Just when you
thought the clowns have hit rock bottom, they come up with more of their tricks
and sink even deeper. A piece by Shamoun and Katz argues that Islam does not
affirm Monotheism.[1] The duo argue that the Qur’an, according to
Islam, is a separate conscious part of God. They made the mistake of entering
into philosophy instead of their usual misquoting, misapplying, context
ignoring or manipulating and other forms of deceit they are best known for;
however, while attempting to be philosophical, they still resort to those
tricks.
Base of the
argument
They base their
argument on misunderstanding and misstating some of the narrations of the
Prophet (ﷺ) as follows:
عن أبي أمامة رضي الله عنه قال: سمعت
رسول الله صلى الله عليه وسلم يقول: “ اقرءوا القرآن فإنه يأتي يوم القيامة
شفيعًا لأصحابه”
Abu
Umamah (May Allah be pleased with him) reported: I heard the Messenger of Allah
(ﷺ) saying, “Read the Qur’an, for it will
come as an intercessor for its reciters on the Day of Resurrection.” [Sahih
Muslim, Book 9, Hadith 991]
Imam Nawwawi
explains the Hadith as follows:
This
Hadith tells the excellence of reciting the Qur’an and acting upon its
injunctions. Intercession (in this Hadath [sic]) means that the Qur’an will be
endowed with the power of speech by Allah and it will request Allah to forgive
the sins of its reciters who acted upon its teachings. Allah will accept the
request of the Qur’an, as signified in other Ahadith [Riyad-us-Saliheen,
chapter 180].
The duo state: …the claim made by the commentary that the Quran will be endowed
with speech, something not stated in the hadiths themselves… This
sly passing remark is nothing but dishonesty on their part as they later
themselves quote some Ahadith where the Qur’an would speak for
its reciter. We shall discuss this later below.
Another narration
states:
Allah’s
Messenger (ﷺ) said, “Fasting and the Qur’an intercede for a man. Fasting
says, ‘O my Lord, I have kept him away from his food and his passions by day,
so accept my intercession for him.’ The Qur’an says, ‘I have kept him away from
sleep by night, so accept my intercession for him.’ Then their intercession is
accepted.” [Jami‘ At-Tirmidhi, Hadith 1963][2][3]
We have somewhat
similar Ayaat in the Qur’an for the rejecters of truth:
يَوْمَ تَشْهَدُ عَلَيْهِمْ
أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُمْ بِمَا كَانُواْ يَعْمَلُونَ
On
a Day when their tongues, their hands and their feet will bear witness against
them as to what they used to do. (24:24)
We
find Ibn Kathir commenting on the Ayah as follows:
Ibn
Abi Hatim recorded that Ibn `Abbas said, “This refers to the idolators when
they realize that no one will enter Paradise except the people who used to
perform Salah. They will say, `Come, let us deny (everything).’ So they will
deny (everything), then their mouths will be sealed and their hands and feet
will testify against them, and they will not be able to hide anything from
Allah.” Ibn Abi Hatim also recorded that Anas bin Malik said, “We were with the
Prophet and he smiled so broadly that his back teeth could be seen, then he
said:
«أَتَدْرُونَ مِمَّ أَضْحَكُ؟»
(Do
you know why I am smiling?) We said, `Allah and His Messenger know best.’ He
said,
«مِنْ مُجَادَلَةِ الْعَبْدِ لِرَبِّهِ
يَقُولُ: يَا رَبِّ أَلَمْ تُجِرْنِي مِنَ الظُّلْمِ؟ فَيَقُولُ: بَلَى،
فَيَقُولُ: لَا أُجِيزُ عَلَيَّ شَاهِدًا إِلَّااِمنْ نَفْسِي، فَيَقُولُ: كَفَى
بِنَفْسِكَ الْيَوْمَ عَلَيْكَ شَهِيدًا وَبِالْكِرَامِ عَلَيْكَ شُهُودًا،
فَيُخْتَمُ عَلَى فِيهِ وَيُقَالُ لِأَرْكَانِهِ: انْطِقِي فَتَنْطِقَ بِعَمَلِهِ،
ثُمَّ يُخَلَّى بَيْنَهُ وَبَيْنَ الْكَلَامِ فَيَقُولُ: بُعْدًا لَكُنَّ
وَسُحْقًا فَعَنْكُنَّ كُنْتُ أُنَاضِلُ»
(Because
of the way a person will dispute with his Lord. He will say, “O Lord, did you
not protect me from doing wrong” Allah will say, “Of course,” The person will
say, “I will not accept for anyone to give testimony concerning me except
myself.” Allah will say, “You are sufficient as a witness against yourself.”
