿ ل�� ز� وح� ن د�س� ر� �ق�� م�ن الك� ب��' �ح�ق' ر� ال 'ت� ب�� ب �ث �ي ذ�ين� ل � ال�� وا آم�ن��

ر�ى و�ه�د>ى �ش� �م�ين� و�ب ل �م�س� �ل ل(102) Tell them (O Prophet!), ‘The Holy Spirit has brought it down piecemeal 103 intact from my Lord (a) so that He may make firm the faith of those who have believed, 104 (b) and to show the Right Way,105 (c) and to give good news to those who surrender themselves to Allah.106 (Surah An-Nahl, v.16:102)

This May also mean, ‘To send down one Commandment to elaborate upon the other, for the Commandments were sent down piecemeal in The Holy Qur’an.’ The Holy Qur’an has added details of one theme and explained the same with different kinds of illustrations at different places. Likewise it has related a story in different words at different places and presented its different aspects and details at other places. It has put forward one argument at one place to prove a theme and another at another place to prove the same theme. It has related one theme concisely at one place and in detail at the other. That is what the disbelievers of Makkah put forward as proof that Muhammad (pbuh) forged The Holy Qur’an himself. They argued like this: Had The Holy Qur’an been the Word of Allah it would have related in full one thing at one place, for Allah’s knowledge is not defective that He should have to

What the Qur’an Is All About Vol. I 38think out gradually the details of a theme and to give different versions to explain the same thing. In contrast to this, the knowledge of a human being is defective. A man has to think out gradually as has been done in the case of The Holy Qur’an, which is a clear, proof that you have forged it, yourself.

Here mentioned ‘The Holy Spirit’ i.e. Hadrat Gabriel (Alai-hissalam); instead of using the name of the Angel who brought Revelations; his title has been deliberately mentioned to warn the disbelievers that the ‘Holy Spirit’ who brought Revelation, is free from human frailties. He is neither dishonest that he should add something to or take away so0mething from the message he brought, nor is he a liar and forger that he should invent and state something in the name of Allah. Nor does he suffer from any human lust that he should practice a deceit. He is wholly pure and holy and conveys the Word of Allah intact.

Allah says:

�ا ﴾76:23﴿ �ن �ح�ن� إ �ا ن �ن ل �ز� ك� ن �ي�� آن� ع�ل ر� �ق�� ال�نز�يال> ت

O Prophet, it is We Our self Who have sent down this Qur’an piecemeal to you.27 (Surah Ad-Dahr, v.76:23)

What the Qur’an Is All About Vol. I 39Though the addressee here apparently is the holy Prophet (pbuh), the discourse is directed to the disbelievers, who said ‘Mohammad (pbuh) himself composes the Qur’an deliberately piece by piece; had it been from Allah, it would be revealed all at once. At some places on the Qur’an this objection has been cited and answered as mentioned above. Here Allah has answered it without citing it, saying emphatically: ‘It is We Our self who is sending it down: it is not the composition of Mohammad: and it is We Our self Who is sending it gradually. That is, it is the requirement of Our wisdom that We should not send down Our Message all together in book form, but should send it piece by piece.’

03.02.00Why the Qur’an

Revealed Gradually?

The Qur’an says:

ه� ق�ل� ﴾16:102﴿ ل�� ز� وح� ن د�س� ر� �ق�� م�ن الك� ب��' �ح�ق' ر� ال 'ت� ب�� ب �ث �ي ذ�ين� ل � ال�� وا آم�ن��

ر�ى و�ه�د>ى �ش� �م�ين� و�ب ل �م�س� �ل لTell them (O Prophet!), ‘The Holy Spirit has brought it down piecemeal intact from my Lord (a) so that He

What the Qur’an Is All About Vol. I 40may make firm the faith of those who have believed, (b) and to show the Right Way, (c) and to give good news to those who surrender themselves to Allah. (Surah An-Nahl, v.16:102)(a) The first reason: ‘li-u-sabbitallajiina a-manu’ : It means‘So that He may make firm theFaith of those who have believed.’Allah sent down His Message piecemeal does not mean that Allah’s knowledge and wisdom are defective as you consider because of your folly. Allah sends His Revelations gradually because: (1)Human intelligence and capacity to grasp are

limited and defective, which do not let him understand the whole theme at one and the same time, make it firm in his mind.

(2)Therefore, Allah in His wisdom conveyed His Revelation piecemeal through the Holy Spirit.

(3)He sends a theme gradually; and (4)Gives its’ details by and by uses different methods

and ways;(5)He make it plain to human beings; so that:(6)They might grasp it according to their abilities and

capabilities and become firm in their faith and knowledge.

(b) The Second reason:‘Ohu-dao’: It meansSo that it could show the Right Way to those who completely surrendered toAllah Or Hidayah to the surrendered Muslims.

What the Qur’an Is All About Vol. I 41The second practical wisdom of sending down the Qur’an piecemeal was that those Believers, who obediently followed it, should get necessary instructions for the propagation of Islam and the solution of other problems of life at the time when they were actually needed. It is obvious that if those instructions had been sent down before time and at one and the same time they would not have been useful.

(c) The third reason:‘Obushra-Lil muslimiin’: It means,And to give good news to those who surrender themselves to Allah.The practical wisdom of not sending down the Qur’an as a whole at one and the same time was to give good tidings and encouragement to the obedient servants who were suffering from persecution and encountering great obstacles because they needed it over and over again. That is why they were assured of ultimate success time and again to fill them with hope to carry on their mission.

(d) The Fourth reason:Arguments of the disbelievers:

�ذ�ين� و�ق�ال� ﴾25:32﴿ وا ال �ف�ر� �و�ال� ك ل� ل �ز' ن�ه� �ي آن� ع�ل �ق�ر� �ة> ال و�اح�د�ة> ج�م�ل

What the Qur’an Is All About Vol. I 42The disbelievers say, ‘Why has not the entire Qur'an been sent down to this man all at once?’ *44 (Surah Al-Furqan, v.25:32)

44 As the disbelievers of Makkah considered this objection to be very strong, they repeated it over and over again. The Qur’an also has cited it with its answer at several places of the Qur’an. Their question implied: ‘Had the Qur’an been really the Word of Allah, it would have been sent as a complete book all at once; for Allah has the knowledge of everything and every human affair. Thus it is obvious that nothing is being sent down from above; but this man himself fabricates all its themes or gets these from other people or other books.’

In response Allah says:

�ك� �ذ�ل 'ت� ك �ب �ث �ن �ه� ل �اه� ف�ؤ�اد�ك� ب �ن �ل ت و�ر��يال> ت �ر� ت

Well, this has been done to impress it deeply on your(O Prophet!) mind, and (for the same object) We have sent it down piecemeal by decrees. (Surah Al-Furqan, v.25:32)

�ك� �ذ�ل 'ت� ك �ب �ث �ن �ه� ل ف�ؤ�اد�ك� بIt means: ‘This has been done to impress it deeply on your mind’.


Another translation can be: So that by it We may strengthen your heart and imbue it with courage.

The words are comprehensive and imply both meanings. This concise sentence contains the following explanation why the Qur’an was revealed piecemeal by decrees:(1)So that the Holy Prophet may commit it to

memory perfectly and recite it to his people, who are illiterate, rather than present it in a written form.

(2)So that it may leave a deep impression on the minds due to the teachings and messages of the Qur’an.

(3)So that the way of life it teaches, may be followed with complete conviction, which would not be possible if all the commandments and the whole system of life had been sent down all at once.

(4)So that during the conflict between the Truth and falsehood the hearts of the prophet and his followers may be imbued with courage. This required that the Divine Guidance and messages of encouragement should be revealed as and when needed according to the practical situation. Obviously, this could not have been possible if these had been sent down all at once. This also showed that Allah had not left His Messenger alone admits persecution to counter all sorts of resistance and opposition after appointing him to

What the Qur’an Is All About Vol. I 44the mission, but He Himself was watching the struggle with concern and guiding His Prophet through every difficulty by direct communion in every critical situation.

(e) The Fifth reason:

ك� و�ال� ﴾25:33﴿ �ون�� ت �أ ل5 ي �م�ث�� ال� ب اك� إ �ن�� ئ ج��ح�ق' �ال ن� ب �ح�س� ا و�أ ير> �ف�س� ت

And (there is another wisdom in this : whenever they brought to you an odd thing (or a strange question), We sent its right answer to you in time and explained it all in the best manner, *46 (Surah Al-Furqan, v.25:33)

This is yet another point of wisdom of sending down the Qur’an by decrees. Allah did not intend to produce a book on ‘Guidance’ and spread its teachings through the agency of His prophet. Had it been so the disbelievers would have been justified in their objection as to why the Qur’an had not been sent down as a complete book all at once? The real object of the revelation of the Qur’an was that Allah intended to start a movement of faith, piety and righteousness to combat disbelief, ignorance and sin, and he had raised a Prophet to lead and guide the Movement.

Then, on the one hand: Allah had taken it upon Himself to send necessary instructions and guidance to the leader and his followers as and when needed.


And on the other hand: he had also taken the responsibility to answer the objections and remove the doubts of opponents and give the right interpretation of things, which they misunderstood. Thus the Qur’an was the collection of the different discourses that were being revealed by Allah; it was not merely meant to be a code of laws or of moral principles, but a Book, which was being sent down piecemeal to guide the Movement in all its stages to suit its requirements on different occasions.

03.03.00In which night the

Qur’an was revealed?

Allah said:

حم ﴾1﴿�اب� ﴾2﴿ �ت �ك �ين� و�ال �م�ب ال�ا ﴾3﴿ �ن �اه� إ �ن ل �نز� �ة5 ف�ي أ �ل �ي ة5 ل ك�� ار� ا م_ب �ن�� إ

�ا �ن م�نذ�ر�ين� كق� ف�يه�ا ﴾4﴿ �ف�ر� �ل_ ي م�ر5 ك

� 5 أ ح�ك�يم

What the Qur’an Is All About Vol. I 46(1) Ha-Mim. (2) By this lucid Book, (3) We have sent it down in a highly blessed night, for We intended to warn the people. (4) This was a night in which, every matter is decided wisely by Our Command. (Surah Dukhan, v.44:1-4)

Allah Sworn: ‘By this lucid Book; We have sent it down in a highly blessed night, for We intended to warn the people.’ Here what has been sworn by is that Mohammad (upon whom be Allah’s peace and blessings) is not the author of this Qur’an but ‘We’ (Allah), and this Book by itself is enough to provide a proof of this. Furthermore, it has been said that the night in which it was sent down was full of blessings. That is, the foolish and ignorant people, who have no idea of their own well-being or otherwise, regard the revelation of this Book as a disaster for themselves and are deeply anxious as how to get rid of it. But, as a matter of fact, the Hour when ‘We’ decided to send down this Book(Qur’an) to arouse the heedless, was highly blessed for them and for all mankind.

Some commentators have expressed the opinion that the meaning of sending down The Holy Qur’an in that night is that its revelation began during that night, and some others think that the whole of The Holy Qur’an was transferred from ‘Umm-al kitab’ and entrusted to the bearers of Revelation (angels), and then revealed to the Holy Prophet and when required and demanded by the accession and circumstances during 23 years. As to what actually happened Allah alone has the best knowledge.


The night implies the same night, which has been called lailat-ul qadr in Surah Al-Qadr (97). There it has been said, ‘We sent it down in a Night of Glory,’ and here, ‘We sent it down in a blessed Night.’ Then The Holy Qur’an itself has told that it was a night of the month of Ramadan (Al-Baqarah, v.185).

The word ‘amrin hakim’ as used in the Text has two meanings:(a) That the Command is wholly based on wisdom,

there is no likelihood of any error or weakness in it; and

(b)That it is a firm and stable decision: it lies in no one’s power to change it.

The Qur’an says:

ل� �ز� �ن �ة� ت �ك ئ �م�ال� وح� ال �ذ�ن� ف�يه�ا و�الر_ إ ب��'ه�م ب �ل' م'ن ر� م�ر5 ك

� أThe angels and the Spirit 3 (Angel Gabriel) descend in it with every decree, by the leave of their Lord.4 (Surah Al-Qadar, v.97:4)

This shows that it is such a Night in the Divine administration of Allah in which He decides the destinies of the individuals and nations and countries

What the Qur’an Is All About Vol. I 48and entrusts His decisions to His angels, who then implement them accordingly. Some commentators among whom Hadrat ‘Ikrimah is the most prominent, have been involved in the misunderstanding that this is the 15th night of Sha’ban, for in some traditions it has been said that the destinies of people are decided during that night. But Ibn ‘Abbas, Ibn ‘Umar, Mujahid, Qatadah, Hasan Basri, Sa’d bin Jubair, Ibn Zaid, Abu Malik, Dahhak and many other commentators are agreed that this is the same night of Ramadan, which has been called ‘lailat-ul-qadr,’ for The Holy Qur’an itself has stated this, and where any Qur’anic statement exists, no other view can be formed on the basis of random reports.

Ibn Kathir says, ‘The traditions that Imam Zuhri has related from ‘Uthman bin Muhammad that destinies are decided from one Sha’ban to the next Sha’ban is an indirect tradition and such traditions cannot be cited as against the clear texts of The Holy Qur’an.’

Qazi Abu Bakr Ibn al ‘Arabi says, ‘No Hadith in respect of the 15th of Sha’ban is reliable, either in respect of its merit, or about this that decisions with regard to the destinies are taken I it, therefore, ‘they do not merit attention.’[Ahkam-ul-Qur’an]


03.04.00The Qur’an was revealed

in the night of Qadar

The Qur’an says:

�ا ﴾1﴿ �ن �اه� إ �ن ل �نز� �ة� ف�ي أ �ل �ي �ق�د�ر� ل و�م�ا ﴾2﴿الاك� د�ر�

� �ة� م�ا أ �ل �ي �ق�د�ر� ل �ة� ﴾3﴿ال �ل �ي د�ر� ل �ق�� الر� ي�� ف� م'ن� خ� �ل�� ه�ر5 أ ل� ﴾4﴿ش�� ز� �ن�� ت

�ة� �ك ئ �م�ال� وح� ال �ذ�ن� ف�يه�ا و�الر_ إ 'ه�م ب�� ب ر��ل' م'ن �م� ك أم� ﴾5﴿5 ال� �ع� ح�ت�ى ه�ي� س� �ف�ج�ر� م�ط�ل ال

(1) We have sent down this (Qur’an) in the Night of Glory. (2) And what do you know what the Night of Glory is? (3) The Night of Glory is better than a thousand months. (4) The angels and the Sprit descend in it with every decree, by the permission of their Lord. (5) That Night is peace, until the rising of the dawn. (Surah Al-Qadar, v.97:1-5)

Allah said,We have sent down the Qur’an in the Night of Glory:

What the Qur’an Is All About Vol. I 50The words in the original are ‘anzalna-hu’ means ‘We Ourselves have sent it down’. But although there is no mention of the word ‘Qur’an’ before it, the Qur’an is implied, for ‘sending down’ by it points out that the Qur’an is meant. And there are numerous instances of this in the Qur’an that if from the context, or the style, the antecedent of a pronoun is apparent, the pronoun is used even if the antecedent has not been mentioned anywhere before or after it. (For further details see E.N. of Surah An-Najm, The Meaning of the Qur’an : S.A.A.Mawdudi))

Here, it has been said: ‘We have sent down the Qur’an in the night of destiny’, and in Surah Al-Baqarah, v.2:185, ‘Ramadan is the month in which the Qur’an was sent down.’ This shows that the night in which the angel of God had brought down revelation for the first time to the Holy Prophet (upon whom be Allah’s peace and blessings) in the Cave of Hira, was a night of the month of Ramadan. This night has been described as ‘Lailat-ul-Qadar’ here and as ‘Lailat-im-mubarakah’ in Surah Ad-Dukhan, v.44:3.

What does it mean to send down the Qur’an in Qadar Night?There can be two meanings of sending down the Qur’an in this night:(1)That in this night the entire Qur’an was entrusted

to the bearers (angels) of Revelation, and then Gabriel (peace be on him) continued to reveal its verses and Surahs, from time to time, to the Holy

What the Qur’an Is All About Vol. I 51Prophet (upon whom be Allah’s peace and blessings) during 23 years as the occasion and conditions demanded. This meaning has been given by Hadrat Ibn ‘Abbas. Ibn Jarir, Ibn Al-Mundhir, Ibn Abi Hatim, Hakim, Ibn Marduyah, Baihaqi.

(2)That the revelation of the Qur’an began in this night. This is Imam Sha’bi’s view, although from him too the other view also is related, which is the view of Ibn ‘Abbas as cited above-(Ibn Jarir).

Anyhow, in both cases, the meaning is the same that the revelation of the Qur’an to the Holy prophet (upon whom be Allah’s peace and blessings) began in this very night, and this was the night in which the five opening verses of Surah Al-‘Alaq were revealed. The fact, however, is that Allah did not compose the verses of the Surahs of the Qur’an right at the time guidance was needed by the Holy Prophet for his message of Islam in respect of an occasion or affair. But even before the creation of the universe, in the very beginning, Allah had a full plan:(a) Of the creation of mankind on the earth; (b)Of raising the Prophets in it;(c) Of sending down the Books to the Prophets; (d)Of raising the Holy Prophet Mohammad (upon

whom be Allah’s peace and blessings) at the end of the line of the Prophets; and

(e) Of sending down the Qur’an to him.

In the night of destiny only the execution of the final phase of the plan (sending down the Qur’an) began.

What the Qur’an Is All About Vol. I 52No wonder if at that very time the entire Qur’an was entrusted to the bearers of Revelation.

Some commentators have interpreted Qadar to mean destiny (taqdir), i.e. it is the night in which Allah entrusts the decrees of destiny to the angels to be enforced. This is supported by verse 44:3 of Surah Ad-Dukhan where Allah said:

�ا ﴾44:3﴿ �ن اه� إ �ن�� ل �نز� ة5 ف�ي أ �ل�� ي ة5 ل ك�� ار� م_ب�ا �ن �ا إ �ن م�نذ�ر�ين� ك

(44:3) We have sent it down in a highly blessed night, for We intended to warn the people. *1

Here Allah says: This is a night in which Our Command decides every matter wisely.

On the contrary, Imam Zuhri says that Qadar means glory and honor, thereby implying that it is a Night of Destiny. This meaning is supported by the words ‘Lailat-ul-Qadar is better than a thousand months’ of this Surah itself.

As for the question as to which night it was, it is disputed and there are as many as 40 different views on this subject. However, a great majority of scholars hold the opinion that one of the odd nights of the last ten nights of the month of Ramadan is Lailat-ul-Qadar, and among these also most scholars think that

What the Qur’an Is All About Vol. I 53it is the 27th night. Below we give the authentic Hadiths which have been reported in this connection:

According to Hadrat Abu Hurairah, the Holy Prophet (upon whom be Allah’s peace and blessings) said, in connection with Lailat-ul-Qadar, that it is the 27th

night. [Abu Da’ud Tayalisi]

According to another tradition from Hadrat Abu Hurairah, it is the last night of Ramadan. [Musnad Ahmad]

When Zirr bin Hubaish asked Hadrat Ubayy bin Ka’b about Lailat-ul-Qadar, he stated on oath, and did not make any exception, that it is the 27th night. [Ahmad, Muslim, Abu Da’ud, Tirmidhi, Nasa’I, Ibn Hibban]

When Hadrat Abu Zarr was asked about it, he said: Hadrat ‘Umar, Hadrat Hudhaifah and many other Companions of the Holy Prophet (upon whom be Allah’s peace and blessings) had no doubt that it is the 27th night. [Ibn Abi Shaibah]

Hadrat ‘Ubadah bin as-Samit says that the Holy Prophet (upon whom be Allah’s peace and blessings) said: Lailat-ul-Qadar is one of the odd nights of the last ten nights of Ramadan: 21st, 23rd, 25th, 27th, 29th, or the last night.’

What the Qur’an Is All About Vol. I 54Hadrat ‘Abdullah bin ‘Abbas says that the Holy Prophet (upon whom be Allah’s peace and blessings) said: ‘Search for it among the last ten nights of Ramadan when there are still nine days in the month, or seven days, or five days.’ [Bukhari] Most of the scholars have understood it to mean that by this the Holy Prophet meant the odd nights.

Hadrat Abu Bakr said: ‘When nine days remain in the month, or seven days, or five days, or three days, or the last night.’ What he meant was that Lailat-ul-Qadar should be sought among these dates. [Tirmidi, Nasa’I]

According to Hadrat ‘A’isha, the Holy Prophet (upon whom be Allah’s peace and blessings) said: ‘Search for Lailat-ul-Qadar among the odd nights of the last ten nights of Ramadan. [Bukhari, Muslim, Ahmad, Tirmidhi]

Hadrat ‘A’ishah and Hadrat ‘Abdullah bin ‘Umar have also reported that the Holy Prophet (upon whom be Allah’s peace and blessings) observed I’tiqaf (seclusion in the mosque) during the last ten nights of Ramadan every year during his lifetime. [Bukhari, Muslim, Ahmad, Tirmidhi]

On the basis of the traditions related in this regard on the authority of a great Companions like Hadrat Mu’awiyah, Hadrat Ibn ‘Umar, Hadrat Ibn ‘Abbas and others, a large number of the earliest scholars regard the 27th of Ramadan as Lailat-ul-Qadar.

What the Qur’an Is All About Vol. I 55Probably Allah and His Messenger have not specified any one night for the reason so that the people, in their zeal to benefit from the virtues of Lailat-ul-Qadar, should spend more and more nights in worship and devotion and should not remain content with only one night.

Here the question arises that when it is night at Makkah, it is day in a large part of the world, therefore, the people of those parts can never take advantage of Lailat-ul-Qadar.

The answer is that the world night in Arabic is mostly used for the combination of the day and night. Therefore, the night proceeding the day on any one of these dates of Ramadan can be Lailat-ul-Qadar for that part of the world.

The Night of Glory is better than a thousand months :The Commentators in general have understood this to mean that the good acts performed in this Night are superior in value to the good acts of a thousand months in which Lialat-ul-Qadar is not included. There is no doubt that this is in itself correct and the Holy Prophet (upon whom be Allah’s peace and blessings) has described great Excellencies and virtue of the good acts and devotions of this Night.

According to a tradition related in Bukhari and Muslim, on the authority of Hadrat Abu Hurairah, the Holy Prophet said: The one who remained standing in

What the Qur’an Is All About Vol. I 56worship in the state of belief and for the state of rewards from Allah during Lailat-ul-Qadar, would have all his previous sins forgiven.

And in Musnad Ahmad, there is a tradition from Hadrat ‘Ubadah bin as-Samit, saying that the Holy Prophet said: Lailat-ul-Qadar is among the last ten nights of Ramadan. The one who stood up in worship in order to take advantage of their rewards, Allah will forgive all the former and latter sins.

But, the verse does not say: To act righteously in Lailat-ul-Qadar is better than acting righteously in a thousand months, but it says: Lailat-ul-Qadar is better than a thousand months. And ‘a thousand months’ also does not imply 83 years and 4 months exactly, but a very long period of time as ‘a thousand’ denoted among the Arabs. Therefore, the verse means that in this one night a task was accomplished for the welfare of mankind the like of which had not been accomplished even during an indefinitely long period of history.


03.05.00The bearer of the

Qur’an is Ruhul Kudus

Allah said to His Prophet:

ان� م�ن ق�ل� ﴾2:97﴿ د�وTا ك�� ر�ي��ل� ع�� ب 'ج� ل�ه� �ن ه� ف�إ ل�� ز� ك� ع�ل�ى ن �ب�� ذ�ن� ق�ل إ ه� ب�� الل��:

< د'قا ا م�ص�� 'م�� ن� ل �ي ه� ب �د�ي�� د>ى ي و�ه��ى ر� �ش� �ين� و�ب �م�ؤ�م�ن �ل ل

Say to them, "Whoever is enemy to Gabriel, *100

should understand that he has, by Allah's command, revealed to your heart the Qur'an *101 which confirms what was revealed before it, *102 and brings Guidance and glad tidings *103 to the Believers. (Surah Al-Baqarah, v.2:97)

In the next verse:

�ان� م�ن ﴾2:98﴿ ه� ع�د�وTا ك 'ل��: ه� ل �ت�� ك و�م�آلئ�ه� ل س� �ر�يل� و�ر� ب �ال� و�ج� �ن� و�م�يك :ه� ف�إ الل

uاف�ر�ين� ع�د�و� �ك 'ل ل

What the Qur’an Is All About Vol. I 58(If their enmity to Gabriel is due to this, let them understand that) whoever is enemy to Allah, His Angels, His Messengers, Gabriel and Michael, Allah is enemy to such disbelievers." (Surah Al-Baqarah, v.2:98)Whoever is enemy to Gabriel:The Jews not only reviled Mohammad (upon whom be Allah’s peace and blessings) and the believers, but also spoke abusively of Gabriel, the chosen Divine Messenger. They said, ‘He is our enemy: He is not an angel of blessings but of affliction.’

Revealed to your heart the Qur’an:It means, as Gabriel revealed the Qur’an to Mohammad (upon whom be Allah’s peace and blessings) by Allah’s Command, so by abusing Gabriel they actually abused Allah.

This confirms what was revealed before it:It means, ‘You abuse Gabriel for no other reason than that he has brought down the Qur’an, whereas the Qur’an confirms the teachings of the Torah; so, in a way, you abuse the Torah as well.

It brings Guidance and Glad tidings to the Believers:It means, in the preceding verses, the Jews have been warned of the consequences of their attitude towards the Qur’an and the mission of the Holy Prophet (upon whom be Allah’s peace and blessings). In this part of the verse, they have been admonished to consider the matter from another point of view. As the Qur’an

What the Qur’an Is All About Vol. I 59shows the way to right guidance and brings good tidings to the believers, it is sheer folly to oppose it and reject it. Thus they harm none but themselves by depriving themselves of the true success, which follows its acceptance.

It has been expressed that:

�ك� ﴾17:85﴿ �ون �ل أ �س�� وح� ع�ن� و�ي ل� ال��ر_ ق��وح� ر� م�ن� ال��ر_ م��

� ب'ي أ ا ر� �م و�م�� يت �وت أ� م'ن �م �ع�ل � ال �ال > إ �يال ق�ل

(O Prophet!) They (the disbelievers) ask you about ‘The Spirit’. Say, ‘This Spirit comes by the Command of my Lord, but you have been given only a little of the ‘Knowledge’. (Surah Bani Isra’il, v.17:85)

It is generally understood that the Arabic word ‘Ruh’ stands here for ‘soul’ as if the people asked the Holy Prophet about the soul of man in regard to its nature, and the answer was that it came by the Command of Allah. But have great hesitation in accepting this meaning for it could be taken only if the verse be isolated from its context: otherwise these words would become quite incoherent for there is no reason why the question about the ‘soul’ should have intervened between the preceding three verses and following verses which deal with the theme of the Qur’an.


If we read the verse in its context, it becomes quite obvious that here the word ‘Ruh’ (The Spirit) stands for the angel who brings Revelation. This was in answer to the question of the mushriks, ‘Where from do you bring the Qur’an?’ as if to say, O Mohammad! These people ask you about ‘The Spirit’, that is, the source of the Qur’an or the means of acquiring it’, so tell them, ‘This Spirit comes to me by the Command of my Lord but your knowledge is so little that you cannot distinguish between the nature of human words and the Divinely revealed words. That is why you suspect that this has been fabricated by some man.’

The above interpretation is to be preferred, because it fits in excellently between the preceding and the succeeding verses. This is also supported by the Qur’an itself:

ف�يع� ﴾40:15﴿ ج�ات� ر� ش� ذ�و ال��د�ر� ر� �ع�� ال�ق�ي �ل وح� ي ر�ه� م�ن� ال��ر_ �م�� م�ن ع�ل�ى أاء �ش� �اد�ه� م�ن� ي ب �نذ�ر� ع� �ي �و�م� ل ق� ي �ال� الت

He sends down by His Command ‘The Spirit’ to any of His servants; He wills so that they should warn the people of the Day, when they shall be assembled together. (Surah Mu’min, v.40:15). And Likewise:


�ك� ﴾42:52﴿ ذ�ل ا و�ك�� ن�� ي و�ح�� ك� أ �ي�� ل ا إ وح��> ر�

ا م'ن� م�ر�ن�� ا أ �نت� م�� د�ر�ي ك ا ت�� م��

�اب� �ت �ك �يم�ان� و�ال� ال �ك�ن اإل� اه� و�ل �ن�� ع�ل ج�ا ور> د�ي ن�� ه�� ه� ن اء م�ن� ب�� ش�� م�ن� ن�ا �اد�ن ب ك� ع� �ن�� د�ي و�إ �ه�� ت �ل�ى ل اط5 إ ر� ص��

5 �ق�يم ت م_س�(42:52) He is the Exalted, the All-Wise. *82 Even so We have, (O Muhammad), revealed a Spirit to you by Our Command. *83 You did not know at all what was the Book and what Was the Faith, *84 but We made that Spirit a light by which We show the way to any of Our servants We will. You are indeed guiding to the Right Way. (Surah Ash-Shura, v.42:52).

Besides this, Ibn ‘Abbas, Qatadah and Hasan Basri (may Allah bestow His mercy upon them all) have also adopted the same interpretation. Ibn Jarir has attributed the same thing to Ibn ‘Abbas on the authority of Qatadah, but at the same time he tells a strange thing that Ibn ‘Abbas stated this thing only in secret.

Again the author of Ruh-ul-Ma’ani cites these words of Hasan and Qatadah: ‘By Ruh is meant Jibril; the question was about the nature of his coming down and inspiring the heart of the Holy Prophet with Revelation.’


03.06.00Qur’an was not sent

down to non-Arab Messenger

Allah says:

و� ﴾198﴿ اه� و�ل�� ن�� ل �ز� �ع�ض� ع�ل�ى ن ب�ع�ج�م�ين� ه� ﴾199﴿األ�

� أ ر� �ه�م ف�ق�� ي ا ع�ل م��وا �ان �ه� ك �ين� ب م�ؤ�م�ن

(198) (But they are obdurate to the extent) that even if We (Allah) had sent it down to some non-Arab, (199) and he had recited this (discourse in lucid Arabic) before them, they would still not have believed in it. (Surah Ash-Shu’arah, v.26:198-199)

‘When a man from among themselves (the Arabs) is reciting to them this Divine Revelation in lucid Arabic, they say that he himself has composed it, and therefore it cannot be from Allah. But if Allah had sent down the same Revelation in eloquent Arabic to a non-Arab as a miracle, and he had recited it before them in perfect Arabic accent, they would have

What the Qur’an Is All About Vol. I 63invented some other excuse for not believing in him. They would have said that he is under the power and influence of a Jinn, who speaks Arabic through a non-Arab.’

As a matter of fact, a lover of the truth considers the thing presented before him coolly and forms an opinion about it after due thought. But an obdurate person who is unwilling to believe, pays no attention to it at all, but instead seeks all sorts of excuse to reject it, and will, in any case, invent an excuse for his denial. This obduracy of the unbelieving Quraish has been exposed over and over again in the Qur’an, and they have clearly told that even if a miracle were shown to them, they would certainly have found an excuse to deny it because they are not inclined to believe:

Allah said:

و� ﴾6:7﴿ ا و�ل�� ن�� ل �ز� ك� ن �ي�� ا ع�ل �اب��> �ت ف�ي ك

ط�اس5 وه� ق�ر� �م�س� �د�يه�م� ف�ل ي� �أ ال� ب �ق�� ل

ذ�ين� � ال�� وا ر� �ف�� ن� ك � ه��ذ�ا إ �ال ح�ر� إ س��ين� م_ب

O Messenger, even if We had sent down to you a Book written on paper, and even if they had touched it with their own hands, the disbelievers would have

What the Qur’an Is All About Vol. I 64said, ‘This is nothing but manifest sorcery’. (Surah Al-An’am, v.6:7).

And

و� ﴾14﴿ ا و�ل�� ح�ن�� ه�م ف�ت �ي ا ع�ل �اب��> م'ن� بم�اء � الس�� وا ون� ف�ي��ه� ف�ظ�ل��_ ج�� ع�ر� ﴿ي

15﴾ � �وا �ق�ال �م�ا ل �ن ت� إ 'ر� ك �ا س� ن �ص�ار� �ب �ل� أ ب�ح�ن� ون� ق�و�م� ن ح�ور� م�س�

(14) Even if We had opened a gate for them in heaven, and they had begun to ascend through it, (15) They would have said, ‘Our eyes have been dazzled, nay, we have been bewitched’. (Surah Al-Hijr, v.15:14-15)


03.07.00Neither any Satan nor Jinn never ever able to brought

down the Qur’an

Allah said:

ا ﴾210﴿ �ت� و�م�� ل ز� �ن�� ه� ت �اط�ين� ب�� ي ﴿الش��

ا ﴾211 �غ�ي و�م�� نب �ه�م� ي ا ل و�م��ط�يع�ون� ت �س� �ه�م� ﴾212﴿ ي �ن م�ع� ع�ن� إ الس��ون� ول �م�ع�ز� ل

(210) No Satan had not brought down this (Lucid Book); (211) nor does this work behoove them, nor are they able to do it. (212) They have indeed been kept out of its hearing. (Surah Ash-Shu’arah, v.26:210-212)

No Satan had not brought Down this (Lucid Book):

What the Qur’an Is All About Vol. I 66After the positive aspect as stated in vv. 192-193, it has been mentioned there that the Lord of the worlds has revealed this Book. The trustworthy Spirit has come down with it. The negative aspect is being stated here that Satans have not brought down the Qur’an as the enemies of the Truth allege. The unbelieving Quraish in their campaign to spread lies and slander against the Holy Prophet were facing a real difficulty. They did not know how to account for the wonderful discourses which were being presented before the people in the form of the Qur’an and which were moving their hearts deeply. They could not stop the Qur’an from reaching the people. The only thing they could do to counteract its effect and influence was to create doubts and suspicions about it in their minds and hearts. Therefore, in their desperation they charged that Mohammad (upon whom be Allah’s peace and blessings) was a sorcerer, who was being inspired by the Satans, and they considered this charge of theirs to be the most effective because it could neither be easily verified nor refuted.

Nor does this work (Revelation of the Qur’an) Behoove them (Satan):It means these revelations and themes do not at all suit the Satans. Any person who has a little common sense can well understand that: (a) The Satans cannot inspire the sublime discourses

being presented in the Qur’an.

What the Qur’an Is All About Vol. I 67(b)Never has it happened that the Satans might have

taught the people through the sorcerers to worship God and scare Him; or

(c) Forbidden them from shirk and idol-worship; or(d)Warned them of the accountability of the

hereafter; or(e) Prohibited them from tyranny and sexual and

moral evils, and exhorted them instead of act righteously and do well to others.

(f) Such works cannot behoove the Satans.

Their only pastime:(1)Can be to sow the seeds of discord among the

people; and(2)To arouse them to mischief and vice.(3)The common observation is that:

(a) People visit the sorcerers to find out whether they will succeed in their love affairs or not;

(b)What move would suit them in gambling, (c) What trick and stratagem would be helpful

against the enemy; or(d)Who had stolen the camel of so and so?

Apart from such affairs and problems, the sorcerers and their patron-saints cannot be expected to worry themselves about matters like reforming the people, teaching them morals and cleansing their lives of vice and evil.

Nor are they (Satan) able To do it (reveal the Qur’an):

What the Qur’an Is All About Vol. I 68Even if the Satans wanted they could not impart Truth and Goodness to the people like a true teacher and reformer as the Qur’an does. Even if to deceive the people, they came out under the guise of a benefactor, their work would not be free from blemishes, which would betray their ignorance and their hidden satanic nature. Similarly the life and the teachings of a person who poses to be a religious guide, under the influence and inspiration of Satans, would inevitably reflect the wickedness of intention and design. Thus the Satans can neither inspire others with pity and goodness, nor can those, who have any relation with the Satans, become pious and righteous themselves. Then in hidden to its high and noble teachings, the Qur’an is a lucid and eloquent Book, which contains the knowledge of Reality. That is why it has over and over again put forward the challenge that human beings and Jinns would never be able to produce a book like Qur’an even if they collaborated with all their energies and capacities.

ل ﴾17:88﴿ �ن� ق�� ئ �م�ع�ت� ل ت �نس� اج� اإل�ج�ن_ �ن ع�ل�ى و�ال � أ �وا �ت أ ل� ي�� م�ث�� ه��ذ�ا بآن� �ق�ر� � ال �ون� ال �ت أ ه� ي�� ل�� م�ث و� ب ان� و�ل�� ك��ع�ض�ه�م� �ع�ض5 ب �ب ا ل ظ�ه�ير>

(O Prophet) declare this, ‘Even if human beings and Jinns should cooperate with one another to bring forth a book like the Qur’an, they will never be able

What the Qur’an Is All About Vol. I 69to bring anything like it, even though all of them help one another.’ (Surah Bani Isra’il, 17:88)

�م� ﴾10:38﴿ �ون� أ �ق�ول اه� ي �ر� � ق�ل� اف�ت �وا �ت أ ف��ة5 ور� �س�� ه� ب �ل�� م'ث وا م�ن� و�اد�ع��م �ط�ع�ت ت ه� د�ون� م'ن اس� �ن الل��: �م� إ �نت كص�اد�ق�ين�

Tell them: if what you say be true, then produce one Surah like this, and you may call to your assistance anyone you can other than Allah. (Surah Yunus, 10:38)

The Satans have indeed been kept out of its hearing:Not to speak of interfering with the revelation of the Qur’an, the Satans are not even given a chance to hear the Qur’an any moment from the time Angel Gabriel receives it from Allah till he reveals it to the heart of Holy Prophet. They are so kept out of its hearing that they cannot get any hint as to its words and contents so as to tell their friends that the Holy Prophet was going to give such and such a message to his followers, or that his address would contain such and such a thing that day.

03.08.00


Allah has sent down The Qur’an with strong

Protection and guard

It has been expressed the conversation of the Jinn in the Surah Al-Jinn, v.72:8-9

�ا ﴾72:8﴿ �ن �ا و�أ ن �م�س� م�اء ل �اه�ا الس� ف�و�ج�د�ن�ت� �ئ ا م�ل س��> د�يد>ا ح�ر� >ا ش�� ه�ب ﴿ و�ش��

ا ﴾72:9 �ن�� ا و�أ �ن�� د� ك �ق�ع�� ا ن �ه�� د� م�ن م�ق�اع��

م�ع� �لس� �م�ع� ف�م�ن ل ت �س� ن� ي د� اآل� �ج� ه� ي ل��>ا ه�اب ص�د>ا ش� ر�

(8) And that: ‘We searched the heavens and found it filled with guards and shooting stars.’ (9) And that: ‘before this we used to find a seat in heaven for eavesdropping, but now if some one tries to eavesdrop, he finds a shooting-star lying in ambush for him.’

This is the reason why these Jinn were now out searching as to what particularly had happened, or was going to happen on the earth, which had necessitated strict security measures against eavesdropping so that they were driven away from wherever they tried to eavesdrop in any way.

What the Qur’an Is All About Vol. I 71It has been expressed that:

�م� ﴾26﴿ ال �ب� ع�� غ�ي ر� ف�ال� ال �ظ�ه�� ع�ل�ى ي�ه� �ب �ح�د>ا غ�ي �ال� ﴾27﴿ أ ى م�ن� إ �ض�� ت م�ن ار�

س�ول5 �ه� ر� �ن �ك� ف�إ ل �س�� ن� م�ن ي �ي ه� ب �د�ي�� ي�ف�ه� و�م�ن� ل ص�د>ا خ� �م� ﴾28﴿ ر� �ع�ل �ي �ن ل ق�د� أ

�غ�وا �ل �ب ت� أ اال� 'ه�م� ر�س� ب اط� ر� �ح�� ا و�أ �م�� ب�ه�م� �د�ي �ح�ص�ى ل �ل� و�أ ء5 ك ي� ع�د�د>ا ش�

(26) He alone is the knower of the unseen; He does not reveal His secrets to anyone; (27) except to the Messenger whom He may choose (for the purpose). Then He appoints before him and behind him guards that He may know that they have truly delivered the messages of their Lord; (28) and He encompasses all their surroundings and keeps a count of each and every thing. (Surah Al-Jinn, v.72:26-28)

Allah alone is the knower of the unseen: It means, the knowledge of the unseen wholly rests with Allah. He does not give the whole of this knowledge to anyone.

Allah does not reveal His secrets to anyone; Except to the Messenger whom He may choose: It means the Messenger by himself is no knower of the unseen, but when Allah chooses him to perform

What the Qur’an Is All About Vol. I 72the mission of Prophet hood, He grants him the knowledge of those of the unseen truths, which He is pleased to grant.

Then Allah appoints before Him and behind him Guards: It means when Allah sends down the knowledge of the unseen realities to the Messenger by revelation, He appoints angels on every side to safeguard it so that the knowledge reaches the Messenger in a safe condition, free from every kind of adulteration. This is the same thing which has been expressed in vv.72:8-9 of this Surah as mentioned above. After the appointment of the Holy Messenger the Jinn found that all the doors to the heavens had been closed, and they noticed that strict security measures had been adopted because of which no room had been left for them to eavesdrop.

Allah may know that they have truly Delivered the messages of their Lord: This can have three meanings:(1)That the Messenger may know that the angels

have delivered the messages of Allah to him precisely and accurately;

(2)That Allah may know that the angels have conveyed the messages of their Lord to His Messenger precisely and accurately; and

(3)That Allah may know that the Messenger has conveyed the Messages of his Lord to His servants precisely and accurately.

What the Qur’an Is All About Vol. I 73The words of the verse are comprehensive and may passively imply all the three meanings. Besides, the verse also points out two other things:(1)That the Messenger is given that knowledge of the

unseen, which is necessary for him to perform his mission of Prophet hood;

(2)That the angels keep watch that the Revelation reaches the Messenger safely and also that the Messenger conveys the messages of his Lord to His servants precisely and accurately.

Allah encompasses all their surroundings and keeps a count of each and every thing: It means Allah’s power so encompasses the Messenger as well as the angels that if they swerve even a little from His will, they can be detected immediately. Moreover, a complete record has been kept of each letter of the messages sent down by Allah. The Messengers and the angels cannot dare add or subtract even a letter from them.

It has been expressed that:

ا ﴾6﴿ �ن�� ا إ �ن�� ي م�اء ز� �ا الس�� ي ة5 ال��د_ن �ز�ين�� ب�و�اك�ب� �ك ال

�ل' م'ن و�ح�ف�ظ>ا ﴾7﴿ �ط�ان5 ك ي ﴿ م�ار�د5 ش�م�ع�ون� ال� ﴾8 �س�� ل�ى ي � إ �م�إل� �ع�ل�ى ال األ�

�ق�ذ�ف�ون� �ل' م�ن و�ي �ب5 ك ان ج�


ا ﴾9﴿ ور> �ه�م� د�ح�� ذ�اب� و�ل ب� ع�� ﴿ و�اص��ال� ﴾10 �خ�ط�ف�ة� خ�ط�ف� م�ن� إ ه� ال �ع�� ب ت

� ف�أه�اب� �اق�ب� ش� ث

(6) We have adorned the lower heaven with the adornment of the stars; (7) and have secured it against every rebel Satan. (8) These Satan cannot hear the words of the exalted ones; they are darted at and driven off from every side; (9) and for them there is a perpetual torment. (10) However, if some one snatches away something, a flashing flame follows him. (Surah As-Saffat, v.37:6-10)

We have secured the lower Heaven against every rebel Satan:Heaven is not merely empty space so that anyone who likes may enter it, but it has been fortified strongly, and such strong barriers that it is impossible for any rebel Satan to exceed them have bound its different regions. Every star and planet in the universe has its own circle and sphere escaping from which is as difficult as entering it. With the necked eye one can only see empty space, but, in reality, there are countless regions in space, which have been even more strongly fortified and protected than they could be by steel walls. One can imagine and estimate the strength of these barriers by the difficulties man is experiencing in the way of

What the Qur’an Is All About Vol. I 75reaching the moon, which is our nearest neighbor in space. Similar difficulties prevent the other creation of the earth, the Jinn, from ascending towards the heavens.

If some one snatches away Something, a flashing flame follows him:To understand this one should keep in view the fact that in the time of the Holy Prophet, soothsaying was in great vogue in Arabia.

The soothsayers:(a) Used to make predictions;(b)Give news of the unseen; (c) Tell the whereabouts of the lost properties and

articles; and (d)The people used to visit them to know the events

of their past and future lives. These soothsayers claimed that they had some Jinns and Satan under their control, which brought them all sorts of news. In this environment:(a) When the Holy Prophet was appointed to Prophet

hood; and (b) He began to recite the verses of the Qur’an; (c) Which described the past history; and(d) Contained news of the future; and also (e) Stated that an angel brought him these verses. At this his opponents immediately:(a) Branded him a soothsayer; and

What the Qur’an Is All About Vol. I 76(b)Started telling others that, like the other

soothsayers, he too associated with a Satan, who brought him news from the heavens, which he presented as revelations from Allah.