Then a seal will be put upon his mouth and it will be said to his faculties,
“Speak.” So they will speak about his deeds. Then he will be permitted to
speak, and he will say, “Away with you! I was only speaking in your defence!”)
This was recorded by Muslim and An-Nasa’i.
Fasting and
reciting are good deeds that would intercede in favour of the performer while
for evil people, the performing body parts will testify against the evil
person.
What does it mean
that the Qur’an will intercede?
The intercession of
the Qur’an is not the intercession of the Book but rather the action or good
deeds of reciting the Qur’an. These are not concepts but actions. It is not
claimed that “the one” Qur’an would intercede but the action of each person of
fasting and reciting would be endowed with (in the afterlife) the power of
speech. We know this for sure because fasting would
also intercede for a man; now fasting is not a conscious being but it is an
action and the resultant good deeds of that action would be given the ability
to speak on the Day of Judgment and would intercede for the believers. Is
fasting also a divine being? The act of fasting and the act of reciting the
Qur’an are good deeds and not conscious beings. This understanding, as will be
further explained below, refutes the argument that the Quran must know the
identity of every single person who recited it, which assumes that the Quran
already possesses consciousness to be able to take note of all those who recite
it throughout the centuries and remember them at the final judgment. The Angels
write good and bad. Some of the good deeds would be given the power of speech
by Allah and not on their own.[4]
Furthermore, Qur’an
means recitation and when we read that the Qur’an would intercede, it would not
intercede as a separate conscious entity but the good deed of recitation would intercede for the reciter. The
Prophet (ﷺ) said: “The Qur’an is an intercessor,
something given permission to intercede”
(Al-Tabarani). If the Qur’an was a separate conscious being, then it would
not need permission; Allah would allow the Qur’an (i.e.
recitation) to intercede; in other words, it would be given permission by Allah
to take a human form (more on this below), communicate and intercede for the
reciter.
Imam Tahawi states:
We
do not argue about the Qur’an and we bear witness that it is the speech of the
Lord of all the Worlds which the Trustworthy Spirit came down with and taught
the most honoured of all the Messengers, Muhammad. It is the speech of
Allah and no speech of any created being is comparable to it. We
do not say that it was created and we do not go against the
Congregation (jama`a) of the Muslims regarding it [Aqida al-Tahawiyya]
The duo do not seem
to understand the statement and argue: (this) shows that there is
another uncreated person besides Allah according to Islam. Being
‘uncreated’ does not make something to be the Creator and such is the speech of
Allah; it is an attribute of Allah and is not a separate person. Allah with all
His attributes is One Essence and One Being.[5]
Allah Hears all and
the Hearing of Allah is not a separate being. The speech of Allah is an
attribute of Allah but the ink and paper with which, and on which, it is
written are created. The Love and Mercy of Allah have also always existed and
they are also attributes of Allah.
Showing their
ignorance, the duo claim:
If,
however, Allah existed alone and yet the Quran is uncreated as well, then the
Quran must in some sense also be Allah.
The Qur’an is the
speech of Allah which is an attribute of Allah and is uncreated but is not
Allah. As said before, if something is uncreated, it does not mean it is God
but is an attribute of God.