To refute this accusation, Allah says: (a) The Satan has no access to heaven. (b)They have no power to hear the conversations of

the angels and bring its news for others; (c) If by chance a little of it enters the ear of a Satan,

and he tries to bring it down, he is followed by a flashing flame.

In other words, it means: (a) The grand system of the universe, which is

functioning under the agency of the angels, has been firmly guarded and secured against the interference of the Satan.

(b)Not to speak of interfering in it, they do not even have the power to obtain any kind of information about it.

The same thing has been mentioned in the Surah Al-Hijr, v.15:16-18

د� ﴾15:16﴿ �ق�� ا و�ل �ن�� ع�ل م�اء ف�ي ج� الس��ا وج��> �ر� ا ب �اه�� ن ي اظ�ر�ين� و�ز� �لن�� ﴿ ل

�اه�ا ﴾15:17 ل' م�ن و�ح�ف�ظ�ن �ط�ان5 ك�� ي ش��

5 ج�يم ر�


﴿15:18﴾ � �ال ق� م�ن� إ �ر� ت م�ع� اس�� الس��ع�ه� �ب ت

� ه�اب� ف�أ �ين� ش� م_ب(16) It is We Who have divided the heavens into many fortified spheres for the sake of administration; and Adorned and decked them out fair to the beholders, (17) and guarded them from every accursed Satan. No Satan can pass through them, (18) except that an eavesdropper might hear something, but a fiery flame pursues that eavesdropper.

It is We Who have divided the Heavens into many fortified spheres:Here, ‘fortified spheres’ (Buruj) are the signs of Allah for it is not possible to pass through one sphere of the Heaven into another, as each sphere of the space has been fortified by invisible boundaries. In this connection, it may be noted that literally the Arabic word ‘buruj’ means ‘a fortified place’ but as a technical term of ancient astronomy this stood for each of the twelve Signs of the Zodiac, which marked the sun’s path through the heavens. This has led some of the commentators to form the opinion that in this verse the word buruj refers to the same. But there are

What the Qur’an Is All About Vol. I 78some others who think that it means ‘planets’. In the next verse 15:19 of Surah Al-Hijr where Allah said:

ض� ﴾15:19﴿ ر�� اه�ا و�األ د�د�ن ا م�� ن�� ق�ي �ل و�أ

ي� ف�يه�ا و�اس� �ا ر� �ن �ت �نب ا و�أ ل' م�ن ف�يه�� ك��ي�ء5 ون5 ش� م�و�ز�

(15:19) We stretched forth the Earth, and set mountains firmly upon it, and caused to grow therein every kind of vegetable in balanced measure. *13

However, if we consider the word ‘buruj’ in the context of this verse 19, we are led to the conclusion that probably it stands for ‘sphere’.

For the sake of administration; and adorned and decked them out fair to the beholders:Here Allah said, ‘We have adorned and decked the ‘fortified spheres’. That means, ‘We have placed a shinning star or planet in each of these spheres and made them look beautiful.’ In other words, it means:

‘We have not made the boundless universe dismal, desolate and frightful, but so beautiful that one finds marvelous order and harmony in it everywhere, and sights therein are so attractive that each one of these

What the Qur’an Is All About Vol. I 79charms hearts and minds. This wonderful structure of the universe is a clear proof of the fact that its Creator is not only Great and All wise but is also a perfect Artist. The Qur’an has also stated this aspect of the Creator in Surah As-Sajdah, v.32:7

�ذ�ي ﴾32:7﴿ ن� ال �ح�س� �ل� أ ء5 ك ي� �ق�ه� ش� ل خ�� د�أ �ق� و�ب ل ان� خ� �نس� ط�ين5 م�ن اإل�

(32:7) Allah is that God Who has created in perfect beauty everything He has created. He began the creation of man from clay.

And guarded them from every accursed Satan:These spheres are so fortified that they are beyond the reach of every Satan, for all Satan including those of Jinn, have been confined to that sphere in which the Earth has been placed and they enjoy no more access to visit other spheres than the other dwellers of this sphere. This has been mentioned in order to remove a common misunderstanding. The common people believed, and still believe, that Satan and his descendents have a free access to every place in the universe. On the contrary, the Qur’an says that Satan

What the Qur’an Is All About Vol. I 80cannot go beyond a certain limit and they have no unlimited power of ascension.

No Satan can pass through them, Except that an eavesdropper Might hear something:This is the answer to the false claim of the soothsayers, diviners, hermits, conjurers and the like who pretended to receive communications from the Heaven. The Qur’an says that in fact they do not possess any means of obtaining information about unseen things. Satan, however, try to eaves drop because they are by nature more like angels than human beings, but in reality, they succeed in obtaining very little information about it.

But a fiery flame Pursues that eavesdropper:In Arabic the word shihab-i-mubin literally means ‘fiery flame’. In the Surah As-Saffat, v.37:10 as mentioned above, the same thing has been called ‘shihab-i-thaqib’ means ‘flame that pierces through darkness’. This may or may not necessarily be a ‘meteor’ for it is just possible that it may be some type of rays such as ‘Cosmic Rays’ or even a stronger type, which we have not been able to discover as yet. Anyhow if the ‘Fiery flame’ that pursues Satan may be taken to be a meteor, a countless number of these can form a fortification around our sphere of the

What the Qur’an Is All About Vol. I 81universe. Scientific observations made with the help of the telescope have shown that billions of these meteors are rushing from space in mass of ‘rainfall’ towards the earth’s atmosphere. Such a scene was witnessed in an eastern part of North America on November 13, 1833. This is so strong a fortification that it can prevent Satan from passing through any fortified sphere. [Encyclopedia Britannica, 1946, vol.15, pages 337-339]

With the help of the above, one can form a mental picture of the ‘fortified spheres’? Though there is no visible ‘wall’ to keep distinct and separate one sphere from the others. Allah has securely guarded each of these spheres by invisible ‘walls’ against each other. That is why our ‘planet’ has remained safe in spite of the occasional ‘rainfall’ of countless meteors. For as soon as they cross the protective wall of our sphere, they are burnt to ashes. But sometimes a meteorite reaches the earth from outer space as if to warn the dwellers of this planet of the existence of the ‘power’ of the Creator. For instance, the biggest of these weighs 645 pounds and it is obvious from this that if the earth had not been made safe and secure by means of ‘fortified spheres’ the rain of the shooting stars would have utterly annihilated it long ago. It is these ‘fortified spheres’, which the Qur’an calls ‘buruj’.

03.09.00Some of the Jinn surprised to


hear the Qur’an from the Prophet

Allah said in the Surah Al-Ahqaf, v.46:29-31)

�ذ� ﴾46:29﴿ �ا و�إ ف�ن ر� ك� ص�� ي�� ل ا إ ر> �ف�� م'ن� ن�ج�ن' �م�ع�ون� ال ت �س�� آن� ي ر� �ق�� ا ال �م�� ف�ل

وه� �وا ح�ض�ر� �وا ق�ال �نص�ت �م�ا أ ي� ف�ل ق�ض��و�ا �ل�ى و�ل م_نذ�ر�ين� ق�و�م�ه�م إ

(46:29) (And recall the event) when We brought to you a group of jinns so that they might listen to the Qur'an. *33 When they reached the place (where you were reciting it), they said to one another, "Be silent." When the recitation was over, they returned to their people as warners.

�وا ﴾46:30﴿ ال ا ق�� ا ي�� ا ق�و�م�ن�� ن�� ا إ م�ع�ن س��ا �اب��> �ت �ن��ز�ل� ك د� م�ن أ �ع�� ى ب م�وس��

ا م�ص�د'ق>ا 'م�� ن� ل �ي ه� ب �د�ي�� د�ي ي �ه�� ل�ى ي إ�ح�ق' �ل�ى ال 5 ط�ر�يق5 و�إ �ق�يم ت م_س�

(46:30) They said to them, "O our people! We have just listened to a Book that has been sent down after Moses. It contains the Books that came before it and it guides to the Truth and to a Straight Way. *34


�ا ﴾46:31﴿ ا ي وا ق�و�م�ن�� ج�يب�� ه� د�اع�ي� أ الل��

�وا �ه� و�آم�ن ر� ب �غ�ف�� ك�م ي �م� م'ن ل �ك وب ذ�ن��م ك �ج�ر� 5 ع�ذ�اب5 م'ن� و�ي �يم �ل أ

(46:31) O our people! Accept the invitation of the one calling to Allah and believe in him. Allah will forgive you your sins and will save you from a painful torment. " *35

When We brought to (O Prophet!) a group of Jinn so that they might listen to the Qur’an:The traditions that have been related from Hadrat ‘Abdullah bin Mas’ud, Hadrat Zubair, Hadrat ‘Abdullah bin ‘Abbas, Hasan Basri, Sa’id bin Jubair, Zarr bin Hubaish, Mujahid, ‘Ikrimah and others in connection with the commentary of this verse concur that this incident of the first visit of the Jinn, which has been mentioned in the verse, had occurred in the valley of Nakhlah.

And according to Ibn Ishaq, Abu Nu’aim Isfahani and Waqidi, this incident occurred during the Holy Prophet’s return journey from Ta’if to Makkah. On the way, when he halted at Nakhlah, and was reciting the Qur’an in Salatul ‘Isha or Salatul Fajr, or the Tahajjud Prayer, a group of the Jinn happened to pass by and stopped to listen to him. In this connection, all the traditions agree that on this occasion the Jinn did not appear before the Holy Prophet, nor did he feel

What the Qur’an Is All About Vol. I 84their presence, but Allah informed him afterwards by revelation that they had come and listened to the Qur’anic recitation.

The place where this incident took place was either Az-Zaimah or As-Sayl-ul-Kabir, for both these places are situated in the valley of Nakhlah and at both water is available and are green; if the travelers from Ta’if have to halt in this valley, they can halt at either of the places. Please see the map for the location of these places.

[Fig. P-668 of vol. IV of ‘The meaning of the Qur’an’: S.A.A.Mawdudi]

Then the Jinn said:O our people! We have just listened to a Book that has been sent down after Moses. It contains the Books that came before it and it guides to the Truth and to a Straight Way:This shows that these Jinn had already had faith in the Prophet Moses and in the Divine Books. After hearing the Qur’an they felt that it gave the same teachings as the former Prophets had been preaching. Therefore, they believed in this Book forthwith and also in the Holy Prophet who had brought it.

What the Qur’an Is All About Vol. I 85Then they said:O our people! Accept the invitation of the one calling to Allah and believe in him. Allah will forgive you your sins and will save you from a painful torment:Authentic traditions show that after this several deputations of the Jinn visited the Holy Prophet, one after the other, and met him face to face. When all the traditions related in the collections of Hadith on this subject are read together, it appears that at least six deputations had visited him in Makkah before the Hijrah.

About one of these deputations:

Hadrat ‘Abdullah bin Mas’ud relates: ‘One day the Holy Prophet remained missing from Makkah for the whole night. We could not know his whereabouts and scared he might have been attacked by somebody. Early in the morning we saw him coming from the direction of Hira’. On enquiring he said that a Jinn had come to invite him and he had accompanied him and recited the Qur’an to a gathering of them there.’ [Muslim, Musnad Ahmad, Tirmidi, Abu Da’ud]

Hadrat ‘Abdullah bin Mas’ud has related another tradition, saying: ‘Once the Holy Prophet asked his Companions in Makkah as to which of them would accompany him that night to meet the Jinn. I became ready to go with him. At a place in the upper quarters of Makkah the Holy Prophet drew

What the Qur’an Is All About Vol. I 86a line and told me not to cross it. Then he went forward and stood and began to recite the Qur’an. I saw that a number of the people had gathered around him and they stood between me and him.’ [Ibn Jarir, Baihaqi: Dala’il an-Nubuwwat; Abu Nu’aim Ishfahani: Dala’il an-Nubuwuat]

On another occasion also during the night Hadrat ‘Abdullah bin Mas’ud was with the Holy Prophet and he decided a case of the Jinn at Hajun in Makkah. Many years later Ibn Mas’ud saw a group of the villagers at kufa and said that the group of the Jinn he had seen at Hajun closely resembled those people. [Ibn Jarir]

03.10.00 Is the Qur’an a new thing?

Allah asked the people:

�م� ﴾26:197﴿ و�ل� �ك�ن أ �ه�م� ي �ة> ل �ن آي �م�ه� أ �ع�ل ي�م�اء �ن�ي ع�ل �يل� ب ائ ر� �س� إ

Is it not a Sign for the people (of Makkah) that the learned men of the Children of Israel know it? (Surah Ash Shu’ara, v.26:197)

What the Qur’an Is All About Vol. I 87That is, ‘The learned men of the Israelites know that the teachings of the Qur’an are the same as of the former Scriptures. Though the people of Makkah themselves are un-initiated in the knowledge of the Book, there are many scholars among the Israelites living in the surrounding areas, who fully understand that the Qur’an did not bring a novel ‘message’, which was being presented by Mohammad bin ‘Abdullah for the first time, but it was the same message which had been brought and preached by Prophets of Allah one after the other since thousands of years. Is it not then a convincing proof of the fact that the Qur’an has been sent down by the same Lord of the universe, Who sent down the former Books?’

According to Ibn Hisham, vol.2nd, p32, a little before the revelation of these verses a deputation of 20 people, who had been influenced by the preaching of Hadrat Ja’far, came to Makkah from Habsha. They met the holy Prophet in Masjid Al-Haram and asked him in the presence of the unbelieving Quraish what his teachings were. In response, the Holy recited a few verses of the Qur’an, whereupon tears came down from their eyes and they believed in him there and then to be a true Messenger of Allah. When they took leave of the Holy Prophet, Abu Jahl met them along with a few other people of the Quraish and rebuked them, saying, ‘Never has a more stupid company come here before: O foolish men, you were sent here by your people with a view to inquiring about this man, but no sooner did you meet him than you gave up your faith!’ Those gentle people did not

What the Qur’an Is All About Vol. I 88like to have a dispute with Abu Jahl, so they left him, saying, ‘we have no wish to enter an argument with you; you are responsible for your faith and we are for ours; we adopted something in which we saw some good for ourselves.’

This same incident has been mentioned thus:(52) ‘Those to whom We had given the Book before this, believe in The Holy Qur’an and when it is recited to them, they say, ‘We have believed in it’. (53) This is the very Truth from our Lord; we were even before these followers of Islam. -------------(55) And when they heard vain and meaningless talk, they refrained from entering an argument, saying, ‘For us are our deeds and for you yours, peace be to you, we do not like the ways of the ignorant!’ (Surah Al-Qasas, v.28:52-55); and Let’s see in details as follows:

ذ�ين� ﴾28:52﴿ اه�م� ال�� ن�� ي اب� آت �ت�� ك م�ن ال�ه� �ل �ه� ه�م ق�ب �ون� ب �ؤ�م�ن ي

(28:52) The people whom We gave the Book before this, believe in this (Qur'an), *72 *72 This does not mean that all the people of the Book (the Jews and the Christians) affirm faith in it. This, in fact, contains an allusion to the event that occurred during the period when this Surah was revealed, and was meant to put to shame the people

What the Qur’an Is All About Vol. I 89of Makkah, as if to say, "You are denying and rejecting a blessing that has been sent in your own city, whereas the people from far off places, when they hear of it, come to recognize its worth and benefit from it." This event has been related by lbn Hisham, Baihaqi and others on the authority of Ibn Ishaq, thus: "After the migration to Habash when the news about the Holy Prophet's advent and message spread in that land, a deputation of about twenty Christians came to Makkah to find out the truth, and they met the Holy Prophet in the Masjid-al-Haram A crowd of the Quraish also gathered around them to watch what happened. The members of the deputation asked the Holy Prophet some questions, which he answered. Then he invited them to accept Islam and recited some verses of the Qur'an before them. When they heard the Qur'an, tears came down from their eyes and they confirmed its being Allah's Word and believed in the Holy Prophet. When the meeting was over and the people left, Abu Jahl and some of his men overtook them on the way, and rebuked them severely, saying, "Never has a more stupid company come here before: O foolish men you were sent here by your people with a view to inquiring about this

What the Qur’an Is All About Vol. I 90man. but no sooner did you meet him than you gave up your own faith! " Those gentle people answered, "Peace be to you! We have no wish to enter all argument with you: you are responsible for your faith and we are for ours: we cannot afford to deprive ourselves knowingly of goodness." [Ibn Hisham, Vol. II, p. 32; Al-Bidayah wan Nihayah, Vol. III, p. 82]

�ذ�ا ﴾28:53﴿ �ل�ى و�إ �ت �ه�م� ي �ي �وا ع�ل ال ا ق�� آم�ن��ه� �ه� ب �ن �ح�ق_ إ ا م�ن ال 'ن�� ب ا ر� �ن�� ا إ �ن�� م�ن ك

�ه� �ل �م�ين� ق�ب ل م�س�(28:53) And when it is recited to them, they say, ‘We have believed in it: this is indeed the Truth from our Lord: we were Muslims even before this.’ *73

*73 That is, "Even before this we were believers in the Prophets and the Divine Books. Therefore, we had no other Faith than Islam and we have believed in that Book too, which this Prophet has brought from Allah. Thus, no change has occurred in our religion: we were Muslims before even as we are Muslims now.’ This saying clearly indicates that Islam is not the name of the Faith brought by the Holy Prophet

What the Qur’an Is All About Vol. I 91Muhammad (peace be upon him) and the term "Muslim" is not only applicable to his followers, but Islam has been the Faith of all the Prophets since the very beginning and their followers were Muslims in every age. These Muslims became disbelievers only when they refused to acknowledge a true Prophet who came afterwards. But no interruption occurred in the Islam of those people who believed in the former Prophet and also affirmed faith in the Prophet who succeeded him. They continued to be Muslims as they had been Muslims before. It is strange that even some learned men also have failed to comprehend this fact, and this clear verse also could not satisfy them. `Allama Suyuti wrote a treatise on the subject that the term "Muslim" was only reserved for the followers of the Holy Prophet Muhammad (may Allah's peace be upon him). Then, as he himself says, when this verse came before him he was stunned: he prayed to God that He guide him in the matter. At last, instead of revising his opinion he stuck to it even more firmly and gave several interpretations of the verse, each to which is more meaningless than the other. For example, one of his interpretations is: "We were Muslims even before this" means: We intended to become Muslims even before the revelation of the Qur'an, because we had

What the Qur’an Is All About Vol. I 92been foretold by our Scriptures that it would come, and we had the intention that when it came we would accept Islam." Another interpretation is: "In this sentence, the word bi-hi after muslimin is omitted, implying: We believed in the Qur'an beforehand, because we expected it would come, and had believed in it in anticipation. Therefore, we were Muslims, not because we believed in the Torah and the Gospels, but because we had believed in the Qur'an as Allah's Word even before its revelation." The third interpretation is: "It had been divinely destined for us that we would accept Islam on the advent of the Holy Prophet and the revelation of the Qur'an; therefore, we were Muslims even before this." None of these interpretations bears any impress that Divine help had become available for the right understanding of this verse.

The fact is that the Qur'an has expressed this fundamental principle not only here, but at scores of other places also that the real Way of life is only Islam (submission to Allah), and in God's universe there can be no other way of life than this for His creatures. Since the beginning of the creation every Prophet who came for the guidance of mankind brought this very Way of Life: the Prophets

What the Qur’an Is All About Vol. I 93themselves have always been Muslims, and they impressed upon their followers also to live as Muslims, and all their followers who submitted to the Divine Command brought by the Prophets, were also Muslims in every age.

Consider the following few verses for instance:

﴿3:19﴾ �ن� :ه� ع�ند� الد'ين� إ �م� الل ال �س� اإل(1) Indeed, Islam is the only rightway of life in the sight of Allah." (Al-'Imran, v.3:19)

�غ� و�م�ن ﴾3:85﴿ �ت �ب ر� ي � غ�ي�� م ال �س�� ا اإل د�ين��>ل� ف�ل�ن �ق�ب�� ه� ي و� م�ن�� ة� ف�ي و�ه�� ر� اآلخ��ر�ين� م�ن� �خ�اس� ال

(2)And whoever seeks a way other than this way of submission (Islam), will find that it will not be accepted from him and in the Life to come he will be among the losers. (Al-i-`imran, v.3:85)

�ن� ﴾10:72﴿ ر�ي� إ �ج�� أ �ال ه� ع�ل�ى إ الل��:ت� �م�ر� �ن� و�أ �ون� أ �ك �م�ين� م�ن� أ ل �م�س� ال

(3) My reward lies only with Allah, and I am commanded to be of those who totally submit (to

What the Qur’an Is All About Vol. I 94Allah) or to believe like a Muslim. (Yunus, v.10:72) (4) About Prophet Abraham and his descendants it has been said:

�ذ� ﴾2:131﴿ ه� ق�ال� إ ه� ل�� ب��_ �م� ر� ل س�� ال� أ ق��

�م�ت� ل س�� ب' أ �ر� �م�ين� ل �ع�ال ال

(2:131) When his Lord said to him, "Surrender," *130

he promptly responded, "I have surrendered to the Lord of the Universe (and become a Muslim)."

ى ﴾2:132﴿ ا و�و�ص�� ه�� اه�يم� ب ر� �ب�� ي��ه� إ �ن ب�ع�ق�وب� �ا و�ي �ي� ي �ن �ن� ب :ه� إ ط�ف�ى الل اص��

�م� �ك � ال��د'ين� ل �ن� ف�ال وت �م�� ت �ال �م إ �نت و�أ�م�ون� ل م_س�

(2:132) He also enjoined on his children to follow the same way. Jacob also did the same *131 and his last will to his sons was, "O my children, Allah has chosen the same way of life *132 for you. Hence remain Muslims up to your last breath."

�م� ﴾2:133﴿ �م� أ �نت ه�د�اء ك �ذ� ش�� ر� إ ح�ض��ع�ق�وب� و�ت� ي �م�� ذ� ال ال� إ �ي��ه� ق�� ن �ب ا ل م��

د�ون� �ع�ب�� د�ي م�ن ت �ع�� ب �وا ال د� ق�� ع�ب�� ن


��ه�ك� �ل ��ه� إ �ل ك� و�إ �ائ�� اه�يم� آب ر� �ب�� إم�اع�يل� �س� ح�ق� و�إ �س� ��ه>ا و�إ �ل د>ا إ و�اح��

�ح�ن� �ه� و�ن �م�ون� ل ل م�س�(2:133) Were you present at the time when Jacob was on the point of death? He asked his children, "Whom will you worship after me?" They all answered, "We will worship the same One Allah Whom you, your forefathers Abraham. Ismail and Isaac acknowledged as their Allah and to Him we all surrender as Muslims." *133 (Al-Baqarah, v.2:131-133)

ا ﴾3:67﴿ ان� م�� اه�يم� ك�� ر� �ب�� ا إ Tه�ود�ي�� ي و�الTا �ي ان �ص�ر� �ك�ن ن �ان� و�ل �يف>ا ك ن �م>ا ح� ل م_س��

�ان� و�م�ا �ين� م�ن� ك ر�ك �م�ش� ال(5) Abraham was neither a Jew nor a Christian; he was a Muslim, wholly devoted to God or sound in faith. *59 And he certainly was not amongst those who associate others with Allah in His divinity. (Al-i-`Imran, v.3:67)

(6) Prophets Abraham and Ishmael themselves prayed:


�ا ﴾2:128﴿ �ن ب ا ر� �ن�� ع�ل �ن� و�اج� �م�ي ل ك� م�س�� ل��ا و�م�ن �ن �ت ي م�ة> ذ�ر'

� �م�ة> أ ل �ك� م_س� ا ل ر�ن�� و�أ

�ا �ن ك �اس�� ب� م�ن آ و�ت �ن�� ي ك� ع�ل �ن�� نت� إ أ�و�اب� ح�يم� الت الر�

Lord, make us Your Muslims (submissive servants) and also rise from our offspring a community that should be Muslim (submissive to Your Will). Show us the ways of Your worship and forbear our shortcomings: You are Forgiving and Merciful. (AI-Baqarah, v.2:128)

(7) In connection with the story of the Prophet Lot it has been said:

�ا ف�م�ا ﴾51:36﴿ �ر� ف�يه�ا و�ج�د�ن �ت5 غ�ي �ي م'ن� ب�م�ين� ل �م�س� ال

We did not find in it any house of the Muslims except one. *34(Adh-Dhariyat,v.51:36)

(8) The Prophet Joseph prayed to Allah:

ب' ﴾12:101﴿ د� ر� �ن�ي ق�� ت �ي ك� م�ن� آت �م�ل�� ال�ي �ن �م�ت و�ي��ل� م�ن و�ع�ل

� �أ اد�يث� ت �ح�� األ


اط�ر� م�او�ات� ف�� ض� الس�� ر�� نت� و�األ أ

'ي �ي �ا ف�ي و�ل �ي ة� ال��د_ن ر� و�ف�ن�ي و�اآلخ�� ت��م>ا ل �ح�ق�ن�ي م�س� �ل �ح�ين� و�أ �الص�ال ب

(12:101) Lord, Thou hast given me kingdom and taught me how to probe into problems. Creator of the earth and the heavens! Thou art my Guardian in this world and the Hereafter: Let me die as a Muslim, and join me with the righteous in the end. " *71 (Yusuf, v.12:101)

(9) Prophet Moses says to his people:

ال� ﴾10:84﴿ ى و�ق�� ا م�وس�� ي�� و�م �ن ق�� إ�م� �نت �م ك :ه� آم�نت �الل �ه� ب �ي � ف�ع�ل �وا �ل �و�ك �ن ت إ�م �نت �م�ين� ك ل م_س�

Moses said: 'My people! If you believe in Allah and are truly Muslims *81 then place your reliance on Him alone.' (Yunus, v.10:84)

(10) The real religion of the Israelites was not Judaism but Islam as was known to their friends and

What the Qur’an Is All About Vol. I 98foes alike. That is why the last words that Pharaoh said while drowning were:

ا ﴾10:90﴿ ن�� ن�ي و�ج�او�ز� �ب �يل� ب ائ ر� �س�� إ�ح�ر� �ب �ع�ه�م� ال �ب ت

� أ و�ن� ف�� ع�� ود�ه� ف�ر� ن�� و�ج�>ا �غ�ي �ذ�ا ح�ت�ى و�ع�د�و>ا ب �ه� إ ك د�ر�

� ق� أ �غ�ر� الال� ه� آم�نت� ق�� ن�� ه� ال أ �ل � إ �ال ذ�ي إ ال��ت� ه� آم�ن و ب�� ن�� يل� ب ائ ر� �س�� إ ا �ن�� م�ن� و�أ

�م�ين� ل �م�س� الAnd We led the Children of Israel across the sea. Then Pharaoh and his hosts pursued them in iniquity and transgression until Pharaoh cried out while he was drowning: 'I believe that there is no god but Allah in Whom the Children of Israel believe, and I am also one of those who submit to Allah i.e. of the Muslims. *91(Yunus, v.10:90)

(11) Islam was the Way of life of all the Israelite Prophets. Allah says:

�ا ﴾5:44﴿ �ن �ا إ �ن ل �نز� اة� أ و�ر� ا الت�� د>ى ف�يه�� ه��ور� �م� و�ن�� ح�ك ا ي �ه�� ون� ب �ي��_ �ب ذ�ين� الن ال��

� �م�وا ل س�� ذ�ين� أ �ل � ل اد�وا _ون� ه�� ي ان ب�� و�الر�


ار� ب�� ح� ا و�األ �م�� ب �ح�ف�ظ�وا ت م�ن اس��اب� �ت :ه� ك � الل �وا �ان �ه� و�ك �ي ه�د�اء ع�ل � ش� ف�ال

� و�ا �خ�ش�� اس� ت و�ن� و�ا الن�� خ�ش�� و�ال� وا �ر� ت �ش� �ات�ي ت �آي ا ب �م�ن��> > ث �يال �م� و�م�ن ق�ل ل

�م �ح�ك �م�ا ي ل� ب �نز� ه� أ �ك� الل��: ��ئ و�ل� ه�م� ف�أ

ون� �اف�ر� �ك الSurely We revealed the Torah, wherein there is guidance and light. Thereby did Prophets - who had submitted themselves (to Allah) - judge for the Judaized folk; *72 and so did the scholars and jurists. *73 They judged by the Book of Allah for they had been entrusted to keep it, and bear witness to it. So (O Jews!) do not fear men but fear Me, and do not barter away My signs for a trivial gain. Those who do not judge by what Allah has revealed are indeed the unbelievers. (Surah Al-Ma’idah, v.5:44)

(12) The same was the Prophet Solomon's way of life. So when the queen of Sheba believed in him, she said:

�ه�ا ق�يل� ﴾27:44﴿ ح� اد�خ�ل�ي ل �م�ا الص�ر� ف�له� �ت�� أ �ه� ر� �ت ب ة> ح�س�� ج�� ف�ت� ل �ش�� ع�ن و�ك


�ه�ا اق�ي �ه� ق�ال� س� �ن ح� إ ر� د� ص�� ر� م'ن م_م��و�ار�ير� �ت� ق�� ال ب' ق�� ن'ي ر� �م�ت� إ ظ�ل

�ف�س�ي �م�ت� ن ل س�� م�ان� م�ع� و�أ �ي ل ه� س� �ل�� ل

ب' �م�ين� ر� �ع�ال الShe was asked to enter the palace. When she saw it, she thought it was a 'pool of water, so she tucked up her skirt to enter it. Solomon said, "It is the glossy floor of glass. " *55 At this she exclaimed, "O my Lord! I have (hitherto) been unjust to myself; now I submit myself (as a Muslim), with Solomon, to Allah, Lord of the worlds. " *56 (An-Naml, v.27:44). (13) And the same was the religion of the disciples of the Prophet Jesus:

�ذ� ﴾5:111﴿ �ت� و�إ ي و�ح�� ل�ى أ 'ين� إ و�ار�ي �ح�� ال

�ن� � أ �وا ول�ي ب�ي آم�ن س� �ر� � و�ب �و�ا �ا ق�ال آم�نه�د� �ا و�اش� �ن �ن �أ �م�ون� ب ل م�س�

And recall when I revealed to the disciples to believe in Me and in My Messenger, they said: "We do believe, and we bear witness that we indeed are the ones who submit to Allah" *127 i.e. we are Muslim. (AlMa'idah, v.5:111).

What the Qur’an Is All About Vol. I 101*127. Jesus is being told that the faith of the disciples in him was also the result of God's grace and succor, for he, himself, did not have the power to produce even one man of faith in that land of disbelief. It is also made clear that the true religion of the disciples of Jesus was Islam.

In this connection, if somebody expresses the doubt that the Arabic words "lslam" and "Muslims" could not have been used in different languages and countries, it would obviously be a foolish objection. For the real thing is not the Arabic words but the meaning in which they are used in Arabic. In fact, what has been stressed in the above-cited verses is that the real Way of life sent by God was neither Christianity nor Mosaicism nor Muhammadanism, but to surrender to the Divine Commands taught by the Prophets and the Scriptures, and whoever adopted this Way anywhere and at any time in the world, is the follower of the same universal, eternal and everlasting true Way of Life. For those who have adopted this Way consciously and sincerely, it is no change of the faith to believe in Jesus after Moses and in Muhammad after Jesus (may Allah's peace be upon all of them), but a natural and logical demand following the same real Way of life (Islam). Contrary

What the Qur’an Is All About Vol. I 102to this, those people who got into the Prophets' communities without due understanding or were born in them, and for whom nationalistic and racial and tribal prejudices were the religion, became mere Jews or Christians, and on the advent of the Holy Prophet Muhammad (peace be upon him) their ignorance was exposed. For by refusing to believe in the Last Prophet of Allah, they not only refused to ,remain Muslims in the future but also proved that they were not "Muslims" even before: they had been charmed by the personality of a Prophet or Prophets, or had taken blind conformity to their forefathers for religion.

�ك� ﴾28:54﴿ �ئ و�ل� �و�ن� أ �ؤ�ت ه�م ي �ج�ر� �ن� أ �ي ت م�ر�

ا �م�� وا ب �ر� ب ؤ�ون� ص�� د�ر� �ة� و�ي�� ن �ح�س�� ال ب�ة� 'ئ ي �اه�م� و�م�م�ا الس� ق�ن ز� �نف�ق�ون� ر� ي

(28:54) These are the people who shall be given their reward twice *74 for the fortitude they showed; *75 they repel evil with good *76 and spend out of what We have provided them with. *77 *74 That is, one reward for affirming faith in the Prophet Jesus (Allah's peace be upon him) and the second for affirming faith in Muhammad (may Allah's peace be upon him). The same thing has been

What the Qur’an Is All About Vol. I 103expressed in the Hadith which Bukhari and Muslim have related on the authority of Hadrat Abu Musa Ash`ari. He says that the Holy Prophet said: "One of the three persons who will get a double reward is he who belonged to the people of the Book, had full faith in his Prophet and then affirmed faith in Muhammad (may Allah's peace be upon him)."

*75 That is, "They will get a double reward for the reason that they avoided nationalistic, racial and tribal prejudices and remained steadfast on the way of true Faith. When, on the advent of the new Prophet, they were confronted by a hard test, they proved by their conduct that they were not Christ-worshippers but God worshippers: they were not charmed by Christ's personality but were followers of "Islam". That is why when the new Prophet after Christ brought the same Islam that Christ had brought, they adopted the way of Islam under his leadership; without any hesitation, and gave up the way of those who remained stuck to Christianity."

*76 That is, "They answer evil and falsehood with what is good and right: they repel injustice and mischief with what is just and noble; and they do not pay the other man back in the same coin."


*77 That is, "They also make monetary sacrifices in the way of the truth. There might also be in it an allusion to this that those people had traveled from Habash to Makkah in search of the truth: they had no material gain in view when they undertook a toilsome journey involving a lot of expenses. When they heard that a man in Makkah had made a claim to be a Prophet, they thought it necessary to go and find out the truth, so that if a prophet had really been sent by God, they should not be deprived of affirming faith in him and being guided aright."

�ذ�ا ﴾28:55﴿ م�ع�وا و�إ و� س� �غ�� وا الل ض�� ع�ر� أه� �وا ع�ن�� ال ا و�ق�� ن�� ا ل �ن�� ع�م�ال �م� أ �ك و�ل

�م� �ك ال �ع�م�� م� أ ال� �م� س�� ك �ي �غ�ي ال� ع�ل �ت �ب ن�ين� �ج�اه�ل ال

(28:55) And when they heard vain talk, *78 they withdrew from it, saying, "Our deeds are for us and your deeds are for you: peace be on you: we do not seek the way of the ignorant."

03.11.00Difference between the


Qur’an and the Previous Books

The Holy Prophet taught us to believe on those Books what Allah revealed to other Prophets. Allah revealed 100 Books other than the Torah, Jabur, Bible and Qur’an. All the revealed Books, which are still present in the earth, have been changed and altered except the Holy Qur’an. Qur’an is the final revelation. There is lot of difference between the Qur’an and the other Books:

(1)Previous Books: The original manuscripts of the previous revealed Books have been lost from the earth forever, but remains only the translations of some of the Books.Al-Qur’an: The Qur’an as a whole contains the original letters, words, and sentences intact and unchanged what Allah revealed and not a single dot has been changed.

(2) Previous Books: The people mixed their own words with the words of Almighty Allah. They mixed their words in such a way that the words of Allah couldn’t be find out from the Books.Al-Qur’an: Each and every words of the Holy Qur’an is completely the words of Allah. Not a single dot is mixed with the words of Allah in the Holy Qur’an.

(3)Previous Books: There are no Books having among the different nations of the world, which

What the Qur’an Is All About Vol. I 106could be historically proved that these were originally revealed to the Prophets.Al-Qur’an: There is a strong historical proof regarding the Qur’an that no body could doubt the relationship between the Qur’an and Prophet Mohammad (peace of Allah be upon him and blessings). It has been found the historical proof and evident of the revelation time of each and every verses of the Qur’an.

(4)Previous Books: The original languages of the previous Books have been remaining dead for long time in which languages the Books were revealed. Nobody remains now days that can speak and understand those languages. Nobody couldn’t understand and couldn’t follow those Books if it would found as intact and unchangeable condition.Al-Qur’an: But the language of the Qur’an is a live language in which it was revealed. Millions of people of the world speak in this Quranic language. The teachings of the Qur’an spread all over the world. Millions of people understand and follow the language of the Qur’an and will continue till the Day of Judgment.

(5)Previous Books: Some of the previous Books were confined for a particular time, age, and nation. None of those Books were revealed for all mankind.Al-Qur’an: But the Qur’an has been revealed for all the ages and eras for all the human beings of the world. Each and every laws and orders of the

What the Qur’an Is All About Vol. I 107Qur’an could be fitted and implemented everywhere in the world.

(6)Previous Books: All the previous Books contained the guidelines other than the all sorts of qualities.Al-Qur’an: Only the Qur’an contains all the qualities and the guidelines. It has been revealed as the complete guide Book for all the human beings.

04.00.00The Revealed

Book is an Arabic Qur’an


It has been expressed regarding the Arabic Qur’an like:

حم ﴾43:1﴿�اب� ﴾43:2﴿ �ت �ك �ين� و�ال �م�ب ال�ا ﴾43:3﴿ �ن �اه� إ �ن ع�ل >ا ج� آن Tا ق�ر� �ي ب �م� ع�ر� �ك �ع�ل ل

�ع�ق�ل�ون� ته� ﴾43:4﴿ �ن�� م' ف�ي و�إ اب� أ �ت�� ك �ا ال �ن د�ي ل��

uع�ل�ي� ح�ك�يم� ل(1) Ha-Mim. (2) By this lucid Book. (3) We have made it an Arabic Qur’an so that you (O people!) may understand it. (4) And, in fact, it is inscribed in Umm al-Kitab, a Book truly sublime and full of wisdom with Us. (Surah Az-Zukhruf, v.43:1-4)

The object of taking an oath by The Holy Qur’an is to impress this fact: ‘We (Allah) are the Author of this Book and not Muhammad (upon whom be Allah’s peace),’ and the attribute of The Holy Qur’an chosen for the oath is that it is a ‘lucid Book’. To swear by The Holy Qur’an itself with its, this attribute in order to impress that The Holy Qur’an is Divine Word by itself implies this: ‘O people, this is an open Book before you. Read it intelligently. Its clear and un-ambiguous themes, its language and literary style, its teaching which distinguishes the truth from

What the Qur’an Is All About Vol. I 109falsehood, all are testifying to the fact that none but the Lord of the Universe could be its Author.’

Then the sentence: ‘We have made it an Arabic Qur’an so that you may understand,’ It has two meanings:(1) ‘It is not in any foreign tongue but in your own

language; therefore, you can have no difficulty in assessing its value and worth. Had it been in a non-Arabic language, you could have offered the excuse that you could not determine its being Divine, or otherwise, for you did not understand it. But you cannot offer this excuse about this Arabic Qur’an. Its each word is clear to you, its each passage and discourse, both in language and in theme, is plain for you. Now you may see it for yourself whether this could be the word of Muhammad (upon whom be Allah’s peace) or of some other Arab.’

(2) ‘We have sent this Book in Arabic because We are addressing the Arabs; who can only understand an Arabic Qur’an. The person who disregards this expressly rational ground for sending down The Holy Qur’an in Arabic and regards it is the word of Muhammad (upon whom be Allah’s peace) instead of Divine Word only because of Muhammad’s mother tongue is also Arabic, commits a grave injustice.’

To understand this second meaning, lets have a look in the Surah Ha-Mim As-Sajdah, v. 41:44


و� ﴾41:44﴿ اه� و�ل�� ن�� ع�ل ا ج� آن��> ا ق�ر� Tع�ج�م�ي�� أ�وا �ق�ال �و�ال� ل ه� ف�ص'ل�ت� ل �ات�� ع�ج�م�يu آي �أ أ

uي� ب �ذ�ين� ه�و� ق�ل� و�ع�ر� �ل �وا ل د>ى آم�ن ه��ف�اء ذ�ين� و�ش�� ون� ال� و�ال�� ؤ�م�ن�� ف�ي ي

�ه�م� ر� آذ�ان و� و�ق�� ه�م� و�ه�� ي ع�م>ى ع�ل�ك� �ئ و�ل

� �اد�و�ن� أ �ن �ان5 م�ن ي �ع�يد5 م�ك ب(41:44) Had We sent this Qur’an in a foreign tongue, the people would have said, ‘Why have not its verses been well expounded? What! The scripture in a foreign language and the listeners are Arabs? Say to them, ‘This Qur’an is a guidance and a healing for the believers, but to those who do not believe, it is a plug in their ears and a covering over their eyes. It is as though they are being summoned from afar.

This is the kind of stubbornness that the Holy Prophet was confronting. The disbelievers said, ‘Muhammad (upon whom be Allah’s peace) is an Arab. Arabic is his mother tongue. How can one believe that the Arabic Qur’an that he presents has not been forged by him but has been revealed to him by God? The Holy Qur’an could be believed to be the Revelation of God if he had started speaking fluently in a foreign language unknown to him, like Persian, Latin, or Greek.’ Allah, saying, has refuted this argument of theirs ‘now when The Holy Qur’an has been sent

What the Qur’an Is All About Vol. I 111down in their own tongue so that they may understand it, they raise the objection: Why has it been sent down to an Arab in Arabic? But if it had been sent down in a foreign tongue, these very people would have said, ‘How strange! An Arab Messenger has been sent to the Arabs, but the Revelations being sent to him are in a tongue which is neither understood by him nor by his people.’

Now have to go back to the Surah Az-Zukhruf:‘Umm al-Kitab’ the ‘Original Book’ the Book from which all the Books sent down to the Prophets has been derived. In Surah Al-Waqi’ah the same thing has been described as Kitab-um-Maknun (the hidden and preserved Book) and in Surah Al-Buruj, v. 85:22 Fi Lauh him-mahfuj means preserved in well guarded tablet, that is the tablet whose writing cannot be effaced, which is secure from every kind of interference. By saying that The Holy Qur’an is inscribed in Umm al-Kitab, attention has been drawn to an important truth. Different Books had been revealed by Allah in different ages to different Prophets for the guidance of different nations in different languages, but all these Books:(a) Invited mankind to one and the same Faith; (b)They regarded one and the same thing as the

Truth; (c) They presented one and the same criterion of good

and evil; (d)They propounded the same principles of morality

and civilization;

What the Qur’an Is All About Vol. I 112(e) In short, they brought one and the same Deen

(Religion). The reason was that their source and origin was the same, only words were different, they had the same meaning and theme, which is inscribed in a Source Book with Allah, and whenever there was a need. He raised a Prophet and sent down the same meaning and subject matter clothed in a particular diction according to the environment and occasion. Had Allah willed to raise the Prophet Muhammad (pbuh) in another nation instead of the Arabs? He would have sent down the same Qur’an in the language of that nation. In it the meaning and content would be expressed according to the environments and conditions of the people and; land: the words would have been different and the language also different but the teaching and guidance the same basically, and it would be the same Qur’an though not the Arabic Qur’an.

The Qur’an says like:


ه� ﴾192﴿ �ن�� نز�ي��ل� و�إ �ت ب' ل �م�ين� ر� ال �ع�� ﴿ ال

ل� ﴾193 ز� ه� ن�� وح� ب�� م�ين� ال��ر_ ﴿ األ�ك� ع�ل�ى ﴾194 �ب�� ون� ق�ل �ك�� ت م�ن� ل

�م�نذ�ر�ين� ان5 ﴾195﴿ ال �ل�س� �ي� ب ب �ين5 ع�ر� م_ب�ه� ﴾196﴿ �ن �ف�ي و�إ �ر� ل ب �ين� ز� و�ل

� األ�(192) And truly, this (The Holy Qur’an) is a revelation from the Lord of the ‘Alamin’ (worlds). (193) With it the trustworthy Ruh (Jibril) came down. (194) Upon your heart (O Muhammad!) so that you may become one of those who are (appointed by God) to warn (the people). (195) In plain Arabic language. (196) And this is also contained in the Scriptures of the former people. (Surah Ash Shu’ara, thus: v.26:192-196)

Now before discussing on these verses lets go back to the verse 4 of Surah Az-Zukhruf :

This sentence is related both to ‘Kitabum-mubin’ and to ‘Ummul-Kitab’. Thus, it is in praise of both The Holy Qur’an and the Original Book from which The Holy Qur’an has been derived. This praise is meant to I; press the fact that if a person does not recognize the true worth of this Book and does not benefit from its wise teachings because of his own folly, it would be his own misfortune. If someone tried to degrade it and found fault with it, it would be his own

What the Qur’an Is All About Vol. I 114meanness. It cannot become worthless on account of someone’s lack of appreciation of it, and its wisdom cannot be eclipsed by anyone’s throwing dust at it. This is by itself a glorious Book, which stands exactly by its matchless teaching, miraculous eloquence, faultless wisdom and the sublime personality of its great Author. Therefore, none can succeed in minimizing its value and worth.