More narrations
The following
narrations are quoted and attempt is made to twist their interpretation to suit
their motives:
عَنْ أَبِي هُرَيْرَةَ، عَنِ
النَّبِيِّ صلى الله عليه وسلم قَالَ ” سُورَةٌ مِنَ الْقُرْآنِ ثَلاَثُونَ
آيَةً تَشْفَعُ لِصَاحِبِهَا حَتَّى يُغْفَرَ لَهُ { تَبَارَكَ الَّذِي بِيَدِهِ
الْمُلْكُ }
Narrated
Abu Hurayrah: The Prophet (ﷺ) said: A surah of the Qur’an containing thirty verses will
intercede its reader till he will be forgiven. That is: “Blessed is He in Whose
Hand is the sovereignty” (Surah 67). [Sahih al-Bukhari, Book 6, Hadith 1395]
يَقُولُ حَدَّثَنِي أَبُو أُمَامَةَ،
الْبَاهِلِيُّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ “
اقْرَءُوا الْقُرْآنَ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ شَفِيعًا
لأَصْحَابِهِ اقْرَءُوا الزَّهْرَاوَيْنِ الْبَقَرَةَ وَسُورَةَ آلِ عِمْرَانَ
فَإِنَّهُمَا تَأْتِيَانِ يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ أَوْ
كَأَنَّهُمَا غَيَايَتَانِ أَوْ كَأَنَّهُمَا فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ
تُحَاجَّانِ عَنْ أَصْحَابِهِمَا اقْرَءُوا سُورَةَ الْبَقَرَةِ فَإِنَّ أَخْذَهَا
بَرَكَةٌ وَتَرْكَهَا حَسْرَةٌ وَلاَ تَسْتَطِيعُهَا الْبَطَلَةُ ” . قَالَ
مُعَاوِيَةُ بَلَغَنِي أَنَّ الْبَطَلَةَ السَّحَرَةُ
Abu
Umama said he heard Allah’s Messenger (ﷺ) say: Recite the Qur’an, for on the Day of Resurrection it will
come as an intercessor for those who recite It. Recite the two bright ones,
al-Baqara and Surah Al ‘Imran, for on the Day of Resurrection they will come as
two clouds or two shades, or two flocks of birds in ranks, pleading for those
who recite them. Recite Surah al-Baqara, for to take recourse to it is a
blessing and to give it up is a cause of grief, and the magicians cannot
confront it. (Mu’awiya said: It has been conveyed to me that here Batala means
magicians.) [Sahih al-Muslim, Book 6, Hadith 302]
The criticism
against these is as follows:
“Two
flocks of birds” is an interesting image or analogy, since flocks in turn are
made of multiple entities, as if each of these suras has multiple personalities
in and of themselves. Perhaps this is referring to the multiple verses
contained in each surah as having a conscious personality of their own?
Instead of the
flawed interpretation forced out of these narrations, the correct meaning is
actually against the trickery. We have already established above that the recitation and fasting coming
forth on the Day of Judgment as intercessors with bodies and voices refer to
the good deeds being given those features and abilities. These narrations
further prove that the deeds would
come forth as clouds, shades or flocks. The recitation is not a singular good
deed and for these multiple good deeds to come in flocks makes complete sense.
Hafiz Zubair Alizai
states:
According
to the people of knowledge, the meaning of this Hadith is that the rewards
of having recited them shall come. This is how some of the people of
knowledge explained this Hadith and similar Ahadith regarding the coming of the
rewards for reciting the Qur’an. And in the Hadith if An-Nawwas bin Sam‘an from
the Prophet (ﷺ) is what proves what they explained since the Prophet (ﷺ) said: “And its people who acted according
to it in the world.” So in this there is proof that it refers to the coming of
the reward for the actions.
According to this
Hadith, these particular two Surahs will argue in favour of a person and defend
him and get their reward for reciting them; they also have the distinction and
quality that on the Day of Judgment, when a person will be in extreme need of
shade, the reward for reciting these two Surah will provide shade in the form
of a canopy, cloud or like the wings of the birds to those who acted
accordingly.
The plain reading
of the text is sufficient evidence that the good deeds of fasting and recitation would
come forth as intercessors on the Day of Judgment. If one ignores the overall
context, then their understanding of the plain reading of the text would be
something else which would not be true.