In the verse 43:44 below Allah said to his Prophet:The fact is that this Book (this Qur’an) is a great honor for you and your people, and soon you will be called to account for it (Az-Zukhruf, 43:44).

There can be no greater good fortune for a person than that Allah should choose him from among all men to become the recipient of His Book (Qur’an). And there can be no greater good fortune also for a nation than that Allah should send down His Book in its tongue, and give it the opportunity to rise as the standard-bearer of Divine message in the world. If the Quraish and the people of Arabia have no sense of this great honor, and spurn it, a time will come when they will be called upon to account for it.

Now lets have a look to the verses, 26:192-196 of Surah Ash-Shu’araa:

�ه� ﴾26:192﴿ �ن �نز�يل� و�إ �ت ب' ل �م�ين� ر� �ع�ال ال(26:192) This *118 (Book) has been revealed by the Lord of the worlds. *119


This lucid Book (Qur’an) whose verses are being recited to you, and this ‘Admonition’ from which the people are turning away, is not the product of the whims of a man, it has not been written and compiled by Muhammad (pbuh) himself, but it consists of the Revelation of the Lord of this Universe.

ل� ﴾26:193﴿ �ز� �ه� ن وح� ب �م�ين� الر_ األ�(26:193) The trustworthy Spirit *120 has come down with it.

Here ‘Ruhul Amin’ means ‘Angel Gabriel’, as also mentioned like:

ان� م�ن ق�ل� ﴾2:97﴿ د�وTا ك�� ر�ي��ل� ع�� ب 'ج� ل�ه� �ن ه� ف�إ ل�� ز� ك� ع�ل�ى ن �ب�� ذ�ن� ق�ل إ ه� ب�� الل��:

< د'قا ا م�ص�� 'م�� ن� ل �ي ه� ب �د�ي�� د>ى ي و�ه��ى ر� �ش� �ين� و�ب �م�ؤ�م�ن �ل ل

Say to them, "Whoever is enemy to Gabriel, *100 should understand that he has, by Allah's command, revealed to your heart the Qur'an *101 which confirms what was revealed before it, *102 and brings Guidance and glad tidings *103 to the Believers. (Surah Al-Baqarah, v.2:97)

Here(26:193) the object of using the title of ‘the trustworthy Spirit’ for Gabriel implies that Allah is not sending down The Holy Qur’an through some

What the Qur’an Is All About Vol. I 116material agency, which is subject to change and vacillation, but through a pure Spirit, having no tinge of materialism, and who is perfectly trustworthy. This Spirit conveys the Messages of Allah precisely in the same form and with the same content as they are entrusted to him; it is not possible for him to tamper with the Message, or to make his own additions to them in any way.

ك� ع�ل�ى ﴾26:194﴿ �ب�� ون� ق�ل �ك�� ت م�ن� ل�م�نذ�ر�ين� ال

(26:194) Upon your heart so that you may become one of those who are (appointed by God) to warn (the people).

ان5 ﴾26:195﴿ �ل�س� �ي� ب ب �ين5 ع�ر� م_ب(26:195) in plain Arabic language; *121

‘In plain Arabic language’ This sentence is related to: ‘the trustworthy Spirit has come down’ and also to ‘who are (appointed by God) to warn. In the first case, it will mean that the trustworthy Spirit has brought it down in plain Arabic language, and in the second case, it will mean that the Holy Prophet is included among those Prophets who were appointed to warn the people in the Arabic language, i.e. Hud, Salih, Ismael and Shu’aib (Allah’s peace upon them). In both cases the object is the same, the Divine Message has not been sent down in

What the Qur’an Is All About Vol. I 117a dead or mysterious language, or in a language of riddles and enigmas, but in such clear and lucid Arabic, which every Arab and every non-Arab who has learnt Arabic can understand easily. As such, the people who are turning away from it, cannot have the excuse that they could not understand the message of The Holy Qur’an. The only reason of their denial and aversion is that they are afflicted with the same disease with which Pharaoh, the people of Abraham the people Noah, the people of Lot, the ‘Ad and the Thamud, and the people of Aiykah were afflicted.

�ه� ﴾26:196﴿ �ن �ف�ي و�إ �ر� ل ب �ين� ز� و�ل� األ�

(26:196) and this is also contained in the Scriptures of the former people. *122

Mentioned in the verse, 196 ‘That is, this very Admonition and Divine Message and teachings’ are contained in the former Scriptures also. The same message of submission to One God, the same belief in the Hereafter and the same invitation to follow the Prophets has been given in all those Books. All the Books sent down by God condemn ‘shirk’ and the materialistic philosophy of life and invite people to accept the true and sound philosophy of life, which is based on the concept of man’s accountability before God, and demands that man should give up his independence in deference to Divine Commands brought and preached by the Prophets. None of these things is new, which The Holy Qur’an may be presenting for the first time, and none can blame the

What the Qur’an Is All About Vol. I 118Holy Prophet of saying something which had never been said before by the former Prophets.

Among other arguments this verse also is quoted in support of Imam Abu Hanifah’s early opinion that if a person recites the translation of The Holy Qur’an in the prayer, his prayer will be in order and valid, whether he is able to recite The Holy Qur’an in Arabic or not.

According to Allama Abu Bakr al-Jassas, the basis of this argument is: ‘Allah says that The Holy Qur’an was contained in the former Scriptures also, obviously this could not be in Arabic words, As such, if translated and presented in another language, it will still be The Holy Qur’an.’[Ahkam-ul-Qur’an, vol. III, P. 429]

But the weakness of this argument is obvious. The Holy Qur’an, or any other Divine Book, was never revealed in a manner that Allah inspired the Prophet with its meaning and then he presented it before the people in his own words. The fact is that every Book, in whatever language it came, was revealed in Divine words and meanings together. As such, the teachings of The Holy Qur’an were contained in the former Scriptures in Divine words and not in human, and none of their translations could be considered as the Divine Book or its representation. As regards The Holy Qur’an, it has been stated over and over again that it was literally revealed in the Arabic language: It has been expressed like:


�ا ﴾12:2﴿ �ن �اه� إ �ن ل �نز� >ا أ آن Tا ق�ر� �ي ب �م� ع�ر� �ك �ع�ل ل�ع�ق�ل�ون� ت

(12:2) We have sent it down as Qur'an *1 in Arabic so that you (Arabs) may understand it well. *2 (Surah Yusuf, v.12:2)

It has been expressed in the Surah Ar-Ra’d, v.13:37

�ك� ﴾13:37﴿ �ذ�ل �اه� و�ك �ن ل �نز� ا أ �م��> ا ح�ك Tي�� ب ع�ر�

�ن� �ئ �ع�ت� و�ل �ب و�اءه�م ات �ه�� د� أ �ع�� ا ب م�� م�ن� ج�اءك� �م �ع�ل ك� م�ا ال ه� م�ن� ل�� الل��:

�ي� م�ن � و�ل و�اق5 و�ال(13:37) It is with this instruction that We have sent this Command in Arabic to you. Now if you follow the desires and lusts of the people in spite of the knowledge you have received there shall be none to defend you nor to protect you against Allah.

It has been expressed in the Surah Az-Zumar, v.39:28

ا ﴾39:28﴿ �ن��> آ ا ق�ر� Tي�� ب ر� ع�ر� و�ج5 ذ�ي غ�ي�� ع��ه�م� �ع�ل �ق�ون� ل �ت ي

(39:28) It is a Qur'an in Arabic *46 without any crookedness in it, *47 so that they may guard against the evil end.


It is a Qur'an in Arabic 46:*46 That is, "It has not been sent down in a foreign language so that the people of Makkah and Arabia should stand in need of a translator or interpreter, but it is in their own language, which they can understand directly." Without any crookedness in it, *47:*47 That is, "There is nothing of double-dealing in it so that a common man should find it difficult to understand, but everything has been presented in it in a straightforward manner, from which everyone can know what this Book states as wrong and why, what it states as right and on what ground, what it wants the people to accept and what it wants them to reject, and what it enjoins and what it forbids."

Then just before this verse, it has been said that the trustworthy Spirit has brought it down in Arabic. Now how can it be said that the translation of The Holy Qur’an made into another language will also be The Holy Qur’an and its words will represent the Words of Allah?

It appears that later the Imam himself felt this weakness in the argument and, according to authentic traditions, gave up his earlier opinion, and adopted

What the Qur’an Is All About Vol. I 121the opinion of Imam Abu Yusuf and Imam Muhammad, who held that a person who could not recite Arabic words, could recite the translation of The Holy Qur’an in his prayer till he was able to pronounce Arabic words. However, the prayer of a person, who was able to recite The Holy Qur’an in Arabic, would not be valid if he recited its translation. The fact is that the two Imams had proposed this concession only for that non-Arab converts who were not able to offer their prayer in Arabic immediately after embracing Islam. In this the basis of their argument was not that the translation of The Holy Qur’an was The Holy Qur’an itself, but that just as a person unable to perform Ruku’ and Sajdah was allowed to offer his prayer by making signs, so a person unable to pronounce Arabic words could recite the translation. Then just as the prayer of a person who offered it by making signs could not be valid as soon as the cause inability was removed, so the prayer of a person who recited the translation would not be valid as soon as he became able to pronounce Arabic words. (For a detailed discussion, see Al-Mabsut by Sarkhashi, volume-I, p.37, Fath ul-Qadir and Shahr Inayah ‘alal-Hedaya, vol. I pp.190-201).


04.01.00Why the Qur’an

Revealed in pure Arabic?

Allah says:

�ا ﴾12:2﴿ �ن �اه� إ �ن ل �نز� >ا أ آن Tا ق�ر� �ي ب �م� ع�ر� �ك �ع�ل ل�ع�ق�ل�ون� ت

We have sent it down as Qur'an *1 in Arabic so that you (Arabs) may understand it well. *2 (Surah Yusuf, v.12:2)*1 The Arabic word (Qur`an: "to read") is originally the infinitive form of the verb When the infinitive form of a verb in Arabic is used as a name, it implies that that thing (or person) possesses the characteristics in their perfection. This Book has been named "Qur'an" to indicate that it is meant to be read by all and sundry and is to be read often and over and over again. *2 This does not mean that this Book has been sent down exclusively for the Arabs.

What the Qur’an Is All About Vol. I 123What it means is only this: "Of all the people, O Arabs, you should understand the excellences of the Qur'an, which are a sure proof of its being Divine Revelation, for it is in your own language and you have no excuse to put forward that it is in a foreign language which you do not understand." Some people wrongly infer from this verse that this Book had been sent down for the Arabs and not for the non-Arabs; therefore, they assert, it cannot be claimed that it is the Guidance for the whole mankind. But obviously this is a frivolous objection raised by hose who do not understand its real significance. It is obvious that a book, though meant for universal guidance, will necessarily have to be put in words in some language so that the people speaking that language should understand its teachings and then become the means of conveying its guidance to other peoples. This is the only natural way of spreading the message of a movement on a universal scale.

The word ‘Arabian’ does not mean that this Book (Qur’an) has been sent down exclusively for the Arabs. What it means is only this: ‘of all the people, O Arabs! You should understand the excellences of the Holy Qur’an, which are sure proof of its being Divine Revelation, for it is in your own language and you have no excuse to put forward that it is in a foreign language which you do not understand.’


Some people wrongly infer from this verse that this Book (Qur’an) had been sent down for the Arabs and not for the non-Arabs. Therefore, they assert, it cannot be claimed that is the Guidance for the whole mankind. But obviously this is frivolous objection raised by those who do not understand its real significance. It is obvious that a book, though meant for universal guidance, will necessarily have to be put I words in some language so that the people speaking that language should understand its teachings and then become the means of conveying its guidance to other peoples. This is the only natural way of spreading the message of a movement on a universal scale.

�ك� ﴾13:37﴿ �ذ�ل �اه� و�ك �ن ل �نز� ا أ �م��> ا ح�ك Tي�� ب ع�ر�

�ن� �ئ �ع�ت� و�ل �ب و�اءه�م ات �ه�� د� أ �ع�� ا ب م�� م�ن� ج�اءك� �م �ع�ل ك� م�ا ال ه� م�ن� ل�� الل��:

�ي� م�ن � و�ل و�اق5 و�ال (O Prophet!) It is with this instruction that We have sent this Command in Arabic to you. Now if you follow the desires and lusts of the people in spite of the knowledge you have received there shall be none to defend you or to protect you against Allah. (Surah Ar-Raad, v.13:37)


د� ﴾16:103﴿ �ق�� م� و�ل �ع�ل �ه�م� ن ن� ون� أ �ق�ول�� ي

ا �م�� ن ه� إ 'م�� ع�ل ر� ي �ش�� ان� ب ذ�ي ل'س�� ال��د�ون� �ل�ح�� ه� ي �ي�� ل �ع�ج�م�يu إ و�ه��ذ�ا أ

ان� �يu ل�س� ب �ين� ع�ر� م_ب(16:103) We know very well what they say about you: "Surely a certain person teaches him. " *107 But the person to whom they allude speaks a foreign tongue, and this (Qur'an) is in plain Arabic. *107 In this connection, traditions mention the names of several persons, one of whom (Jabar), according to the disbelievers of Makkah taught the Holy Prophet; however, one thing particularly noteworthy about all these persons is that they were non-Arab slaves. Whosoever he might be, the fact that he used to recite the Torah and the Gospel and had an acquaintance with the Holy Prophet, gave an opportunity to the disbelievers for spreading this false report that it was the particular slave who was the real author of the Holy Qur'an, but Muhammad (Allah's peace be upon him) presented it as the Word of God. This not only shows that his opponents were very impudent in spreading false accusations against the Holy Prophet but also that, in general, people are not just in judging the worth of their contemporaries.

They were ill-treating like this that great personality who has had no parallel in history. Nevertheless, these people

What the Qur’an Is All About Vol. I 126who had become blind in their opposition, preferred to attribute the authorship of the matchless Arabic Qur'an to a non-Arab slave who had a smattering of the Torah and the Gospel. Instead of accepting the claim of the Holy Prophet, who was an embodiment of truth, they attributed its authorship to an insignificant foreign slave.

�ن� ﴾16:104﴿ �ذ�ين� إ � ال ون� ال �ؤ�م�ن�� ات� ي �آي�� ب:ه� � الل د�يه�م� ال �ه�� ه� ي �ه�م� الل��: ذ�اب� و�ل ع��يم� �ل أ

(16:104) It is a fact that Allah does not show guidance to those who do not believe in His Revelations, and there is a painful torment for them.

�م�ا ﴾16:105﴿ �ن �ر�ي إ �ف�ت �ذ�ب� ي �ك �ذ�ين� ال � ال ال�ون� �ؤ�م�ن ات� ي �آي�� ه� ب �ك� الل��: و�ل��ئ

� ه�م� و�أ�ون� �اذ�ب �ك ال

(16:105) (The Prophet is not forging any false thing but) those, who do not believe in the Revelations of Allah, are inventing falsehoods *108 they are indeed the liars. (Surah An-Nahl, v.16:105)*108 This verse can also be rendered like this: "A Prophet does not forge any false thing but those, who do not believe in the Revelations of Allah, invent falsehoods. "

What the Qur’an Is All About Vol. I 127[The Meaning of the Qur’an, S.A.A.Maududi: Islamic Publications Pvt. Ltd Lahore, Pakistan]

The wicked attribute to Prophets of Allah just such motives and springs of action as they themselves would be guilty of in such circumstances. The Pagans and those who were hostile to the revelation of Allah is Islam could not and cannot understand how such wonderful words could flow from the tongue of the Holy Prophet. They must postulate some human teacher. Unfortunately for their postulate, any possible human teacher they could think of would be poor in Arabic speech if he had all the knowledge that the Qur’an reveals of previous revelations. Apart from that, even the most eloquent Arab could not, and cannot, produce anything of the eloquence, width, and depth of Quranic teaching, as is evident from every verse of the Book. [The Meaning of the Holy Qur’an: Abdullah Yusuf ‘Ali, Amana Publications, Maryland, USA]

It has been expressed in other place:

�ك� ﴾20:113﴿ �ذ�ل �اه� و�ك �ن ل �نز� >ا أ آن ا ق�ر� Tي�� ب ع�ر��ا ف�ن ر� �و�ع�ي��د� م�ن� ف�ي��ه� و�ص�� ه�م� ال �ع�ل ل

�ق�ون� �ت و� ي� �ح�د�ث� أ �ه�م� ي ا ل �ر> ذ�ك

And O Mohammad! Thus have We sent this down as an Arabic Qur’an and have given therein warnings in various ways, perhaps these people may be saved

What the Qur’an Is All About Vol. I 128from perverseness or that this may help arouse understanding in them. (Surah Ta-Ha, v.20:113)


و� ﴾41:44﴿ اه� و�ل�� ن�� ع�ل ا ج� آن��> ا ق�ر� Tع�ج�م�ي�� أ�وا �ق�ال �و�ال� ل ه� ف�ص'ل�ت� ل �ات�� ع�ج�م�يu آي �أ أ

uي� ب �ذ�ين� ه�و� ق�ل� و�ع�ر� �ل �وا ل د>ى آم�ن ه��ف�اء ذ�ين� و�ش�� ون� ال� و�ال�� ؤ�م�ن�� ف�ي ي

�ه�م� ر� آذ�ان و� و�ق�� ه�م� و�ه�� ي ع�م>ى ع�ل�ك� �ئ و�ل

� �اد�و�ن� أ �ن �ان5 م�ن ي �ع�يد5 م�ك بHad We sent this Qur’an in a foreign tongue, the people would have said, ‘why have not its verses bee well expounded? What! The scripture in a foreign language and the listeners are Arabs? O Prophet! Say to them, ‘This Qur’an is a guidance and a healing for the believers, but to those who do not believe, it is a plug in their ears and a covering over their eyes. It is as though they are being summoned from afar. (Surah Ha-Mim-As-Sajdah or Fussilat, v.41:44)

This is the kind of the stubbornness that the Holy Prophet was confronting. The disbelievers said, ‘Mohammad (pbuh) is an Arab. Arabic is his mother tongue. How can one believe that the Arabic Qur’an that he presents has not been forged by him but has been revealed to him by God? The Qur’an could be

What the Qur’an Is All About Vol. I 129believed to be the Revelation of God if he had started speaking fluently in a foreign language unknown to him, like Persian, Latin, or Greek.’ Allah has refuted this argument of theirs; saying, ‘now when the Qur’an has been sent down in their own tongue so that they may understand it, they raise the objection: Why has it been sent down to an Arab in Arabic? But if it had been sent down in a foreign tongue, these very people would have said, ‘How strange! An Arab Messenger has been sent to the Arabs, but the Revelations being sent to him are in a tongue which is neither understood by him nor by his people.’

When a person is summoned from a far, he hears a voice but does not understand what is being said to him. This is a wonderful simile, which fully depicts the psychology of the stubborn opponents.

Naturally when you talk to a person who is free from prejudice, he will listen to you, will try to understand what you say, will accept it if it is reasonable, with an open mind.

On the contrary, the person who is not only prejudiced against you but it is also malicious and spiteful, will not at all listen to you however hard you may try to make him understand your viewpoint. In spite of hearing you all the time he will not understand at all what you had been saying. [The Meaning of the Qur’an, S.A.A.Mawdudi: Islamic Publications Pvt. Ltd., Lahore, Pakistan]

What the Qur’an Is All About Vol. I 130 Had We sent this as a Qur’an (in a language) other

than Arabic, they would have said: ‘Why are not its verses explained in detail? What! (A Book) not in Arabic, and a Messenger an Arab? Say: ‘It is a guide and a healing to those Who believe not, there is a deafness in their ears, and it is blindness in their eyes; They are (as it were) being called from a place far distant!

It was most natural and reasonable that the messenger being Arab, the Message should be in his own tongue, that he might explain it in every detail, with the greatest power and eloquence. Even though it was to be for the all worlds, its initial exposition was thus to be in Arabic. But if the people had no faith on it, and were spiritually deaf or blind: it would not matter in what language it came.

They pretended that it was too deep for them, when they meant that they were superior to it! The fact was that by putting themselves in an artificially false position, they rendered themselves impervious to the message. The voice of Revelation or the voice of conscience sounded to them as if it came from a far off place! They themselves made themselves strangers to it. [The Meaning of the Holy Qur’an: Abdullah Yusuf ‘Ali, Amana Publications, Maryland, USA]


م'م�ا ﴾41:5﴿ �ة5 �ن �ك أ ف�ي �ا �ن �وب ق�ل �وا و�ق�الو�م�ن و�ق�ر� �ا �ن آذ�ان و�ف�ي �ه� �ي �ل إ �ا �د�ع�ون ت

�ا �ن �ن إ ف�اع�م�ل� ح�ج�اب� �ك� �ن �ي و�ب �ا �ن �ن �ي ب�ون� ع�ام�ل

They say: our hearts are under veils, (concealed) from that to which thou Dost invite us, and in our ears is a deafness, and between us and thee is a screen; so do thou (what thou wilt); For us, we shall do (what we wilt). (Surah Ha-Mim-As-Sajdah or Surah Fussilat, v.41:5)

It has been expressed like:

ا ﴾39:28﴿ �ن��> آ ا ق�ر� Tي�� ب ر� ع�ر� و�ج5 ذ�ي غ�ي�� ع��ه�م� �ع�ل �ق�ون� ل �ت ي

It is a Qur’an in Arabic without any crookedness in it, so that they may guard against the evil end. (Surah Az-Zumar, v. 39:28)

It has not been sent down the Qur’an in a foreign language so that the people of Makkah and Arabia should stand in need of a translator or interpreter. But

What the Qur’an Is All About Vol. I 132the Qur’an has been sent down in their language, which they can understand directly.

There is nothing of double dealing in it so that a common man should find it difficult to understand but everything has been presented in it in a straightforward manner, from which everyone can know what this Book states as wrong and why, what it states as right and on what ground, what it wants the people to accept and what it wants them to reject, and what it enjoins and what it forbids.

It has been expressed like:

اب� ﴾41:3﴿ �ت�� ل�ت� ك ه� ف�ص��' �ات�� ا آي آن��> ق�ر�Tا �ي ب 5 ع�ر� 'ق�و�م �م�ون� ل �ع�ل ي

A Book whose verses are well expounded, an Arabic Qur'an for those who have knowledge. (Surah Ha-mim As- Sajdah, v. 41:3)

ا ﴾41:4﴿ ير> �ش�� ا ب ذ�ير> ض� و�ن�� ع�ر� أ ف��ه�م� �ر� �ث ك

� م�ع�ون� ال� ف�ه�م� أ �س� يThe Qur’an is a giver of good news and a warner. *1 Yet most of these people have turned away from it, and they pay no heed. (Surah Ha-mim As- Sajdah, v. 41:4)

What the Qur’an Is All About Vol. I 133A study of the following discourse can show what relevance the things mentioned in it have with the theme that follows:(1)The verses of this book are well expounded. That

is, there is nothing confusing and ambiguous in it so that somebody might excuse himself from accepting it on the ground that he was unable to understand the contents of the Book. It has been plainly told in it what is the truth and what is the falsehood, what are the right beliefs and what are the wrong beliefs, what is good and what is evil, what is high morality and what is vice, in what way lies the good of man and in what he incurs loss for himself. If a person rejects such clear and manifest guidance, or pays no heed to it, he cannot offer any excuse for it. His attitude clearly implies that he wants to remain in the wrong willfully.

(2)That this is an Arabic Qur’an, which implies this: ‘If this Qur’an had been sent down in some other language, the Arabs would have presented the excuse that they were ignorant of the language in which God had sent His Book. But this is their language. They cannot put forward the excuse that they cannot understand it.

(3)That this Book is for those who possess knowledge. That is, only the people of understanding can draw any benefit from this Book. For the ignorant it is as useless as a precious diamond for the one who cannot distinguish it from a mere stone.

What the Qur’an Is All About Vol. I 134(4)That this Book gives good news and administers

warning. That is, it does not consist of mere fantasy, or a philosophy, or a specimen of good literary composition, which one may accept or rejects without entailing any consequence, but it is openly administering a warning to the whole world that the results of accepting and believing in it are marvelous and of rejecting it very dreadful. Thus only a fool could reject it with scant attention.


�ك� ﴾42:7﴿ ذ�ل ا و�ك�� ن�� ي و�ح�� ك� أ �ي�� ل ا إ آن��> ق�ر�

Tا �ي ب �نذ�ر� ع�ر� 'ت �م� ل �ق�ر�ى أ �ه�ا و�م�ن� ال ح�و�ل�ن��ذ�ر� و�م� و�ت ع� ي�� ج�م�� ب� ال� ال ي ف�ي��ه� ر�

ة� ف�ي ف�ر�ي��ق� �ج�ن�� ف�ي و�ف�ر�ي��ق� الع�ير� الس�

Yes: thus have We revealed to you, O Prophet, this Arabic Qur'an *8 so that you may warn those who

What the Qur’an Is All About Vol. I 135dwell in the centre of habitations (i.e. Makkah) and around it, *9 and warn them of the Day of Gathering *10which is sure to come: one group shall go to Paradise and the other to Hell. (Surah Ash-Shura, v.42:7)

Arouse them from slumber and warn them that there is nothing but destruction in store for them in consequence of the errors of morality and conduct in which they are involved and of the perverse principle on which they have ordered their individual and collective lives.

O Prophet, Warn them also that this destruction is not confined only to this world but the Day has to come when Allah will gather together all mankind and subject them to accountability. Even if a person escaped the evil consequences of his deviation and wickedness in the world, there will be no chance of his escape on that Day, and highly unfortunate is he, who is doomed to a tragic fate both in this world and in the hereafter.


ه� و�م�ن ﴾46:12﴿ �ل�� اب� ق�ب �ت�� ى ك م�وس��م�ام>ا ح�م�ة> إ �اب� و�ه�ذ�ا و�ر� �ت د'ق� ك م_ص��>ا ان Tا ل'س� �ي ب �ن��ذ�ر� ع�ر� 'ي ذ�ين� ل وا ال�� م�� ظ�ل

ى ر� �ش� �ين� و�ب ن �م�ح�س� �ل ل

What the Qur’an Is All About Vol. I 136(46:12) Yet before it there has come the Book of Moses as a guide and a mercy, and this Book has been revealed to confirm it in the Arabic tongue so as to warn the wrongdoers *17 and to give good news to those who have adopted the righteous conduct. (Surah Al-Ahqaaf, v.46:12)

This Qur’an revealed in Arabic to warn the wrong doers. That is to warn the evil end those who are being unjust to themselves and to the truth itself by disbelieving in Allah and serving others than Allah, and are involved because of this deviation of theirs in the evils of morals and deeds, which have filled human society with every kind of wickedness and injustice.

04.01.01Why the Non-Arabs

believe on the Arabic Qur’an?Or

Is the Qur’an Only For Arabs?

Question:

What the Qur’an Is All About Vol. I 137A Sikh friend of mine was given some literature to read. While reading it, he raised this objection: “You say that Allah speaks to the prophets and through these special people He sent a universal way of life for all mankind. The question is, why is such an important way of life prescribed in this one particular language [Arabic], which is used only in one particular geographic location? Why could not that Almighty Allah create one universal language for all of mankind so that all people could benefit from that equally? Arabic Qur'an is certainly beneficial for the Arabs only.”

AnswerHad your Sikh friend who raised this objection pushed his imagination a bit further, he could have also asked “Why did God not send a copy of the Qur'an directly to every human being? Since He is the Almighty, He could have done this too!”

These people actually do not try to understand one basic point: For guiding the humanity, Allah Almighty does not adopt a method that would require an alteration in the natural workings and systems of the universe. The variety of languages, and due to that the emergence of various small and large ethnic groups—all this is but a natural phenomenon which came into existence by the will of Allah. And in this are lots of benefits and goodness that Allah would not want to destroy. Yes, He is the Almighty, but He is also the Wise. In His universe, things are running under a perfect set of laws and principles. Due to

What the Qur’an Is All About Vol. I 138these principles, variance between languages, cultures, and traditions emerges. Even if Allah had created some separate type of language, that still could not have been the mother tongue of all nationalities, nor could the literature in that language affect and influence the minds of all people on earth. They would not have appreciated the beauty of that language [as one appreciates one’s mother tongue]. If Allah—by some supernatural way—eliminated all the mother tongues of all people and then imposed, supernaturally, one language on the entire humanity, then that is a different matter. However, since one action of Allah does not come to nullify another action of His, He has sent guidance to humanity while sustaining the natural systems and frameworks of all languages.

Arabic Qur'an can only be beneficial for the Arabs—this allegation could have been true had Allah only sent a book. But the reality is that Allah sent the book together with a guide. That guide first addressed a particular nation in whose language the book came. Then, according to the prescriptions laid in the book, he educated them, purified them, gave them practical training, and completely reshaped their lives in a full social revolution. Then he charged them with this responsibility that they, on his behalf, would transmit this guidance to other nations, educate them, purify them, train them, and reshape their lives the same way as he had done to them. Thus, once one nation adopts this ideal, it would bear the responsibility of taking it to other nations. This was the natural way

What the Qur’an Is All About Vol. I 139for universalizing that teaching and guidance. Every great movement of the world that wanted to universalize its teaching has adopted this same method, be that a movement to establish God’s way or any other type of movement.

If one accepts the argument that a book is only beneficial for the particular nation in whose language it is written, then one will have to consider the history of all the sciences of the world as wrong. All the books of the world will need to be divided and segregated according to language. All the benefits of translations and various mediums of international mass communications will have to be denied. Yet, it is through these mediums that the messages of great world movements and the words of great leaders are reaching the far corners of the earth. Then what crime did the book of Muhammad commit that it has to be considered confined only for the Arabs just because it is in Arabic?

If one is still not assured after this and he thinks that Allah should have done things as he thought He should have, then he has the right to remain firm in his opinion. But the question is, if by putting up such questions as hindrance one does not benefit from a book or a message, then whose loss is it? This is not the policy of the truth seekers. They search for the ray of light everywhere and from all sources. If one closes one’s mind with one objection or another against every book or teaching, then one will not be

What the Qur’an Is All About Vol. I 140able to make even a single step on life’s simple and straight path.

* Excerpted, with some modifications, from Welcome Back, Sayyid Abul A’la Mawdudi, Rasael wa Masael. Originally published in Tarjumanul Qur’an, July-October, 1944.

04.02.00Revealed Qur’an is

the inspiration of Allah

The Qur’an says:

ل� ﴾4:113﴿ �نز� ه� و�أ ك� الل��: �ي�� اب� ع�ل �ت�� ك ال�م�ة� �ح�ك �م�ك� و�ال �م� م�ا و�ع�ل �ن� ل �ك �م� ت �ع�ل ت

�ان� :ه� ض�ل� ف� و�ك �ك� الل �ي ع�ظ�يم>ا ع�لO Prophet! Allah has sent down the Book (Qur’an) and the Wisdom to you and taught what you did not know; great indeed is His bounty to you. (Surah An-Nisa, v.4:113)

It has been expressed:

�اب� ال�ر ﴾14:1﴿ �ت �اه� ك �ن ل �نز� �ك� أ �ي �ل �خ�ر�ج� إ �ت لاس� ات� م�ن� الن�� م�� ل�ى الظ_ل ور� إ الن��_�ذ�ن� إ 'ه�م� ب�� ب �ل�ى ر� اط� إ ر� �ع�ز�ي��ز� ص�� ال

http://www.welcome-back.org/question/20041211.shtml


�ح�م�يد� :ه� ﴾14:2﴿ ال �ذ�ي الل ه� ال ا ل�� ف�ي م��م�او�ات� ض� ف�ي و�م�ا الس� ر�

� ل� األ و�و�ي��اف�ر�ين� �ك 'ل د�يد5 ع�ذ�اب5 م�ن� ل ش�

(1) Alif-Laam-Raa, O Mohammad! This is a Book which We have sent down to you so that you may bring mankind by the help of their Lord out of the dark ways (of ignorance) into the light (of knowledge) to the Way of that God, Who is all-powerful and inherently worthy of All Praise. (2) Allah to whom the owner of whatever is in the heavens and the earth. (Surah Ibrahim, v.14:1-2)

This is the purpose for which for which the Holy Prophet had been sent with the Holy Qur’an. He was entrusted with the mission that he should bring mankind back from the ways of darkness (ways of wickedness) into the Way of God by the help of the Light of the Qur’an. For everyone, who is not on the Way of God, is, in fact, wandering about in the ways of the darkness (of ignorance), even though he might consider himself to be very enlightened and full of knowledge. On the other hand, the one who finds the Way of Allah comes into the light of knowledge, even though he might be an illiterate person.

As regards ‘by the help of their Lord’, this implies that the most of missionary of Islam (even though he be a Messenger of Allah) can do is to present the

What the Qur’an Is All About Vol. I 142Right Way. It is not in his power to bring anyone forcibly to the Way, for this can only happen by the help and permission of Allah. That is why only that person whom Allah helps and permits gets guidance; otherwise even a perfect Missionary like a Messenger fails to bring a person to the Way. As regards the Divine Law, according to which Allah helps and permits a person to gain guidance, we learn from different passages of the Qur’an that Allah gives help only to that person who himself has a desire to get guidance: who frees himself from obduracy, obstinacy and prejudice; who is not a follower of his lust, nor a slave of his desires; who is inclined to see with open eyes, and hear with open ears and think with a clear mind, and is ready to accede to any reasonable thing.

It has been expressed in the Surah Ta-Ha, v.20:1-4

طه ﴾20:1﴿ا ﴾20:2﴿ ا م�� ن�� ل �نز� ك� أ �ي�� آن� ع�ل ر� �ق�� ال

ق�ى �ش� �ت ل�ال� ﴾20:3﴿ ة> إ �ر� �ذ�ك 'م�ن ت ى ل �خ�ش� ينز�يال> ﴾20:4﴿ ق� م'م�ن� ت�� ض� خ�ل�� ر�

� األ�م�او�ات� �ع�ل�ى و�الس� ال

What the Qur’an Is All About Vol. I 143(1) Ta-Ha. (2) We have sent down the Qur’an to you to put you in distress. (3) This is an Admonition for every such person who fears (God). (4) This (Qur’an) has been sent down by that Being, who has created the earth and the high heavens.

The object of the Revelation of the Holy Qur’an is not to make the Holy Prophet do something impossible and to put him to unnecessary distress by demanding from him to imbrute the hearts of the obdurate people with Faith, but to admonish those people who have fear of Allah. Therefore the Holy Prophet should not waste his efforts on those people, who have no fear of God left in them, and who do not bother at all about what is Truth and what is falsehood.

ك� ﴾25:1﴿ ار� �ب�� ذ�ي ت ل� ال�� ز� ان� ن�� ق�� ف�ر� ال�د�ه� ع�ل�ى �ون� ع�ب �ك �ي �م�ين� ل �ع�ال �ل ا ل �ذ�ير> ن

(25:1) Highly blessed *1 is He, Who has sent down Al-Furqan *2, *3 to His servant so that it may be a warner to all mankind: *4 (Surah Al-Furqan, v.25:1)

1 The Arabic word tabaarak is very comprehensive, and cannot be understood fully and completely by ‘highly blessed’, not even by a sentence. However, its meanings may be grasped by keeping in view the remaining portion of vv.1-2. Here it has been used to convey the following meanings:

What the Qur’an Is All About Vol. I 144(1)The great almighty Allah is the most Beneficent:

that is why He has bestowed the great blessing of Al-Furqan by degrees on His servant so that he may admonish all mankind.

(2)He is the most Exalted and great: for the Sovereignty of the heavens and the earth belongs to Him.

(3)He is the most Holy, Pure and Perfect: He is free from every time have shirk and has neither a partner in his Godhead, nor needs a son to succeed Him for He is Ever-Lasting.

(4)He is the Highest and the Most Supreme in rank: the Kingdom and the Dominion wholly and solely belong to Him, and there is none who has any share in His Authority and Powers.

(5)He is the sole creator of the universe and has created each and everything in it and predetermined its destiny.

2 Al-Furqan means the Criterion. The Qur’an has been called Al-Furqan because it is the Criterion for judging right and wrong, virtue and vice, truth and falsehood.

‘It is the Warner to all mankind’4: To warn all mankind of the evil consequences of their heedlessness and deviation. The Warner may be Al-Furqan or the Holy Prophet to whom it was revealed. In fact, both were the Warner because they were both sent for one and the same purpose. The message of the Qur’an and Prophet hood of Mohammad (pbuh) were not meant for any particular country but for the

What the Qur’an Is All About Vol. I 145whole world; and not for their own time, but for all times to come. This has been stated at several places in the Qur’an; for instance:

ل� ﴾7:158﴿ ا ق�� ا ي�� _ه�� ي اس� أ �ن'ي الن�� إس�ول� :ه� ر� �م� الل �ك �ي �ل �ذ�ي ج�م�يع>ا إ �ه� ال ل

م�او�ات� م�ل�ك� ض� الس�� ر�� ه� ال و�األ �ل إ

� �ال ��ي ه�و� إ �ح�ي �م�يت� ي � و�ي �وا ه� ف�آم�ن �الل��: ب�ه� ول س� �ي' و�ر� �ب �م'ي' الن �ذ�ي األ �ؤ�م�ن� ال ي

ه� �الل��: ه� ب �م�ات�� ل وه� و�ك �ع�� ب �م� و�ات �ك �ع�ل ل�د�ون� �ه�ت ت

[Say, O Muhammad]: 'O men! I am Allah's Messenger to you all - of Him to Whom belongs the dominion of the heavens and the earth. There is no god but He. He grants life and deals death. Have faith then, in Allah and in His Messenger, the ummi Prophet who believes in Allah and His words; and follow him so that you may be guided aright.' (Surah Al-A’raf, v. 7:158)

ل� ﴾6:19﴿ ي_ ق�� ء5 أ ي� ر� ش�� ب�� ك ه�ادة> أ ش��

ل� ه� ق�� ه�يد� الل��: �ن�ي ش�� ي �م� ب �ك �ن �ي و�ب�وح�ي� �ي� و�أ �ل آن� ه�ذ�ا إ �ق�ر� �م ال ك �ن��ذ�ر� أل


�ه� غ� و�م�ن ب �ل�� م� ب �ك �ن �ئ ه�د�ون� أ �ش�� ت �ن� ل أ:ه� م�ع� �ه�ة> الل ر�ى آل �خ�� ل أ � ق�� ه�د� ال �ش�� أ

ل� ا ق�� م�� ن و� إ ��ه� ه�� ل د� إ �ن�ي و�اح�� ن و�إ�ر�يء� �ون� م'م�ا ب ر�ك �ش� ت

Ask them: 'Whose testimony is the greatest?' Say: 'Allah is the witness between me and you; *11 and this Qur'an was revealed to me that I should warn you thereby and also whomsoever it may reach.' Do you indeed testify that there are other gods with Allah? *12 Say: 'I shall never testify such a thing.' *13Say: 'He is the One God and 1 am altogether averse to all that you associate with Him in His divinity.' (Surah Al-An’am, v.6:19)

ا ﴾34:28﴿ �اك� و�م�� ن ل س�� ر�� ال� أ ة> إ �اف�� ك

�اس� 'لن ا ل ير> �ش� ا ب ذ�ير> �ك�ن� و�ن�� ر� و�ل �ث�� ك أ

�اس� �م�ون� ال� الن �ع�ل يAnd (O Prophet,) We have sent you to the entire mankind as a' bearer of good news and a Warner, but most people do not know. *47 (Surah Saba, v.34:28)

*47 That is, "You have not been sent as a Prophet for the people of this city, or this country, or this age alone, but for the people of the entire world and forever, but your compatriots do not recognize your worth and they do not realize how great a person has

What the Qur’an Is All About Vol. I 147been raised among them as a Prophet and how uniquely they have been blessed by Allah." The fact that the Holy Prophet has not been appointed a Prophet only for his own country or for his own age but for all mankind till Resurrection has been stated at several places in the Qur'an. For instance,

ا ﴾21:107﴿ �اك� و�م�� ن ل س�� ر�� ال� أ ة> إ ح�م�� ر�

�م�ين� �ع�ال 'ل ل(O Muhammad!) We have sent you to be a real blessing for the people of the world. *100 (Al-Anbiya, v.21:107)

*100 This verse (107) can also be translated as: "We have sent you only as a blessing for the people of the world". In both cases it will mean that the appointment of the Holy Prophet is indeed a blessing and mercy of Allah to the whole world. This is because he aroused the neglectful world froth its heedlessness and gave it the knowledge of the criterion between truth and falsehood, and warned it very clearly of both the ways of salvation and. ruin. This fact has been stated here 'to tell the disbelievers of Makkah that they were quite wrong in their estimate of the Holy Prophet that he was an affliction and distress for them because they said, "This man has sown seeds of discard among our clans and separated near relatives from each other." They have been told here, "O foolish

What the Qur’an Is All About Vol. I 148people, you are wrong to presume that he is an affliction for you; but he is in reality a blessing and mercy of Allah for you."

The Holy Prophet himself has stated this clearly in the Hadith, for instance, he said:

I have been sent to all men-the red and the black.

Before me a Prophet was sent only to his own people, but I have been sent to all mankind. [Bukhari, Muslim]

I have been sent to all mankind, and I am the Last of the Prophets. [Muslim]

I have been sent to all mankind, the black as well as the white. [Musnad Ahmad: Marwiyat Abu Musa Ash ari]

I have been sent to all mankind as a whole, whereas every Prophet before me was only sent to his own people. [Musnad Ahmad: Marwiyat 'Abdullah bin 'Amr bin 'As]

Before me every Prophet was specifically sent to his own people; but I have been sent for all mankind. [Bukhari and Muslim: From Traditions related by Jabir bin 'Abdullah]

What the Qur’an Is All About Vol. I 149 My appointment as a Prophet and Resurrection

are like this. Saying this the Holy Prophet raised his two fingers. [Bukhari and Muslim]

What he meant by this was: ‘Just as no third finger intervenes between these two fingers, so there is no prophethood between me and Resurrection. After me there will be Resurrection only, and I shall be the Prophet till Resurrection.’ [Surah Saba, v.34:28 nn.47]

It has been expressed in other place in the Qur’an:

�ه� ﴾26:192﴿ �ن �نز�يل� و�إ �ت ب' ل �م�ين� ر� �ع�ال الThis *118 Book (Qur’an) has been revealed by the Lord of the worlds. *119(Surah Ash-Shuara, v.26:192)

This lucid Book whose verses are being recited to you, and this ‘Admonition’ from which the people are turning away, is not the product of the whims of a man; it has not been written and compiled by Mohammad (pbuh) himself, but it consists of the Revelations of the Lord of this universe.

�ك� ﴾27:6﴿ �ن �ل�ق�ى و�إ �ت آن� ل �ق�ر� �د�ن� م�ن ال ل

5 5 ح�ك�يم �يم ع�ل

What the Qur’an Is All About Vol. I 150(27:6) And (O Muhammad), you are most surely receiving this Qur'an from the One, Who is All Wise, All-Knowing. *7

*7 That is, the things being mentioned in the Qur'an are not imaginary nor are they based on the presumptions and opinions of a man, but they are being revealed by the One Who is All-Wise and All-Knowing, Who is perfect in Wisdom and Knowledge, Who has full knowledge of the affairs of His creation and of its past and present and future, and Whose Wisdom devises the best schemes for the reform and guidance of His servants.

�ن ﴾2:23﴿ �م� و�إ �نت �ب5 ف�ي ك ي �ا م'م�ا ر� �ن ل �ز� ن�ا ع�ل�ى �د�ن � ع�ب �وا �ت ة5 ف�أ ور� �س� �ه� م'ن ب �ل م'ث

� وا �م و�اد�ع�� ه�د�اءك ه� د�ون� م'ن ش�� الل��:�ن� �م� إ �ت �ن ص�اد�ق�ين� ك

(2:23) And if you be in doubt whether the Book We have sent down to Our Servant is from Us or not, then produce, at least, one Surah like this *24. You may call all your associates to assist you and avail yourselves of the help of any one other than Allah. If you are genuine in your doubt, do this. (Surah Al-Baqarah, v.2:23)

What the Qur’an Is All About Vol. I 151*24. Before this, in Makka, opponents had often been challenged to produce anything of comparable merit if they believed the Qur'an to be the work of a human being. In Madina the same challenge was reiterated. (For similar challenges made elsewhere in the Qur'an, see 10:38; 11: 13; 17: 88 and 52: 33

�ن ﴾2:24﴿ إ �م� ف�� ل وا �ف�ع�ل�� و�ل�ن ت وا �ف�ع�ل�� ت� �ق�وا �ار� ف�ات �ت�ي الن ا ال اس� و�ق�ود�ه�� الن��

ة� �ح�ج�ار� �ع�د�ت� و�ال �اف�ر�ين� أ �ك �ل ل(2:24) But if you do not do this, and you can never do this, then fear the Fire which has been prepared for the disbelievers and which shall have men and stones for fuel *25. (Surah Al-Baqarah, v.2:24)

*25. This suggests, in a subtle manner, that in the Next Life not only will the unbelievers become the fuel of hell

�م�ا ﴾2:89﴿ اءه�م� و�ل اب� ج�� ت�� ع�ن��د� م'ن� ك:ه� 'م�ا م�ص�د'ق� الل � م�ع�ه�م� ل �وا �ان م�ن و�ك

ل� �ح�ون� ق�ب�� ف�ت ت �س�� ذ�ين� ع�ل�ى ي ال�� وا ر� �ف�� ا ك �م�� اءه�م ف�ل ا ج�� م�� وا ف�� ع�ر�


� وا ر� �ف�� ه� ك ة� ب�� ع�ن�� ه ف�ل ع�ل�ى الل��اف�ر�ين� �ك ال

And how are they behaving now towards a Book (Qur’an), which has come to them from Allah? In spite of the fact that it confirms the Scriptures which they already possessed, and in spite of the fact that, before it came, they used to pray for a signal victory over the disbelievers, they rejected it when it came, although they recognized it. May Allah’s curse be upon such disbelievers! (Surah Al-Baqarah, v.2:89)Before the advent of the Holy Prophet, the Jews were looking forward with great longings to the Prophet about whom there were many prophecies in their own Scriptures. They used to pray: ‘May he come soon so that we should triumph over the disbelievers and regain our lost glory!’ The people of Medina themselves bore witness that the Jews live in this expectation. It had become a bye-word with them to proclaim: ‘Let the pagan’s tyrannies over us as much as they like. When that Prophet comes, we will settle accounts with them.’ Accordingly, when the people of Medina learnt that Mohammad (Allah’s peace be upon him) had declared himself to be a Prophet, they recalled these things and thought that he might be the very Prophet about whom they had heard so much from the Jews. So they said to one another, ‘Let us go and accept him lest the Jews should forestall us.’ That was the reason why the Muslims of Medina could not understand the attitude of the Jews who, instead of

What the Qur’an Is All About Vol. I 153accepting him as the Prophet for whom they had been so anxiously waiting, had become his greater opponents.

As to the fact that ‘they did recognize the Holy Prophet,’ many proofs were furnished in that very time. The most authentic evidence is that of Hadrat Safiyyah (one of the wives of the Holy Prophet), who was the daughter of one learned Jew and the niece of another. She says, ‘When the Holy Prophet migrated to Medina, my father and uncle went to see him. When they returned home, I myself heard the following conversation between them:

Uncle: Is he really the same Prophet about whom there occur prophesies in our books?

Father: By God, he is the same.Uncle: Are you quite sure of it?Father: Yes.Uncle: Then is your intention?Father: I will oppose him as long as I live and will

not let his mission succeed.[Ibn Hisham, Vol. II, P.165, Cairo Edition, 1936]

﴿2:231﴾ � وا �ر� �ع�م�ت� و�اذ�ك ه� ن �م� الل��: �ك �ي ع�لا ل� و�م�� ن��ز� �م� أ �ك �ي اب� م'ن� ع�ل �ك�ت�� ال

�م�ة� �ح�ك �ع�ظ�ك�م و�ال �ه� ي � ب وا �ق�� ه� و�ات الل��:� �م�وا �ن� و�اع�ل :ه� أ �ل' الل �ك ء5 ب ي� �يم� ش� ع�ل

What the Qur’an Is All About Vol. I 154And remember that Allah has blessed you with a great favor. He admonishes you to show due respect to the Book (Qur’an) and the Wisdom He has sent to you. Fear Allah and know that He is fully aware of everything. (Surah Al-Baqarah, v.2:231)

Do not forget the fact that Allah has appointed you to a position of the highest responsibility. He has given you the Book (the Qur’an) and taught you wisdom and entrusted you with the duty of guiding the world. You have been made the ‘Community of the Golden mean’ and the witnesses of virtue and truth. It does not, therefore, behoove you to play with the Revelations by means of sophistry and take undue advantage of the letter of the Law and lead wicked and unjust lives in your homes, when you are expected to show the Right Way to the world.’

ا ﴾4:136﴿ ا ي�� _ه�� ي� ذ�ين� أ � ال�� وا � آم�ن�� وا آم�ن��

:ه� �الل �ه� ب ول س� �اب� و�ر� �ت �ك �ذ�ي و�ال ل� ال �ز� ن�ه� ع�ل�ى ول س� �اب� ر� �ت �ك �ذ�ي� و�ال ل� ال �ن��ز� أل� م�ن ر� و�م�ن ق�ب�� ف�� ك ه� ي �الل��: ب

ه� �ت�� ك �ئ ه� و�م�ال �ب�� ت �ه� و�ك ل س�� و�ر� و�م �ي�� و�ال> ض�ل� ف�ق�د� اآلخ�ر� �ال �ع ض�ال �يد>ا ب

O you, who profess to have believed, believe sincerely in Allah and His Messenger and the Book

What the Qur’an Is All About Vol. I 155(Qur’an) which He has sent down to His Messenger and in every Book that He sent down before this(Qur’an): for whoever disbelieves in Allah and His Angels and His Books and His Messengers and the Last Day, most surely strays far away into deviation. (Surah An-Nisa, v.4:136)

Here all those, who profess to believe, have been told to believe sincerely in the fundamental articles of the Muslim Faith with all their implications. This is because profession of Faith merely brings one into the fold of Islam but does not satisfy the real demands required of a true Muslim. Therefore one who profess to embrace Islam has been asked to believe sincerely and seriously in Islam and mould one’s thoughts, tastes, likes, attitudes and conduct in accordance with one’s belief and establish friendship and enmity accordingly, and put in all one’s efforts in accordance with one’s belief.

And in this verse Kufr implies two things:(1)A person may reject Islam outright.(2)One may pay lip service to Islam but may not

(sincerely) believe in it or may show by one’s conduct that one does not, in fact, believe in Islam, in spite of one’s profession.

Here kufr implies both these things, and the verse warns that neither kind of kufr can go side by side with the fundamental articles of Islamic Faith and will mislead the one who adopts it, away from the Truth into the paths of deviation.


ل� و�ق�د� ﴾4:140﴿ �ز� �م� ن �ك �ي �اب� ف�ي ع�ل �ت �ك ال�ن� �ذ�ا أ �م� إ م�ع�ت �ات� س� :ه� آي �ف�ر� الل �ك �ه�ا ي ب

� أ �ه�ز� ت �س�� ا و�ي �ه�� ب � ف�ال د�وا �ق�ع�� م�ع�ه�م� ت�ى � ح�ت وا �خ�وض�� د�يث5 ف�ي ي ر�ه� ح�� غ�ي��م� �ك �ن �ذ>ا إ �ه�م� إ �ل �ن� م'ث ه� إ ام�ع� الل��: ج��

�اف�ق�ين� �م�ن اف�ر ال �ك�� م� ف�ي �ين� و�ال ه�ن ج�ج�م�يع>ا

Allah has already sent down you in this Book (Qur’an) the Commandment: you should not sit in a company wherein you hear things of unbelief concerning the Revelations of Allah, and wherein these are being ridiculed, until those people are engaged in some other talk. Now if you remain here you shall be guilty like them. Rest assured that Allah is going to gather the hypocrites and the disbelievers all together in Hell. (Surah An-Nisa, v.4:140)

�ذ�ا ﴾6:68﴿ �ت� و�إ �ي أ ذ�ين� ر� ون� ال�� خ�وض�� يا ف�ي �ن�� ات �ع�ر�ض� آي أ �ه�م� ف�� ح�ت�ى ع�ن

� وا �خ�وض�� د�يث5 ف�ي ي ر�ه� ح�� ا غ�ي�� م�� و�إ


�ك� �ن ي �نس� �ط�ان� ي ي � الش�� د� ف�ال �ق�ع�� د� ت �ع�� بى �ر� � م�ع� الذ'ك �ق�و�م �م�ين� ال الظ�ال

And O Mohammad, when you see that people are finding fault with Our Revelations, withdraw from them till they engaged in some other talk; and, if ever Satan causes you to forget this, quit the company of such unjust people when you realize your mistake. (Surah Al-An’am, v.6:68)

�ن� ﴾7:196﴿ '��ي� إ �ي ه� و�ل ذ�ي الل��: ل� ال�� ز� ن��اب� �ت �ك �و�ل�ى و�ه�و� ال �ت �ح�ين� ي الص�ال

My Protector and Helper is Allah who has sent down this Book (Qur’an) and who protects the righteous people. *149 (Surah Al-‘Aaraf, v.7:196)

This is the answer to the threats, which the pagan Arabs held out to the Holy Prophet to this effect. ‘If you do not refrain from opposing our deities and from preaching against them, they will inflict their wrath on you and destroy you.

ا ﴾10:37﴿ ان� و�م�� آن� ه��ذ�ا ك�� ر� �ق�� ن ال أى ر� �ف�ت�� ه� د�ون� م�ن ي ��ك�ن الل��: و�ل�ص�د�يق� �ذ�ي ت �ن� ال �ي ه� ب �د�ي�� يل� ي �ف�ص�� و�ت


اب� �ك�ت�� ال �ب� ال ي ب' م�ن ف�ي��ه� ر� ر��م�ين� �ع�ال ال

And this Qur’an is not a thing that could be composed without Allah’s Revelation: nay, it is the confirmation of what was revealed before it, and full explanation of ‘the Book’. *45 There is no doubt about this that it is from the Lord of the universe. (Surah Yunus, 10:37)

The arguments contained here may be elaborated like this:(1)The Qur’an confirms that which had been revealed

before and presents the same fundamental principles and teachings, which were taught by the Prophets who came before Mohammad (pbuh). Had he invented the Qur’an, he would have made additions to the truths of the former books in order to make himself conspicuous.

(2)The Qur’an explains in detail and amplifies the fundamental principles and teachings contained in ‘the Book’, that is, the Scriptures brought by the former Prophets, and adds more evidence and explanations to it so that it may be better understood and practiced.

Allah said in the Qur’an:


�ح�ن� ﴾12:3﴿ �ق�ص_ ن ك� ن �ي�� ن� ع�ل �ح�س�� أ

ص� �ق�ص�� ا ال �م�� ا ب �ن�� ي و�ح�� ك� أ �ي�� ل ه��ذ�ا إ

آن� ر� �ق�� ن ال �نت� و�إ ه� م�ن ك �ل�� م�ن� ق�ب ل�ين� �غ�اف�ل ال

(O Muhammad), by revealing this Qur'an to you, We narrate to you events and truths in the best manner: though before this you were utterly unaware (of these things). *3 (Surah Yusuf, v.12:3)

*3 This was to impress indirectly on the unbelievers of Makkah the fact that the Messenger did not know anything about the story of the settlement of the Israelites in Egypt, but was being informed of this by Revelation from Allah. This introduction was necessary because the disbelievers had put an abrupt question concerning this matter in order to ‘expose’ the Holy Prophet by this test. The answer is to this effect: ‘Tell them, O Mohammad, that, though you did not know anything about the settlement of the Israelites in Egypt before this, you have now received a Revelation about this from Us’.

Allah said to the human being through the Prophet:

�ا ﴾15:9﴿ �ن �ح�ن� إ �ا ن �ن ل �ز� �ر� ن ا ال��ذ'ك �ن�� ه� و�إ ل��ح�اف�ظ�ون� ل

What the Qur’an Is All About Vol. I 160(15:9) As regards this Admonition, it is We Who have sent it down, and We Ourself will preserve it. *6

(Surah Al-Hijr, v.15:9)

*6 That is, "You should note it well that it is We Who have sent this `Word'. Thus it is not Our Messenger whom you are calling `insane' but in fact this abusive remark applies to Us. Moreover, you should know that it is Our 'Word' and We are preserving it; therefore, you can do no harm to it; nor can you discredit it by your ridicules, taunts and objections: nor can you hamper its progress, whatever you may do against it: nor will anyone be ever able to change or tamper with it. "

Allah says:

�ات� ﴾16:44﴿ 'ن �ي �ب �ال �ر� ب ب �ا و�الز_ �ن ل �نز� �ك� و�أ �ي �ل إ�ر� 'ن� الذ'ك �ي �ب �ت �اس� ل �لن ل� م�ا ل ز' �ه�م� ن�� ي �ل إ

�ه�م� �ع�ل ون� و�ل �ر� �ف�ك �ت يWe sent the former Messengers with clear Signs and Books, and now We have sent the Admonition to you (O Mohammad!), so that you should make plain and explain to the people the teaching of the ‘Book which has been sent for them; and so that they (themselves) should ponder over it. (Surah An-Nahl, v.16:44)


In this connection, it is worthwhile to note that: (1) This duty of ‘making plain and explaining the

teachings of the Book’ was to be performed by Prophet not only by word of mouth but also practically.

(2) It was required that he should organize, under his own guidance, a Muslim Community.

(3) And establish it in accordance with the principles of the Book.

This duty of the Holy Prophet has been stated here especially to show the wisdom of sending a man as a Messenger, for; otherwise the Book could have been sent through the angels or could have been printed and sent directly to each man. But in this way, that purpose for which Allah in His Wisdom and Bounty and Providence designed to send the Book could not have been served. For, That purpose demanded that:

(1) The Book should be brought by a perfect man.(2)He should present it piece by piece.(3)He explains it’s meaning to those who don’t

understand.(4)Remove the difficulties and doubts on the verses

of the Qur’an, and answer objections of the disbelievers.

(5)And above all, he should show towards those who rejected and opposed it that kind of attitude, which is worthy of the bearer of this Book (Qur’an).

What the Qur’an Is All About Vol. I 162(6)On the other hand, he should guide those who

believed in it in every aspect of life and set before them his own excellent pattern of life.

(7)Then he should train them individually and collectively on the principles of the Book; so as to make them a model society for the rest of mankind.

Let us consider this verse 16:43 from another point of view. Just as it cuts at the root of the argumentation of those who rejected the Creed that a human Prophet could bring the Book (Qur’an), in the same way, it repudiates the view of those who plead that the Book should be accepted without any exposition of it from the Prophet. This latter view is contradictory to this verse, whatever be the position taken by its exponents. They might either be of the opinion that:

(a) The Prophet did not give any explanation of the Book he presented or that

(b)The only acceptable thing is the Book and not any ‘Exposition’ thereof by the Prophet, or that

(c) Now the Book alone suffices us, for its ‘Exposition, by the Prophet has lost its utility or that

(d)Now the Book alone is authentic for the ‘Exposition’ by the Prophet has ceased to exist, or if it does exist, it cannot be relied upon.

If they take the position (a), it will mean that the Prophet did not fulfill the purpose for which he was chosen to be the bearer of the Book; otherwise Allah

What the Qur’an Is All About Vol. I 163could send it through an angel or directly to each person.

If they take the position (b) or (c), (God forbid) they will be accusing Allah of doing a useless thing by sending His Book through a Prophet, when he could have printed copies of the Qur’an and sent those directly to the people.

If they take the position (d), they, in fact, repudiate both the Qur’an and its ‘Exposition by the Holy Prophet. Then the only rational course left for them would be to accept the view of those who believe in the necessity of a new Prophet and a new revelation; whereas Allah Himself considers the ‘Exposition’ of the Book by the Prophet as an essential thing, and puts it forward as an argument for the necessity of a Prophet.

Now if the view of the rejecters of Tradition that the Explanation of the Holy Prophet has disappeared from the World is to be accepted, then two conclusions are inevitable:

First: The Prophet hood of Mohammad (pbuh) as a pattern for us has ceased to exist, and the only relation we have with him is the same that we have with the other former Prophets, e.g. Hadrat Hud, Hadrat Salih, Shu’aib, etc. (May Allah’s peace be upon them). That is, we have only to testify that they were Prophets but we have no obligation to follow their patterns, for we have none with us. This position

What the Qur’an Is All About Vol. I 164obviously leads to the need of a new Prophet, for it automatically refutes the doctrine of the Finality of Prophethood.

Second: The second inevitable conclusion will be that a new Book is needed because in that case the Qur’an alone could not, according to its author, suffice.

Thus in the face of this verse, there is no argument left to prove that the Qur’an is self-sufficient to explain itself, for it itself says that a new Book must be sent down. May Allah destroy such! In their enthusiasm to repudiate Tradition, they are really cutting at the very root of Islam itself.


و�م� ﴾16:89﴿ �ع�ث� و�ي�� ب ل' ف�ي ن ة5 ك�� م�� أه�يد>ا �ه�م ش� �ي ه�م� م'ن� ع�ل �نف�س� ا أ �ن�� ئ و�ج�

ك� ه�يد>ا ب�� ا ه��ؤ�الء ع�ل�ى ش�� ن�� ل �ز� و�ن�ك� �ي اب� ع�ل �ت�� ك ا ال �ان��> �ي �ب ل' ت 'ك�� ء5 ل ي� ش��

د>ى ة> و�ه�� ح�م�� ر�ى و�ر� �ش�� و�ب�م�ين� ل �م�س� �ل ل

(O Muhammad, warn them of) the Day when We shall call a witness from among every community to testify against it. And We shall call you to testify

What the Qur’an Is All About Vol. I 165against these people; (that is why) We have sent down to you this Book which makes plain everything *86 and is guidance, blessing and good news to those who have surrendered themselves entirely.' *87(Surah An-Nahl, v.16:89)

The Qur’an makes manifest everything:(a) On which depends guidance or deviation,

success or failure; (b) Whose knowledge is essential for following the

Right Way; (c) Which clearly distinguishes Truth from

falsehood.

In this connection one should guard against that meaning of this sentence and the like in the Qur’an according to which some people interpret ‘everything’ to mean ‘the knowledge of all sciences, arts, etc.,’ and in order to prove the correctness of their interpretation, they have to pervert the real meaning of the Qur’an.

This Book is guidance for those:(a) Who surrender to it as a Divine Book?(b) And follow it in every aspect of life. (c) Then it will bring Allah’s blessings upon them,

and will give them the good news that they will come out successful in the Court of Allah on the Day of Judgment.

On the contrary:

What the Qur’an Is All About Vol. I 166(a) Those people who reject it (Qur’an) shall not

only be derived of guidance and blessing but will also find it as testimony against themselves on the Day of Resurrection when Allah’s Messenger will stand up to testify against them.

(b) The Book will prove to be a strong argument against them, for Allah’s Messenger will say that he had conveyed its Message which made manifest the distinction between Truth and falsehood.

Allah said to Prophet:

ل� ﴾17:82﴿ ز' �ن�� آن� م�ن� و�ن ر� �ق�� ا ال و� م�� ه��ف�اء ح�م�ة� ش� �ين� و�ر� �م�ؤ�م�ن 'ل � ل �ز�ي��د� و�ال ي

�م�ين� � الظ�ال �ال ا إ ار> خ�س�We are sending down to you through the revelation of the Qur’an what is a healing and mercy to the Believers, though it adds nothing but loss to the workers of iniquity. (Surah Bani Israil, 17:82)

Qur’an is the healing and mercy to the Believers:Those people who make the Qur’an their guide and their book of law, are favored with the blessing of Allah and are cured of all their mental, psychological, moral and cultural diseases.

What the Qur’an Is All About Vol. I 167Qur’an adds nothing butloss to the workers of iniquity:Those wicked people who reject the Qur’an and turn their back on its guidance, in fact, are unjust to themselves. Therefore, the Qur’an does not allow them to remain even in that bad condition in which they were before its revelation or its knowledge but involves them in a greater loss than before. This is because before the revelation of the Qur’an or their acquaintance with it, they suffered from ignorance alone but when the Qur’an came before them and made distinct the difference between Truth and falsehood, no excuse was left with them to remain in their previous condition of ignorance. After this, if they reject its guidance and persist in their deviation, it is a clear proof that they are not ignorant but workers of iniquity and worshippers of falsehood, which are averse to the Truth. For then, their position is of the one who, when presented both poison and elixir, makes a choice of poison. Therefore, they themselves are in that case fully responsible for their deviation and whatever crimes they commit after that shall incur them full punishment. It is obvious that the consequent loss of wickedness must be far greater than the loss of ignorance. The Holy Prophet has summed this up in this concise and comprehensive sentence:

‘Al-Qur’anu Hujjatullaka o-alaika’

The Qur’an is either an argument in your favor or against you.


ه� ق�ل� ﴾25:6﴿ ل�� نز� ذ�ي أ �م� ال�� ع�ل ر� ي الس��'م�او�ات� ف�ي ض� الس� ر�

� ه� و�األ� �ن�� ان� إ ك��ا ح�يم>ا غ�ف�ور> ر�

And O Mohammad! Say to them, ‘This has been sent down by Him, Who knows the secret of the heavens and the earth.’ The fact is the He is very Forgiving and Merciful.(Surah Al-Furqan, v.25:6)

It has been expressed regarding who believe and who not believe on this Qur’an in the Surah An-Kabut:

�ك� ﴾29:47﴿ �ذ�ل �ا و�ك �ن ل �نز� ك� أ �ي�� ل اب� إ �ت�� ك ال�ذ�ين� اه�م� ف�ال �ن�� ي اب� آت �ت�� ك ون� ال �ؤ�م�ن�� ي

�ه� ء و�م�ن� ب ؤ�م�ن� م�ن ه�ؤ�ال� ه� ي�� ا ب�� و�م��ج�ح�د� �ا ي �ن �ات �آي �ال� ب ون� إ �اف�ر� �ك ال

(29:47) (O Prophet,) We have likewise sent down the Book to you: *84 therefore, those to whom We gave the Book before this, believe in it, *85 and so do many of these people, *86 and none but the disbelievers deny Our Revelations. *87(v.29:47)

*84 ‘We have likewise sent down the Book to you’, this can have two meanings:

What the Qur’an Is All About Vol. I 169(1) Just as We had sent down the Books to the former

Prophets, so We have sent down this Book to you. (2) We have sent down this Book with

the teaching that it should be believed in not by rejecting Our former Books but by affirming faith in all of them.

‘Those to whom We gave the Book before this, believe in it’. *85 Here the context itself shows that this does not imply all the people of the Book but only those who were blessed with the right understanding and the knowledge of the Divine Scriptures, and were ‘the people of the Book’ in the true sense. When this last Book of Allah came before them, confirming His earlier Books, they did not show any stubbornness or obstinacy but accepted it sincerely as they had accepted the previous Books.

The truth loving people whether they already possess a Divine Book or do not possess any, are also affirming faith in it means faith in this Qur’an everywhere.

But the disbelievers turn away from the Qur’an who is not prepared to give up their prejudices and accept the truth, or those who reject the truth because they do not want their lusts and their unbridled freedom to be subjected to restrictions.

What the Qur’an Is All About Vol. I 170It has been expressed regarding the Revelation of the Qur’an in the Surah Al-Jasiah, v.45:2 and Surah Al-AhQaaf, v.46:2:

�نز�ي��ل� ﴾45:2﴿ اب� ت �ك�ت�� ه� م�ن� ال الل��ع�ز�يز� � ال �ح�ك�يم ال

The revelation of this Book(Qur’an) is from Allah, the All-Mighty, and the All-Wise.

In this brief introduction to the Surah, the listeners have been warned of two things:(1)That, this Book is not the composition of

Mohammad (upon whom be Allah’s peace) himself, but it is being sent down to him by Allah.

(2)That, Allah Who is sending it (Qur’an) down is All Mighty as well as All Wise.

Here Almighty means: His being the All-Mighty demands that man should not dare disobey His Commands, for if he disobeys Him, he cannot escape His punishment.

All Wise means:And His being the All-Wise demands that man should obey and follow His Guidance and His Commands with full satisfaction and willingness of the heart, for there can be no possibility of His teachings being wrong or inadequate or harmful in any way.

What the Qur’an Is All About Vol. I 171 Now it has been expressed regarding the reason of the Revelation of the Qur’an that:

و� ﴾57:9﴿ ذ�ي ه�� ل� ال�� ز' �ن�� د�ه� ع�ل�ى ي ع�ب��ات5 ات5 آي�� 'ن�� ي ر�ج�ك�م ب �خ�� ي م'ن� ل

�م�ات� �ل�ى الظ_ل _ور� إ �ن� الن �ه� و�إ �م� الل �ك بؤ�وف� �ر� ح�يم� ل ر�

Allah it is who is sending down clear Revelations to his servants that he may bring you out of the darkness into the light. And the fact is that Allah is most Kind and Most Merciful to you. (Surah Al-Hadid, v.57:9)

04.02.01Why was not this Qur’an

Sent down to one of the great men from the two Cities?

One of the objections of the disbelievers of Makkah is that:


�وا ﴾43:31﴿ �و�ال� و�ق�ال ل� ل �ز' آن� ه�ذ�ا ن ر� �ق�� الج�ل5 ع�ل�ى �ن� م'ن� ر� �ي �ت ي �ق�ر� 5 ال ع�ظ�يم

They say, ‘Why was not this Qur’an sent down to one of the great men from the two cities?’ (Surah Az-Zukhruf, v.43:31)

‘The two cities’ means Makkah and Ta’if. What disbelievers meant was: ‘Had Allah really willed to send a messenger and intended to send down a book to him, He would have selected a great man from our these central cities for the purpose. For Allah could not have selected for this great mission:(a) A person who was born an orphan;(b)Who did not inherit much property;(c) Who passed his youth by tending goats; (d)Who even at present earned his living through

business with his wife’s money; and (e) Who was neither the chief of a tribe nor the head

of a family?

That is why they had questions like:(a) Were not there well-known chiefs like Walid bin

Mughirah and ‘Utbah bin Rabi’ah in Makkah? And,

(b)Nobles like ‘Urwah bin Mas’ud, Habib bin ‘Amr, Kinanah bin ‘Add-i-‘Amr and Ibn ‘Abd Yalil in Ta’if?

This was their reasoning in the first instance; they were also not inclined to believe that a man could be

What the Qur’an Is All About Vol. I 173a Messenger. But when the Qur’an refuted this misconception by argument and reason and they were told that in the past only men had come as Messengers and a man only could be a Messenger for the guidance of the people, and not another kind of being and the Messenger who came did not descend, suddenly from heavens, but were born in the same ordinary dwellings, walked about in the streets, had children and families and stood in need of food and drinks. (See Surah An-Nahl, v.16:43; Surah Bani Isra’il, v.17:94-95; Surah Yusuf, v.12:109; Surah Al-Furqan, v.25:7 and 20; Surah Al-Ambiya, v.21:7-8; Surah Ar-Ra’d, v.13:38 and ‘All the Prophets were human beings’ compiled and edited by Akm Fakhrul Islam).

Then they took this stand, saying: ‘well, even if a human being, he should be a big man: (a) Who should be wealthy;(b) Influential; and(c) Awe-inspiring; and (d) Having a large following.How could Mohammad bin ‘Abdullah (upon whom be Allah’s peace and blessings) be fit for this appointment?’

04.02.02What a nice answer

to their objections has been


Expressed by Allah

Allah said to His Prophet in response of the disbelievers objections:

�ه�م� ﴾43:32﴿ م�ون� أ �ق�س�� ة� ي ح�م�� ك� ر� ب��' ر��ح�ن� �ا ن م�ن �ه�م ق�س� �ن �ي �ه�م� ب ت ف�ي م�ع�يش��

�اة� ي �ح� �ا ال �ي �ا الد_ن ف�ع�ن �ع�ض�ه�م� و�ر� ف�و�ق� ب

�ع�ض5 ج�ات5 ب ذ� د�ر� �خ� �ت �ي �ع�ض�ه�م ل �ع�ض>ا ب بTا خ�ر�ي ح�م�ت� س�� ك� و�ر� ب��' ر� ر� ي�� ا خ� م'م��ج�م�ع�ون� ي

(O Prophet!) Is it they who distribute the mercy of your Lord? It is We Who have distributed the means of their sustenance in the life of this world and raised some of them above others in ranks so that they may take one another in service; and your Lord’s Mercy is far greater in worth than the wealth, which (their chiefs) is amassing. (Surah Az-Zukhruf, v.43:32)

�و�ال� ﴾43:33﴿ �ن و�ل ون� أ �ك�� اس� ي ة> الن�� م�� أ

د�ة> ا و�اح�� ن�� ج�ع�ل �م�ن ل ر� ل �ف�� ك ي

ح�م�ن� �الر� �ه�م� ب �وت �ي �ب ق�ف>ا ل ف�ض�ة5 م'ن س��ه�ا و�م�ع�ار�ج� �ي ون� ع�ل �ظ�ه�ر� ي

But for the scare that all mankind would follow the same way, We would have made for those who

What the Qur’an Is All About Vol. I 175disbelieve in the Merciful God, houses with roofs of silver and gold, and stairways by which they go to upper chambers; (Surah Az-Zukhruf, v.43:33)

�ه�م� ﴾43:34﴿ �وت �ي �ب >ا و�ل �و�اب ب� ا أ ر> ر� �ه�ا و�س� �ي ع�ل

�ك�ؤ�ون� �ت يAnd their doors and their couches on which they recline (all of silver and gold).(Surah Az-Zukhruf, v.43:34)

ا ﴾43:35﴿ ف��> خ�ر� �ن و�ز� ل_ و�إ ك� ك�� ا ذ�ل�� م�� ل�اع� �اة� م�ت ي �ح� �ا ال �ي ة� ال��د_ن ر� خ�� ع�ن��د� و�اآل�'ك� ب �ق�ين� ر� �م�ت �ل ل

(35) But all these are merely a provision of this worldly life; and the Hereafter with your Lord is only for the righteous. (Surah Az-Zukhruf, v.43:35)

‘(O Prophet!) Is it they who distribute the mercy of your Lord? It is We Who have distributed the means of their sustenance in the life of this world and raised some of them above others in ranks so that they may take one another in service.’ This is the answer to their objection, which briefly mentions many important things:(1) It asks: ‘since when have these people become

responsible for distributing the mercy of your Lord? Is it for them to decide whom Allah should favor with His mercy and whom He should not?

What the Qur’an Is All About Vol. I 176(Here, by Allah’s mercy is implied His general mercy from which everyone has a share).

(2)Allah says: ‘Prophet hood is a great blessing: We have even kept the distribution of the common means of life in the world in Our own hand, and have not entrusted it to anyone else. So:(a) We create someone beautiful and another ugly,

someone with a sweet voice and another with a harsh voice, someone robust and strong and another weak and frail, someone intelligent and another dull, someone with a strong memory and another forgetful, some with healthy limbs and another a cripple, or blind or deaf and dumb, someone in a rich family and another among the poor, someone in an advanced country and another in a backward community. No one can do anything about this destiny concerning birth.

(b)One is compelled to be what We have made him. And it is in no one’s power to avert the impact one’s circumstances of birth have on one’s destiny.

(c) Then it is We our self Who are distributing provisions, power, honor, fame, wealth, government, etc. among men.

(d)No one can degrade the one whom We have blessed with good fortune; and

(e) No one can save from ruin the one whom We have afflicted with misfortune.

(f) All plans and schemes of man become ineffective against Our decrees.

What the Qur’an Is All About Vol. I 177(g) In this universal Divine System, therefore, how

can these people decide as to whom, should the Master of the universe make His Prophet and whom He should not?

(3)An abiding principle that We have kept in view in this Divine System is that everything should not be given to one and the same person, or everything should not be given to everybody. If you look around carefully, you will see that great differences exist between the people in every respect:(a) We have given one thing to one person but

deprived him of another, and given the same to another one. This is based on the wisdom that no human being should become independent of others, but everyone should remain dependent on the other in one way or the other.

(b)Now it would be foolish on your part to think that we should have given the Prophet hood also to the same person whom, We had blessed with wealth and nobility.

(c) Likewise, will you also say that wisdom, knowledge, wealth, beauty, power, authority and all other excellences should be assembled in one and the same person, and the one who has not been given one thing, should not be given anything else?’

And your Lord’s Mercy is far greater in worth than the wealth, which (their chiefs) is amassing :

What the Qur’an Is All About Vol. I 178Here ‘Your Lord’s Mercy’: the Prophet hood. It means: ‘Your leaders and chiefs whom you regard as big people because of their wealth and dignity and chief ship, are not worthy of this wealth, which has been given to Mohammad bin ‘Abdullah (upon whom be Allah’s peace and blessings). This wealth is far superior to that and for this the criterion is different. If you think that every noble and rich man is worthy of becoming prophet, it would only show your own thinking. Why do you expect Allah to be so ignorant and simple?’

04.02.03The disbelievers says:

This Al-Furqan is a forgerywhich this man himself has devised

What the Qur’an Is All About Vol. I 179It has been expressed in the Surah Al-Furqan, v.25:4-6

�ذ�ين� و�ق�ال� ﴾25:4﴿ وا ال �ف�ر� �ن� ك �ال� ه�ذ�ا إ إك� �ف�� اه� إ ر� ه� اف�ت�� ع�ان�� ه� و�أ �ي�� و�م� ع�ل ق��

ون� �م>ا ج�اؤ�وا ف�ق�د� آخ�ر� ا ظ�ل ور> و�ز�(25:4) Those who have rejected the Message of the Prophet, say, "This (A1-Furgan) is a forgery which this man himself has devised, and some others have helped him at it. " What a cruel injustice *11 and an impudent lie! *11 Another translation may be: "a great injustice."

�وا ﴾25:5﴿ ال اط�ير� و�ق�� س�� ين� أ و�ل� األ�

ا �ه�� ب �ت �ت �م�ل�ى ف�ه�ي� اك ه� ت �ي�� ة> ع�ل ر� �ك�� ب�ص�يال> و�أ

(25:5) They say, "These things are the writings of the ancients which he has got copied down for himself, and then these are recited to him in the morning and evening.''


ه� ق�ل� ﴾25:6﴿ ل�� نز� ذ�ي أ �م� ال�� ع�ل ر� ي الس��'م�او�ات� ف�ي ض� الس� ر�

� ه� و�األ� �ن�� ان� إ ك��ا ح�يم>ا غ�ف�ور> ر�

(25:6) O Muhammad, say to them, "This has been sent down by Him, Who knows the secret of the heavens and the earth." *12 The fact is that He is very Forgiving and Merciful. *13

This is same objection, which the modern Orientals have raised against The Holy Qur’an, but strange as it may seem, no contemporary of the Holy Prophet ever raised such an objection against him. Nobody, for instance, ever said that Muhammad (pbuh) as a boy had met Buhairah, the monk, and had attained religious knowledge from him, nor did anybody claim that he had obtained all that information from the Christian’s monks and Jewish rabbis during the trade journeys in his youth. In fact, they knew that he had never traveled alone but in the caravans and if they said such a thing, it would be refuted by hundreds of their own people from the city.

Then, one could ask, if he had gained all that knowledge from Buhairah when he was about 12, and during trade journeys when he was 25, why did he keep it secret from the people till he became 40? Whereas he did not leave his country even for a single day, but lived for years among his own people in the same city. That is why the people of Makkah

What the Qur’an Is All About Vol. I 181dared not bring such an impudent and baseless charge against him. Their objections related to the time when he claimed to be a Prophet of Allah and not to the time preceding that claim. Their argument was like this: ‘this man is illiterate and cannot obtain any knowledge through books. He has lived among us for forty years, but we have never heard from him anything that might have shown that he had any acquaintance with what he is preaching; therefore he must have had the help of other people who copied these things from the writings of the ancients for him; he learns these things from them and recites them as Divine Revelations; this is a fraud.’ So much so that according to some traditions, they named some of his ‘helpers’, who were the people of the Book, were illiterate and lived in Makkah. They were: (1)Addas, a freed slave of Huvaitib bin ‘Abdul ‘Uzza (2)Yasar, a freed slave of ‘Ala bin Al-Hadrami, and (3) Jabr, a freed slave of ‘Amir bin Rabbi’ah.

Apparently this is a weighty argument. For there can be no greater proof of the ‘fraud’ of Prophet hood than to specify its source. But it looks strange that no argument has been put forward to refute this charge except a mere denial, as if to say, ‘Your charge is an impudent lie; you are cruel and unjust to bring such a false charge against Our Messenger; for The Holy Qur’an is the Word of Allah Who knows all the secrets in the heavens and the earth.’ Had their charge been based on facts, it would not have been rejected with contempt, for in that case the disbelievers would

What the Qur’an Is All About Vol. I 182have demanded a detailed and clear answer. But they realized the strength of the arguments and did not make such a demand. Moreover, the fact that the ‘weighty’ argument failed to produce any doubt in the minds of the new Muslims, was a clear proof that it was a lie.The enigma is clearly explained if we keep in view the prevalent circumstances:

1) The disbelievers of Makkah did not take any decisive steps to prove their charge, although they could, had there been any truth in their charge. For instance, they could have made raids on the houses of the alleged helpers and on the house of the Holy Prophet himself and taken hold of the whole ‘material’ which was being used in this ‘fraud’, and made it public to expose his Prophet hood. And this was not difficult for them because they never hesitated to resort to anything to defeat him, including persecution, as they were not bound by any moral code.

2) The alleged helpers were not strangers. As they lived in Makkah, everyone knew it well how learned they were. The disbelievers themselves knew that they could never have helped to produce a unique and sublime Book like The Holy Qur’an, which had the highest literary excellence and merit. That is why none of them challenged the answer to the charge. That is why even those people, who did not know them, considered this frivolous. Then if the alleged helpers were such

What the Qur’an Is All About Vol. I 183geniuses, why did they not claim to be prophets themselves?

3) Then, all the alleged helpers were freed slaves who were attached to their former masters even after their freedom according to the customs of Arabia; therefore they could not have become willing accomplices of the Holy Prophet in this ‘fraud’ of false prophet hood because their former masters could have coerced them to expose it. The only reason for them to help the Holy Prophet in his claim could have been some greed or interest, which under the circumstances, could not even be imagined. Thus, apparently there was no reason why they should have offended those whose protection and patronage they needed and enjoined, and become accomplices in the ‘fraud’.

4) Above all, all these alleged helpers embraced Islam. Could it be possible that those very persons, who had helped the Holy Prophet to make his ‘fraud’ successful, could have possibly become his devoted followers? Moreover, if, for the sake of argument, it were admitted that they helped him, why was not any of them raised to a prominent rank as a reward of his help? Why were not ‘Addas and Yasar and Jabr exalted to the same status as were Abu Bakr and ‘Umar and Abu ‘Ubaidah?

Another odd thing is that if the ‘fraud’ of prophesied was being carried on with the help of the alleged

What the Qur’an Is All About Vol. I 184helpers, how could it remain hidden from Zaid bin Harisah, Ali bin Abi Talib, Abu Bakr and other people, who were the Holy Prophet’s closest and most devoted Companions? Thus the charge was not only frivolous and false, but it was also below the dignity of The Holy Qur’an to give any answer to it. The charge has been cited merely to prove that those people had been so blinded by their opposition to the Truth that they could say anything.

It has been expressed the arguments of (Mu’jija) Miracle too of the Holy Qur’an in the Surah At-Tuur, v.52:33-34:

�م� ﴾52:33﴿ ون� أ �ق�ول�� ه� ي �ق�و�ل�� ل ت ال� ب��ون� �ؤ�م�ن ي

(52:33) Do they say, "This man himself has forged this Qur'an" The fact is that they do not want to believe. *26

�وا ﴾52:34﴿ �ت أ �ي�� د�يث5 ف�ل �ح�� ه� ب �ل�� ن م'ث إ�وا �ان ص�اد�ق�ين� ك

(52:34) Let them then produce a discourse like it, if they are true in what they say. *27

26 It means that, the Quraish who think that Muhammad (pbuh) himself is the author of the Qur’an know it in their innermost hearts that it cannot

What the Qur’an Is All About Vol. I 185be his word, and those others also whose mother tongue is Arabic not only clearly feel that it is far more sublime and superior to human speech but any one of them who knows Muhammad (pbuh) personally cannot ever suspect that this is actually his own word and speech. Therefore, the thing plainly is that those who ascribe the authorship of the Qur’an to the Holy Prophet do not in fact wish to affirm faith. That is why they are inventing false excuses one of which is this excuse. (For further explanation, see EN 21 of Yunus, EN 12 of Al-Furqan, EN 64 of Al-Qasas, EN 88-89 of Al-Ankabut, EN 1 to 4 of As-Sajdah, EN 54 of Ha-Mim As sajdah, EN 8 to 10 of Al-Ahqaf in the Tafhimat).

27 In the verse no 34 it is expressed that Qur’an is a Miracle. It has mentioned that, “Not only is the Qur’an not the word of Muhammad (pbuh) but the truth is that it is not human at all. It is beyond the power of man to compose and produce it. If you think it is human, you are challenged to produce the like of it, which should also be human.” This challenged had been given not only to the Quraish but also to all the disbelievers of the world first of all in this verse. Then it was repeated thrice in Makkah and then finally in Madinah (please see Yunus 38, Hud 13, Bani Israil 88, Al-Baqara 23). But no one could dare meet this challenge of the Qur’an at that time, nor has any one else had so far the ability to compose and produce a man made work like the Qur’an.

What the Qur’an Is All About Vol. I 186Since people because of lack of understanding the real nature of the challenge, say that not to speak of the Qur’an, no one has the power to write prose or consequence poetry to the style of another person. Homer, Rumi, Shakespeare, Goethe, Ghalib, Tagore, Iqbal, all is unique in his or her styles: it lies in no one’s power to produce poetry like theirs by imitation. Those who give this answer to the challenge of the Qur’an are in fact, involve in the misunderstanding that the meaning of ‘let them then produce a discourse like it’, is a challenge to man to compose and write a book like the Qur’an, in the style of the Qur’an, whereas it does not imply any resemblance in literary style but it implies this. Bring a book of the same sublimity and quality and rank, not only in Arabic but on any language of the world, which may be regarded as a match for the Qur’an in respect of the characteristics for which the Qur’an is a miracle. The following are in brief some of the main characteristics because of which the Qur’an has been a miracle (mu’jija) before as it is a miracle today:

(1)The Qur’an is the highest and most perfect model of the literature of the language in which it was revealed. No word and no sentence in the entire Book is sub-standard. Whatever theme has been presented in it, has been presented in the most appropriate words and in the most suitable style. One and the same theme has been presented over and over again but every time in a new style avoiding the defect or repatriation everywhere. The entire Book, from the beginning to the end, is

What the Qur’an Is All About Vol. I 187set in the choicest words, like chiseled and polished gems, that cannot be replaced. The discourses are so impressive that no one who knows the language, even if he is a disbeliever, can help being moved ecstasies on hearing them. Even after 1400 years this Book is still the model of Arabic literature and no other Arabic book can approach it in literary excellence not to speak of equaling it. Not only this: this Book (Qur’an) has so controlled the Arabic language that even after the passage of 14 centuries the standard of this language’s beauty and eloquence is the same that had been set by it; whereas in such long periods languages change out of recognition. No other language of the world has remained in the same state in so far as its spelling and diction, idiom, rules of language and usages are concerned. But it is only the power of the Qur’an that has held the Arabic language in place; each idiom of it is still use in Arabic literature; its literature is still the standard of Arabic; and in writing and speech still the same language is regarded as good Arabic that had been in the Qur’an 1400 years ago. Is there any man made book in any language of the world that bears the same characteristics?

(2)This is the one single book in the world, which has no extensively and so universally influenced mankind’s thoughts, morals, civilization and way of life, as has no precedent in history. In the first instance, its impact changed one nation, then that nation rose and changed a major part of the world.

What the Qur’an Is All About Vol. I 188No other Book has proved to be so revolutionary. This book has not remained confined to writing on paper but in the practical world its each word has formed and molded ideas and thoughts and built up a lasting civilization. Its influence has continued being operative for 1400 years and its circle of influence and impact is still expanding in every day.

(3)The theme that this Book discusses is the most expensive theme, which comprehends the whole Universe, from eternity to eternity. It deals with the reality of the Universe, its beginning and end, its system and law. It tells us to who is the Creator and Controller and Disposer of this Universe, what are His attributes, what are His powers and what is that essence and basis on which He has established this entire system of the world. It specifies man’s position and his place, which he cannot change. It tells what is the write and correct way of thought and action for man in view of this place and position, which corresponds to the reality, and what are the wrong ways, which clash with the reality. Then to prove why the right way is right and the wrong ways wrong, it presents countless arguments from various phenomena of the earth and heavens, from different aspects of the system of the Universe, from man’s own self and existence and from man’s own history. Besides, it also tells how and for what reasons man adopts the wrong ways, by what means he can find out the right Way, which

What the Qur’an Is All About Vol. I 189has always been one and shall remain one, and how he has been guided to it in every age. It does not merely point to the Right Way but presents a plan of the complete system of life for following that way, which contains a derailed and systematic code concerning beliefs, morals, purification of self, worship, social life, civilization, economy, politics, justice, law and every other aspect of human life. Furthermore, it also tells in full detail what are the results of following this Right Way and of adopting the wrong ways in this world and what consequences of this will appear in the Next World after the present system of the world has come to an end. It depicts fully the coming to an end of the present world and of the establishment of the New World. It gives every detail of the process of change; it portrays the Next World and describes fully how man will find a totally new life there, how his deeds from worldly life will be subjected to accountability, what things he will be questioned about, how his complete record, which he will not be able to deny or dispute, will be placed before him, what strong evidence will be produced in proof thereof, why the culprits will be punished and the righteous rewarded, what rewards will be bestowed on the righteous and in what forms will the culprits suffer the evil consequences of their misdeeds. The way this vast theme has been dealt with in this Book is not of the nature of some conclusions that its Author might have reached from some syllogistic

What the Qur’an Is All About Vol. I 190premises but its nature is that its Author has the direct knowledge of the Reality.