The polytheist duo
make the following claim:
…this
means that there are over 6,000 independent personal agents which make up the
unity and personhood of the Quran!
The reason why it
hurts the polytheists the most is that Qur’an is THE ONLY BOOK that claims to
be from GOD ALMIGHTY. The Bible itself does not even make this claim; it is a
man written book that speaks about GOD but the Qur’an is the direct speech of
GOD in the first person. No other book even makes this claim.[6]
Hence, the
subconscious guilt of paganism and idol worship forces the polytheists to come
up with absurd claims.
The recitation is
allowed human form
It
was narrated that Buraydah said: I heard the Prophet (ﷺ) say: “The recitation will meet its companion (the reciter) on
the Day of Resurrection when his grave is opened for him, in the form of a pale
man. It will say to him, ‘Do you recognize me?’ He will say: ‘I do not
recognize you.’ It will say: ‘I am your companion the Qur’an, who kept you
thirsty on hot days and kept you awake at night. Every merchant benefits from
his business and today you will benefit from your good deeds.’ He will be given
dominion in his right hand and eternity in his left, and there will be placed
on his head a crown of dignity, and his parents will be clothed with priceless
garments the like of which have never been seen in this world. They will say:
‘Why have we been clothed with this?’ It will be said: ‘Because your son used
to recite Qur’an.’ Then it will be said to him: ‘Recite and ascend in the
degrees of Paradise,’ and he will continue to ascend so long as he recites,
either at a fast pace or a slow pace.”[7]
Based on what we
have understood so far, we have established the following:
·
Allah is uncreated
·
Qur’an is the speech of Allah
·
The speech of Allah is the attribute
of Allah
·
The act of reciting the speech of
Allah i.e. the good deed would appear in human form after death and would
intercede for the reciter of the recitation
Is the Qur’an
uncreated after all?
The following Ayah
and Hadith are quoted in claiming that the Qur’an is created:
We
verily, have made it a Qur’an in Arabic, that you may be able to understand
(its meanings and its admonitions). (43:3)
‘Abdullah
bin Mas‘ud said[8]: “Allah has not created in the heavens nor in the
earth what is more magnificent than Ayat Al-Kursi.” Sufyan said: “Because Ayat
Al-Kursi is the Speech of Allah, and Allah’s Speech is greater than Allah’s
creation of the heavens and the earth.” [Jami‘ At-Tirmidhi, Vol. 5, Book 42,
Hadith 2884]
Let us take a look
at the verse in Arabic:
إِنَّا جَعَلْنَـهُ قُرْءاناً عَرَبِيّاً لَّعَلَّكُمْ تَعْقِلُونَ
Inna j’alnahu Qur’aanan
‘Arabiyyan l’allakum ta’qiloon
Indeed, We
have made it an Arabic Qur’an that you might understand.
The word (جعل) translated as ‘to make’ does not refer to
creating; it may refer to making (which is different from creating), forming,
putting forth or presenting. Other English translations, instead of made it, use appointed it, caused it to be, set up as, revealed this, sent it, rendered it. No English translation translates it
as created it and no one who knows Arabic and
reads it in Arabic can come to the conclusion that Allah claims it is created.[9] The speech of Allah was with Him in a way we
don’t know and He chose to (جعل) make it/reveal it/send it/render it/appoint it/cause it to be
in Arabic.
As for the
narration, then the misconception arises also because of translation; however,
one does not need to know Arabic to understand that this is the case. The added
statement from Sufyan makes it clear that Ayat al-Kursi is the speech of Allah
which is greater than anything from the creation. The Arabic text reads as
follows:
مَا خَلَقَ اللَّهُ مِنْ سَمَاءٍ وَلاَ
أَرْضٍ أَعْظَمَ مِنْ آيَةِ الْكُرْسِيِّ
Here is what the
narration expresses: Allah has not created anything from the heavens nor from
the earth (i.e. entire creation) anything greater than Ayat al-Kursi (i.e. His
speech). In other words, nothing from the creation can match the greatness of Ayat
al-Kursi which is the speech of Allah. Now to assume that the Ayat al-Kursi is
something from the creation is reading into the text which the text and the
added statement do not convey.