He (Allah, the Author of this Holy Qur’an) sees everything happening from eternity to eternity. All the realities are manifest for Him and the entire Universe is like an open book before Him. He sees the entire life of mankind, from its origin to its end, even beyond the present life into the second life simultaneously, and He is guiding man not on the basis of conjecture and speculation but on the basis of knowledge. Not a single truth that He presents as knowledge has been proved to be wrong so far. The concept of the Universe and Man that He presents fully explains all the phenomena and events and can become the basis of research in every branch of knowledge. His word contains the answer to all the ultimate problems of philosophy and natural and social sciences, and they are so coherent and consistent logically that a perfect, consistent and comprehensive system of thought can be built on their basis. Then from the practical aspect the guidance that He has given to man about various spheres of life is not only highly rational and pure but countless men have been living according to it in actual fact in different parts of the earth for 1400 years and have found it by experience to be the only valid way. Is there any man made book of the unique quality present in the world, or has ever been, which may be produced to match this Book?

What the Qur’an Is All About Vol. I 191(4)This Book was not composed and written all at

once and presented before the world, but reformatory movement was started with some basic and initial instructions and then for 23 years as the movement passed through different stages of its development, its parts were presented by the tongue of the leader, sometimes as lengthy discourses and sometimes as brief sentences, as the conditions and requirements of the occasion demanded. Then, when the Mission was brought to completion, these parts that had been issued at different times were compiled in the form of a complete Book, which has been known by the name of the ‘Qur’an’. The leader of the movement states that this discourses and sentences are not his original work but were sent down to him by the Lord of all creation. If a person asserts that they are the original work of the leader him self, he should produce a precedent from history to prove his contention. He should show whether it is possible that the speeches made and the instructions given by a man at different times while leading a powerful collective movement for years continuously by himself in different capacities, sometimes as a preacher and teacher of morals, sometimes as a leader of an oppressed class, sometimes as the ruler of a state, sometimes as the commander of a fighting army, sometimes as a victor, sometimes as a law giver and legislator, could form a complete and consistent and comprehensive system of thought and action, which should be free from every contradiction and

What the Qur’an Is All About Vol. I 192inconsistency, which should appear to be dominated by the same central idea and pattern of thought, which should show that the leader has been building up a universal system of belief and action on the basis of the same foundation of his message with which he has started his work, and which should be a system each element and part of which is in perfect harmony and consistency with the other parts. Then the one who reads this collection of the discourses with a discerning eye cannot help realizing that the founder of the movement at the outset had a full plan of the movement in view till the last stage, and it never happened that a new idea might have struck him at some later stage, which was unknown to him before, or which he had to change later. If ever there has been a man of this caliber, his name should be made known to the world.

(5)The leader who had been made to give these

discourses and speak these sentences did not suddenly emerge from a hidden place to present these before the people nor would disappear after he had done so. He had lived his life in full view of the society before he started his movement as well as continued to live in the same society after that till his last breath. The people were well aware of the language and style of his conversation and speech. Hadith still presents a major part of it and by going through it the people who know Arabic can easily find out even today what was the leader’s own style of speech and

What the Qur’an Is All About Vol. I 193conversation. His contemporaries who spoke his language felt then and those who know Arabic feel today that the language and the style of this Book is very different from the language and style of that leader. So much so that whenever in the midst of a sermon delivered by the leader there occurs a sentence or two of this Book, the distinction between the two becomes all too obvious. The question is: Has a man in the world ever had the power, or can he have capability, that he should go on conversing in two absolutely different styles consistently for years at a stretch and it should never become known that the two separate styles are, in fact, of one and the same person? It is possible that one may succeed in such affectation temporarily but it is not at all possible that one for twenty-three years continuously a person should have different diction and style when he recites the Revelations from Allah and a wholly different diction and style when he speaks in his personal capacity.

(6)The leader while leading and guiding the movement met with different sorts of conditions. Sometimes he became the target of ridicule, humiliation and severe persecution of his fellow countrymen and the people of his own tribe and clan; sometimes his companions were so harshly treated that they were compelled to emigrate from the country; sometimes the enemies plotted against his life; sometimes he had to pass through extreme poverty and starvation; sometimes he had

What the Qur’an Is All About Vol. I 194to fight wars successfully in which he suffered defeats as well as won victories; sometimes he overcome the enemies and the same enemies who had persecuted him, came before him humbled; sometimes he achieved such power which few people in the world have been able to achieve. Under all such conditions a person’s feelings obviously cannot remain the same. When on these different occasions the leader spoke in his personal capacity, his words and speeches carried the clear impression of his personal feelings, which naturally arise in the heart of a man on such occasions. But the discourses that were heard from him as Allah’s Revelations in these different conditions are wholly devoid of human feelings. At no place can even an acute observer and critic point out the play of human feelings in them.

(7)The vast and comprehensive knowledge that is contained in this Book is not possessed even by any of the distinguished learned people of this 20th

century, not to speak of the people of Arabia and Rome and Greece and Iran of those days. The condition of today is that after a man has spent his whole life-time studying a branch of philosophy or a natural or social science, he comes to know what ultimate problems of his field of study are, but when he studies the Qur’an seriously he comes to know that this Book contains a clear answer to those problems. This thing is not confined to any one branch of knowledge but holds good in respect of all those sciences which have anything

What the Qur’an Is All About Vol. I 195to do with the Universe and Man. How can one believe that 1400 years ago an un-lettered man in the Arabian desert posed such deep insight into every branch of knowledge, and he had thought over every basic problem and thought out an absolute and final answer to it?

Although there are several other aspects also of the Qur’an’s being a miracle, if a man ponders over these few aspects only he will realize that the Qur’an’s being a miracle is far more evident today than it was at the time when it was revealed and if Allah so wills, it will go on becoming more and more evident and manifest as time passes till the Day of Resurrection.


04.02.04The disbelievers say

This is nothing but the same old story


�ذ�ا ح�ت�ى ﴾25﴿ آؤ�وك� إ ك� ج�� ون�� ج�اد�ل يول� �ق�� ذ�ين� ي � ال�� وا ر� �ف�� ن� ك ذ�آ إ � ه�� ال إ

اط�ير� �س�� ين� أ و�ل� و�ن� و�ه�م� ﴾26﴿ األ �ه�� ن ي

�ه� و�ن� ع�ن� �أ �ن ه� و�ي �ن ع�ن�� ون� و�إ �ك�� ه�ل � ي �ال إه�م� �نف�س� ون� و�م�ا أ ع�ر� �ش� ي

(25) So much so that when they come you, they dispute with you, those, who disbelieve contend: (after hearing all), say, ‘this is nothing but fables of the ancient times.’ (26) As for others, they prevent them from embracing the Truth or to believe in this Truth; and themselves, they flee from it or turn away from it, (so as to harm you), But they court their own ruin, although they do not realize it or perceive it. (Surah Al-An’am, v.6:25-26)

‘This is nothing but the same old story.’ It means: This is the excuse that the foolish people put forward for rejecting the Message. They say, ‘There is

What the Qur’an Is All About Vol. I 197nothing new in the Message towards which the Messenger is inviting us. This is the same old Message that we have been hearing before.’ According to these foolish people, in order to be true, a Message must also be new because according to them that which is old cannot be true. Whereas the fact is that the Message has always been one and the same and will ever remain so. The Messengers of Allah, who had been coming from the earliest times for the guidance of mankind, have always been communicating the same Message, likewise, the Holy Prophet was also presenting the same old Message. Of course, only those, who being devoid of Divine Light, cannot see the aforesaid eternal reality, might invent something new and by forging some theories present them as truth, saying, ‘We have a new Message, which has never been given by anyone before us.’

It has been expressed in other place that:

�ذ�ا ﴾16:24﴿ �ه�م ق�ي��ل� و�إ اذ�ا ل ل� م�� ن��ز� أ�م� _ك ب � ر� �وا اط�ير� ق�ال س�

� �ين� أ و�ل� األ

And when they are asked, ‘What is it that your Lord has sent down?’ they say these are mere fairy tales of the ancients. (Surah An Nahl, v.16:24)

Here, the Qur’an takes up those ‘deeds’ one by one and deals with the arguments they presented against

What the Qur’an Is All About Vol. I 198the Messenger, the objections they raised and the lame excuses they invented for their rejection, and reproaches and admonishes them.

‘They say these are mere fairy tales of the ancients.’ This is the answer from the people of Makkah when they have been asked about the Qur’an and the Prophet. One of their cunning devices was to create doubts about the Qur’an. Whenever outsiders came to visit Makkah, they would naturally make enquiries about the Qur’an, which the Holy Prophet declared, was being sent down to him by Allah. The disbelievers would answer that it contained merely fairy tales of the ancients. They would say such things in order to create doubts in the minds of the inquirers so that they should not take any interest in the Message of the Holy Prophet.

It has been expressed in other place that:

�ذ�ا ﴾13﴿ �ل�ى إ �ت ه� ت �ي�� ا ع�ل �ن�� ات ال� آي ق��اط�ير� س�

� �ين� أ و�ل� األ�

�ال� ﴾14﴿ ل� ك ان� ب�� ه�م ع�ل�ى ر� وب ا ق�ل�� م��وا �ان �ون� ك ب �س� �ك ي

(13) When Our Revelations are recited to him, he says: ‘These are tales of the ancient times.’ (14) By no means! But the fact is that their evil deeds have stained their hearts. (Surah Al Mutaffifin, 83:13-14)


They have no good reason for regarding the meting out of rewards and punishments as unreal. What has made them say this is that their hearts have become rusty because of their sins; therefore, a thing, which is thoroughly reasonable, appears unreal and unreasonable to them. The explanation of this rust as given by the Holy Prophet (upon whom be peace and blessings) is as follows:

When a servant commits a sin, it marks a black stain on his heart. If he offers repentance, the stain is washed off, but if he persists in wrongdoing, it spreads over the whole heart.

[Musnad Ahmad, Tirmidhi, Nasa’i, Ibn Majah, Ibn Jarir, Hakim, Ibn Abi Hatim, Ibn Hibban and others]


04.02.05The Quraish leaders were making plots

to capture or to slay or to exile Prophet Mohammad (pbuh)

Allah said regarding those who planned or plotted to kill the Prophet Mohammad (upon whom be Allah’s peace and blessings):

�ذ� ﴾30﴿ ر� و�إ �م�ك�� ك� ي ذ�ين� ب�� ال�� وا ر� �ف�� كوك� �ت�� ب �ث �ي و� ل

� وك� أ �ل�� ق�ت و� ي� وك� أ �خ�ر�ج�� ي

ون� �ر� �م�ك �ر� و�ي �م�ك :ه� و�ي ه� الل ر� و�الل��: ي�� خ��ر�ين� اك �م�� ذ�ا ﴾31﴿ ال �ل�ى و�إ �ت �ه�م� ت �ي ع�ل

�ا �ن �ات � آي �وا ال د� ق�� ا ق�� م�ع�ن و� س�� اء ل�� ش�� نا �ن�� ق�ل ل� ل �ن� ه��ذ�ا م�ث�� ه��ذ�ا إ �ال إ

اط�ير� س�� ين� أ األو�ل

(30) (O Prophet!) It is worthwhile to remember the time when those who rejected the Truth, were making plots or schemed against you to capture you or slay or kill you or to exile you or drive away you. They were plotting their plots and Allah was devising His

What the Qur’an Is All About Vol. I 201schemes: and Allah’s schemes are most effective of all. (31) When Our Revelations were recited to them, they said, ‘Well, we have heard: if we will, we also can fabricate such things: for these are the same ancient tales which have already been told again and again by the former people.’ (Surah Al-Anfal, v.8:30-31)

‘(O Prophet!) It is worthwhile to remember the time when those who rejected the Truth, were making plots against you to capture you or slay you or to exile you.’ This plot was made at the time when the Quraish realized that the Holy Prophet also was going to migrate to Al-Medina. They felt that if he succeeded in emigrating from Makkah, he would be out of their reach and become formidable. Accordingly they held an urgent meeting of their chiefs in Dar-un-Nadvah (Council House) to discuss the matter and come to final decision in regard to him. The opinions from different leaders are as follows:

(1)Some were of the opinion that he should be chained and imprisoned for life. But this plan was not approved for it was scared that this Companions would go on working for the mission and would do their best to realize him, even at the risk of their own lives, as soon as they would gain some power.

(2)The others proposed that he should be exiled from Makkah for that would at least relieve them of the

What the Qur’an Is All About Vol. I 202‘disorder’ he was creating among them. Then it would not matter for them where he lived and what he did. But the chiefs rejected this plan, saying, ‘this man possesses the art of a charming speech and of winning hearts. If he leaves this place, he may go to the other Arab clans; and win them over to his side, and then after gaining power, he may attack Makkah’.

(3)At last Abu Jahl, putting forward his plan, said, ‘Let us select from each of our families one strong, stout and smart young man of high rank. They should all attack Mohammad at one and the same time and kill him. In this way, the responsibility for his blood will be divided equally among all the families of the Quraish, and it will not be possible for Banu ‘Abd Mannaf, the family of Mohammad, to fight with all of them and they will be forced to accept blood-money for him’. They approved this plan unanimously and nominated young men to kill him at the appointed time.

Accordingly the would be murderers reached their places on the night fixed for the crime, but the Holy Prophet, throwing dust in their eyes, escaped safely from Makkah. Thus their plot ended in utter failure at the eleventh hour.


04.03.00Qur’an Revealed with Truth

The Qur’an says:

ل� ﴾3:3﴿ ز� ك� ن�� ي�� اب� ع�ل �ت�� ك �ح�ق' ال ال ب��< د'قا ا م�ص�� 'م�� ن� ل �ي ه� ب �د�ي�� ل� ي �ن��ز� و�أ

اة� �و�ر� �نج�يل� الت و�اإل(O Mohammad!) He(Allah) has sent down to you the Book(Qur’an), which has brought the Truth and confirms the Scriptures which preceded it. Before this (Qur’an), He sent down the Torah and the Gospel. (Surah Al-Imran, v.3:3)

Allah says to His Prophet:

ا ﴾4:105﴿ �ن�� ا إ �ن�� ل �نز� ك� أ �ي�� ل اب� إ �ك�ت�� ال�ح�ق' ال �م� ب�� ح�ك �ت �ن� ل �ي اس� ب ا الن�� م�� ب

اك� ر�� ه� أ � الل��: �ك�ن و�ال �ين� ت �ن آئ 'ل�خ�� ل

خ�ص�يم>ا

What the Qur’an Is All About Vol. I 204O Prophet! We have sent this Book to you with the Truth so that you may judge between people in accordance with the right way, which Allah has shown you. So do not plead for the dishonest people. (Surah An-Nisa, v.4:105)

�ح�ق' ﴾17:105﴿ ال اه� و�ب�� ن�� ل �نز� �ح�ق' أ ال و�ب��ل� ز� ا ن�� اك� و�م�� ن ل س�� ر�

� � أ �ال ا إ ر> �ش��' م�با �ذ�ير> و�ن

We have sent down the Qur’an with the truth and with the truth it has come down. And O Mohammad! We have sent you only to give good news (to the Believers) and warning (to the disbelievers). (Surah Bani Israil, v.17:105)

Allah said to the Believers through the Prophet, ‘It is not your responsibility to cause, in a supernatural manner, springs to gush forth or gardens to grow or pieces of the sky to fall down in order to convince those people who do not judge the Qur’an by its teachings nor decide between the truth and falsehood on merit. As the Qur’an has been sent down with truth, you should present it before the people and tell them plainly that the one, who believes, does so for his own good and the one who rejects it, does it as his own peril.’

What the Qur’an Is All About Vol. I 205It has been expressed in other place:

�ا ﴾5:48﴿ �ن ل �نز� �ك� و�أ �ي �ل اب� إ �ت�� ك �ح�ق' ال ال ب��'م�ا م�ص�د'ق>ا �ن� ل �ي �ه� ب �د�ي اب� م�ن� ي �ت�� ك ال>ا �م�ن ه� و�م�ه�ي �ي�� اح�ك�م ع�ل �ه�م ف�� ن �ي ا ب �م�� ب

ل� �نز� :ه� أ � الل ع� و�ال �ب�� ت و�اءه�م� ت �ه�� ا أ ع�م��ح�ق' م�ن� ج�اءك� �ل� ال �ك �ا ل �ن ع�ل �م� ج� م�نك

ع�ة> ر� و� ه�اج>ا و�م�ن� ش� اء و�ل�� ه� ش�� الل��:�م� �ك �ج�ع�ل ة> ل �م�� د�ة> أ ��ك�ن و�اح�� و�ل�م� �و�ك �ل �ب 'ي آ ف�ي ل �م م�� اك �ق�وا آت�� ب ت ف�اس��

ات� ر� �ل�ى الخ�ي�� م� الل��ه إ ج�ع�ك ر� م��ا �ك�م ج�م�يع��> 'ئ �ب �ن ا ف�ي �م�� م� ب �نت ف�ي��ه� ك�ف�ون� �ل ت �خ� ت

Then, O Mohammad! We sent this Book (Qur’an) to you, who have brought the Truth; it confirms whatever has remained intact from the Book at the time of its revelation and safeguards and protects it. Therefore you should judge between the people by the Law sent down by Allah and do not follow their desires by turning aside from the Truth that has come to you. (First part of the verse) (Surah Al-Ma’idah, v.5:48)

What the Qur’an Is All About Vol. I 206The use of the word Al-Kitab (the Book) here is very significant. Instead of saying, ‘The Qur’an confirms whatever has remained intact from the former Books,’ it says, ‘from the Book.’ This is to show that the Qur’an and all the Books that were sent down by Allah in different languages and in different ages are in reality one and the same Book which has one and the same Author and one and the same object and aim; they impart one and the same knowledge and teaching to mankind with the only difference that they are couched in different languages and employ different methods to suit the various addresses. Therefore the fact that these Books support and do not refute, confirm and do not contradict, one another, shows that they are all different versions of one and the same Book (Al-Kitab).

The Arabic word Muhaimin is very comprehensive in meaning. It means one, who safe guards, watches over, stands witness, preserves, and upholds. So the meaning will stands like this:(a) The Qur’an safeguards ‘the Book’ for it has

preserved within it the teachings of all the former Books.

(b) It watches over them in the sense that it will not let go waste their true teachings.

(c) It supports and upholds these Books in the sense that it corroborates the Word of God, which has remained intact in them.

(d) It stands a witness because it bears testimony to the Word of God contained in those Books and helps to sort it out from the interpretations and

What the Qur’an Is All About Vol. I 207commentaries of the people, which were mixed with it. What the Qur’an confirms is the Word of God and what is against it is that of the people.

And Allah said, ‘We prescribed … … … to differ’ is a parenthesis, which answer a perplexing question that might arise from the preceding passage. The Question is: Q: Why are there differences in the details of their

laws, if all the Prophets and all the Books taught the same way of life and all of them confirmed and supported one another? For instance,

Q: How is it that there are some differences in the details of the form of worship, in the limits of the lawful and the unlawful and in cultural and social regulations taught by different Prophets and Books?

Here is the answer to the above-mentioned question:

We have prescribed a law and a way of life for each of you, though your Lord could have made all of you a single community, if He had so willed. But (He willed otherwise) in order to test you in what He has bestowed upon each of you; therefore try to excel one another in good deeds. Ultimately, you shall all returns to Him, and then He will let you know the truth about that in which you have been differing. [Surah Al-Ma’idah, v.5:48 (2nd part of the verse)]

In the verse the answers to the above mentioned questions are as follows:

What the Qur’an Is All About Vol. I 208(1) It is wrong to infer from the above-mentioned

differences in the details of the different Laws that they have been derived from different sources and have different origins. As a matter of fact, they all have come from Allah, Who prescribed different regulations to suit different communities and different ages.

(2)No doubt Allah could have prescribed one and the same Law for all human beings from every beginning and made them a single community but he did not do so for many good reasons. One of these reasons is to test people whether they obey or not what is given to them by Allah. By this test two categories of people came in:

(a) Those people, who understand the real nature and spirit of the Divine Way and the position of the regulations in it and are not prejudiced, will recognize and accept the Truth in whatever forms it comes. Such people will never hesitate to submit to the new regulations sent by Allah to replace the former ones.

(b)On the contrary, those, who do not understand the true spirit of the Way, but consider the regulations and their details alone to be the Way and who have become static and prejudiced because of their own additions to it, will reject every new thing that comes from Allah to replace what they already possess.

What the Qur’an Is All About Vol. I 209And such a test was essential to distinguish the two above-mentioned kinds of people; therefore different laws and regulations were prescribed.

(3)As the real object of all the laws is the cultivation of virtues, Allah has commanded the people to excel one another in virtues, without paying heed to the apparent differences in different Laws. This is why those people, who keep in view the real aim of the Law, should advance towards it on the lines indicated by the Divine Laws and regulations.

(4)As regards the differences, which have been produced by the prejudices, obduracy’s and wrong mental attitudes, these can neither be resolved in polemical symposiums nor on the battlefield, but will be decided by Allah Himself in His Final Judgment. Then the reality will be revealed and the people will come to know the amount of truth or falsehood that lay hidden in the arguments in which they were engaged throughout their lives.

It has been expressed in Surah Az-Zumar, v.39:2

�ا ﴾39:2﴿ �ن �ا إ �ن ل �ز� �ن �ك� أ �ي �ل �اب� إ �ت �ك �ح�ق' ال �ال ب�د� �ه� ف�اع�ب �ه� م�خ�ل�ص>ا الل الد'ين� ل

(39:2) (O Muhammad,) We have sent down this Book to you with the truth *2; so worship Allah alone, making your religion His exclusively. *3


The Qur’an contains nothing but the Truth, and there is no element of falsehood in it. This is why you have to worship to Allah alone which has been expressed in the second part of this verse as follows:

*3 This is a very important verse, which stasis the real objective of the message of Islam. Therefore, one should not pass over it superficially, but should try to understand its meaning and intention well. It has two basic points without grasping which one cannot understand the verse: (1) That the demand is to worship Allah; and (2) That the demand is of such worship as may be performed by making religion exclusively Allah's. Ibadat is derived from 'abd, and this word is used as an antonym of freeman" for the "slave" and `bondsman" in Arabic. Accordingly, 'ibadat contains two meanings: (1) Worship and devotion; and (2) Humble and willing obedience, as is borne out by the well-known and authoritative Arabic Lexicon Lisan al-'Arab. Thus, according to the authentic lexical explanation, the demand is not only of Allah's worship but also of willing and sincere obedience to His Commands and His Law. The Arabic word din contains several meanings: (1) Domination and sovereignty, ruler ship and political power and authority to enforce one's decisions on others. (2) Obedience, compliance with commands and servitude.

What the Qur’an Is All About Vol. I 211(3) The practice and the way that a man follows. In view of these three meanings, din in this verse means: ‘The way of life and attitude which a man adopts after acknowledging the supremacy and accepting the obedience of another;’ and `to worship Allah making one's religion exclusively His" means that one should refrain from combining another's worship with the worship of Allah, but should worship Allah alone, should follow His Guidance alone, and should comply with His Commands and injunctions only.

It has been expressed in Surah Az-Zumar, v.39:41

ا ﴾39:41﴿ �ن�� ا إ �ن�� ل �ز� �ن ك� أ �ي�� اب� ع�ل �ت�� ك ال

اس� �لن�� ح�ق' ل ال د�ى ف�م�ن� ب�� اه�ت��ه� �ف�س�� ن ل� و�م�ن� ف�ل ا ض�� م�� ن ل_ ف�إ �ض�� ي

�ه�ا �ي �ت� و�م�ا ع�ل �ن �ه�م� أ �ي �يل5 ع�ل �و�ك ب(39:41) (O Prophet:) We have sent down to you for all mankind this Book with the truth. Now whosoever adopts the right way, will do so for his own sake, and whosoever goes astray, will himself bear the burden of his deviation: you are not responsible for them. *59

Allah said to Prophet, ‘It is not for you to bring them to the Right Path. Your only duty is to present the Right Path before them. If they prefer to remain astray after that, you are not responsible for that.’

What the Qur’an Is All About Vol. I 212It has been expressed that:

ه� ﴾42:17﴿ ذ�ي الل�� ل� ال�� ن��ز� اب� أ �ت�� ك ال�ح�ق' �ال ان� ب �م�يز� �د�ر�يك� و�م�ا و�ال ل� ي �ع�� ل

اع�ة� ق�ر�يب� الس�It is Allah Who has sent down this Book with the truth and the Balance; *32 and what will make you understand that the Hour of Judgement might well have drawn near at hand? *33 (Surah Ash-Shura, v.42:17)

32 Here the word ‘Mizan’ means Balance: Shariah of Allah, which, like a balance, brings out clearly the distinction between the right and the wrong, the Truth and the falsehood, justice and injustice, and righteousness and wickedness. In the verse 42:15 the Holy Prophet has been made to say” ‘I have been commanded to do justice between you.’ Here, it has been told that with this Holy Book the ‘Balance’ has come by which justice will be established.


ذ�ي ﴾35:31﴿ ا و�ال�� ن�� ي و�ح�� ك� أ �ي�� ل م�ن� إ

�اب� �ت �ك �ح�ق_ ه�و� ال ا م�ص�د'ق>ا ال 'م�� ن� ل �ي ب�ه� �د�ي �ن� ي �ه� إ �اد�ه� الل �ع�ب �ير� ب ب �خ� �ص�ير� ل ب

What the Qur’an Is All About Vol. I 213(35:31) (O Prophet,) the Book that We have sent to you by revelation is the very Truth, which confirms the previous Scriptures. *53 Allah is indeed well aware of His servants, and watchful over everything. *54 (Surah Al Fatir, v.35:31)

This Book (the Qur’an) is not presenting anything new which might be opposed to the teaching brought by the former Prophets, but it is presenting the same eternal Truth, which all the Prophets have been presenting from the very beginning.

The object of mentioning these attributes of Allah here is to arouse the people to the aims and ideas in which their true well-being lies; to the principles which alone can afford the right guidance and to the rules and regulations which are precisely in accordance with them. None can know these except Allah, because He alone is aware of the nature of His servants and its demands, and He alone watches over their well being and affairs. The people do not know their own selves as much as their Creator knows them. Therefore, the truth is that, and can only be that, which He has taught by Revelation.


05.00.00Seven of the oft repeated verses


د� ﴾15:87﴿ �ق�� اك� و�ل �ن�� ي �ع>ا آت ب م'ن� س��ي �ان �م�ث آن� ال �ق�ر� �ع�ظ�يم� و�ال ال

(O Prophet!) We have given you seven verses that are worthy of recitation over and over again,49 and We have also bestowed on you the glorious Qur’an.50

(Surah Al-Hijr, v.15:87)

49 The expression ‘seven oft-repeated verses’ stands for the seven verses of the opening surah of the Qur’an, al-Fatihah. Some scholars however consider the expression to refer to the seven long surahs each of which has more than two hundred verses. These surahs are Al-Baqarah, Al-Imran, An-Nisa, Al-Ma’idah, Al-An’am, Al-A’raf, and Yunus or Al-

What the Qur’an Is All About Vol. I 215Anfal or At-Tawbah. All the above-mentioned surahs are among the longer surahs of the Qur’an. [It is not accurate to say that each of these surahs has two hundred or more verses. For the number of verses in al-Nisa’ is 176; in al-Ma’idah, 120; in al-An’am, 165; in al-Tawbah, 129 and in Yunus, 109-Ed.]

The vast majority of the Muslim scholars, however, are agreed that the expression refers to Al-Fatihah. Imam Al-Bukhari mentions two traditions which show that the Prophet (peace and blessings be upon him) clarified that the ‘the seven repeated verses’ signified al-Fatihah. [See Al-Bukhari, Kitab al-Tafsir, ‘Bab Ma Ja’ fi Fatihat al-Kitab’, Tafsir Surat al-Hijr, and ‘Bab Qawluh Wa la qad Ataynak Sab’an min al-Mathani wa al-Qur’an al-Azim-Ed.]

Allah says to His Prophet: ‘We have also bestowed on you the glorious Qur’an.’50

50 This was also said with a view to comforting and consoling the Prophet (peace and blessings be upon him) and his companions. At that time they were in a state of miserable suffering. Some time after the assumption of his onerous responsibilities, the Prophet’s trade activities virtually came to a halt. The savings of his wife Khadijah were also exhausted during the course of about ten years. This much should suffice to explain the financial predicament of the Prophet (peace and blessings be upon him).

So far as the rest of the Muslims are concerned, some young men were expelled from their homes. Those

What the Qur’an Is All About Vol. I 216who were engaged in trade, or had some vocation, were financially crippled as a result of the economic boycott. In addition to these, many Muslims lacked any financial locus standi since their social status was that of slaves or clients (mawali). Thus, the Prophet (peace and blessings be upon him) and his Companions had quite a miserable existence in Makkah and the areas around it owing to the severe persecution to which they were subjected. Everywhere they were ridiculed, insulted, and vilified. As if mental torture was not enough, they were also subjected to cruel physical chastisements. In sharp contrast to the lot of the Muslims, was the situation of the unbelievers of the Quraysh. Their chiefs were conspicuously prosperous. All kinds of worldly enjoyments were plentifully available to them. On the other side, the Quraysh, their opponents and persecutors, enjoyed all the good things of this world, and lived lives of happiness and luxury.

It is in the context of these circumstances that the believers are being asked not to lose heart. For, Allah has blessed them with something, which is far more valuable than all worldly riches. The moral and intellectual wealth granted to the Muslims is incomparably superior to the unlawfully earned material wealth in possession of the unbelievers. The latter kind of wealth will be of no avail to them for they will be utterly bankrupt when they appear before their Lord on the Day of Judgement.

What the Qur’an Is All About Vol. I 217[Towards understanding the Qur’an (Tafhimul Qur’an) Sayyid Abu A’la Mawdudi, Islamic Foundation, London]

06.00.00Commanded to recite the Qur’an

Allah says:

ل� ﴾18:27﴿ ا و�ات�� وح�ي� م�� ك� أ �ي�� ل م�ن إ�اب� �ت 'ك� ك ب د'ل� ال� ر� ه� م�ب�� م�ات�� ل �ك و�ل�ن ل�ج�د� �ه� م�ن ت �ح�د>ا د�ون �ت م�ل

(27) O Prophet! Recite (the very same) that has been revealed to you in the Book of your Lord, for no one is authorized to make any change whatsoever in the Word of your Lord and (if you will make any change to please or satisfy any one) you will find no place of refuge to protect you from Him. (Surah Al-Qahaf, v.18:27)

This does not mean at all that, God forbid, the Holy Prophet was inclined to make any changes to please

What the Qur’an Is All About Vol. I 218or satisfy the disbelievers of Makkah and was thinking of some formula of compromise with the chiefs of the Quraish, which necessitated a warning that he was not authorized to do so. As a matter of fact, though this was apparently addressed to the Holy Prophet, it was really meant for the disbelievers that they should not entertain any hope whatsoever for anything like this, as if to say, ‘You must understand it once for all that Our Messenger is not authorized to make any changes in Our Revelation, for he has to recite and convey precisely just as it is sent down to him. If you want to accept it, you will have to accept it in its entirety as it is being sent by the Lord of the Universe and if you want to reject it, you may do so but you must understand it well that no modification even in the least, will be made in it to please you.’ This was the answer of the repeated demand of the disbelievers. ‘If you do insist, O Mohammad (Allah’s peace be upon him), that we should accept your Message in its entirety, then make certain modifications in it to accommodate some creeds and customs of our forefathers, and we will accept your Message. This is our offer for a compromise and this will save our people from un-union.’ This demand of the disbelievers has been cited in the Qur’an at several places and the same answer has been given. For instance,

�ذ�ا ﴾10:15﴿ �ل�ى و�إ �ت �ه�م� ت �ي �ا ع�ل �ن �ات �ات5 آي 'ن �ي ب�ذ�ين� ق�ال� � ال ون� ال ج�� ر� ا ي �ق�اءن�� ت� ل ائ


آن5 �ق�ر� �ر� ب و� ه��ذ�ا غ�ي� ه� أ �د'ل�� ل� ب ا ق�� م��

ون� �ك�� ن� ل�ي ي ه� أ �د'ل�� ب اء م�ن أ �ق�� ل ت�ف�س�ي �ن� ن �ع� إ �ب ت

� � أ �ال ا إ وح�ى م�� ي� ي�� ل إ'ي �ن �خ�اف� إ �ن� أ �ت� إ ب'ي ع�ص�ي ع�ذ�اب� ر�

5 �و�م 5 ي ع�ظ�يم(10:15) And whenever Our clear revelations are recited to them, those who do not expect to meet Us say: 'Bring us a Qur'an other than this one, or at least make changes or some amendments in it. *19 Tell them (O Muhammad): 'It is not for me to change it of my accord. I only follow what is revealed to me. Were I to disobey my Lord, I fear the chastisement of an Awesome Day. *20 (Surah Yunus, v.10:15)

In the next verse Allah added more commands for him to follow such as:

�ر� ﴾18:28﴿ ب ك� و�اص�� ف�س�� ع� ن ذ�ين� م�� ال��د�ع�ون� �ه�م ي�� ب د�اة� ر� �غ�� ال ي' ب �ع�ش�� و�ال�ر�ي��د�ون� ه� ي د� و�ال� و�ج�ه�� ع�� اك� ت �ن�� ع�ي

�ه�م� �ر�يد� ع�ن �ة� ت اة� ز�ين ي�� ح� �ا ال �ي و�ال� ال��د_ن�ط�ع� ا م�ن� ت �ن�� غ�ف�ل ه� أ �ب�� ا ع�ن ق�ل �ر�ن�� ذ�ك�ع� �ب �ان� ه�و�اه� و�ات ه� و�ك م�ر�

� ط>ا أ ف�ر�

What the Qur’an Is All About Vol. I 220And keep yourself whole-heartedly content with those who pray to their Lord morning and evening in order to win His approval, and do not turn your attention away from them. Do you desire the allurements of the world? Do not follow the one whose heart We have made neglectful of Our remembrance and who follows his own lust and goes to extremes in the conduct of his affairs. (Surah Al-Qahaf, v.18:28)

Though these words have also been addressed to the Holy Prophet, they are really meant for the chiefs of the Quraish. According to a Tradition:

Related by Ibn ‘Abbas (Allah pleased on him), the chiefs of the Quraish would say to the Holy Prophet that they considered it below their dignity to sit with such people as Hadrat Bilal, Hadrat Suhaib, Hadrat ‘Ammar, Hadrat Khabab, Hadrat Ibn Mas’ud (Allah pleased on them), and the like who generally remained in his company and that if he should send them away, they would be willingly to attend his meetings in order to learn about his Message.

At this Allah revealed this verse (Surah Al-Qahaf, v.18:28): ‘And keep yourself whole-heartedly content with those who pray to their Lord morning and evening in order to win His approval and do not turn your attention away from them, (Do you desire to discard these sincere but poor people so

What the Qur’an Is All About Vol. I 221that the chiefs of the Quraish, the well-to-do people, should come and sit near you?)’

This was meant to warn the chiefs of the Quraish to this effect: ‘Your wealth, your pomp and show of which you are so proud, has no value at all in the sight of Allah and His Messenger; nay, those poor people are really more worthy in the sight of Allah and His Messenger, for they are sincere and always remember Allah.’

Allah also said to His Prophet:

﴿6:52﴾ � د� و�ال �ط�ر� �ذ�ين� ت �د�ع�ون� ال �ه�م ي ب ر��غ�د�اة� �ال ي' ب �ع�ش�� ر�ي��د�ون� و�ال ه� ي و�ج�ه��

�ك� م�ا �ي �ه�م م�ن� ع�ل اب ء5 م'ن ح�س� ي� ش��ك� م�ن� و�م�ا اب �ه�م ح�س� �ي ء5 م'ن ع�ل ي� ش�

د�ه�م� �ط�ر� �ون� ف�ت �ك �م�ين� م�ن� ف�ت الظ�الAnd do not drive away those who invoke their Lord morning and evening and are engaged in seeking His favor. You are not in any way accountable for them, nor are they in any way accountable for you; so if you should drive away, you shall be counted among the unjust. (Surah Al-An’am, v.6:52)


In this passage Allah has answered one of the objections that the big chiefs of the Quraish used to raise in regard to the followers of the Holy Prophet. They would say that none but the lowest stratum of society, consisting of slaves, menials and the like, had accepted Islam; they would taunt him of having such companions as Bilal, ‘Ammar, Suhaib, Khabbab, etc., and ask in a jeering way, ‘Are these the only (honorable) people from amongst us, upon whom Allah has showered His blessings?’ They did not rest content with making fun of their poor condition, but also passed stinging remarks about their past short comings, saying, ‘Just have a look at the past history of such and such people, who are today forming the pious group of the believers.’ Allah has advised His Prophet not to be disheartened by their unkind remarks.

If they had done something wrong in the past, they themselves shall accountable for it and not you, for everyone shall get the reward of the good or evil one has done. Therefore, no good deed of yours will be put to their credit, nor will you be burdened with any evil deed of theirs. They come to you merely as seekers after truth and it will be injustice to look down upon them and drive them away.

It has been expressed in the Qur’an:


﴿88﴾ � �م�د�ن� ال �ك� ت �ي �ن �ل�ى ع�ي ا إ ا م�� ع�ن�� م�ت�ه� و�اج>ا ب �ز� �ه�م� أ � م'ن ن� و�ال ز� �ح�� ه�م� ت �ي ع�ل

ك� و�اخ�ف�ض� �اح�� ن �ين� ج� ؤ�م�ن �م�� ل ﴿ ل

�ن'ي و�ق�ل� ﴾89 �ا إ �ن �ذ�ير� أ �ين� الن �م�ب ال(88) Do not even look at the worldly wealth We have given to different people from among them nor grieve at their condition. Leave them alone and attend to the Believers. (89) Tell (the Believers), ‘I am a plain Warner only. (Surah Al-Hijr, v.15:88-89) Do not grieve that they consider you as their enemy, though you are their sincere well-wisher; that they regard their vices as their virtue; that they are not only themselves following but leading their followers on that way which inevitably leads to destruction: nay, they are doing their worst to oppose the reformative efforts of the one who is showing them the way of peace.

The same was the attitude of the chiefs of Prophet Noah’s people, who said:

� ف�ق�ال� ﴾11:27﴿ �م�أل �ذ�ين� ال � ال وا �ف�ر� م�ن كاك� م�ا ق�و�م�ه� �ر� � ن �ال ا إ ر> �ش� �ا ب �ن �ل ا م'ث و�م��اك� �ر� �ع�ك� ن �ب � ات �ال ذ�ين� إ ا ه�م� ال�� ن�� اذ�ل ر�

� أ


�اد�ي� ي� ب� أ ا الر� ر�ى و�م�� م� ن�� ك ا ل �ن�� ي ع�ل

�ل� ف�ض�ل5 م�ن �م� ب _ك �ظ�ن �ين� ن �اذ�ب ك(11:27) The notables among Noah's own people, who had refused to follow him, responded: 'We merely consider you a human being like ourselves. *31 Nor do we find among those who follow you except the lowliest of our folk, the men who follow you without any proper reason. *32 We see nothing in you to suggest that you are any better than us. *33 Rather, we believe you to be liars.' (Surah Hud, v.11:27)

Prophet Noah replied:

�ا ﴾11:29﴿ � و�ي �م� ال ق�و�م �ك �ل أ س�� ه� أ �ي > ع�ل م�اال

�ن� ر�ي� إ �ج�� أ �ال ه� ع�ل�ى إ آ الل��: � و�م�� ا �ن�� أار�د� �ط�� ذ�ين� ب � ال�� وا �ه�م آم�ن�� ن و إ �ق�� م_ال

'ه�م� ب 'ي� ر� �ن ��ك �م� و�ل اك ر�� ا أ ق�و�م��>

�ج�ه�ل�ون� ت(11:29) My people! I seek no recompense from you. *35 My recompense is only with Allah. Nor will I drive away those who believe. They are destined to meet their Lord. *36 But I find you to be an ignorant people. ( Surah Hud, v.11:29) and


﴿11:31﴾ � �ق�ول� و�ال �م� أ �ك �ن� ع�ند�ي ل آئ ز� خ��ه� � الل��: �م� و�ال �ع�ل �ب� أ �غ�ي � ال ول� و�ال �ق�� أ

'ي �ن �ك� إ � م�ل �ق�ول� و�ال �ذ�ين� أ �ل د�ر�ي ل ز� ت��م� �ك �ن �ع�ي �ه�م� ل�ن أ �ي �ؤ�ت :ه� ي ا الل �ر> ي ه� خ� الل��:

�م� �ع�ل ا أ �م�� ه�م� ف�ي ب �نف�س�� ن'ي أ �ذ>ا إ إ�م�ن� �م�ين� ل الظ�ال

(11:31) I do not say to you that I possess Allah's treasures, nor that I have access to the realm beyond the ken of sense-perception, nor do I claim to be an angel. *37 Nor do I say regarding those whom you look upon with disdain that Allah will not bestow any good upon them. Allah knows best what is in their hearts. Were I to say so I would be one of the wrongdoers.'(Surah Hud, v.11:31)

Now let’s come back to Surah Al-Qahaf, v.18:28:

�ر� ﴾18:28﴿ ب ك� و�اص�� ف�س�� ع� ن ذ�ين� م�� ال��د�ع�ون� �ه�م ي�� ب د�اة� ر� �غ�� ال ي' ب �ع�ش�� و�ال�ر�ي��د�ون� ه� ي د� و�ال� و�ج�ه�� ع�� اك� ت �ن�� ع�ي

�ه�م� �ر�يد� ع�ن �ة� ت اة� ز�ين ي�� ح� �ا ال �ي و�ال� ال��د_ن


�ط�ع� ا م�ن� ت �ن�� غ�ف�ل ه� أ �ب�� ا ع�ن ق�ل �ر�ن�� ذ�ك�ع� �ب �ان� ه�و�اه� و�ات ه� و�ك م�ر�

� ط>ا أ ف�ر�(18:28) And keep yourself whole-heartedly content with those who pray to their Lord morning and evening in order to win His approval, and do not turn your attention away from them. Do you desire the allurements of the world *28? Do not follow the one" *29 whose heart We have made neglectful of Our remembrance and who follows his own lust and goes to extremes in the conduct of his affairs. *30

Here, Allah also said to Prophet Mohammad, ‘Do not follow the one whose heart We have made neglectful of Our remembrance means:(a) Do not yield to what he says, (b) Nor submit to him, (c) Nor fulfill his desire, (d) Nor follow his bidding.’

In the last part of the verse ‘ Oka-na amruhu furutoa’ means: ‘Who follows his own lust and goes to extremes in the conduct of his affairs.’ The original Arabic text may also mean, ‘who discards the truth, breaks all moral limits and rushes on headlong.’ But in both cases it comes to this: (a) The one, who is neglectful of Allah and becomes

a slave of his lust, inevitably transgresses all limits (b)And becomes a victim of immoderation.

What the Qur’an Is All About Vol. I 227Therefore, ‘the one, who will submit to him, will also follow the same way and wander about in deviation after him.’

Al-Mu'min: 40.

ا ﴾27:91﴿ �م�� ن ت� إ ر� �م�� ن� أ د� أ �ع�ب�� ب� أ ر��د�ة� ه�ذ�ه� �ل �ب �ذ�ي ال م�ه�ا ال ه� ح�ر� ل_ و�ل�� ك��

ي�ء5 ت� ش�� ر� �م�� ن� و�أ ون� أ �ك�� م�ن� أ�م�ين� ل �م�س� ال

(O Muhammad, say to them:) "What 1 have been commanded is that I should worship the Lord of this City, Who has made it sacred, and Who is the Owner of everything. *110 I have been commanded to live as a Muslim. (Surah An Naml, v.27:91)*110 As this Surah was sent down at a stage when the message of Islam was confined to Makkah and its addressees were the people of that City only, it was said, "I have been commanded that I should worship the Lord of this City." And the characteristic of the Lord was stated to be that He had made that City sacred. This was meant to warn the disbelievers of Makkah, as if to say, " You may if you so like prove thankless to that God Who has done you the great favour of making this City of yours a haven of peace in the strife-ridden land of Arabia, and Who by His

What the Qur’an Is All About Vol. I 228grace has made it the centre of spiritual affiliation for the whole of Arabia, but I have been commanded to be grateful to him and bow down before Him. None of your deities had the power to make this City a sanctuary and make the quarrelsome and plundering tribes of Arabia have respect for it. I cannot abandon my real Benefactor and bow down before those who have done me no favor at all."