The Luh al-Mahfooz (the
preserved tablet)
عَنِ النُّعْمَانِ بْنِ بَشِيرٍ، عَنِ
النَّبِيِّ صلى الله عليه وسلم قَالَ “ إِنَّ اللَّهَ كَتَبَ كِتَابًا قَبْلَ
أَنْ يَخْلُقَ السَّمَوَاتِ وَالأَرْضَ بِأَلْفَىْ عَامٍ أَنْزَلَ مِنْهُ
آيَتَيْنِ خَتَمَ بِهِمَا سُورَةَ الْبَقَرَةِ وَلاَ يُقْرَآنِ فِي دَارٍ ثَلاَثَ
لَيَالٍ فَيَقْرَبُهَا شَيْطَانٌ ”
An-Nu‘man
bin Bashir narrated that the Prophet (ﷺ) said: “Indeed Allah wrote in a book two thousand years before
He created the heavens and the earth, He sent down (to the earth as part of the
final revelation) two Ayat from it to end Surat Al-Baqarah with. If they are
recited for three nights in a home, no shaytaan shall come near it.” [Jami`
at-Tirmidhi, vol. 5, book 42, Hadith 2882]
Regarding this
portion of the narration: He sent down two Ayat from it
to end Surat Al-Baqarah with, the following is alleged:
If
all of Surat Al-Baqarah was in this book (the preserved tablet), then this
would not explain why these verses are more powerful than any other verses in
this surah… the emphasis that these two verses came from this particular book
would be pointless, since all the verses in the Quran had come from this book.
The emphasis would
not be pointless. All the Ayaat came from the Luh al-Mahfooz; however, to
emphasize the importance of certain Ayaat, mentioning this fact should not be
surprising. Since we already know that all Ayaat came from the Luh al-Mahfooz,
we take the entire revelation seriously; however, when the Prophet (ﷺ) explicitly mentioned the importance of
certain Ayaat and reiterated that they came from Luh al-Mahfooz, the believers
take these Ayaat even more seriously.
It is argued that
since the Luh al-Mahfooz existed before creation, then this means that it
existed before there was space and place, and something to be made 2,000 years
before the creation of the heavens and the earth implies that there was time
even before creation came into being while time is something which Allah
created. They ask whether space and place only came into being when the heavens
and earth were made and whether Allah is supposed to be timeless. This is a
needless mental exercise and one which the human mind cannot comprehend.
Entering into these areas will not yield results and the never ending theories
and possibilities would be fruitless. Space and place could have been created
by Allah before creating the heavens and the earth while time is something
which we do not know[10]. Philosophy does not have answers to these matters
of the unseen; something which is not told to mankind and which cannot even be
comprehended at all, cannot be concluded with certainty and all such exercises
are futile.
Indeed, Allah knows
the best.
References and
Footnotes:
[1] The Quran As A Divine Conscious Agent
[2] Sham and Ratz call Islamic teachings as ridiculous, and ludicrous claiming
that the more an open-minded person thinks about it, the more irrational and nonsensical Islam
appears. They say it in regards to the miracles of the Prophet (ﷺ) such as trees and rocks speaking, stars
and sun prostrating to Allah (in a way unknown to human beings). If they find
miracles to be ridiculous, ludicrous, irrational and nonsensical, then I wonder why they are still
Christian! Even rational atheists don’t go this line; they may ask for proof of
miracle and deny it or alternatively provide a scientific explanation for it
but not make such closed-minded comments that a miracle is something that has
to be ridiculous, ludicrous, irrational and nonsensical.