�ن� ﴾27:92﴿ و� و�أ �ل�� ت آن� أ ر� �ق�� ف�م�ن� ال�د�ى �م�ا اه�ت �ن د�ي ف�إ �ه�ت�� ه� ي �ف�س�� ن و�م�ن ل

�م�ا ف�ق�ل� ض�ل� �ن �ا إ �ن �م�نذ�ر�ين� م�ن� أ الAnd to recite the Qur'an." Now whosoever follows the guidance, will follow it for his own good, and to him who goes astray, say, "I am only a Warner.” (Surah An Naml, v.27:92)

�ل� �وح�ي� م�ا ات �ك� أ �ي �ل �اب� م�ن� إ �ت �ك � ال �ق�م و�أ

ة� �ن� الص�ال� ة� إ �ه�ى الص�ال� �ن اء ع�ن� ت �ف�ح�ش� ال

�ر� �م�نك �ر� و�ال �ذ�ك �ه� و�ل �ر� الل �ب ك� �ه� أ �م� و�الل �ع�ل م�ا ي

�ع�ون� �ص�ن 29:45﴿ت ﴾

(O Prophet!) Recite this Book, which has been revealed to you, and establish the Salaat; surely the Salaat restrains from indecent and evil acts, and the

What the Qur’an Is All About Vol. I 229remembrance of Allah is a thing even greater than this; Allah knows whatever you do.(Surah Al-Ankabut, v, 29:45).

It has been mentioned three points here;1) Recite or study the Qur’an2) Establish the Salah or Prayer and3) Remembrance of Allah

There is a Hadith about the recitation of the Holy Qur’an :

They will recite the Qur’an, but the Qur’an will not go beyond their throats; they will leave the Faith just as the arrow leaves the bow. (Bukhari, Muslim, Mu’atta’).

As a matter of fact, the recitation which does not effect any change in a man’s way of thinking, and his morals and character, and he goes on doing what the Qur’an forbids, is not the recitation of a believer at all. About such a one the Holy Prophet has said:He, who makes lawful what the Qur’an has declared unlawful, has not believed in the Qur’an at all. (Tirmidhi, on the authority of Suhaib Rumi).

06.01.00During recitation of the Qur’an

Seek Allah’s refuge against Satan


Then the Qur’an says:

�ذ�ا ﴾98﴿ إ ت� ف�� أ ر� آن� ق�� ر� �ق�� ع�ذ� ال ت ف�اس��

ه� �الل��: �ط�ان� م�ن� ب ي � الش�� ج�يم ﴿ ال��ر�ه� ﴾99 �ن�� س� إ �ي ه� ل ل�ط�ان� ل�� ع�ل�ى س��

�ذ�ين� � ال �وا 'ه�م� و�ع�ل�ى آم�ن ب �ون� ر� �ل �و�ك �ت يا ﴾100﴿ �م�� ن �ه� إ ل�ط�ان ذ�ين� ع�ل�ى س�� ال��

�ه� �و�ن �و�ل �ت �ذ�ين� ي �ه� ه�م و�ال �ون� ب ر�ك م�ش�(98) Then, when you begin to recite the Qur’an, seek Allah’s refuge against the accursed Satan. (99) For no power has he over those who believe and put their trust in their Lord. (100) He has power only over those who make him their patron and practice shirk by his temptation. (Surah An Nahl, v.16:98-100)

This does not mean that one should merely repeat the Arabic words:

Aa’uju Billahi Minash shaitoanir Rajiim’ I seek Allah’s refuge against the accursed Satan.

It means that:(a) One should have a sincere desire and do one’s

utmost to guard against Satan’s evil suggestions when one is reciting the Holy Qur’an and should

What the Qur’an Is All About Vol. I 231not allow wrong and irrelevant doubts and suspicions to enter one’s heart.

(b) One should try to see everything contained in the Qur’an in its true light, and refrain from mixing it up with one’s self-invented theories or ideas foreign to the Qur’an so as to construe its meaning against the will of Allah.

(c) Moreover, one should feel that the most sinister and avowed design of Satan is that the reader should not obtain any guidance from the Qur’an. This is why Satan tries his utmost to delude the reader and pervert him from getting guidance from it, and mislead him into wrong ways of thinking.

(d) Therefore, the reader should be fully on his guard against Satan and seek Allah’s refuge for help so that Satan should not be able to deprive him of the benefits from this source of guidance, for one who fails to get guidance from this source, will never be able to get guidance from anywhere else.

(e) Above all, the one who seeks to obtain deviation from this Book is so entangled in deviation that he can never get out of this vicious circle.

The context in which this verse occurs here is to serve as an introduction to the answers to the Questions, which the mushriks of Makkah were raising against the Qur’an. They have been warned that they could appreciate the blessing of the Qur’an only if they would try to see it in its true light by seeking Allah’s protection against Satan’s misleading

What the Qur’an Is All About Vol. I 232suggestions, and not by raising objections against it. Otherwise Satan does not let a man understand the Qur’an and its teachings.

06.02.00Recite the Qur’an

Calmly in a measured tone

Allah ordained to Prophet Mohammad (pbuh):

'ل� ﴾47:4﴿ ت آن� و�ر� �ق�ر� �يال> ال ت �ر� تAnd recite the Qur’an calmly in a measured tone. (Surah Al Mozammel, v.73:4)

Recite the Qur’an calmly in a measured tone. Do not recite it quickly and in haste, but slowly and distinctly. The reasons for that are as follows:(1) Pause at every verse so that the mind

understands the meaning and purport of Divine Revelation well and takes effect from it.

(2) If it contains the mention of Allah’s Being and Attributes, it may awe-inspire the heart with His glory and majesty.

(3) It expresses His mercy; the heart may be filled with feelings of gratitude to Him.

(4) If it mentions His wrath and His punishment, the heart may be overwhelmed by fear of Him.

What the Qur’an Is All About Vol. I 233(5) If it enjoins something or forbids something, one

may understand what has been enjoined and what has been forbidden.

In short, the recital does not only consist in uttering the words with the tongue, but it should involve thoughtful consideration of the meaning.

Some Traditions are as follows regarding the recitation of the Qur’an in the Salah:

When Hadrat Anas was asked about the Holy Prophet’s method of reciting the Qur’an he replied: The Holy Messenger stretched the words when reciting them. For example, when he recited ‘Bismillahir Rahmaanir Rahiim’ he would stretch and prolong the sound of Allah, Rahman and Rahim. (Sahih Al-Bukhari)

When Hadrat Umme Salamah was asked the same Question, she replied that the Holy Prophet (pbuh) recited every verse separately and distinctly and observed a pause at the end of every verse. For instance, he recited ‘Al-hamdu-lillahi Rabbil ‘alamiin’, and paused, then recited ‘Ar-Rahmaanir Rahiim’, and paused, and then recited ‘maaliki yaumiddiin.’(Musnad Ahmad, Abu Da’ud, Tirmidhi).

In another tradition: Hadrat Umme Salamah has stated that the Holy

Prophet recited each word distinctly and clearly.(Tirmidi, Nasa’i).


Hadrat Hudhaifah bin Yaman says: Once I stood beside the Holy Prophet in the Night Prayer to see how he recited the Qur’an. I noticed that he glorified Allah where he should be glorified, invoked and supplicated Allah where He should be invoked and supplicated, and sought refuge of Allah where His refuge should be sought. (Muslim, Nasa’i).

Hadrat Abu Dharr has stated that once during the

Night Prayer when the Holy Prophet(pbuh) came to the sentence:

�ن ﴾5:118﴿ �ه�م� إ ذ'ب �ع�� ه�م� ت �ن إ اد�ك� ف�� ع�ب��ن �غ�ف�ر� و�إ �ه�م� ت ك� ل �ن�� نت� ف�إ �ع�ز�ي��ز� أ ال

�ح�ك�يم� الIf you punish them, then they are Your servants; and if you forgive them, then you are Almighty, All-Wise. (Surah Al Ma’idah, v.5:118), He went on repeating it over and over again until it became dawn. (Musnad Ahmad, Bukhari).

06.03.00Recite as much of the Qur’an

as you easily can in Salah

Allah give permission to Prophet for recitation of the Holy Qur’an in Salah as much as he could:


ؤ�وا ر� م�ا ف�اق�ر� �س� �ي �ه� ت م�نNow you may read as much of the Qur’an as you easily can. (Surah Al Mozammel, v.73:20)

As the prayer is prolonged due mainly to a lengthy recital of the Qur’an, it is said: You may recite as much of the Qur’an as you easily can in the Tahajjud Prayer. This would automatically cause the Prayer to be shortened.’ Although the words here are apparently in the imperative mood, it is agreed by all that Tahajjud is not an obligatory but a voluntary Prayer.

In the Hadith also it has been explained that: On an enquiry by a person the Holy Prophet

(pbuh) replied: ‘Five times Prayer in the day and night is obligatory on you. He asked: is anything besides this also binding on me? The Holy Prophet said: No, unless you may like to offer something of your own accord.’ (Bukhari, Muslim).

The above verse also shows another thing. Just as the bowing (ruku’) and prostration (sajdah) are obligatory in the Prayer, so is the recital of the Qur’an. For just as Allah at other places has used the words Ruku’ and Sajdah for the prayer, so here He has mentioned recital of the Qur’an, which implies its recital in the prayer.


If somebody objects to this conclusion, saying: When the Tahajjud Prayer itself is voluntary, how can recital of the Qur’an in it be obligatory? The answer is: Even in case of the voluntary Prayer it is incumbent on one to fulfill all the pre-requisites of the Prayer and to perform all its basic elements and obligatory parts. No one can say that in case of the voluntary Prayer, purity of the garments and body, ablutions and concealment of the Satar (minimal part of the body to be covered) are not obligatory, and the standing up, and sitting and performance of ruku’ and sajdah also in it are only voluntary.

06.04.00Hearing to the recital

Qur’an attentively

Allah said :


�ذ�ا ﴾7:204﴿ ر�ىء� و�إ آن� ق�� ر� �ق�� ال� �م�ع�وا ت ه� ف�اس�� ل�� وا ت �نص�� م� و�أ �ك �ع�ل ل

ح�م�ون� �ر� تWhen the Qur’an is recited to you, listen to it with attention and keep silence: it may be that you also are blessed with mercy. (Surah Al-A’araf, v.7:204)

It means, ‘In your bigotry and obduracy you turn a deaf ear to the Qur’an when it is being recited, and make a loud noise so that no one should be able to listen to it. Leave this wrong attitude towards it and listen to it with attention and consider teachings contained in it. It is just possible that your acquaintance with it may enlighten your hearts and make you co-sharers with the believers in the mercy of your Lord.’

Incidentally, it should be noted that the above answer to the taunts of the opponents is so nice and sweet and appealing to the hearts that words cannot describe its excellence. There is also a lesson of wisdom for those who are engaged in the missionary work.

Though the real object of this verse is the same that has been stated above. Incidentally, it also enjoins the hearers to remain silent and listen to it as a mark of respect, which is due to the Book of Allah. It is also deduced from this that when the Imam recites the

What the Qur’an Is All About Vol. I 238Qur’an during the Salat, the followers in the congregation should listen to it in silence, and they should not recite anything. There is, however, difference of opinion among the Imams in regard to its interpretation:

Opinion-1:According to Imam Abu Hanifah and his companions, the followers in the congregation should not recite anything whether the Imam is reciting the Qur’an aloud or silently in his mind.

Opinion-2:However, Imam Malik and Imam Ahmad are of the opinion that only in that case when the Imam is reciting the Qur’an aloud, the followers should not recite anything, but in the other case they should recite Surah Al-Fatihah.

Opinion-3:But according to Imam Shafi’i, the followers must recite Surah Al-Fatihah, whether the Imam is reciting loudly or silently in his mind. He bases his opinion on the Traditions according to which one’s Salat is not complete without the recited of Surah Al-Fatihah.

06.05.00Invisible curtain is

placed between recital Qur’an


and Unbelievers in the Hereafter


�ذ�ا ﴾17:45﴿ ت� و�إ� أ ر� رآن� ق�� ق�� ا ال �ن�� ع�ل ج�

ك� �ن�� ي �ن� ب �ي ذ�ين� و�ب � ال�� ون� ال �ؤ�م�ن�� ية� اآلخ�ر� ا ب�� ا ح�ج�اب��> �ور> ت ﴿ م�س��

�ا ﴾17:46 �ن ع�ل �ه�م� ع�ل�ى و�ج� �وب �ة> ق�ل �ن �ك �ن أ أوه� �ف�ق�ه�� ه�م� و�ف�ي ي ا آذ�ان ر> �ذ�ا و�ق�� و�إ

ت� ر� ك� ذ�ك�� ب�� آن� ف�ي ر� ر� �ق�� د�ه� ال و�ح�� و�ا �ار�ه�م� ع�ل�ى و�ل �د�ب ا أ �ف�ور> ن

(45) (O Prophet!) When you recite the Qur’an, We place an invisible curtain between you and those who do not believe in the Hereafter (46) And We cover their hearts with a covering so that they understand nothing and we make their ears heard hearing. And when in the Qur’an you mention your one Lord only, they turn their faces away in aversion. (Surah Bani Israil, v.17:45-46)

This refers to the Divine Law according to which those people, who do not believe in the Hereafter, cannot benefit from the Qur’an.

Allah has attributed this law to Himself, as if to say:

What the Qur’an Is All About Vol. I 240The natural result of disbelief in the Hereafter is that the heart of such a man becomes dull and his ears become deaf to the Message of the Qur’an, for Qur’an bases its invitation on the belief in the Hereafter. And the invitation of the Qur’an are as follows:

(1)So it warns the people that they should not be deluded by this apparent aspect of the worldly life if there appears to be none to call them to account here; for it does not mean they are not at all accountable and answerable to anyone.

(2)Likewise if Allah allows freedom of belief to practice shirk, atheism, disbelief or Tauhid with impunity in this world, and their practice does not appear to make any practical difference in this world, it does not mean that these things do not produce any results at all.

Everyone shall be accountable and answerable:(1)For, in fact, everyone shall be accountable and

answerable but after death in the Next World. Then everyone will realize that the doctrine of Tauhid alone is true and all other doctrines are false. For, if at present the consequences of deeds do not appear after death they shall inevitably appear, but now the Reality has been hidden behind an invisible curtain.

(2)There is an inevitable moral law according to which submission to it will bear its fruit and disobedience shall incur its losses. As decisions according to this moral law will be made in the

What the Qur’an Is All About Vol. I 241Hereafter, you should not be enticed by the charms of this transitory life.

(3)You should, therefore, keep in view that ultimately you shall have to render an account of all your deeds in this world before your Lord, and adopt that true creed and moral attitude which may be conducive to your success in the Hereafter.

From this it must have become obvious that if a man does not believe in the Hereafter, he will never consider the message of the Qur’an worth his while but will hanker after this world and its joys which he can feel and experience. Naturally his ears will not listen to the Message and it will never reach the depths of his heart. Allah has stated this psychological fact in this verse.

In this connection, it should be recommended that the words contained in this verse were uttered by the disbelievers of Makkah as quoted in the Qur’an:

�وا ﴾41:5﴿ ا و�ق�ال �ن�� وب ة5 ف�ي ق�ل �ن�� ك ا أ م'م��ا �د�ع�ون �ه� ت �ي �ل �ا و�ف�ي إ �ن ر� آذ�ان و�م�ن و�ق��

ا �ن�� ن �ي ك� ب �ن�� ي اب� و�ب ل� ح�ج�� ا ف�اع�م�� ن�� ن إع�ام�ل�ون�

They say, O Mohammad, a covering has fallen over our hearts, and our ears are deaf for the Message you

What the Qur’an Is All About Vol. I 242give and there is a curtain between you and us. You may go on with your work and we will do whatever we desire. (Surah Ha-Mim-As-Sajdah, v.41:5)

Here the same words have been cited, as if to say, ‘You consider this state of yours to be a virtue, whereas this is a curse which has fallen on you according to the Divine Law because of your disbelief of the Hereafter.’

Allah also said to Mohammad, ‘They do not like it at all that you should consider Allah alone as your Lord and not mention the Lords they have set up.’ Their disliking are:(1) They seem to think it strange that one should go on praising Allah and never mention the miracles of their elders and saints nor praise them for their favors.

For, according to them:Allah has delegated the powers of His Godhead to their great ones. Therefore they say:(1)What a strange fellow he is!(2)He believes that the knowledge of the unknown,

and all the power and authority belong to One Allah alone.

(3) Why does he not pay tribute to those:(a) Who give us children;(b) Cure us of diseases;(c) And make our commerce flourish;(d) In short, fulfill all our wishes and desires?


06.06.00Recital of the Qur’an

at the dawn is witnessed

The Qur’an says:

﴿17:78﴾ � �ق�م �ة� أ �وك� الص�ال �د�ل م�س� ل الش��ل�ى ق� إ ل� غ�س�� ي�� آن� الل ر� ر� و�ق�� ف�ج�� ال�ن� آن� إ �ف�ج�ر� ق�ر� �ان� ال ه�ود>ا ك م�ش�

(17:78) Establish Salat *91 from the declining of the sun *92 to the darkness of the night, *93 and be particular about the recital of the Qur'an *94 at the dawn of the morning, for the recital of the Qur'an at the dawn is witnessed. *95 (Surah Bani Israil, v.17:78)

� �ق�م �ة� أ الص�الThe Muslims have been commanded to establish Salat immediately after the mention of obstacles and adversities. This implies that the establishment of Salat obtains the perseverance required to face adverse circumstances.

�وك� �د�ل م�س� ل الش�

What the Qur’an Is All About Vol. I 244The Arabic text ‘Dulukish Shamsi’ means ‘the declining of the sun’. Opinion-1: Though some of the Companions and

their followers are of the opinion that it means ‘the sunset’.

Opinion-2: The majority of them are of the opinion that it means ‘the declining of the sun from its zenith’.

Opinion-3: The Companions Caliph ‘Umar, Ibn ‘Umar, Anas bin Malik(Allah be pleased with them all) are of this opinion..

Opinion-4: Tabaee, Tabe-Tabee and world famous commentators Abu Barza-tal-Aslami, Hasan Basri, Sha’abi, Ata’, Mujahid and, according to a Tradition Ibn ‘Abbas (Allah be pleased with them all) are of this opinion.

Opinion-5: Imam Mohammad Baqir and Imam Ja’afar Sadiq also are of the same opinion.

Opinion-6: Besides this, there are some Traditions from the Holy Prophet to the same effect, though they are not so authentic.

�ل�ى �ل� غ�س�ق� إ �ي اللAccording to some Commentators, the original words of the Arabic text ‘Gasakil Laili’ mean ‘complete darkness of the night’, while others take it to mean ‘midnight’. If the first opinion is accepted, it will imply the beginning of the time of the ‘Isha Prayer

What the Qur’an Is All About Vol. I 245and according to the other it will mean ‘the last limit of the time of ‘Isha’.

The literal meaning of the word ‘Fajr’ is ‘dawn’. That is ‘the beginning of the morning after the darkness of night’.

07.00.00How Prophet prescribed

the definite form of Salat?

آن� �ف�ج�ر� و�ق�ر� الAs mentioned in the verse of Surah Bani Israil, v.17:78, the ‘recital of the Qur’an in the morning’ stands for the ‘Morning Prayer’ means ‘Salatul Fajr’. At some places the Qur’an has used the word ‘Salat’

What the Qur’an Is All About Vol. I 246or ‘Salah’ for ‘Prayer’ and other places a particular part of Salat for Prayer as a whole, e.g., Tasbih, Hamd, Zikr, Qayam, Ruku’, Sujud etc. Likewise, here ‘recital of the Qur’an at dawn’ does not mean the mere recital of the Qur’an but its recital during the Prayer. Thus, the Qur’an has also incidentally referred to the different parts of which Salat is composed and these guided the Holy Prophet to prescribe the definite form of Salat in which the Muslims perform it today.

07.01.00Why it is used to recite

long Passages from the Qur’anduring the Morning Prayer?

As mentioned in the verse Surah Bani Israil, v.17:78:

�ن� آن� إ �ف�ج�ر� ق�ر� �ان� ال ه�ود>ا ك م�ش�

What the Qur’an Is All About Vol. I 247The recital of the Qur’an at dawn is witnessed the angels of Allah to testify it have as explained in the Traditions. Though the angels witness each prayer and each good deed, the special mention of their being witnesses at the time of the recital of the Qur’an during the Morning Prayer gives it a particular Importance. That is why the Holy Prophet used to recite long passages from the Qur’an during the Morning Prayer. The Companions followed his example, and the succeeding Muslim Scholars held it to be a desirable thing.

07.02.00How to establish Salat

at the prescribed timings?

The Qur’an says:

�ن� آن� إ �ف�ج�ر� ق�ر� �ان� ال ه�ود>ا ك م�ش�As mentioned in the verse Surah Bani Israil, v.17: 78,95 it has been briefly stated how to establish Salat which was made obligatory on the occasion of Mi’raj

What the Qur’an Is All About Vol. I 248at the prescribed timings. It has been ordained that the first prayer is to be offered before the sunrise and the remaining four after the declining of the sun till the darkness of the night. Afterwards Angel Jibril was sent to the Holy Prophet to define the limits of the timings of each Prayer.

According to a Tradition of Abu Da’ud and Tirmizi related by Ibn ‘Abbas, the Holy Prophet said: Jibril led me in the five Prayers twice near the Ka’abah:A. On the First day:(1)Juhr Prayer: He offered the Juhr Prayer just after the declining of the sun, when the shadow of everything was the shortest.(2) ‘Asar Prayer:Then he offered the ‘Asar Prayer when the shadow of each thing was equal to its own length.(3) Magrib Prayer: Then the Magrib Prayer at the time when one breaks one’s fast.

(4) Isha Prayer:And the Isha Prayer was offered just at the time when twilight had disappeared.(5) Fajr Prayer:And Fajr Prayer offered at the time when it becomes unlawful to eat and drink anything for the one who intends to observe a Fast.


B. On the next day:(1) Juhr Prayer:He offered the Juhr Prayer at the time when the shadow of each thing became equal to its own length.(2) ‘Asar Prayer:And offered the ‘Asar Prayer when the shadow had doubled.(3) Magrib Prayer:The Magrib Prayer was offered as on the previous day.(4) Isha Prayer:And the Isha Prayer offered when one third of the night had passed away.(5) Fajr Prayer:And the Morning Prayer offered when light had spread all over.After this Hadrat Jibril turned towards me and said: O Mohammad! These are the timings of Salat i.e. Prayer of the Prophets and the right timings are between these two extreme limits.

The Qur’an has also pointed to these five times of Salat or Prayer on different occasions:

﴿11:114﴾ � �ق�م �ة� و�أ ف�ي� الص�ال ار� ط�ر� �ه�� النا �ف��> ل ل� م'ن� و�ز� �ي�� ن� الل �ات� إ ن �ح�س�� ال


�ن� ذ�ه�ب �ات� ي�� 'ئ ��ي ك� الس� ر�ى ذ�ل�� ذ�ك��ر�ين� �لذ�اك ل

And establish the Prayer at the two ends of the day and in the first hours of the night. *113 Indeed the good deeds drive away the evil deeds. This is a Reminder to those who are mindful of Allah. *114 (Surah Hud, v.11:114)

Let’s see in the 1st part of the verse:

� �ق�م �ة� و�أ ف�ي� الص�ال �ه�ار� ط�ر� �ف>ا الن ل و�ز�

�ل� م'ن� �ي اللAnd establish the Prayer at the two ends of the day and in the first hours of the night. *113*113. The 'two ends of the day' refer to the morning and the sunset. Similarly, the 'first hours of the night' refer to the time of the 'Isha' Prayer. We thus learn that this Qur'anic verse dates back to the time when the five daily Prayers had as yet not been prescribed. The Prophet's ascension took place at a later time than the revelation of these verses and it is then that the five daily Prayers were prescribed. (For further explanation see al-Isra 17, n. 95; Ta Ha 20:130; and al-Rum 30:124.) In support of EN 113 of 11:114, Allah says


�ر� ﴾20:130﴿ ب ا ع�ل�ى ف�اص�� ون� م�� ق�ول�� ي'ح� ب د� و�س�� ح�م�� ك� ب ب��' ل� ر� وع� ق�ب�� ط�ل��

م�س� �ل� الش� �ه�ا و�ق�ب وب اء و�م�ن� غ�ر� آن��ل� �ي�� 'ح� الل ب اف� ف�س�� ر� �ط�� ار� و�أ �ه�� الن�ع�ل�ك� �ر�ض�ى ل ت

(20:130) Therefore (O Muhammad), endure what they say and glorify your Lord with His praise before the rising of the sun and before its setting, and glorify Him during the hours of the night and at the extremes of the day: *111 perhaps you may feel satisfied. *112 (Surah Toaha, v.20:130)

*111 This is to comfort and console the Holy Prophet, as if to say, "Allah does not intend to destroy them yet, for He has appointed for them a term of respite, so you should endure with patience whatever they do against you and hear their harsh talk and go on performing the obligations of your Mission. For this purpose you should offer Salat in accordance with the prescribed times because it will create in you necessary forbearance and fortitude". "Glorify your Lord" means: "Offer your prescribed Prayers", as is clear from v. 20:132:


ر� ﴾20:132﴿ �م�� ك� و�أ �ه�ل�� ة� أ ال� �الص�� ب�ر� ط�ب ا و�اص�� ه�� ي �ك� ال� ع�ل �ل أ �س�� ا ن ق��> ر�ز�

�ح�ن� ق�ك� ن ز� �ر� �ة� ن �ع�اق�ب �ق�و�ى و�ال �لت لEnjoin Salat on the members of your family *114 and yourself also observe it strictly. We do not ask any provision of you, for it is We Ourselves Who give you provision. And the ultimate good is for piety. *115

(Surah Toa a ha, v.20:132)

*114 That is, "Teach your children also that lawful provision is much better than the unlawful riches of the wicked people. For this purpose, enjoin them to say their prescribed Prayers, for this will change their attitude, their standard of values, and make them contented with pure provisions and virtuous life in preference to the life of sin and luxury."

*115 It implies this: "We do not ask you to offer your Prayers for any benefit of Our own. We ask you to do that for your own good, because this will create piety in you which will bring about true success for you in this world and in the Hereafter." Incidentally in the verse (20:130) the times of Salat

What the Qur’an Is All About Vol. I 253have been prescribed: (1) Fajr Prayer before sunrise, (2) `Asr Prayer before sunset, (3) `Isha and Tahajjud Prayers during the hours of night. Morning and Afternoon (Dhuhr) and Evening (Maghrib) Prayers "at the extremes of the day." (See also E.N.'s. 91 to 97 of Chapter XV11.)

�ك� �ع�ل �ر�ض�ى ل تPerhaps you may feel satisfied. *112*112 of verse(20:130) The original Arabic Text admits of two meanings: (1) "Rest content with your present condition in which you have to hear many unpleasant things for the sake of your Mission, and submit to this decree that they are not being punished for the time being, for they will continue to persecute you and at the same time lead prosperous lives." (2) "Go on performing your Mission, for as a result of this, you will be fully satisfied." This second meaning is supported by :(a)

ى �ن ع�س�� ك� أ �ع�ث�� ب ك� ي ب��_ ا ر� م�ق�ام��>م�ح�م�ود>ا

What the Qur’an Is All About Vol. I 254That time is not far when your Lord may exalt you to a laudable position. *98(Surah Bani Israi’l, v.17:79) which follows the commandment about Salat.

*98 " That time is not far when your Lord may exalt you to a laudable position": "You may attain such a high position in this world and in the next world that people from everywhere may be full of praise for you, and you may become a praiseworthy personality." This is, as if to say, "Now your opponents are engaged in calling you names and arc trying to defame you throughout the country, and have raised a storm of false accusations against you but that time is not far when the world will ring with the echoes of your praise and in the Hereafter you will become worthy of praise by all creatures. " The exaltation of the Holy Prophet to the high position of intercession on the Day of Resurrection is also a part of that "laudable position."

(b)

ة� ﴾93:4﴿ خ�ر� �آل� �ر� و�ل ي �ك� خ� �ول�ى م�ن� ل األ�And surely the later period is better for you than the earlier period, *4 (Surah Ad-Duha, v.93:4)

What the Qur’an Is All About Vol. I 255*4 Allah gave this good news to the Holy Prophet (upon whom be peace) in a state when he had only a handful of Muslims with him, the entire nation was hostile and there was no remote chance of success even. The candle of Islam was flickering only in Makkah and storms were brewing all around to blow it out. At that juncture Allah said to His Prophet "Do not at all grieve at the hardships of the initial stage: every later period of life will be better for you than the former period. Your power and glory, your honor and prestige, will go on enhancing and your influence will go on spreading. This promise is not only confined to the world, but it also includes the promise that the rank and. position you will be granted in the Hereafter will be far higher and nobler than the rank and position you attain in the world. " Tabarani in A wsat and Baihaqi in Ad-dala il have related, on the authority of Ibn `Abbas that the Holy Prophet said: "All the victories which would be attained by my Ummah after me, were presented before me. This pleased me much. Then, Allah sent down this Word, saying: 'The Hereafter is far better for you than the world'."And


و�ف� ﴾93:5﴿ �ع�ط�ي��ك� و�ل�س�� ك� ي ب��_ ر�ض�ى �ر� ف�ت

And soon your Lord shall give you so much that you shall be well pleased or fully satisfied. *5 (Surah Ad-Duha, v.93:4)

*5 That is "Although it will take some time, yet the time is not far when your Lord will bless you with so much that you will be well pleased "This promise was fulfilled during the lifetime of the Holy Prophet and all Arabia, from the southern coasts to the Syrian frontiers of the Byzantine empire and the Iraqi frontiers of the Persian empire in the north, and from the Persian Gulf in the east to the Red Sea in the west, carne under his control. For the first time in the history of Arabia this land became subject to one law and rule. Whichever power clashed with it was doomed to destruction. The slogan La ilaha ill Allah u Muhammad ur-Rasul-Allah reverberated throughout the land where the polytheists and the followers of the earlier scriptures had tried their utmost to keep their false creeds and slogans aloft till the last. The people not only bowed their heads in obedience, their hearts also were conquered, and their beliefs, morals and acts were revolutionized. There is

What the Qur’an Is All About Vol. I 257no precedent in human history that nation sunk in paganism might have completely changed in only 33 years. Then the movement started by the Holy Prophet gathered such power that it spread over a large part of Asia, Africa and Europe and its influence reached every nook and corner of the world. This much Allah gave His Messenger in the world, the glory and extent of what he will give him in the Hereafter cannot be imagined." (Also see E.N. 112 of Surah Ta Ha).

In the second part of 11:114

�ن� �ات� إ ن �ح�س�� ن� ال ذ�ه�ب �ات� ي�� 'ئ ��ي الس��ر�ى ذ�ل�ك� �ر�ين� ذ�ك �لذ�اك ل

Indeed the good deeds drive away the evil deeds. This is a Reminder to those who are mindful of Allah. *114 (Surah Hud, v.11:114)

*114. The Qur'an informs the believers of the best way to drive away the evils, which are rampant in the world and how to obliterate the wrongs perpetuated by the inveterate enemies of Islam. It counsels the believers to become increasingly righteous. For the righteousness of the believers will ultimately overwhelm evil and corruption. Now, since Prayers constantly remind people of God, they are the best means of making people righteous. The power that

What the Qur’an Is All About Vol. I 258the believers receive from Prayer will not only enable them to repulse the onslaught of the organized forces of evil, but also to establish a righteous and benevolent order in the world. (For further elaboration see al-'Ankabut 29, nn. 77-9.)

In support of EN 113 of 11:114, Allah says:

�ح�ان� ﴾30:17﴿ ب �ه� ف�س� ون� ح�ين� الل �م�س�� ت�ح�ون� و�ح�ين� �ص�ب ت

So, *22 glorify Allah *23 when it is evening for you (Magrib), and when it is morning (Fajr Prayer). (Surah Ar-Rum, v.30:17)

22 "So", here, implies: "When you have come to know the good results of belief and righteous acts and the evil consequences of disbelief and denial of the Truth, you should adopt the following conduct." It also means: "By holding the life Hereafter to be impossible, the polytheists and disbelievers are, in fact, holding Allah to be helpless. Therefore, as against them, you should glorify Allah, and proclaim that He is free from this weakness." This Command has been addressed to the Holy Prophet and through him to all the believers. *23 "To glorify Allah" means to proclaim Allah's being free from and exalted above the defects and faults and weaknesses, which the mushriks ascribe to

What the Qur’an Is All About Vol. I 259Him due to their shirk and denial of the Hereafter. The best form of this proclamation and expression is the Prayer. That is why Ibn 'Abbas; Mujahid, Qatadah, lbn Zaid and other commentators say that here "to glorify" means to offer the prescribed Prayer. A clear indication in favor of this commentary is contained in the verse itself. It lays down certain definite times for the glorification of Allah. Evidently, if it was meant to instill the belief that Allah is free from all defects and weaknesses, there should be no question of the restriction of the times of the morning and evening, and the early and late afternoon, for a Muslim should always have this belief. Similarly, if it was meant to teach Glorifying Allah merely verbally, it' should be meaningless to specify the tunes, for a Muslim should express Allah's glory at all times. Therefore, inevitably the Command to glorify Allah with the restriction of the times points to its particular practical form, which is none other than the Prayer.

�ه� ﴾30:18﴿ د� و�ل �ح�م�� م�او�ات� ف�ي ال الس��

ر�ض�� Tا و�األ� ي ون� و�ح�ين� و�ع�ش� �ظ�ه�ر� ت

Praise is due to Him alone in the heavens and the earth; and (glorify Him in the later part of the afternoon (‘Asar Prayer) and in the afternoon (Juhr Prayer). *24 (Surah Ar-Rum, v.30:18)

*24 This verse clearly points to the times of the Fajr (morning), Maghrib (evening). 'Asr (late afternoon)

What the Qur’an Is All About Vol. I 260and the Zuhr (early afternoon) Prayers. Besides this, the other allusions made to the times of the Prayer in the Qur'an are as follows:

"Establish the Salat from the declining of the sun to the darkness of the night, and be particular about the recital of the Qur'an at dawn." (Bani Isra'il, v.17:78) "Establish the Salat at the two ends of the day and in the early part of the night." (Hud, v.11:114). "And glorify your Lord with His praise before the rising of the sun and before it’s setting, and glorify Him again during the hours of the night and at the extremes of the day. " (Ta Ha, v.20:130)

The first of these verses tells that the times of the Prayer are from the declining of the sun to the darkness of the night (`Isha`) after which is the time of the morning prayer (Fajr). In the second verse, the `"two ends of the day" imply the times of the morning (Fajr) and the evening (Maghrib) Prayers, and "in the early part of the night" implies the time of 'Isha`. In the third verse, "before the rising of the sun" implies the Fajr time and "before its’ setting" the Asr tune, and "during the hours of the night" implies the times of both the Maghrib and the 'Isha' Prayers; and the

What the Qur’an Is All About Vol. I 261"extremes of the day" are three: the morning, the declining of the sun and the evening.

Thus, the Qur'an at different places has pointed to the five Prayer times at which the Muslims the world over offer their Prayers. But, obviously, no one by merely reading these verses could have determined the Prayer times unless the divinely appointed teacher of the Qur'an, the Holy Prophet himself, had given guidance to these by his word and deed. Let us pause a while here and consider the boldness of the deniers of Hadith. They make fun of "offering the Prayer", and say that the Prayer that the Muslims offer today is not at alt the thing prescribed by the Qur'an. They assert that the Qur'anic injunction to establish the Salat does not mean the offering of the Prayer but establishing the Nizam-i-Rububiyat (Order of Providence). Ask that as: "What is that hove! Order of Providence, which cans either, be established before the rising of the sun or after the declining of the sun till the early hours of the night? And what is that order of Providence, which is required to be established especially on Fridays? As it has been expressed that:


�ا ﴾62:9﴿ _ه�ا ي ي� �ذ�ين� أ وا ال �ذ�ا آم�ن�� ود�ي إ ن��ة� �لص�ال� � م�ن ل �و�م �ج�م�ع�ة� ي ع�و�ا ال ف�اس��

�ل�ى ر� إ ه� ذ�ك�� وا الل�� ع� و�ذ�ر� �ي�� ب �م� ال �ك ذ�ل�ر� ي �م� خ� �ك �ن ل �م� إ �نت �م�ون� ك �ع�ل ت

(62:9) O you who have believed, when the call is made to the Prayer on Friday,' *14 hasten to the remembrance of Allah and leave off your trading. *15 This is better for you only if you knew. (Surah Al-Jumuah, v.62: 9).

07.02.01


Cleanliness is obligatory to perform Salah

And what is that special kind of the order of Providence for establishing which one has first to wash one's face and the hands up to the elbows and the feet up to the ankles and wipe one's head with wet hands, otherwise one will not establish it? As it has been expressed that:

�ا ﴾5:6﴿ ا ي _ه�� ي� ذ�ين� أ � ال�� وا �ذ�ا آم�ن�� م� إ ق�م�ت

�ل�ى الة� إ � الص�� وا ل �م� فاغ�س�� وه�ك و�ج��م� �ك �د�ي �ي �ل�ى و�أ اف�ق� إ �م�ر� � ال ح�وا و�ام�س��

�م� ك ؤ�وس� �ر� �م� ب �ك ل ج� ر�� ل�ى و�أ �ين� إ �ع�ب �ك ال

�ن �م� و�إ �نت >ا ك �ب ن � ج� وا �ن ف�اط�ه�ر� �م و�إ �نت كى ض�� و� م�ر�

� ف ع�ل�ى أ و� �ر5 س�� اء أ ج��

�ح�د� �ط� م'ن� م�نك�م أ �غ�ائ و� ال� �م� أ ت �م�س� ال

اء 'س� �م� الن � ف�ل د�وا �ج�� اء ت � م�� وا �م�م�� ي ف�ت>ا ص�ع�يد>ا 'ب � ط�ي ح�وا �م� ف�ام�س� وه�ك �و�ج�� ب

�م �د�يك �ي �ه� و�أ �ر�يد� م�ا م'ن :ه� ي ل� الل �ج�ع�� ي ل


�ك�م �ي ج5 م'ن� ع�ل ر� ��ك�ن ح�� ر�ي��د� و�ل يه� �ط�� ي �م� ل ك �م� ر� �ت �ي ه� و�ل �ع�م�ت�� م� ن �ك �ي ع�ل�م� �ك �ع�ل ون� ل �ر� ك �ش� ت

Believers! When you stand up for Prayer wash your faces and your hands up to the elbows, and wipe your heads, and wash your feet up to the ankles. *24 And if you are in the state of ritual impurity, purify yourselves (by taking a bath). *25 But if you are either ill, traveling, have satisfied a want of nature or have had contact with women and find no water then have recourse to clean earth and wipe your faces and your hands therewith. *26 Allah does not want to lay any hardship upon you; rather He wants to purify you and complete His favors upon you *27 so that you may give thanks. (Surah Al-Ma’idah, v. 5:6)

A. How to make Wudu before Salah:The Qur’an says:

�ا _ه�ا ي ي� �ذ�ين� أ � ال �وا �ذ�ا آم�ن �م� إ �ل�ى ق�م�ت إ

� الص�الة� �وا ل �م� فاغ�س� و�ج�وه�ك

�م� �ك �د�ي �ي �ل�ى و�أ اف�ق� إ �م�ر� � ال ح�وا و�ام�س�

�م� ك ؤ�وس� �ر� �م� ب �ك ل ج� ر�� ل�ى و�أ �ين� إ �ع�ب �ك ال

What the Qur’an Is All About Vol. I 265(5:6) Believers! When you stand up for Prayer wash your faces and your hands up to the elbows, and wipe your heads, and wash your feet up to the ankles. *24

*24. The explanation of this injunction by the Prophet (peace be on him) indicates that washing of the face includes rinsing one's mouth and inhaling water into the nostrils. Unless this is done the washing of the face is not considered complete. Likewise, since the ears are part of the head, 'wiping the head' includes wiping one's hands over the external and internal parts of the ears as well. Moreover, before starting to wash the other parts one should first wash one's hands so that the instruments of washing are themselves clean.

B. Cleanliness is obligatory due to state of major ritual impurity:The Qur’an says:

�ن �م� و�إ �نت >ا ك �ب ن � ج� وا ف�اط�ه�ر�And if you are in the state of ritual impurity, purify yourselves (by taking a bath). *25

*25. Janabah (the state of major ritual impurity) - whether caused by the sexual act or merely by seminal discharge - renders it unlawful to perform the

What the Qur’an Is All About Vol. I 266ritual Prayer and to touch the Qur'an (for further details see Surah An-Nisa, v.4:43, nn. 67-69 below). *26. For explanation see Surah An-Nisa, v.4:43, nn. nn. 69-70 below) *27. Just as purity of the soul is a blessing, so is

cleanliness of the body. God's favor to man can be completed only when he has received comprehensive

direction in respect of both spiritual purity and physical cleanliness.

And what is this peculiarity of this order of Providence that one cannot establish it unless one has completely washed oneself after sexual intercourse? The Qur’an says:

�ا ﴾4:43﴿ _ه�ا ي ي� �ذ�ين� أ � ال وا � آم�ن�� ال وا ب�� ق�ر� ت

�ة� ال �م� الص�� نت �ار�ى و�أ ك �ى� س�� ت ح�� وا �م�� ع�ل ا ت ون� م�� ق�ول�� ت ا و�ال �ب��> ن � ج� �ال إ�ر�ي �يل5 ع�اب ب �ى� س�� ت � ح� �وا ل �س�� غ�ت �ن ت و�إ

�م �نت و� م�ر�ض�ى ك� ف�ر5 ع�ل�ى أ و� س�

� ج�اء أ�ح�د� �ط� م'ن م'نك�م أ �غ�آئ �م� �و� أ ال ت �م�س� ال


اء 'س� �م� الن � ف�ل د�وا �ج�� اء ت � م�� وا �م�م�� ي ف�ت>ا ص�ع�يد>ا 'ب � ط�ي ح�وا �م� ف�ام�س� وه�ك �و�ج�� ب

�م� �د�يك �ي �ن� و�أ :ه� إ �ان� الل ا ع�ف�وTا ك غ�ف�ور>Believers! Do not draw near to the Prayer while you are intoxicated *65 until you know what you are saying *66 nor while you are defiled *67 - save when you are traveling - until you have washed yourselves. *68 If you are either ill or traveling or have satisfied a want of nature or have had contact with women *69 and can find no water, then betake yourselves to pure earth, passing with it lightly over your face and your hands. *70 Surely Allah is All-Relenting, All-Forgiving. (Surah An-Nisa, v.4:43)

C. Injunctions concerning intoxicants:*65. This is the second in the chronological sequence of injunctions concerning intoxicants. We came across the first injunction in Surah al-Baqarah 2: 219. In that verse God merely indicated that drinking wine was a great sin, making it clear that it was reprehensible in His sight. This was quite enough to make some Muslims give up liquor altogether, though many others still took intoxicating drinks: they sometimes stood up to pray while still under the influence of alcohol, so that they even made mistakes

What the Qur’an Is All About Vol. I 268in their recitations. This second injunction was probably revealed at the beginning of 4 A.H., making it forbidden, thenceforth, to pray in a state of intoxication. This led people to alter their drinking times. They drank only at those hours when there was no fear of their remaining under the influence of intoxicants when the time for Prayer came. The injunction embodying unconditional prohibition of intoxicants was revealed not long afterwards. (See Surah al-Ma'idah 5: 90-91.) It should also be borne in mind that the word used in the verse is derived from sukr, which embraces not merely intoxicating liquors but everything, which causes intoxication. The injunction contained in the verse is valid even now, for though the use of intoxicants as such has been completely prohibited, praying in a state of intoxication is a graver sin.

*66. It is on this basis that the Prophet (peace be on him) directed anyone who is under the influence of sleep, and dozes off again and again during the Prayer, to stop praying and go to bed. (Ibn Kathir, vol. 4, p. 494-Ed.) Some people argue, on the basis of this verse, that the Prayer of one who does not understand the Arabic text of the Qur'an will not be

What the Qur’an Is All About Vol. I 269accepted. Apart from taking things too far such a conclusion is not supported by the words in the text. The expression used by the Qur'an is neither ( ) nor even ( ). On the contrary, the expression is ( ) (i.e. until you know what you are saying, rather than 'until you understand' what you are saying). What is required is that while praying one should at least be conscious enough to know what one is uttering in the Prayer.

Cleanliness is also obligatory after have had contact with women:

Believers! Do not draw near to the Prayer,

� >ا و�ال �ب ن � ج� �ال �ر�ي إ �يل5 ع�اب ب �ى� س� ت ح� � �وا ل �س� �غ�ت ت

While you are defiled *67:

*67. The term janabah denotes the state of major ritual impurity, and is derived from the root meaning: 'to ward off'. The word ajnabi, meaning foreigner or stranger, is also derived from the same root. In Islamic terminology, janabah denotes the state of ritual impurity (in both male and female), which results from the act of intercourse or from seminal

What the Qur’an Is All About Vol. I 270emission (either from sexual stimulation or from a wet dream). *68. One group of jurists and Qur'anic commentators interpret this verse to mean that one should not enter a mosque in the state of major ritual impurity (janabah), unless out of necessity. This is the opinion of 'Abd Allah b. Mas'ud, Anas b. Malik, Hasan al-Basri, Ibrahim al-Nakha'i and others. Another group thinks that the reference here is to travel. In the opinion of this group, if a traveler is in the state of major ritual impurity he may resort to tayammum (i.e. symbolic ablution attained through wiping the hands and face with clean earth). (See Surah al-Ma'idah 5: 6 and also n. 70 below - Ed.) This group considers it permissible to stay in the mosque in this state provided one has performed ablution. This is the view of 'Ali, Ibn 'Abbas, Sa'id b. Jubayr and some other authorities. The opinion that a traveller in the state of major impurity may perform ablution if he is unable to take a bath is supported by consensus, but while some authorities infer it from traditions others base it on the Qur'anic verse mentioned above. [See Al-Jassas, vol. 2, pp. 201-6; and Ibn Kathir's commentary on this verse - Ed.]


�ن �م و�إ �نت و� م�ر�ض�ى ك� ف�ر5 ع�ل�ى أ س�

و�� د� ج�اء أ �ح� �ط� م'ن م'نك�م أ �غ�آئ �و� أ ال

�م� ت �م�س� اء ال 'س� النIf you are either ill or traveling or have satisfied a want of nature or have had contact with women *69:

*69. There is disagreement as to what is meant here by the verb lamastum, which literally means 'you touched'. 'Ali, Ibn 'Abbas, Abu Musa al-Ash'ari, Ubayy b. Ka'b, Sa'id b. Jubayr, Hasan al-Basri and several other leading jurists are of the opinion that it signifies sexual intercourse. * Abu Hanifah and his school, and Sufyan al-Thawri follow this view. But 'Abd Allah b. Mas'ud and 'Abd Allah b. 'Umar hold that it signifies the act of touching, the mere placing of one's hand on a woman's body. This is the opinion adopted by Shafi'i. Other jurists take an intermediate position. Malik, for instance, is of the opinion that if a man and a woman touch each other with sexual desire, their ablution is nullified, and if they want to perform the Prayer they are obliged to renew their ablution. He sees nothing objectionable, however, in the mere fact of a man touching a woman's body, or vice versa, provided the act is not motivated by

What the Qur’an Is All About Vol. I 272sexual desire. (See Ibn Kathir's commentary on this verse - Ed.-)

Tayammum when, why and how?Believers! If you can

�م� � ف�ل �ج�د�وا � م�اء ت �م�م�وا �ي ص�ع�يد>ا ف�ت >ا 'ب � ط�ي ح�وا �م� ف�ام�س� �و�ج�وه�ك ب

�م� �د�يك �ي و�أFind no water, then betake yourselves to pure earth, passing with it lightly over your face and your hands. *70

Or if you have touched women and you can find no water, then cleanse yourselves with pure dust: strike your palms on it and wipe your hands and faces with it. (Surah An-Nisa, v.4:43).

*70. The detailed rules of tayammum are as follows: A man who either needs to perform ablution or take a bath to attain the state of purity for ritual Prayer may resort to tayammum provided water is not available to him. Only then may he perform the Prayer. Permission to resort to tayammum, rather than make ablution with water or take a bath, is also extended to

What the Qur’an Is All About Vol. I 273invalids whose health is likely to be harmed by the use of water. *We have tried to convey both shades of meaning in the translation of the verse by using the expression 'have had contact with' instead of 'touched' - Ed. Tayammum literally means 'to turn to, to aim at, to head for, to intend'. The relevance of the term in the Islamic religious context is that when water is either not available or when its use is likely to cause harm one should 'turn to' clean earth.

There is some disagreement among jurists about the manner of performing tayammum. According to some, one should strike one's palms on the clean earth, then gently wipe one's face, then strike one's hands again and gently wipe one's hands and arms up to the elbows. This is the view of Abu Hanifah, Shafi'i, Malik and the majority of jurists. Among the Companions and Successors, 'Ali, 'Abd Allah b. 'Umar, Hasan al-Basri, Sha'bi, Salim b. 'Abd Allah and many others are of the same opinion. Other jurists are of the view that it is sufficient to strike one's palms once on the clean earth, then wipe one's face and one's hands up to the wrist; it is not necessary to wipe the arms between the wrist and the

What the Qur’an Is All About Vol. I 274elbow. This is the opinion of 'Ata', Makhul, Awza'i, and Ahmad b. Hanbal, and is generally followed by the Ahl al-Hadith. (Cf. Qurtubi, Ahkam al-Qur'an, vol. 5, pp. 239-41.)

Striking one’s palms on earth proper does not necessarily perform Tayammum. It is sufficient to strike the palms on anything, which either has dust over it, or anything consisting of the dry elements of the earth. It may be asked how one attains purity by striking one's palms on the earth and then wiping one's hands and face with them. In fact tayammum is a useful psychological device to keep the sense of ritual purity and the sanctity of Prayer alive in man's mind even when water - the principal agent of purification - is not available. The value of tayammum is that even if a man is unable to use water - and no one knows how long this situation may persist - his sensitivity to cleanliness and purity will endure. He will continue to observe the regulation lay down by the Law in respect of cleanliness and purity, and the distinction between the states in which one may and may not perform the Prayer will not be erased.

What the Qur’an Is All About Vol. I 275And what is this odd thing that if one has touched the women, one will have to strike one's hands on pure dust and wipe thereby one's face and hands in case one does not find water, for the purpose of establishing this strange order of Providence?

Salah in the journeytime:And what is this amazing order of Providence that while on a journey one should establish only half of it?

�ذ�ا ﴾4:101﴿ �م� و�إ �ت ب ر� ض� ف�ي ض�� ر�� األ

�س� �ي �م� ف�ل �ك �ي اح� ع�ل ن�� ن ج� � أ وا ر� �ق�ص�� ت�ة� م�ن� ال �ن� الص�� م� إ �ن خ�ف�ت �م� أ �ك �ن �ف�ت ي

�ذ�ين� � ال وا �ف�ر� �ن� ك اف�ر�ين� إ �ك�� ال �وا ان ك��م� �ك >ا ع�د�وTا ل �ين م_ب

When you go forth journeying in the land, there is no blame on you if you shorten the Prayer, *132 (especially) if you fear that the unbelievers might cause you harm. *133 Surely the unbelievers are your open enemies. (Surah An-Nisa, v.4:101)

*132. Shortening Prayers (qasr) while traveling in peacetime consists of praying two rak'ahs at those appointed times when one is normally required to

What the Qur’an Is All About Vol. I 276pray four rak'ahs. The form of qasr during a state of war has not been specified. Prayers should, therefore, be performed as circumstances permit. People should pray in congregation if possible, otherwise individually. If it is not possible to turn towards the qiblah, one may keep the direction in which one happens to be facing. One may even pray while seated either on the back of an animal or on a vehicle. If actual bowing and prostrating are not possible, they may be performed with hand signals. If absolutely necessary, one may even pray while walking. One may also pray even though one's clothes are soiled with blood. If, in spite of these relaxations, a man still fails to manage to perform a Prayer within the prescribed time, he may defer it, following the precedent set by the Prophet (peace be on him) during the Battle of the Ditch.

There is disagreement as to whether one should also perform the sunnah (recommended) Prayers, or confine oneself to the obligatory ones. It is established that the practice of the Prophet (peace be on him) was to keep up the sunnah connected with the fajr (morning) Prayers, and with the witr in the 'isha' (evening) Prayers. At the other prescribed times, he performed only the obligatory Prayers. He

What the Qur’an Is All About Vol. I 277did, however, perform the nafl (supererogatory) Prayers whenever he had the chance to do so, sometimes even while he was mounted. For this reason 'Abd Allah b. 'Umar expressed the opinion that one ought not to perform the sunnah Prayers while travelling, except for the sunnah in the fajr Prayers. But a majority of scholars consider both the performance and the omission of these Prayers as equally permissible, leaving the matter entirely to the discretion of the individual. The opinion held by the Hanafi school, however, is that it is preferable for a traveller actually on the move to omit the sunnah Prayers, but when he makes an overnight stop and is at his ease (even though in the legal sense he may still be a traveller), their performance is preferable.

According to some eminent jurists, journeys on which one may resort to qasr are those characterized as being fi sabil Allah (in the cause of God), such as military expeditions, Pilgrimage, the quest for knowledge, and so on. This is the judgment of 'Abd Allah b. 'Umar, 'Abd Allah b. Mas'ud and 'Ata'. On the other hand, Shafi'i and Ahmad b. Hanbal are of the view that such permission extends to all journeys undertaken for lawful purposes, though not to those undertaken for unlawful purposes: indeed, if one

What the Qur’an Is All About Vol. I 278travels for illegitimate purposes, one has no right whatever to benefit from the relaxation of qasr. Hanafi jurists, however, do not connect qasr with the purpose of the journey; they consider it lawful on all journeys, regardless of the purposes for which they are undertaken. They hold that a traveler may be either rewarded or punished by God, depending on his purpose in traveling. That, however, has nothing to do with the permissibility of qasr. (See the commentaries on the verse by Qurtubi, Ibn Kathir and Jassas. See also Ibn Rushd, Biddy at al-Mujtahid, vol. 1, p. 163 - Ed.)

Other eminent jurists have inferred from the words: 'And there is no blame on you . . . ' that qasr is not obligatory for a traveler: it is merely permitted. A person may avail himself of it if he chooses, and he may also perform his Prayers normally if he so wishes. This is the view of Shafi'i, even though he considers qasr recommended and holds its omission to be tantamount to failure to adopt the preferable alternative. According to Ahmad b. Hanbal, however, while qasr is not obligatory, its omission falls under the category of disapproved acts. In Abu Hanifah's opinion, qasr is obligatory, and according to one report, Malik is of the same opinion. (See the

What the Qur’an Is All About Vol. I 279commentaries on the verse by Qurtubi, Jassas and Ibn al-'Arabi. See also al-Fiqh 'aid al-Madhdhib al-Arba'ah, vol. 1, p. 471, and n. 1, pp. 471-3 and Ibn Rushd, vol. 1, p. 161 - Ed.)

It is established by the Hadith that the Prophet (peace be on him) always shortened his Prayers during his journeys. There is no reliable tradition to the effect that the Prophet (peace be on him) ever prayed four full rak'ahs in these circumstances. Ibn 'Umar states that he accompanied the Prophet (peace be on him) as well as Abu Bakr, 'Umar and 'Uthman on their journeys, and never saw any of them fail to shorten their Prayers. A number of authentic traditions which have come down from Ibn 'Abbas and several other Companions corroborate this. When 'Uthman prayed four rak'ahs in Mina on the occasion of Hajj, some Companions objected to his not shortening the Prayer. 'Uthman convinced them that he had not made any mistake in so doing by arguing that he had got married in Makka and he had heard from the Prophet (peace be on him) that the place a person married in was in a sense his home. In that respect he was, therefore, not a traveller. (See the commentaries on the verse by Qurtubi, Jassas and Ibn Kathir, and

What the Qur’an Is All About Vol. I 280the chapters on 'Salat al-Qasr' in the major collections of Hadith - Ed.) In opposition to these numerous traditions are two from 'A'ishah which indicate that it is equally valid both to shorten the Prayers and to do them in full. These traditions, however, have weak links in their transmission and are also opposed to the authenticated practice of 'A'ishah herself. It is also true that there are intermediary states between travel and non-travel. During a temporary stop, it is quite proper for a man to shorten his Prayers on some occasions and on others to complete them. It depends upon the circumstances. It is probably in this context that 'A'ishah states that the Prophet (peace be on him) sometimes shortened his Prayers and sometimes performed them in full.

The Qur'anic expression in the verse 'there shall be no blame' also occurs in the Qur'anic verse on the ritual of running between Safa and Marwah (see Surah al-Baqarah 2: 158).

The actual words used in the verses apparently mean that these acts were not blameworthy even though the running, as we know, is part of the prescribed rites of

What the Qur’an Is All About Vol. I 281Pilgrimage and is obligatory: We can appreciate the significance of both these Qur'anic verses if we remember that the purpose in each case is to dispel the misunderstanding that the acts concerned might either entail some sin or jeopardize a man's reward.

Another question in regard to qasr is: What is the minimum traveling distance in which Prayers may be shortened? The Zahiri school recognizes no limit at all: any traveling validates the shortening of Prayers. According to Malik, however, one may not shorten Prayers if the distance involved is either less than forty-eight miles (seventy-seven kilometers) or involves traveling for less than a day and a night.

This is also the opinion of Ahmad b. Hanbal and Ibn 'Abbas and a statement in support of it has also come down from Shafi'i. The Companion Anas considers it permissible to shorten Prayers if the traveling distance is fifteen miles. Awza'i, Zuhri and 'Umar consider one day's travelling to be sufficient; Hasan al-Basri says that the journey should be two days long, and Abu Yusuf says that it should be more than two days. According to Abu Hanifah, one may shorten the Prayers on any journey in which one has to travel for three days either on foot or by camel, i.e.

What the Qur’an Is All About Vol. I 282a distance of eighteen farsakh. Ibn 'Umar, Ibn Mas'ud and 'Uthman agree with this view. (See the commentary on the verse by Qurtubi and Jassas. See also al-Fiqh 'aid al-Madhahib al-Arba'ah, vol. 1, pp. 472 ff. and Ibn Rushd, vol. 1, pp. 163 ff. - Ed.) If one stops over en route to one's destination, how long may one stay in one place and still be allowed to shorten one's Prayers? On this question, too, a variety of opinions have been expressed. Ahmad b. Hanbal is of the opinion that if a man decides to stay for four days, he should perform his Prayers in full. Malik and Shafi'i are of the opinion that a man may not shorten his Prayers if he decides to stay at a place for more than four days. Awza'i and Abu Hanifah are respectively of the opinion that if a person intends to stay at a place for more than thirteen or fifteen days, he should pray in full. No categorical injunction has come down from the Prophet (peace be on him) on this matter. All jurists agree, however, that if a man has been held up somewhere and cannot proceed because of some constraint, he may shorten his Prayers indefinitely provided he is in a constant state of readiness to undertake the journey back to his home as soon as the constraint is removed. Instances are reported of Companions who continued to shorten

What the Qur’an Is All About Vol. I 283their Prayers for two years in this kind of circumstance. Treating the situation of a prisoner as analogous to this, Ahmad b. Hanbal holds that he may shorten his Prayers throughout the period of his imprisonment. (For legal discussions on the questions discussed here see the commentaries on the verse by Ibn Kathir, Jassas, Qurtubi and Ibn al-'Arabi. See also Ibn Rushd, vol. 1, pp. 160-5 - Ed.) *133. The Zahiris and Khawarij have interpreted this to signify that the injunction of shortening Prayers is confined to wartime alone and that it is against the Qur'an to shorten Prayers while traveling in peace-time. But it is established by an authentic tradition that when 'Umar mentioned this misgiving to the Prophet (peace be on him), he said: "This is a charitable gift to you from God, so accept His charitable gift.' (Muslim, 'Salat al-Musafirin', 12; Abu Da'ud, 'Salat al-Safar', 1; Ahmad b. Hanbal, Musnad, vol. 3, pp. 129 and 190 - Ed.) It is more or less established by an overwhelmingly large number of traditions that the Prophet (peace be on him) shortened his Prayers in times of both war and peace. Ibn 'Abbas states categorically that the Prophet (peace be on him) left Madina with the intention of performing Pilgrimage to the Ka'bah, and during this

What the Qur’an Is All About Vol. I 284journey he prayed two rak'ahs (instead of four) even though he could have nothing to fear except God. (See Nasa'i, 'Taqsir al-Salah', 1 - Ed.) It is for this reason that I have added the word 'especially' in brackets to the text of the translation: Salah in the wartime:Then, what an odd thing that during a war half of the soldiers should fall out, Carrying their weapons, in order to' establish the order of Providence behind the Imam, and the other half should stick to their positions and continue fighting the enemy; when the first group has performed one sajdah behind the Imam in its effort to establish the "order of Providence" it should go to relieve the other group, which should fall out and start establishing the "order of Providence" behind the Imam?

�ذ�ا ﴾4:102﴿ �نت� و�إ �ق�م�ت� ف�يه�م� ك �ه�م� ف�أ ل�ة� �ق�م� الص�ال �ت �ف�ة� ف�ل �ه�م ط�آئ ك� م'ن م�ع��

� �خ�ذ�وا �أ �ي �ه�م� و�ل ت �ح� ل س�� ذ�ا أ إ � ف�� ج�د�وا س��

� وا �ون�� ك �ي �م� م�ن ف�ل �ك آئ �ت� و�ر� أ �ت�� و�ل�ف�ة� �خ�ر�ى ط�آئ �م� أ � ل _وا ل �ص�� ي _وا ل �ص�� ي ف�ل

ك� � م�ع�� ذ�وا �خ�� أ �ي ذ و�ل ه�م� ح�� ر��ه�م� ت �ح� ل س��

� ذ�ين� و�د� و�أ � ال�� وا ر� �ف�� و� ك ل��


�ون� �غ�ف�ل �م� ع�ن� ت �ك ت �ح� ل �س�� م� أ �ك �ع�ت م�ت� و�أ

�م�يل�ون� �ك�م ف�ي �ي ة> ع�ل �ل�� د�ة> م�ي � و�اح�� و�الاح� �م� ج�ن�� ك �ي �ن ع�ل ان� إ �م� ك�� ك �ذ>ى ب أ

ر5 م'ن و� م�ط�� م أ �نت ى ك ض�� ن م�ر� أ

� �ض�ع�وا �ح�ت�ك ت ل س�� م� أ �م� و�خ�ذ�وا ك ح�ذ�ر�

�ن� :ه� إ �ع�د� الل �اف�ر�ين� أ �ك �ل >ا ل >ا ع�ذ�اب م_ه�ين(O Messenger!) If you are among the believers and rise (in the state of war) to lead the Prayer for them, *134 let a party of them stand with you to worship, keeping their arms. *135 When they have performed their prostration, let them go behind you, and let another party who have not prayed, pray with you, remaining on guard and keeping their arms, *136 for the unbelievers love to see you heedless of your arms and your baggage so that they might swoop upon you in a surprise attack. But there shall be no blame upon you if you were to lay aside your arms if you are either troubled by rain or are sick; but remain on guard. Surely Allah has prepared a humiliating chastisement for the unbelievers. *137 (Surah An-Nisa, v.4:102)

*134. These words have led Abu Yusuf and Hasan b. Ziyad to the view that Prayer in a state of insecurity

What the Qur’an Is All About Vol. I 286was confined to the time of the Prophet (peace be on him) alone. There are numerous examples, however, where a Qur'anic injunction was addressed specifically to the Prophet (peace be on him), yet holds good for the succeeding periods. Moreover, it is established that many outstanding Companions also resorted to this form of Prayer, even after the death of the Prophet (peace be on him), and there are no reports of disagreement on this question among the Companions. (For discussion see Al-Jassas, vol. 2, pp. 261-263 and Ibn Rushd, vol. 1, p. 169-Ed.) *135. This injunction regarding Prayer in a state of either fear or insecurity (salat al-khawf) refers to the time when an enemy attack is anticipated, but the fighting has not yet begun. When fighting is taking place the ruling of the Hanafi school is that Prayer may be deferred. Malik and Thawri are of the opinion that if it is not possible to bow and prostrate in Prayer, it is enough to perform these actions by means of signs. Shafi'i argues that should the need arise; one might even fight while still in the state of Prayer. It is an established fact that on four occasions during the Battle of the Ditch the Prophet (peace be on him) missed Prayers during the appointed times, but performed them subsequently in their correct

What the Qur’an Is All About Vol. I 287sequence, even though the above-mentioned injunction regarding Prayer in the state of insecurity had already been revealed. (See Al-Jassas, vol. 2, pp. 263 ff. - Ed.)

*136. The actual form of congregational Prayer in the state of insecurity depends, to a large extent, on the actual state of the hostilities. The Prophet (peace be on him) prayed variously under different conditions. A Muslim commander may use his discretion and adopt whichever of the following forms of Prayer seems to him most in keeping with the actual circumstances of the conflict: (1) That a group of soldiers may pray behind the Prayer-leader, while the rest takes their positions against the enemy. When one rak'ah is completed, the first group may disperse to be replaced in the Prayer by those who were at battle-stations, and who now complete the second rak'ah behind the leader. In this way the soldiers will have prayed one rak'ah each, and the leader two rak'ahs. (2) That a group of soldiers may pray first and then another group may pray one rak'ah each behind the leader. Subsequently, each of the two groups comes,

What the Qur’an Is All About Vol. I 288in turn, to complete the Prayer by performing one rak'ah individually. In this way, each of the two groups will have prayed one rak'ah congregationally and one rak'ah individually.

(3) That a group may pray two rak'ahs behind the leader, recite tashahhud and finish the Prayer by reciting the salutation. Then the second group may join the Prayer behind the leader and complete it with him. Thus the Prayer-leader will have prayed four rak'ahs and each of the two groups will have prayed two. (4) That a group may pray one rak'ah behind the leader. When the leader rises to pray the second rak'ah, those who have been following him may complete the second rak'ah by themselves, including the recitation of the tashahhud and salutation. Then the second group joins the Prayer while the leader is in the second rak'ah. After the leader has finished his second rak'ah and his followers have prayed their first, the latter may rise and complete their Prayer by performing the second rak'ah by them. In this case, the leader should prolong his standing in the second rak'ah of the Prayer. The first form has been reported by Ibn 'Abbas, Jabir b. 'Abd Allah and Mujahid. The

What the Qur’an Is All About Vol. I 289second form has been reported by 'Abd Allah b. Mas'ud and is the basis of the Hanafi ruling on this matter. Shafi’i and Malik have adopted the third form of the Prayer with slight modification. The basis of this ruling is a tradition from Sahl b. Abi Hathmah.* There are certain other forms of Prayer in the state of insecurity, details of which can be found in larger works of Islamic Law. *137. This is to emphasize that the precautions recommended here are among the measures which ought to be adopted with a view to minimizing * This tradition reports that the Prophet (peace be on him) led the Prayer of his Companions as prescribed for the state of insecurity. The Companions stood in two rows behind the Prophet (peace be on him). The Companions in the first row completed the first rak'ah with the Prophet (peace be on him), then rose and remained standing until those in the second row had prayed one rak'ah. The latter then rose and stepped forward and the ones standing ahead of them retreated behind them. Then the Prophet (peace be on him) prayed with this group one rak'ah, and then sat down until the back raw had prayed one rak'ah. Then the Prophet (peace be on him) recited the salutation (marking the end of the Prayer). See Muslim. 'Salat

What the Qur’an Is All About Vol. I 290al-Musafirin' - Ed. losses and ensuring good results. Victory and defeat ultimately depend, however, on the will of God; so even while taking these precautionary measures one should feel sure that God would humiliate those who are trying to extinguish His light.

All these verses of the Qur'an clearly indicate that to establish the Salat unplies the Prayer that the Muslims offer everywhere in the world today. But the deniers of Hadith seem to be bent upon changing the Qur'an instead of changing themselves. The fact is that unless a person becomes wholly fearless of Allah, he cannot dare play with His Word as these people do. Or, only such a person can engage in a pastime like this with respect to the Qur'an who believes it is not Allah's Word, but intends to mislead the Muslims in the name of the Qur'an.


07.03.00Timings of refrain fromany Salat and its causes

There is great wisdom in the above system of the timings of Salat or Prayer. One of these is to avoid the timings of the worship of the sun-worshippers. This is because the sun has always been in every age one of the greatest deities of the mushriks, who worshipped it especially at the time of sunrise and sunset. Therefore, these two times have totally been forbidden for Salat. Besides this, they worshipped the sun at the time of its zenith. That is why Islam has ordained that the Muslims should offer their two Prayers during the daytime after the sun has declined and the Fajr Prayer before the sunrise. The Holy Prophet himself has stated this wisdom of the timings of Prayer in several Traditions. For instance: In the Tradition related by ‘Amar bin ‘Abasah, the Holy prophet is reported to have replied to a question to this effect:

Offer your Morning Prayer (Fajr Salat), but refrain from it when the sun is about to rise until has risen high. For, the sunrises between the horns of Satan

What the Qur’an Is All About Vol. I 292and the unbelievers fall prostrate before it at that time.

Then after mentioning the ‘Asar Prayer, he said:

After ‘Asar Prayer, refrain from any Prayer until the sunset, for during that time the sun sets between the horns of Satan and the unbelievers fall prostrate before it.

The rising and the setting of the sun between the horns of Satan is a symbolic expression that has been used in this Tradition. This implies that Satan uses both these times as temptations for the people. This is, as if to say, that Satan is so pleased with the worship of the unbelievers at the time of sunrise and sunset that he appears to carry the sun on his head as a mark of approval. This interpretation of the Tradition is based on this remark of the Holy Prophet:

The unbelievers fall prostrate before it.


08.00.00Do they not Ponder on the Qur’an?

Allah asked the people:

﴿4:82﴾ � �ف�ال ون� أ �ر� د�ب �ت�� آن� ي ر� �ق�� و� ال و�ل��ان� �ر� ع�ند� م�ن� ك :ه� غ�ي � الل �و�ج�د�وا ف�يه� ل

�ف>ا �ال ت ا اخ� �ير> �ث كDo they not ponder over the Qur’an? Had it been from any other than Allah, surely there would have been many contradictions in it. *111 (Surah An Nisa, v.4:82)

The hypocrites and the people of weak faith had doubts that the Qur’an was from Allah. They could not believe that Allah was sending it down to the Holy prophet and that the Commandments contained in it were directly coming from Him. That is why they are being admonished to consider the Qur’an by giving close attention to it, and to verify whether their doubts are genuine and whether it is from Allah or not.

The Qur’an itself bears witness to the truth that:(1) It is from none other than Allah;

What the Qur’an Is All About Vol. I 294(2)For none else, however wise and intelligent he

might be, could have gone on delivering addresses under different circumstances about variant topics so as to form a connected, balanced and coherent Book at the end of twenty three years and that too;

(3)Without showing any contradiction whatever from the beginning to the end; and

(4)Without arising any need to revise or make any change in it. (The Meaning of the Qur’an: S.Abul A’la Mawdudi, Islamic Publications, Pakistan)

Do they not consider the Qur’an (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy. (Surah An Nisa, v.4:82)

The unity of the Qur’an is admittedly greater than that of any other sacred book. And yet how can we account for it except through the unity of Allah’s purpose and design? From a mere human point of view, we should have expected much discrepancy, because:

(1) The Messenger who promulgated it, was not a learned man or philosopher.

(2) It was promulgated at various times and in various circumstances.

(3) And it is addressed to all grades of mankind.

Yet, when properly understood, its various pieces fit together better than a jigsaw puzzle even when arranged without any regard to chronological order. There was just the One Inspirer and the One Inspired.

What the Qur’an Is All About Vol. I 295(The Meaning of the Holy Qur’an: ‘Abdullah Yusuf ‘Ali, Amana Publications, Maryland, USA)


�ف�ال� ﴾47:24﴿ ون� أ �ر� د�ب �ت�� ن� ي آ ر� �ق�� م� ال أ�ه�ا ق�ل�وب5 ع�ل�ى �ق�ف�ال أ

Have they not pondered over the Qur’an, or are there locks upon their hearts?*35 (Surah Muhammad, v.47:24)

Either these people do not ponder over the Qur’an at all, or if they try to ponder over it, its teachings and meaning do not enter their hearts, because they have put locks on them. As for this that ‘there are their locks upon the hearts,’ it means this: ‘There are such locks on them as are specially meant for the hearts which are not susceptible to the truth.’

Allah said:

ا ﴾19:97﴿ �م�� ن �اه� ف�إ ن ر� �س�� ك� ي ان �ل�س�� بر� �ش' �ب �ت �ه� ل �ق�ين� ب �م�ت �نذ�ر� ال �ه� و�ت ا ب ق�و�م��>

_دTا لSo, O Mohammad! ‘We have made this Qur’an easy, and sent it down in your tongue so that you should

What the Qur’an Is All About Vol. I 296give good news to the pious and warn the obdurate people.’ (Surah Maryam, v.19:97)

ا ﴾44:58﴿ �م�� ن �اه� ف�إ ن ر� �س�� ك� ي ان �ل�س�� ب�ه�م� �ع�ل ون� ل �ر� �ذ�ك �ت ي

O Prophet! ‘We have made this Book (Qur’an) easy in your own tongue so that they may take counsel. (Surah Ad-Dukhan, v.44:58)

Easy means not only to understand, being in the Arabic tongue; but mellifluous, whose rhythm carries off our spirits to a higher spiritual plane. In another sense, it is difficult; for to get its deepest meaning, we shall have to strive hard, as the contents of this Surah alone will show.

Allah has also expressed:

�ق�د� ﴾58:17﴿ �ا و�ل ن ر� �س�� آن� ي ر� �ق�� ر� ال �ل��ذ'ك ل�ر5 م�ن ف�ه�ل� م_د�ك

We have made this Qur’an an easy means of admonition. Then, is there any who would take admonition? (Surah Al-Qamar, v.54:17,22,32,40)

Some people have misconstrued the words ‘Yassarnal Qur’ana’ to mean that the Qur’an is an easy Book. No knowledge is required to understand it. So much so that a person even without the knowledge of the

What the Qur’an Is All About Vol. I 297Arabic language, can write a commentary on it, and can deduce any injunctions he likes from its verses independent of the Hadith and Islamic Law. Whereas the context in which these words occur, indicates that they are meant to make the people realize this: (1)One means of the admonition are the dreadful

torments that descended upon the rebellious nations.

(2)And the other means is this Qur’an, which guides you to the right path by argument and instruction.

Obviously, this means of admonition is by far the easier one; then, why don’t you take advantage of it and insist on meeting with the torment instead? It is indeed Allah’s bounty that He has sent this Book through His Prophet and is warning you that the ways you are following lead only to destruction and your well-being lies only in following this way. This method of admonition has been adopted so that you are rescued even before you fall into the pit of destruction. Now, who could be more foolish than the one who does not believe in the admonition and realizes his error only after he has fallen into the pit? (The Meaning of the Qur’an: S.Abul A’la Maududi, Islamic Publications, Pakistan)

While the Qur’an sums up the highest philosophy of the inner life, it’s simple directions for conduct are plain and easy to understand and act upon. Is this not in itself a part of the Grace of Allah? And what excuse is there for anyone to fail in receiving

What the Qur’an Is All About Vol. I 298admonition? (The Meaning of the Holy Qur’an: ‘Abdullah Yusuf ‘Ali, Amana Publications, Maryland, USA)

09.00.00Examples in Qur’an a lot

Allah says:

د� ﴾17:89﴿ �ق�� ا و�ل ف�ن ر� اس� ص�� لن�� ف�ي لآن� ه��ذ�ا �ق�ر� ل' م�ن ال ل5 ك�� ب�ى م�ث��

� أ ف��ر� �ث ك

� �اس� أ � الن �ال ا إ �ف�ور> كIn this Qur’an We employed different ways to make the people understood the Message, but the majority of them persisted in unbelief. (Surah Bani Israil, v.17:89)

�ق�د� ﴾18:54﴿ �ا و�ل ف�ن آن� ه�ذ�ا ف�ي ص�ر� �ق�ر� ال

اس� �لن�� ل' م�ن ل ل5 ك�� ان� م�ث�� و�ك��ان� �نس� �ر� اإل� �ث ك

� ء5 أ ي� ج�د�ال> ش�(18:54) We have devised different ways in the Qur'an to make the people understand its Message, but man is by nature very contentious. (Surah Al-Qahaf, v.18:54)


�ع� و�م�ا ﴾18:55﴿ �اس� م�ن �ن الن �وا أ �ؤ�م�ن �ذ� ي إد�ى ج�اءه�م� �ه�� وا ال �غ�ف�ر� ت �س�� ه�م� و�ي ب ر�

�ال� �ن إ �ه�م� أ �ي ت� أ �ة� ت�� ن �ين� س�� و�ل

� و� األ�� أ

�ه�م� �ي ت� �أ �ع�ذ�اب� ي �ال> ال ق�ب

(18:55) (The question is) what kept them back from accepting guidance when it came before them and from asking the forgiveness of their Lord? It is nothing more than this that they are waiting for the same thing to happen to them that visited the former communities; or that they should see the scourge of Allah coming before them! *52 (Surah Al-Qahaf, v.18:55)

*52 This is to warn the people that the Qur'an has left no stone unturned in making the Truth plain. It has employed all kinds of arguments, parables, and similitudes and used all the possible effective ways to appeal to the heart and the mind of man, and adopted the best possible style. In short, nothing has been left that could persuade the people to accept the Truth. If, in spite of this, they do not accept the truth, it is obvious that they are waiting for God's scourge like the one that visited the former communities to make them realize their error.

Then Allah asked them:


�م� ﴾25:45﴿ �ل ر� أ �ل�ى ت�� ك� إ ب��' ف� ر� �ي�� د� ك م��و� الظ'ل� اء و�ل ه� ش� �ج�ع�ل�� >ا ل �ن اك �م� س�� ث�ا �ن ع�ل م�س� ج� �ه� الش� �ي �يال> ع�ل د�ل

�م� ﴾25:46﴿ �اه� ث �ض�ن �ا ق�ب �ن �ي �ل �ض>ا إ ا ق�ب ير> �س� ي(45) Have you not seen how your Lord lengthens out the shadow? Had He willed, He would have made it constant, but We have made the sun its Pilot. (46) Then (as the sun climbs up), We roll it up little by little towards Ourselves.(Surah Al Furqan, v.25:45-46)

*58 The Arabic word ‘Dalil’ has been used in the sense of the ‘Pilot’, which is a person trained to take ships safely in or out of a harbor, or along a waterway. The sun has been made the pilot of the shadow because the lengthening out of the shadow and its being rolled up depends on the rising, declining and setting of the sun.

‘We roll it up little by little towards ourselves.’ It means that Allah said, ‘We annihilate it or cause it to disappear’, for everything which is annihilated returns to Allah, because everything comes from Him and returns to Him.

The Qur’an has used the phenomenon of the shadow caused by the sun for two purposes: (a) Literal meaning;

What the Qur’an Is All About Vol. I 301(b) Metaphonical sense.

(a) In terms of literal meaning the verse warn the disbelievers:If it is taken literally, it is meant to warn the disbelievers that they should learn a lesson from this and should not behave like cattle, as if to say: ‘If you have considered the benefits of the shadow in regard to your everyday experience, you would have accepted without any hesitation the Doctrine of Tauhid (Oneness of God).

Had the shadow been constant, there would have been no life on the earth, for life depends on the light and heat of the sun.

On the other hand, if there had been no shadow at all, the constant heat and light of the sun would have made life impossible.

Besides this, if there had been sudden changes in the sun and the shadow, they would not have been able to endure it for long; therefore you should reflect on this phenomenon and understand it well that it has been so ordained by the All-Wise and the All-Powerful Creator so that it always increases or decreases gradually in accordance with fixed natural laws.

Thus it is obvious that it could not have come into existence by itself nor produced by blind

What the Qur’an Is All About Vol. I 302mechanisms nor functioned so regularly and continuously under many independent gods.’

(b) In terns of metaphorical sensethe verse warn the disbelievers:But if it is taken in the metaphorical sense, there is between the lines a subtle suggestion, and it is this: Just as the shadow does not remain in one and the same state, likewise the shadow of disbelief and shirk, which appears to have spread far and wide, will begin to shorten as the ‘Sun’ of Guidance gradually rises; but it requires patience, for Allah never brings about sudden changes.

It has been expressed in the Qur’an that

�ذ�ي و�ه�و� ﴾25:47﴿ ل� ال �م� ج�ع�� ك ل� ل �ي�� اللا �اس> �ب �و�م� ل >ا و�الن �ات ب ار� و�ج�ع�ل� س� �ه�� الن

ا ور> �ش� نAnd it is Allah Who has ordained the night as a garment *60 for you, and the sleep as a repose of death, and the day as the time of return to life. *61(Surah Al Furqan, v.25:47)

*61 The ‘night’ is a ‘garment’ in the sense that it covers and hides things. And also the above mentioned verse 25:47 provides three objects: (a) It provides a proof of ‘Tauhid’ means oneness of

God.

What the Qur’an Is All About Vol. I 303(b) It furnishes a proof of the possibility of life after

death from everyday human experience, and(c) It bears the good news that the night of ignorance

has come to an end and now the bright day of Knowledge and Guidance has dawned. It is therefore inevitable that those who were sleeping the sleep of ignorance, will sooner or later wake up, but those who have slept the sleep of death, will nor wake up and will themselves be deprived of life, while the business of the day will go on thriving even without them.

‘Then He sends down pure water from the sky’.

و� ﴾25:48﴿ ذ�ي و�ه�� ل� ال�� س�� ر�� اح� أ ي�� الر'

ا ر> �ش� �ن� ب �ي �د�ي� ب �ه� ي ح�م�ت �ا ر� �ن ل �نز� م�ن� و�أم�اء ا م�اء الس� ط�ه�ور>

And it is He, Who drives the winds to be the harbingers of His mercy: then He sends down pure water *62 from the sky. (Surah Al Furqan, v.25:48)

*62 That is, such water as is pure and free from all sorts of impurities, germs and poison, which cleanses and washes away filth and becomes a source of life for men, beasts as well as all kinds of plant life.


�ي� ﴾25:49﴿ ي �ح� �ن �ه� ل �د�ة> ب �ل >ا ب �ت �ه� م�ي ق�ي �س�� و�ن�ا م�م�ا �ق�ن ل �ع�ام>ا خ� �ن ي� أ �اس� �ن ا و�أ �ير> �ث ك

(25:49) So that He may revive the dead land, and quench the thirst of many of His creatures from among beasts and men. *63 (Surah Al Furqan, v.25:49)

*63 And also this verse provides three objects:(a) This verse gives the proofs of the Doctrine of

Tauhid(b) Proofs of the Hereafter, and (c) And it contains a subtle suggestion that the period

of the ‘drought’ of ignorance has been replaced through Allah’s mercy by the ‘blessed rain’ of Prophethood which is showering the life giving knowledge of Revelation from which many servants of Allah will certainly benefit, if not all.

Then Allah says:‘We present the same phenomenon over and over again before them.’

�ق�د� ﴾25:50﴿ �اه� و�ل ف�ن �ه�م� ص�ر� �ن �ي وا ب �ر� �ذ�ك �ي ل�ى ب

� �ر� ف�أ �ث ك� �اس� أ �ال� الن ا إ �ف�ور> ك

(25:50) We present the same phenomenon over and over again before them *64 so that they may learn a lesson from it; but most people decline to adopt any other attitude than of disbelief and ingratitude. *65 (Surah Al Furqan, v.25:50)


*65 This part of the verse may have three meanings: (a) We have cited the phenomenon of rainfall over

and over again in the Qur’an in order to make plain to them the Reality.

(b)We are time and again showing them the wonderful phenomenon of the heat and drought, seasonal winds and clouds, rainfall and its life producing effects.

(c) We go on changing the system of the distribution of rainfall throughout the world year after year, so that the same place does not receive the dry, another has more or less of rainfall than usual, while some other is flooded with rain water. They see all these different phenomena with their countless different results in their daily life.

Now let’s see what does it mean in the afore mentioned verse 25:50:

(a) As a Proof of Doctrine of Tauhid(Oneness of God): The verse means to impress that the wonderful system of rainfall is by itself a proof of the existence of Allah, of One Lord of the universe, and of His attributes. Its' wonderful distribution during the year and over different parts of the earth is a clear proof that there is an All-Wise Designer. But the obdurate disbelievers do not learn any lesson from it, and persist in their ingratitude, though this has been cited in the Qur’an repeatedly for this purpose.

What the Qur’an Is All About Vol. I 306(b) As a proof of life after death:It is also a proof of the life after death, for the disbelievers themselves see a time and again that rainfall brings to life dead land year after year. This clearly proves that Allah has the power to bring the dead back to life, but the disbelievers do not learn any lesson from it and persist in their irresponsible ways.

(c) In metaphorical sense, the ‘pure water’ of rain will mean the blessings of Prophethood:If verse 25:48 is taken in the metaphorical sense, the ‘pure water’ of rain will mean the blessings of Prophethood. Human history shows that whenever this blessing has been sent down, ignorance has been replaced by knowledge, injustice by justice and wickedness by righteousness. The coming of Prophets has always proved to be the harbinger of a moral revolution. But only those who accepted their guidance benefited from it. This is the lesson of history, yet the disbelievers reject it because of their ingratitude.

And then it has been expressed in other place:

�ذ�ي و�ه�و� ﴾25:53﴿ ج� ال �ن� م�ر� ي �ح�ر� �ب ه�ذ�ا الذ�ب� ات� ع�� ر� ذ�ا ف�� ح� و�ه�� اج� م�ل �ج�� أ


ل� ا و�ج�ع�� ه�م�� ن �ي ا ب خ��> ز� �ر� ا ب ر> و�ح�ج��ا م�ح�ج�ور>

And it is He, Who has let loose the two seas, one palatable and sweet, the other bitter and saltiest, and there is a partition between them, which is an insurmountable barrier. *68 (Surah Al-Furqan, v.25:53)

*68 This phenomenon has been perceived in many places in the sea and on the land that sweet water and bitter water has existed side by side. Turkish Admiral Syed Ali Ra’is, in his book Mir’at-al-Mamalik, written in the 16th century, has mentioned a place in the Persian Gulf, where springs of sweet water exist under the bitter waters of the sea, where he could get drinking water for his fleet. The American Oil Company at first obtained water from the same springs in the Persian Gulf, before they dug up wells near Dhahran for supply of drinking water. Near Bahrain also there exist springs of sweet water at the seabed from which people have been taking water until quite recently.

Besides this apparent meaning which gives a rational proof of Allah’s being the One and the only Lord of the universe, the verse contains a subtle suggestion as well; When Allah wills, He can raise up a righteous community from among a large wicked society just as He can cause springs of palatable and sweet water to gush out from under the salty waters of the sea.


و� ﴾25:54﴿ ذ�ي و�ه�� ق� ال�� اء م�ن� خ�ل�� م�� الا ر> �ش� �ه� ب >ا ف�ج�ع�ل ب �س� ا ن ه�ر> ان� و�ص�� و�ك��_ك� ب ا ر� ق�د�ير>

(25:54) And it is He, Who created man from water: then from him He caused two kinds of kindred, by blood and by marriage: *69 your Lord is Al-Powerful. (Surah Al-Furqan, v.25:54)

*69 Here the miracle of the birth of man from a mere sperm drop and the procreation of his offspring from man and woman has been cited as a proof of ‘Tauhid’ means Oneness of God. Though both man and woman belong to the same genus, they are two species, having important common human characteristics but different physical structures and psychological traits. It is a proof of Tauhid that the All Powerful Allah has used this ‘difference’ for making the two as complements and not antagonists. It is also the design of the All-Powerful Creator that he is creating sons and daughters in the world in due proportion. Then the sons marry and create blood relationships, and the daughters are married and become means of forming new relationships. This process goes on widening to produce families, tribes and nations belonging to the same race and bound by the same civilization.The verse has also a subtle suggestion: The whole of life is being run on the principle of ‘difference’, for

What the Qur’an Is All About Vol. I 309example, the difference between the night and the day, the summer and the winter, etc. Therefore, ‘O Muslims, you should patiently endure the differences you are having with your opponents for these are certain to produce good results.’

�ه� و�م�ن� ﴾30:46﴿ �ات �ن آي ل� أ س� �ر� اح� ي ي�� الر'ات5 ر� �ش��' ذ�يق�ك�م م�ب �ي�� ه� م'ن و�ل ح�م�ت�� ر�ر�ي� �ج�� ت ك� و�ل �ف�ل�� م�ر�ه� ال

� أ وا ب�� غ�� ت �ب �ت و�ل�ه� م�ن �م� ف�ض�ل �ك �ع�ل ون� و�ل �ر� ك �ش� ت

(30:46) Of His Signs is this that He sends the winds to give good news *68 and to bless you with His Mercy and to make the ships sail by His Command, *69 so that you may seek His bounty *70

and be grateful to Him. (Surah Ar-Rum, v.30:46)

And to bless you with His Mercy and to make the ships sail by His Command, *69

*69 This refers to winds, which are helpful in sailing. In ancient times, sailing boats and ships mostly depended on favorable winds and adverse winds were disastrous for them. Therefore, the mention of these winds after the rain bringing winds has been made as a special favor of Allah.