[3] The duo quote the following Hadith and make
some absurd arguments:
It
was narrated that Ma’qil ibn Yasaar said: The Messenger of Allaah (ﷺ) said: “Learn the Qur’aan, accept as
permissible what it permits, regard as forbidden what it forbids, follow its
guidance and do not reject anything in it. Whatever you are confused about in
it, refer it to Allaah and to those who are in authority after I am gone, so
that they may tell you. Believe in the Tawraat and Injeel and Zaboor, and what
the Prophets brought from their Lord, but be content with the Qur’aan and what
it contains of clarity, for it is an intercessor whose intercession will be
accepted. Each verse will have light on the Day of Resurrection. I have been
given Soorat al-Baqarah among the early Revelation, and I have been given Ta-Ha
and Ta-Seen-Meems and Ha-Meems from the tablets of Musa and I have been given
the Opening of the Book (al-Faatihah) from beneath the Throne.
They ask: … (these) suras are not found anywhere in the Torah. One
of the purposes of the Qur’an is to bring back the distorted and lost teachings
of the books that were once revealed by Allah Almighty [1][2][3][4][5][6]
The duo argue:
Moreover,
if different parts of the Quran came from different places, e.g. certain suras
from Moses tablets, at least one from beneath the throne, and the rest from
unspecified locations, and it happened “in time” that they came together after
they were given to Muhammad, then how could the Quran be eternal? Does this
mean that the Quran is a distributed and divided conscious being?
Just like the
Qur’an, what Musa (عليه السلام) received was also from the speech of Allah. The primary point
are the preserved tablets from where Torah also derives from and some of what
the Qur’an narrates was also revealed to Musa (عليه السلام).
This narration is
also mocked by the disbelievers: “… so the Lord Most High made it
an intercessor for him and said, ‘Record for him a good deed and raise him a
degree in place of every sin …’” They say: Here we see how the Islamic god will exalt a person for every sin
s/he has committed! Such criticism, from those with shallow
understanding of Islam, make complete sense; however, it is not a difficult
task to ask a Muslim who knows. We find numerous narrations stating that such
and such an act would erase all sins and we also find the mention of some sins
which would not be pardoned unless the one being wrong pardons. When a
narration states that allsins would be
forgiven, they do not include the exceptions. The Prophet (ﷺ) would not pray the funeral prayers of a
person unless the debt he/she owed was cleared off. This makes it clear that
the forgiveness of every sin is conditional and assumes that the unforgivable
ones have not been committed which would/could be forgiven based on other
factors.
[4] The Qur’an states:
إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ
عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ – مَّا يَلْفِظُ مِن قَوْلٍ إِلاَّ
لَدَيْهِ رَقِيبٌ عَتِيدٌ
When
the two receivers receive, seated on the right and on the left. Man does not
utter any word except that with him is an observer prepared [to record].
وَإِنَّ عَلَيْكُمْ لَحَـفِظِينَ-
كِرَاماً كَـتِبِينَ- يَعْلَمُونَ مَا تَفْعَلُونَ
And
indeed, [appointed] over you are keepers, Noble and recording; They know
whatever you do.
[5] Deceit and trickery
We have seen
elsewhere they it is Sham and Ratz’ habit to pass on sly passing remarks that
are not a part of their core argument. Since they make such comments, they need
to be exposed for that. They state:
Allah
is the actual name of the Islamic god… Allah is not the God of the Holy Bible.
Notice how they
write God with a small ‘g’ for Allah when their own book says God is Allah. Such things are common from atheists or
Satanists; I don’t know what the latest religion of these two is!
They also
state: If this is the case then this means that Islam is not the
monotheistic religion that Muslims make it out to be since it ends up affirming
that there are two separate eternal conscious beings, thereby violating
monotheism.
Applying their
logic against them, Christianity would be a much more idol worshiping religion than Hinduism. Mental
level and intellectual capability of Sham and Ratz is rather strange and
baffling.
[6] Is the Bible God’s Word? PDF book
[7] Narrated by Ahmad in al-Musnad (394) and Ibn
Maajah in al-Sunan (3781); classed as Hasan by al-Busayri in al-Zawaa’id and by
al-Albaani in al-Silsilah al-Saheehah (2829)
[8] Even though the narration is very clear that
Abdullah ibn Mas’ood spoke those words, the anti-Islamic duo make basic
mistakes in reading as they state: Muhammad’s statement implies
that the verse called Ayat Al-Kursi (Q. 2:255) is a part of that which Allah
has created… They have exhibited this problem of basic reading over
and over. In another place, they quoted a narration which starts with these
words: Khalid b. Ma‘dan said: Recite the rescuer…
and then right above it, they state that the Prophet (ﷺ) spoke those words. However, still if we read the whole
narration, we see that it exposes the deceit of the liars:
Khalid
b. Ma‘dan said: Recite the rescuer, which is A.L.M. The sending down, for I
have heard that a man who had committed many sins used to recite it and nothing
else. It (the recitation) spread its wings over him and (the good deed) said,
‘My Lord, forgive him, for he often used to recite me;’ so the Lord Most High
made it (the good deed of recitation) an intercessor for him and said, ‘Record
for him a good deed and raise him a degree in place of every sin.’ Khalid said:
It (the good deed of recitation) will dispute on behalf of the one who recites
it when he is in the grave saying, ‘O God, if I (the recital) am a part of Thy
Book, make me an intercessor for him; but if I am not a part of Thy Book, blot
me out of it.’ It will be like a bird putting its wing on him, it (the good
deed of recitation) will intercede for him and will protect him from the
punishment in the grave. He said the same about ‘Blessed is He.’ Khalid did not
go to sleep at night till he had recited them. Ta’us said they were given sixty
virtues more than any other sura in the Qur’an. Darimi transmitted.”
[9] Shamoun is supposed to know Arabic; even if he
only knows modern Arabic of his own city/town, he should not come up with such
absurd remarks. There can be only two possibilities; he is mentally not well
and fit to engage with normal or intelligent people or he is a deceiving liar.
Personally, I think it is both.
The
rational evidence is that the Qur’aan is the word of Allaah, and words cannot
exist in and of themselves so that they would have a distinct and separate
identity. If they did exist separately and distinct from Allaah, then we
would say that they are created, but words are an attribute of the speaker. If
they are an attribute of the speaker and they are spoken by Allaah, then they
are not created, because the attributes of Allaah are not created.
Sharhal-‘Aqeedah al-Waasitah by Ibn ‘Uthaymeen, 1/418-426-441
We
must believe this and be certain of it. We should not change the meanings of
the verses of Allaah, for they clearly indicate that the Qur’aan is a
revelation from Allaah. Hence Imaam al-Tahhaawi (may Allaah have mercy on him)
said: “The Qur’aan is the word of Allaah which came from Him in the form of
speech, without any need for us to know how. He sent it down to His Messenger
by Revelation, the believers believe that it is true and they are certain that
it is indeed the word of Allaah and that it is not created like the words of
human beings. Whoever hears it and claims that it is the words of human beings
is a kaafir, who is condemned and warned of Hell, as Allaah says
(interpretation of the meaning):
‘I
will cast him into Hell fire’ [al-Muddaththir 74:26].
Since Allaah threatened with Hell the one who said, ‘This is nothing but
the word of a human being’ [al-Muddaththir 74:26 – interpretation of the
meaning], we know and are certain that it is the word of the Creator of
mankind, and it does not resemble the speech of human beings.” Sharh
al-‘Aqeedah al-Tahhaawiyyah, 179
----------------------
leader
of hadith scholars, Imam Muhammad ibn Ismaa‘eel al-Bukhaari (may Allah have
mercy on him). He wrote a book on this specific topic entitled Khalq Af‘aal
al-‘Ibaad. Among other things he said in it (2/70):
Abu
‘Abdullah ibn Ismaa‘eel said: I heard ‘Ubaydullah ibn Sa‘eed say: I heard Yahya
ibn Sa‘eed say: I always heard our companions say that people’s deeds are
created.