�ق�د� ﴾30:47﴿ �ا و�ل �ن ل س� ر�� ك� م�ن أ �ل ال> ق�ب س� ر�

�ل�ى و�م�ه�م� إ اؤ�وه�م ق�� ات� ف�ج�� 'ن�� ي �ب �ال ب�ا �ق�م�ن �ذ�ين� م�ن� ف�انت م�وا ال �ج�ر� ان� أ و�ك��

�ا ح�قTا �ن �ي �ص�ر� ع�ل �ين� ن �م�ؤ�م�ن ال(30:47) And We sent before you Messengers to their peoples who came to them with clear Signs. *71 Then We took vengeance on the guilty ones *72 and it was their right on Us that We should help the believers. (Surah Ar-Rum, v.30:47)

‘And (O Mohammad!) We sent before you Messengers to their peoples who came to them with clear Signs.71’ It has been said regarding two kinds of Signs are as follows:(a)Natural Signs:

One kind of the Signs are those which are scattered in the world around man, which he comes across at every moment of his life, one of which is the system of the circulation of winds, as mentioned in the preceding verse.

(b)Miracles of the Prophets as the Signs:The other kind of the Signs which the Prophets of Allah brought in the form of the miracles and Divine Revelations and the extraordinary pure characters and their healthy and life giving influence on human society.


Both kinds of the Signs point to the same Reality, which is this: (a) The Tauhid, which the Prophets reach, is based on

the Truth. (b)Each of these Signs supports the other. (c) The Signs of the universe testify to the truth of

what the Prophets say. (d)And the Signs brought by the Prophets explain the

reality being pointed out by the Signs of the universe.

‘Then We took vengeance on the guilty ones *72 means those who remained blind to these two kinds of the Signs and persisted in their denial of Tauhid and their rebellion against God.

It has been also expressed in the Qur’an:

�اح� ﴾30:48﴿ ي الر' ل� س� �ر� ي �ذ�ي ال �ه� اللف�ي �س�ط�ه� �ب ف�ي >ا اب ح� س� �ير� �ث ف�تف>ا ك�س� �ه� �ج�ع�ل و�ي اء �ش� ي �ف� �ي ك م�اء الس��ه� ل خ�ال� م�ن� ج� �خ�ر� ي �و�د�ق� ال ى �ر� ف�ت

م�ن� اء �ش� ي م�ن �ه� ب ص�اب�� أ �ذ�ا ف�إ

ون� ر� �ش� �ب ت �س� ي ه�م� �ذ�ا إ �اد�ه� ب ع�(30:48) It is Allah Who sends the winds, which raise the cloud; then He spreads the clouds in the sky as He

What the Qur’an Is All About Vol. I 312pleases, and breaks them up; and then you see drops of rainwater falling from the cloud. When He showers this rain upon those of His servants He pleases, they are filled with joy, (Surah Ar-Rum, v.30:48)

ل� ﴾30:49﴿ �ز� �ن ي �ن أ �ل� ق�ب م�ن �وا �ان ك �ن و�إين� �ل�س� �م�ب ل �ه� �ل ق�ب م'ن �ه�م �ي ع�ل

Though before its coming they had lost all hope. (Surah Ar-Rum, v.30:49)

�ه� ﴾30:50﴿ الل ح�م�ت� ر� �ار� آث �ل�ى إ ف�انظ�ر��ن� إ �ه�ا م�و�ت �ع�د� ب ر�ض�

� األ� �ي �ح�ي ي �ف� �ي كع�ل�ى و�ه�و� �ى �م�و�ت ال �ي �م�ح�ي ل �ك� ذ�ل

ق�د�ير� ي�ء5 ش� �ل' كJust see the Signs of Allah's Mercy, how He brings back to life the dead earth. *73 Likewise, He will bring back the dead to life: He has power over everything. (Surah Ar-Rum, v.30:50)

73 There is a subtle allusion in the mention of the Prophethood and the rain, one after the other, to the reality: (a) The blessing for the believers:

The advent of a Prophet is a blessing for man’s moral life even as the coming of the rain proves to be a blessing for his material life. Just as the dead

What the Qur’an Is All About Vol. I 313earth awakens to life by a shower of the rain from the sky and starts blooming and swelling and vegetation, so is the morally and spiritually desolate human world quickened to life at the coming down of Divine Revelation and starts blossoming with moral excellences and virtues.

(b)The misfortune for the disbelievers:This is the disbelievers own misfortune that they show ingratitude, and regard the blessing of Prophethood as a portent of death for themselves instead of good news of life.

�ن� ﴾30:51﴿ �ئ �ا و�ل �ن ل س�� ر�� ا أ و�ه� ر�يح��>

� أ ر� ف��ا Tوا م�ص�ف�ر_ �ظ�ل �ع�د�ه� م�ن ل ون� ب �ف�ر� �ك ي

(30:51) And if We send a wind due to which they see their crops turn yellow, *74 they do become even more firm in their disbelief. *75 (Surah Ar-Rum, v.30:51)*74 That is, a frosty wind or a heat wave which ruins their crops after they started flourishing by the shower of rain. *75 That is, they start cursing God and blaming Him for all their misfortunes and troubles, whereas when God had showered His blessings on them, they had shown ingratitude instead of being grateful to Him. Here again there is a subtle allusion to the theme that when the Messengers of Allah bring the messages of

What the Qur’an Is All About Vol. I 314Mercy to the people, they do not listen to them and reject the blessing; then when God imposes tyrants and despots upon them in consequence of their disbelief who persecute them severely, and destroy their humanity, the same people start abusing and blaming God for creating a world full of tyranny and cruelty.

ك� ﴾30:52﴿ �ن�� م�ع� ال� ف�إ �س�� و�ت�ى ت �م�� و�ال� الم�ع� �س�� م� ت �ذ�ا ال��د_ع�اء الص��_ و�ا إ و�ل��ر�ين� م�د�ب

(30:52) (O Prophet,) you cannot make the dead hear you, *76 nor can you make the deaf to hear your call, when they show their backs and turn away *77 (Surah Ar-Rum, v.30:52)*76 That is, those whose consciences have become dead, whose moral selves have become devoid of life, who’s self-worship and stubbornness and obstinacy have destroyed their capacity to understand and accept the Truth. *77 "The deaf”: those who have put locks on their minds and hearts so that they do not understand anything although they hear everything; then, when such people also try that the message of the Truth

What the Qur’an Is All About Vol. I 315should not at all eater their ears, and they should avoid and keep away from the inviter, nobody can make them hear and understand anything.

ا ﴾30:53﴿ �نت� و�م�� اد�ي أ �ه�� ع�م�ي� ب ع�ن ال�ه�م� �ت ل �ن ض�ال� م�ع� إ �س�� ال� ت ؤ�م�ن� م�ن إ ي��

�ا �ن �ات �آي �م�ون� ف�ه�م ب ل م_س�(30:53) nor can you take the blind out of their deviation and guide them aright. *78 You can only make those people to hear you, who believe in Our Revelations and bow down in submission. (Surah Ar-Rum, v.30:53)*78 That is, "It is not for the Prophet that he should help and guide the blind by the hand to the right way all through the life. He can only show guidance to the right path. But guiding those whose mind's eyes have been blinded and who do not at all see the way that the Prophet tries to show them, is not within the power of the Prophets."

Allah said in other places such as:

�ق�د� ﴾30:58﴿ �ا و�ل �ن ب �اس� ض�ر� �لن ذ�ا ف�ي ل ه��آن� �ق�ر� �ل' م�ن ال ل5 ك �ن م�ث�� ئ �ه�م و�ل �ت ئ ج�

�ة5 �آي �ن� ب �ق�ول �ي �ذ�ين� ل وا ال ر� �ف�� ن� ك �م� إ �نت أ�ال� �ون� إ �ط�ل م�ب


We have set forth in this Qur’an every sort of argument to make the people understand, but whatever Signs you may bring, the disbelievers will certainly say, ‘You are following falsehood.’ (Surah Ar-Ruum, v.30:58)

�ق�د� ﴾39:27﴿ �ا و�ل �ن ب �اس� ض�ر� �لن ذ�ا ف�ي ل ه��ن�� آ ر� �ق�� ل' م�ن� ال ل5 ك�� ه�م� م�ث�� ع�ل ل

ون� �ر� �ذ�ك �ت يWe have cited for the people in this Qur’an every kind of parabola, so that they may take heed. (Surah Az-Zumur, v.39:27)


10.00.00Qur’an Guides

To the Straight Path

Allah said:

�ن� ﴾17:9﴿ آن� ه��ذ�ا إ ر� �ق�� د�ي ال �ه�� ت�ي ي �ل ل�ق�و�م� ه�ي� ر� أ �ش' �ب �ين� و�ي �م�ؤ�م�ن �ذ�ين� ال ال

�ع�م�ل�ون� �ح�ات� ي ال �ن� الص�� ه�م� أ ا ل ر> �ج�� أا �ير> �ب ك

Indeed the Qur'an shows that way which is perfectly straight: To those who believe in it and do good deeds, it gives the good news that there is a great reward for them (Surah Bani Isrtail, v.17:9)

�ن� ﴾17:10﴿ ذ�ين� وأ � ال�� ون� ال �ؤ�م�ن�� ية� �اآلخ�ر� �ا ب �د�ن �ع�ت �ه�م� أ >ا ل �يم>ا ع�ذ�اب �ل أ

And to those who do not believe in the Hereafter, it gives the warning that a painful torment has been made ready for them. *11 (Surah Bani Isrtail, v.17:10)

*11 This means to warn those persons or people or nations who do not take a lesson from the

What the Qur’an Is All About Vol. I 318admonitions of the Qur'an to be ready to undergo that chastisement which Israelites had to suffer.

11.00.00Man undertook to bear the trust of the Qur’an

Allah said:

�و� ﴾59:21﴿ ا ل �ن�� ل �نز� ذ�ا أ آن� ه�� ر� �ق�� ع�ل�ى ال�ل5 ب �ه� ج� �ت ي

� أ �ر� ع>ا ل د'ع>ا خ�اش�� ص�� م'ن� م_ت�ة� ي �ه� خ�ش� �ك� الل �ل �ال� و�ت �م�ث �ه�ا األ� ر�ب �ض�� ن

�اس� �لن �ه�م� ل �ع�ل ون� ل �ر� �ف�ك �ت يHad We sent down this Qur’an upon a mountain, you would have seen it humbling itself and splitting asunder from the scare of Allah. We present these parables before the people so that they may reflect (on themselves). (Surah Al-Hashar, v.59:21)

Here, the parable means that if a huge creation like a mountain had the sense and knowledge that it had been made responsible and accountable, like man, before the Great Allah Almighty, for its deeds, it would have trembled from scare of it. But how heedless, senseless and thoughtless is the man, who

What the Qur’an Is All About Vol. I 319understands the Qur’an and has known the whole truth through it, yet he is neither seized by any scare not feels worried as to what answer he would make to his God about the responsibilities that have been placed on him. On the contrary when he reads the Qur’an, or hears it read, he remains go un-moved as if he were a lifeless and senseless stone, which is not supposed to hear and see and understand anything.

Allah said this same thing in other place:

ا ﴾33:72﴿ �ن�� ا إ ن ض�� ة� ع�ر� �م�ان�� ع�ل�ى األ�م�او�ات� ض� الس�� ر�

� ال� و�األ� �ج�ب�� و�ال�ن� �ي ب

� �ن ف�أ �ه�ا أ �ن �ح�م�ل ف�ق�ن� ي �ش�� ا و�أ �ه�� م�ن�ه�ا ان� و�ح�م�ل �نس� �ه� اإل� �ن ان� إ ا ك�� ظ�ل�وم��>

ج�ه�وال>(33:72) We offered this trust to the heavens and the earth and the mountains but they refused to bear it and were afraid of it, the but man undertook to bear it. Indeed, he is unjust and ignorant. *120 (Surah Al-Ahzab, v.33:72)

Allah wants man to realize his real position in the world:In the end, Allah wants man to realize his real position in the world. If in that position he regarded the life of the world as mere fun and sport and

What the Qur’an Is All About Vol. I 320adopted a wrong attitude carelessly, he would only be working for his own doom.Why the word ‘amanat’ (trust) used here?Here, the word ‘amanat’ means trust implies khilafat or caliphate which according the Qur’an, man has been granted in the earth. The inevitable result of the freedom given to man to choose between obedience and disobedience, and the powers and authority granted him over countless creations for using that freedom, is that he himself be held responsible for his voluntary acts and should deserve rewards for his righteous conduct and suffer punishment for his evil conduct. Since man has not attained these powers by his own efforts but has been granted these by Allah, and he is answerable before Allah for their right or wrong use, these have been described by the word ‘khilafat’ at other places in the Qur’an, and by ‘amanat’ here.

How important and Heavy this ‘amanat’ or trust is:In order to give an idea of how important and heavy this ‘amanat’ or trust is, Allah says that the heavens and the earth, in spite of their glory and greatness, and the mountains, in spite of their size and firmness, could not have the power and courage to bear it. But man, the weak and frail man, has borne this heavy burden on his tiny self.

Is the presentation of the trust before the earth and the heavens and the mountains literally true or metaphorically?

What the Qur’an Is All About Vol. I 321The presentation of the trust before the earth and the heavens and their refusal to bear it and their being scared of it may be true literally, or it may have been said so metaphorically. We can neither know nor can comprehend Allah’s relationship with His creations. The earth and the sun and the moon and the mountains are dumb, deaf and lifeless for us but they may not be so also for Allah. Allah can speak to each of His creations and it can respond to Him, though its nature is incomprehensible for us. Therefore, it is just possible that Allah, in fact, might have presented this heavy trust before them, and they might have shuddered to see it, and they might have made this submission before their Master and Creator: ‘Lord, we find our good and our convenience only in remaining as Your powerless servants; we do not find courage to ask for the freedom to disobey and do justice to it and then suffer Your punishment in case we cannot do justice to it.’

Likewise, it is also quite possible that before this present life Allah might have given another kind of existence to mankind and summoned it before Himself, and it might have willingly undertaken to accept the delegated powers and authority. We have no rational argument to regard this as impossible. Only such a person, who might have made a wrong estimate of his mental and intellectual powers and capabilities, can think of regarding it as impossible.

However, this also is equally possible that Allah may have said so allegorically. In order to give an idea of

What the Qur’an Is All About Vol. I 322the extraordinary importance of the matter, He may have depicted the sense as if the earth and the heavens and the mountains like the Himalayas were present before Him on one side and a 5 to 6 feet man, on the other. Then Allah might have asked:

‘I want to invest someone of My creation with the power that being a subject of My Kingdom:(1) It may acknowledge My Supremacy and obey My

Commands of its own free will; otherwise it will also have the power to deny Me, even rebel against Me.

(2)After giving him this freedom I shall so conceal myself from him as if I did not exist at all.

(3)And to exercise this freedom:(a) I shall invest him with vast powers;(b)Great capabilities; and (c) Shall give him dominion over countless of My

creations;(4)So that he may raise any storm that he may in the

universe.(5)Then I shall call him to account at an appointed

time.(6)The one who will have misused the freedom

granted by Me, will be made to suffer a most terrible punishment; and

(7)The one who will have adopted My obedience in spite of all chances and opportunities for disobedience, will be raised to such high ranks as no creation of Mine has ever been able to attain.

Now tell, which of you is ready to undergo this test?’

What the Qur’an Is All About Vol. I 323Hearing this discourse a hush might have prevailed for a while all through the universe. Then one huge creation after the other might have bowed down and submitted that it should be excused from the severe test.

Then, at last, this frail creation might have risen and submitted: ‘O my Lord, I am ready to undergo this test. I shall brave all the dangers inherent in the freedom and independence only in the hope that I shall be blessed with the highest office in Your Kingdom if I pass the test.’

What’s the reason for calling the person ‘unjust and ignorant’?By imagining this sense through his mind’s eye only can man judge exactly what delicate position he holds in the universe. Allah in this verse has called the person ‘unjust and ignorant’, who lives a carefree life in the place of test, and has no feeling at all of how great a responsibility he is shouldering, and what consequences he will encounter of the right or wrong decisions that he makes in choosing and adopting an attitude for himself in the life of the world. He is ignorant because the fool holds himself as responsible to no one; he is unjust because he is himself preparing for his doom and is also preparing the doom of many others along with him.


ذ'ب� ﴾33:73﴿ �ع�� ي ه� ل اف�ق�ين� الل�� م�ن�� الات� �اف�ق�� م�ن �ين� و�ال ر�ك �م�ش�� و�ال

�ات� ر�ك �م�ش�� وب� و�ال �ت�� ه� و�ي ع�ل�ى الل��ين� �م�ؤ�م�ن �ات� ال �م�ؤ�م�ن ان� و�ال ه� و�ك�� الل��

ا ح�يم>ا غ�ف�ور> ر�(The inevitable result of bearing the burden of the trust is) that Allah should punish the hypocritical men and women and mushrik men and women, and accept the repentance of the believing men and women; Allah is indeed Forgiving and Merciful. (Surah Al-Ahzab,v.33:73)


12.00.00 What the disbelievers say about

The Qur’an and Prophet Mohammad(pbuh)

Allah said regarding the disbelievers:

�ذ�ا ﴾46:7﴿ �ل�ى و�إ �ت �ه�م� ت �ي �ا ع�ل �ن �ات ات5 آي 'ن�� ي بال� ذ�ين� ق�� وا ال�� ر� �ف�� ق' ك �ل�ح�� ا ل �م�� ل

ح�ر� ه�ذ�ا ج�اءه�م� �ين� س� م_بWhenever Our clear Revelations are recited to them and the Truth comes before them, the disbelievers say, "This is plain magic. " *8. (Surah Al Ahqaf, v.46:7)

(a) The disbelievers say, ‘This (Qur’an) is plain magic.’It means: When the Revelations of the Qur’an were recited before the disbelievers of Makkah, they realized that the Qur’an was far superior to human speech. The compositions of their greatest poets, orators and literary men were no match with the un-paralleled elonquence, enchanting oratory, sublime themes and heart-moving style of the Qur’an.

What the Qur’an Is All About Vol. I 326Above all, even the Holy Prophet’s own words and speech were not comparable with the discourses that were being sent down to him by God. Those who had known him since childhood knew that full well the vast difference that was there between his language and words and the words of the Qur’an, and it was not possible for them to believe that a man who had been living day and night among them for forty years would suddenly one day forge a speech whose diction and style would bear no resemblance with his familiar and known manner of speech and style. This thing made the truth plain before them, but since they were bent upon denial, they would say: ‘This is plain magic,’ instead of acknowledging it as Divine Word after witnessing this manifest Sign.

�م� ﴾46:8﴿ ون� أ �ق�ول�� اه� ي ر� ل� اف�ت�� ن� ق�� إ�ه� �ت ي �ر� ون� ف�ال� اف�ت �ك�� م�ل ه� م�ن� ل�ي ت الل��

>ا �ئ ي �م� ه�و� ش� �ع�ل ا أ �م�� ون� ب �ف�يض�� ف�ي��ه� ت�ف�ى �ه� ك ه�يد>ا ب �ن�ي ش� �ي �م� ب �ك �ن �ي و� و�ب و�ه��

�غ�ف�ور� ح�يم� ال الر�Do they mean to say that the Messenger himself has fabricated it? *9 Say to them, "If I have fabricated it myself, you will not be able to do anything to save me from Allah's punishment. Allah knows full well whatever you utter. He is enough as a witness between you; and me *10 and He is the All-Forgiving the All-Merciful." *11 (Surah Al Ahqaf, v.46:7-8)


(b) Do they mean to say that the Messenger himself has fabricated it?This interrogative tone expresses great surprise and amazement. It means to say: ‘are these people so shameless that they accuse Mohammad (upon whom be Allah’s peace) of fabricating the Qur’an himself? Whereas they know that it cannot be his word; and their calling it magic is by itself an express proof that they regard it as an extraordinary word, which cannot be of human composition even according to themselves.’In response Prophet Mohammad (pbuh) said to them:

(c) ‘He is enough as a witness between me and you.’As it was quite evident that their accusation was baseless and motivated by stubbornness, there was no need to present arguments to refuse it. Therefore, only this much was regarded as a sufficient response: ‘If I have really fabricated something and committed a grave crime by imputing it to Allah, as you accuse me of, you will not be able to rescue me from Allah’s punishment. But if it is really Allah’s Word, and you are rejecting it by bringing false accusations, Allah Himself will deal with you. The reality is not hidden from Allah, and He is sufficient to decide between the truth and falsehood. If the Whole world calls

What the Qur’an Is All About Vol. I 328someone a liar, although he is truthful in Allah’s knowledge, the final decision will be in his favor. On the contrary: if the whole world regards someone as truthful, though he is a liar in the knowledge of Allah, he will be regarded as a liar in the final judgment. Therefore, do not confuse things but pay heed to your final end.’

(d) Prophet Mohammad also said regarding Allah Sobhanahu Wata’ala: ‘He is the All-Forgiving, the All-Merciful.’Here, this sentence gives two meanings:(1) It is in fact Allah’s mercy and His forbearance that

these people are surviving in the world, although they have no hesitation in declaring Allah’s Word as falsehood; otherwise if a merciless and cruel god had been the master of this universe, he would not have allowed such insolent people to live even for a moment in the world.

(2)O unjust people, if you give up your stubbornness even now, the door of God’s mercy is still open for you, and whatever misdeeds you may have committed heretofore can be forgiven.


12.01.00In response of their comments

Prophet Mohammad also ordained to say: Say to them, ‘I am not a novel Messenger’.

Allah says to Prophet:

�نت� م�ا ق�ل� ﴾46:9﴿ �د�ع>ا ك ل� م'ن� ب س� الر_د�ر�ي و�م�ا

� �ف�ع�ل� م�ا أ �م� و�ال� ب�ي ي �ك �ن� ب إ�ع� �ب ت

� �ال� أ وح�ى م�ا إ �ي� ي�� ل ا إ ا و�م�� ن�� ال� أ إ�ذ�ير� �ين� ن م_ب

(46:9) Say to them, "I am not a novel Messenger, I do not know what shall befall you tomorrow nor what shall befall me. I only follow that which is revealed to me, and I am no more than a Warner." *12 (Surah Al Ahqaf, v.46:9)

*12 Its background is this:When the Holy Prophet presented himself as Allah’s Messenger, the people of Makkah raised different kinds of objections against it. They said:

What the Qur’an Is All About Vol. I 330(1)What kind of a Messenger he is who has a family,

who moves about in the streets, eats and drinks and lives a common man’s life.

(2)There is nothing special about him, which might distinguish him above the other people and therefore we may know that Allah has especially made this man His Messenger.

(3)Then they said: had God appointed him a Messenger, He would have sent an angel as an attendant with him who would have announced that he was God’s Messenger.

(4)And this angel would have punished with a scourge every such person who had behaved insolently towards him.

(5)How strange that God should appoint a person as His Messenger and then should leave him alone to roam the streets of Makkah and suffer every kind of humiliation.

(6) If nothing else Allah should at least have created a magnificent palace and a blooming garden for His Messenger.

(7)He should not have been left to depend on his Wife’s resources so that when they exhausted the Messenger should be forced to go without food and should not even afford a conveyance to Ta’if.

(8)Besides, these people demanded different kinds of miracles from him and asked news of the unseen.

(9)They thought that a person’s being God’s Messenger meant that (a) He should possess supernatural powers; (b)So that mountains should move at his bidding;(c) And deserts at once turn into green fields;

What the Qur’an Is All About Vol. I 331(d)He should have the knowledge of the past and

the future events; (e) And of everything hidden from others.

An answer to the same has been given in these sentences, and each sentence contains a world of meaning:

(a) (O Prophet!) Say to them, ‘I am not a novel Messenger.’

That is, (1)My being appointed as a Messenger is not a novel

event of its kind in the world so that you may have some confusion about the characteristics of a Messenger.

(2)Many Messengers have come to the world before me, and I am not any different from them.

(3)Never has a Messenger come to the world: (a) Who did not have a family; (b)Who did not eat and drink; (c) Or who did not live a common man’s life.

(4)Never has an angel descended as an attendant with a Messenger, heralding his Prophethood and carrying a whip before him.

(5)Never have gardens and palaces been created for a Messenger and never has a Messenger been spared of the hardships, which I am suffering.

(6)Never has a Messenger shown a miracle by his own power, or known everything by his own knowledge.

(7)Then, how is it that you are bringing forth these strange criteria only to judge my Prophethood?


(b) Then it is said: (O Prophet!) also tell them: ‘I do not know what shall befall you

tomorrow nor what shall befall me. Ionly follow that which is revealed to me.’

That is:(1) I am not a knower of the unseen so that everything

of the past and present and future should be known to me, and I should have the knowledge of everything in the world.

(2)Not to speak of your future, I do not even know my own future.

(3) I only know that of which I am given knowledge by revelation. More than that I have never claimed to know.

(4)And there has never been a Messenger in the world, which made that claim that is for unseen’s knowledge.

(5) It is not a Messenger’s job to tell:(i) The whereabouts of the lost articles; (ii) Or tell whether a pregnant woman will

deliver a boy or a girl; (iii) Or whether a sick patient will live or die.

(c) In conclusion, it is said: ‘(O Prophet!) Say to them,

I am no more than a plain warner.’That is:

What the Qur’an Is All About Vol. I 333I do not possess Divine powers so that I may show you the wonderful miracles that you demand from me every next day. My only mission is that:(1) I should present the right way before the people;

and(2)Should warn of an evil end those who do not

accept it.

12.02.00 Allah said to Prophet (pbuh) to tell Them ‘If you denied this Qur’an

What would be your end?’

Allah says to His prophet:

�م� ق�ل� ﴾46:10﴿ �ت �ي أ ر�� ن أ ان� إ ع�ن��د� م�ن� ك��

�ه� �م الل ت �ف�ر� �ه� و�ك ه�د� ب اه�د� و�ش� م'ن ش��ي �ن �يل� ب ائ ر� �س�� ه� ع�ل�ى إ �ل�� آم�ن� م�ث ف��

�م� ت �ر� �ب �ك ت �ن� و�اس�� ه� إ د�ي ال� الل�� ه�� ي�ق�و�م� �م�ين� ال الظ�ال

(46:10) O Prophet, say to them, "Have you ever considered that if this (Qur'an) were really from Allah, and yet you denied it, (what would be your end)? *13 And a witness from among the children of Israel has already borne witness to the like of it; he

What the Qur’an Is All About Vol. I 334believed while you showed arrogance. *14 Allah does not show guidance to such wrongdoers." (Surah Al Ahqaf, v.46:10)

This same thing has been said in other place:

�م� ق�ل� ﴾41:52﴿ �ت �ي أ ر�� ن أ ان� إ ع�ن��د� م�ن� ك��

�ه� �م� الل �م ث ت �ف�ر� �ه� ك ل_ م�ن� ب �ض�� م�م�ن� أق�اق5 ف�ي ه�و� �ع�يد5 ش� ب

(41:52) O Prophet, say to them, "Did you ever consider this: If this Qur'an were really from Allah, And you went on denying it, who could be more astray than the one who had gone far off in antagonism towards it?" *69 (Surah Ha-Mim-As-Sajdah, v.41:52)

*69 It does not mean that they should believe in it only owing to the danger that if it were really from Allah they would be inviting their own doom by denying it, but it means this ‘It is not wisdom that you should be bent upon opposing it stubbornly without seriously trying to understand what it says. You cannot assert that you have come to know that this Qur’an is not from God, and you have known with certainly that God has not sent it. Obviously, your refusal to believe in it as Divine Word is not based on knowledge, but on conjecture, which may possibly be right as well as wrong.


Now consider both the possibilities. If our conjecture were right, then according to your own thinking, both the believers and the unbelievers would be equal, because both will become dust after death, and there is no life hereafter where belief and unbelief might be distinguished. But, if their Qur’an were really from God, and that of which it is forewarning did really take place, then think what doom you would invite for yourselves by denying it and opposing it like that. Therefore, your own interest demands that you should give up stubbornness and consider this Qur’an seriously; if even after the consideration, you decide not to believe in it, you may not, but you should not oppose it to the extent that you start employing falsehood and deception and persecution to bar the way of its message and prevent others from believing in it, not being content with your own unbelief.


12.03.00 This Qur’an is indeed the Truth

Allah said:

�ر�يه�م� ﴾41:53﴿ ن ا س�� ن�� ات اق� ف�ي آي ف�� اآل�ه�م� و�ف�ي �نف�س� �ن� ح�ت�ى أ �ي �ب �ت �ه�م� ي �ه� ل ن

� أ�ح�ق_ �م� ال و�ل

� ف� أ �ك�� ك� ي ب��' �ر� ه� ب �ن�� ع�ل�ى أ�ل' ء5 ك ي� ه�يد� ش� ش�

Soon shall We show them Our Signs in the World around them, as well as in themselves, till it becomes clear to them, that this Qur'an is indeed the Truth. *70 Is it not enough that your Lord watches everything? *71 (Surah Ha-Mim-As-Sajdah, v.41:53)

*70 This verse has two meanings and the major commentators have given both.

Firstly : that they will soon see with their own eyes that the message of the Qur’an has spread in all the adjoining lands, and they themselves have yielded to

What the Qur’an Is All About Vol. I 337it. Then they will realize that what they are being told today, which they are denying, was absolutely true. Some people have objected to this meaning, saying that a message’s being dominant and overwhelming vast areas is no argument to prove that it is the truth. False messages also become dominant and their adherents also go on subduing one country after the other. But this is a superficial objection, which has been raised without a thorough study of the matter. Here, it has been expressed the difference between the achievement of the false messages and the wonderful conquests that Islam achieved are as follows:

(A) Achievement of the false messages:False messages also become dominant and their adherents also go on subduing one country after the other. This conquests of the world, which make one man or family or one nation master of the life and property of others and God’s earth is filled with tyranny and injustice.

(B) The wonderful conquests that Islam achieved :

(1)The wonderful conquests that Islam achieved in the period of the Prophet Mohammad (pbuh) and the rightly guided Caliphs were not the signs of Allah only in the sense that the believers conquered one country after the other.

(2)But in the sense that this conquest of the countries was not like other conquests of the world.

What the Qur’an Is All About Vol. I 338(3)Contrary to this, this conquest brought with it a

great religious, moral, intellectual, cultural, political, economic and social revolution;

(4)And whose influence, wherever it reached, elicited what was best in man and suppressed what was worst in him.

(5)This revolution developed and nurtured the moral excellences which the world could hope to see only in the hermits and the meditating recluses and could never imagine that they could also be found among the people responsible for running the worldly affairs-in the politics of the rulers, in the chambers of justice, in the wars of and conquests of the commanders of forces, in the work of the tax collectors and in the commerce of the big businessmen.

(6)This revolution so raised the common people in the society created by it in respect of the sense of morality, character, cleanliness and purity that even the select people of other societies seemed to be much inferior to them.

(7) It took man out of the labyrinths of superstition and whim and put him on the broad highway of scientific research and rational thought and action.

(8) It treated and cured these diseases of the collective life of whose treatment no idea existed in the other systems, or if at all they tried to treat them, they did not succeed in it. For example:(i) Separation between men on the basis of color,

race, country and language;(ii) Classification of men in the same society and

discrimination among them;

What the Qur’an Is All About Vol. I 339(iii) Non existence of legal rights and equality in

practical life;(iv) Degeneration of women and their deprivation

of the basic rights;(v) Prevalence of crime, liquor drinking and use

of all intoxicating drugs;(vi) The governments being above criticism and

accountability;(vii) Deprivation of the fundamental human rights

the masses;(viii Disrespect of agreements in international

relations;(ix) Barbarism in wars, and such other diseases.

(9) In Arabia itself this revolution brought about: (i) Order in place of chaos;(ii) Peace in place of bloodshed and anarchy;(iii) Piety in place of wickedness;(iv) Justice in place of tyranny and injustice;(v) Purity and culture in place of filth indecency;(vi) Knowledge in place of ignorance;(vii) Brotherhood and love in place of long-

standing feuds;(viii)And it made a nation whose people could not

dream of anything beyond chief ship of their tribe, leaders of the world.

(10) These were the Signs, which the very generation before whom the Holy Prophet had recited this verse for the first time, saw with their own eyes.

(11) And after that till today Allah has been constantly showing those Signs.

What the Qur’an Is All About Vol. I 340(12) The Muslims, even during their downfall,

displayed such high morals as could never be attained by those people who represent as the leaders of civilization and culture.

(13) No precedent can be found from any period of the history of the Muslims of the tyrannical treatment that has been melted out by the European nations to the subdued nations of Africa, America, Asia and Europe itself.

(14) This is the blessing of the Qur’an, which has so humanized Muslims that they could not become so tyrannical even when they had attained domination as the non-Muslims have been in all periods of history and are even today.

(15) A person who has eyes can himself see:(a) How the Muslims treated the Christians in

Spain when they ruled it for centuries, and how the Christians treated the Muslims when they gained power.

(b)How the Muslims behaved towards Hindus during their eight hundred years long rule in India and how the Hindus are now treating them after they have attained power.

(c) How the Muslims treated the Jews during the past 1300 years and how the Jews are treating the Muslims in Palestine right now.

Second: The other meaning of this verse is that Allah will show the people in the external world around them as well as in their own selves such signs as will make manifest that the teaching the Qur’an is giving

What the Qur’an Is All About Vol. I 341is the very truth. Some people have raised the objection that the people even at that time were observing the world around them and also their own selves; therefore, it would be meaningless to show them any such Signs in the future. But this objection also is as superficial as the objection against the first meaning. No doubt, the external world is the same as man has been seeing in the past and his own self also is of the same nature as has been seen in every age, yet in these the Signs of God are so numerous that man has never comprehended them fully nor will ever be able to do so. In every age man has met with many new Signs and this will go on happening till the Resurrection Day.

12.04.00 A witness from among the childrenof Israil has already borne witness

to the like of this Qur’an

The Qur’an says:

ه�د� اه�د� و�ش�� ن�ي م'ن ش�� يل� ب ائ ر� �س�� إ�ه� ع�ل�ى �ل آم�ن� م�ث �م� ف�� ت �ر� �ب �ك ت �ن� و�اس�� إ�ه� �ه�د�ي ال� الل �ق�و�م� ي �م�ين� ال الظ�ال

What the Qur’an Is All About Vol. I 342And a witness from among the children of Israil has already borne witness to the like of it; he believed while you showed arrogance. *14 Allah does not show guidance to such wrongdoers.’ (Surah Al Ahqaf, v.46:10)

*14 A large number of commentators have taken this ‘witness’ to imply Hadrat ‘Abdullah bin Salam, who was a famous Jewish scholar of Madinah, and who believed in the Holy Prophet after the migration. As this thing happened in Madinah, these Commentators say that this verse was revealed at Madinah. This commentary is based on a statement of Hadrat Sa’d bin Abi Waqqas according to which this verse was sent down in respect of Hadrat ‘Abdullah bin Salam. (Bukhari, Muslim, Nasa’I, Ibn Jarir)

On the same basis have several major commentators like Ibn ‘Abbas, Mujahid, Qatadah, Dahhak, Ibn Sirin, Hasan Basri, Ibn Zaid and ‘Auf bin Malik-al-Ashja’i accepted this commentary. But, on other hand, ‘Ikrimah and Sha’bi and Masruq say that this verse cannot be about ‘Abdullah bin Salam(may Allah be pleased on him) for this entire Surah was sent down at Makkah. Ibn Jarir Tabari also has preferred this view. He says: The whole previous discourse is an address directed to the pagans of Makkah and the following discourse also is directed to them. In this context it is not conceivable that a verse revealed at Madinah was inserted here. The later commentators who have accepted this second version, do not reject the tradition of Hadrat Sa’d bin

What the Qur’an Is All About Vol. I 343Abi Waqqas, but have opined that as this verse also applies to Hadrat ‘Abdullah bin Salam’s affirmation of the faith, Hadrat Sa’d expressed the opinion, in the tradition of the ancients, that it was sent down with regard to him. This does not however, mean that when he believed, it was revealed then about him only, but that this verse precisely applied to him and his acceptance of Islam.

Apparently, this second view seems to be more correct and reasonable. Now, the question that remains to be answered is: Who is implied by this ‘witness?’ Some of the commentators who have accepted the second view say that it implies the Prophet Moses (peace be upon him), but the following sentence ‘He believed while you showed arrogance’, bears no relevance to this explanation. What seems to be nearer the truth is that which commentators Nishaburi and Ibn Kathir have stated. They say: here, does not mean any particular person but a common Israelite.

The meaning is this: ‘The teachings that the Qur’an is presenting before you are not new so that you could deny them by offering the excuse that they were novel teachings which had never been presented before man in the past. Before this these very teachings have been similarly revealed and exist with the Israelites in the form of the Torah and other scriptures, and a common Israelite has already believed in them, and also admitted that Allah’s Revelation is a means of the coming down of these

What the Qur’an Is All About Vol. I 344teachings. Therefore, you cannot make the claim that Revelation and these teachings are incomprehensible. The only thing that hinders you from believing is your arrogance and baseless conceit.

12.05.00 The Quraish said:

‘If it had been any good tobelieve in this Book, they wouldnot have believed in it before us’

The Qur’an says:

ال� ﴾46:11﴿ ذ�ين� و�ق�� وا ال�� ر� �ف�� ذ�ين� ك �ل�� ل�وا �و� آم�ن �ان� ل ا ك �ر> ي �ا م�ا خ� �ق�ون ب �ه� س� �ي �ل إ

�ذ� �م� و�إ �د�وا ل �ه�ت �ه� ي �ون� ب �ق�ول ي ذ�ا ف�س� ه��ف�ك� ق�د�يم� إ

Those who have refused to believe say with regard to those who have believed, "If it had been any good to believe in this Book, they would not have believed in it before us." *15 As they have not received any

What the Qur’an Is All About Vol. I 345guidance from it, they will surely say, "'This is an ancient falsehood." *16 (Surah Al-Ahqaf, v.46:11)

The Quraish said: ‘If it had been any good to believe in this Book, they would not have believed in it before us.’*15 :*15 This is one of those arguments that the chiefs of the Quraish employed to beguile and mislead the common people against the Holy Prophet. They said: If the Qur’an were really based on the truth and Mohammad (upon whom be Allah’s peace) were inviting towards a right thing, the chiefs and the elders and the noblemen of the community would have been in the forefront to accept it. How could it be that a few young boys and mean slaves only should accept a reasonable thing but the distinguished men of the nation, who are wise and experienced, and who have been held as reliable by others, would reject it? This was the deceptive reasoning by which they tried to make the common people believe that there was something wrong with the new message; that is why the elders of the people did not believe it; therefore, they also should avoid it.

As they have not received any guidance from it, they will surely say, ‘This is an ancient falsehood.’*16 *16 It means, ‘they regard themselves as a criterion of the truth and falsehood. They think that whatever (guidance) they reject must be falsehood. But they cannot dare call it a ‘new falsehood’ for before it also the Prophets have been presenting the same

What the Qur’an Is All About Vol. I 346teachings, and all the heavenly scriptures which the followers of the previous Books possess, are full of the same beliefs and instructions. Therefore, they call it ‘ancient falsehood’.

In other words, they seem to think that all those people who have been presenting these truths and those accepting them since thousands of years ago were devoid of wisdom and knowledge, and the whole wisdom has now become these people’s monopoly.

ه� و�م�ن ﴾46:12﴿ �ل�� اب� ق�ب �ت�� ى ك م�وس��م�ام>ا ح�م�ة> إ �اب� و�ه�ذ�ا و�ر� �ت د'ق� ك م_ص��>ا ان Tا ل'س� �ي ب �ن��ذ�ر� ع�ر� 'ي ذ�ين� ل وا ال�� م�� ظ�ل

ى ر� �ش� �ين� و�ب ن �م�ح�س� �ل لYet before it there has come the Book of Moses as a guide and a mercy, and this Book has been revealed to confirm it in the Arabic tongue so as to warn the wrongdoers *17 and to give good news to those who have adopted the righteous conduct. (Surah Al Ahqaf, v.46:12)

*17 "To warn the wrongdoers:" To warn of the evil end those who are being unjust to themselves and to the truth itself by disbelieving in Allah and serving

What the Qur’an Is All About Vol. I 347others than Allah, and are involved because of this deviation of theirs in the evils of morals and deeds, which have filled human society with every kind of wickedness and injustice.

13.00.00 They accused the Holy Prophet

of practicing magic

Allah says:

�ذ�ا ﴾34:43﴿ �ل�ى و�إ �ت �ه�م� ت �ي �ا ع�ل �ن �ات �ات5 آي 'ن �ي ب�وا ال ا ق�� ذ�ا م�� ال� ه�� ل� إ ج�� ر�ي��د� ر� �ن ي أ

�م� د�ك �ص�� ا ي ان� ع�م�� د� ك�� ع�ب�� م� ي اؤ�ك آب��وا ال ا و�ق�� ذ�ا م�� ال� ه�� ك� إ �ف�� ر>ى إ م_ف�ت��ال� ذ�ين� و�ق�� وا ال�� ر� �ف�� ق' ك �ل�ح�� ا ل �م�� ل�ن� ج�اءه�م� �ال� ه�ذ�ا إ ح�ر� إ �ين� س� م_ب

When Our clear Revelations are recited to these people, they say, "This person only wants to turn you away from those deities whom your forefathers have been worshipping." And they say, "This (Qur'an) is

What the Qur’an Is All About Vol. I 348only a forged falsehood." When the Truth came before these disbelievers, they said, "This is plain magic." (Surah Saba, v.34:43)


�م�ا ﴾43:30﴿ �ح�ق_ ج�اءه�م� و�ل �وا ال ه�ذ�ا ق�الح�ر� �ا س� �ن �ه� و�إ ون� ب �اف�ر� ك

(43:30) But when the Truth came to them, they said, "This is a sorcery *29 and we refuse to believe in it." (Surah Az-Zukhruf, v.43:30)

*29 For explanation, see Surah Al-Anbiya' 21:3 and E.N. 5 on it and E.N. 5 of Surah Suad.

What! Will you, then, be enticed by his sorcery while you perceive it?It has been expressed in other place regarding the disbelievers:

ة> ﴾21:3﴿ ه�ي�� ه�م� ال� وب � ق�ل�� وا ر_ �س�� و�أ�ج�و�ى �ذ�ين� الن � ال �م�وا ذ�ا ه�ل� ظ�ل �ال� ه�� إر� �ش�� م� ب �ك �ل �ون� م'ث �ت أ �ف�ت�� ح�ر� أ الس��'�م� �نت ون� و�أ �ص�ر� �ب ت

And the unjust people whisper to one another, saying, "This man is no more than a human being like

What the Qur’an Is All About Vol. I 349yourselves. What! Will you, then, be enticed by his sorcery while you perceive it?" *5 (Surah Al-Anbiyaa, v.21:3)

What! Will you, then, be enticed by his sorcery while you perceive it? This may also be translated as: ‘what, are you then being ensnared by his magic?’The disbelievers, who were the chiefs of Makkah, whispered to one another to this effect: ‘Anyhow this man cannot be a Prophet because he is a human being like us and eats and drinks and has wife and children like us. We see nothing unusual about him that might distinguish him from us and make him worthy of the office of Prophethood. We, however, admit that there is some magic in his talk and personality. That is why any one who listens to him or goes near him is charmed. Therefore, the best thing for you is not to listen to him at all, nor go near him for listening to him or going near him will only be involving yourselves intentionally in his snare.’

13.01.00 The reason why they

Accused the Holy Prophetof practicing magic

The reason why they accused the Holy Prophet of practicing magic was that even his antagonists ‘charmed’ by his personality, when they met him.

What the Qur’an Is All About Vol. I 350Mohammad bin Ishaq (d.152 A.H.) says, ‘Once Utbah bin Rabi’ah, the father-in-law of Abu Sufyan, said to the chiefs that he wanted he wanted to see Mohammad (pbuh) and give him counsel. They said, ‘We have full confidence in you; you may go and have a talk with him.’ Accordingly, he went to the Holy Prophet and said, ‘Dear nephew, you know that you were held in great honor here before this and you belong to a noble family. Why have you then brought this affliction to your people? You have caused discard among them; you consider your people to be fools; you speak ill of their religion and deities, and you declare their deceased forefathers to be disbelievers.’

See details in What the Qur’an Is All About (Volume-II)

Regarding the Attractive proposals of Quraish

What the Qur’an Is All About Vol. I 351Leader Utbah to Mohammad and

It’s response through Surah Ha Mim As Sajdah v.1-38:

what the qur'an is all about vol.i with arabic

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