Abu
‘Abdullah said: Their movements, voices, actions and writing are created. As
for the Qur’an that is recited, recorded in the Mus-haf, written, and memorised
in people’s hearts, it is the word of Allah and is not created. Allah, may He
be exalted, says (interpretation of the meaning):
“HK
Nay, but they, the clear Ayat (i.e the description and the qualities of Prophet
Muhammad (blessings and peace of Allah be upon him) written like verses in the
Taurat (Torah) and the Injeel (Gospel)) are preserved in the breasts of those
who have been given knowledge (from the people of the Scriptures)
MP
But it is clear revelations in the hearts of those who have been given
knowledge”
[al-‘Ankaboot
29:49].
Ishaaq
ibn Ibraaheem said: As for the vessels, who would doubt that they are created?
End
quote.
Shaykh
al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
When
we recite the Qur’an, we recite it with our voices that are created, that
cannot resemble the voice of the Lord. The Qur’an that we recite is the word of
Allah, conveyed from Him and not heard directly from Him. Rather we recite it
with our voices. The words are the words of the Creator, but the voice is the
sound of the reciter, as is indicated by the Qur’an and Sunnah, as well as
common sense. Allah, may He be exalted, says (interpretation of the meaning):
“And
if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in
the Oneness of Allah) seeks your protection then grant him protection, so that
he may hear the Word of Allah (the Qur’an), and then escort him to where he can
be secure”
[at-Tawbah
9:6].
And
the Prophet (blessings and peace of Allah be upon him) said: “Make the Qur’an
beautiful with your voices.”
End
quote from Majmoo‘ al-Fataawa (12/98). See also: Majmoo‘ al-Fataawa
(12/53)
The
scholars of the Standing Committee for Issuing Fatwas said:
What
we are required to believe concerning the Qur’an, which is the view of Ahl
as-Sunnah wa’l-Jamaa‘ah, as indicated by the Qur’an and Sunnah, is that the
Qur’an is the word of Allah in a true sense. Its letters and meanings were sent
down, not created. It came from Him and will return to Him. It is the word of
Allah, may He be exalted, when it is recited and when it is written. Allah, may
He be exalted, says (interpretation of the meaning):
“(It
is) in Records held (greatly) in honour (Al-Lawh Al-Mahfooz).
Exalted
(in dignity), purified,”
[‘Abasa
80:13, 14]
“A
Messenger (Muhammad (Peace be upon him)) from Allah, reciting (the Quran)
purified pages (purified from Al-Batil (falsehood, etc.))
Containing
correct and straight laws from Allah”
[al-Bayyinah
98:2-3].
The
Qur’an that we read is the word of Allah, may He be exalted, but we recite it
with our voices. So the words are the words of the Creator and the voice is the
voice of the reciter.
End quote from Fataawa al-Lajnah ad-Daa’imah (3/21)
----------------------
All
of the attributes of Allah, may He be exalted, are uncreated; they are eternal,
with no beginning. The words of Allah are among these attributes, and that
includes the Qur’an. Therefore the scholars said that the Qur’an is not
created, because it is the words of Allah, and that is one of His
attributes.
With
regard to people’s actions, they are created. Allah, may He be exalted, says
(interpretation of the meaning):
“While
Allah has created you and what you do [or make]”
[as-Saaffaat
37:96].
--------------------
Shaykh al-Islam Ibn
Taymiyah (may Allah have mercy on him) said:
The early generations
said: The Quran is the word of Allah that was revealed and is not created. And
they said that He speaks when He wills. Then they explained that the words of
Allah are eternal, meaning that the divine attribute of speech is eternal.
Not one of them said that
any particular words of His are eternal, and not one of them said that the
Quran is eternal.
Rather they said that it
is the word of Allah; it was revealed and is not created.
As Allah uttered the
Quran by His will, the Quran is His word, and it was revealed from Him and not
created, yet despite that it is not eternal as Allah is eternal, even though
Allah has the attribute of speech and speaks whenever He wills. So the
attribute of speech is eternal (and part of His essence).
Whoever understands the
words of the early generations and sees the subtle differences between the
various statements will no longer have any doubt about these difficult issues
that many people are confused about.
End quote from Majmoo‘
al-Fataawa (12/54)
No comments:
Post a Comment