Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

The PILLARS Of ISLAM Shahada- Say “there is no God but Allah, and Muhammad is His messenger”

o Prerequisites for the Declaration of Faith o Can Christians Call God “Allah”?

Salah- Pray five times a day o Rituals & Requirements for Muslim Prayer

Sawm- Fast during the month of Ramadan o Who is Dis-qualified from Sawm?

Zakat- Give to a charity 2.5% leftover salary after bills are paid o Rules for Zakat o On-line Calculator

Hajj- Make a pilgrimage to Mecca once in life o Hajj information o Stoning of the devil

SEARCH The WORD: ABRAHAM Gives Sarah away (Gen. 12:10-20); gives Lot the choice (Gen. 13); heroically

rescues Lot (Gen. 14); is reassured of God’s promise (Gen. 15); Abraham and Sarah take matters into their own hands: Ishmael is born (Gen. 16); submits to God’s will: circumcision (Gen. 17:1-14); Isaac’s birth announced (Gen. 17:15-18:15); prays for Sodom (Gen. 18:22-33); Sodom is destroyed (Gen. 19:1-29); Gives Sarah away- again (Gen. 20); Isaac born (Gen. 21:1-7); Sends Ishmael away (Gen. 21:8-21); Sacrifices Isaac (Gen. 22); Buries Sarah in Promised Land (Gen. 23); Provides Wife for Isaac (Gen. 24); remarries, has other children, then dies (Gen. 25:1-10)

Muslim view of Abraham’s place in Islam, Judaism and Christianity

WHY DO MUSLIMS REJECT THE TRINITY? Islamic viewpoint (uses reason to deny the Trinity)

Christian viewpoint (Christian Articles defending the Trinity to Muslims)

LESSON 2- Angels, Jinn, and the Qur’an

ANGELS, JINN, AND GENIES Muslim viewpoint: Jinn and Angels

Sam Shamoun: Are Jinn a group among the Angels?

MUSLIM CLAIMS Why God revealed His message in the form of Scriptures, and a brief

description of the two Scriptures of God: the Bible, and the Qur’an: click here.

LESSON 3- Islamic Teachings About Jesus IS MUHAMMAD THE GREATEST PROPHET? The Qur’an compares Jesus with Muhammad

Consider these Qur’anic passages, which indicate Muhammad did not perform miracles: Click here.

WHAT DO MUSLIMS THINK OF MARY? Mary in Islam

Mary in the Qur’an

LESSON 4- Islamic Teachings About Muhammad

(No links in this lesson)

Lesson 5- Muhammad, 70 Virgins and Paradise, Predestination and the Pillars of Islam

MUSLIM CLAIMS:

Biblical prophecies that Muslim’s claim predict Muhammad’s coming.

QADAR or TAQDIR “Divine Decree”

Qadar

FOR FURTHER STUDY:

Sam Shamoun’s Articles

How Muslim Christians speak to Muslims

How you can talk to an ordinary “folk” Muslim.

Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

The PILLARS Of ISLAM Shahada- Say “there is no God but Allah, and Muhammad is His

messenger”

Prerequisites for the Declaration of Faith

http://islamworld.net/docs/wala.html#II

AL WALA' WAL BARA' ACCORDING TO

THE AQEEDAH OF THE SALAF

By Muhammad Saeed al-Qahtani / Translated by Omar Johnstone

Table of Contents

1. THE DECLARATION OF FAITH 2. THE PREREQUISITES OF THE DECLARATION OF FAITH 3. AL-WALA' WAL-BARA' AND THE DECLARATION OF FAITH 4. THE DECLARATION OF FAITH: ON THE TONGUE AND IN THE HEART 5. THE EFFECTS OF THE DECLARATION OF FAITH ON THE HEART 6. WHAT NEGATES THE DECLARATION OF FAITH

Chapter 1

THE DECLARATION OF FAITH

What the Declaration of Faith Confirms and What it Denies

The meaning of the first part of the declaration of faith, 'There is no god but Allah', is that

nothing other than Allah is worthy of worship. This denies the attribution of divinity to all other

things, and affirms it as a quality which belongs to Allah alone. (Shaykh Abdar-Rahman ibn

Hassan, Fath al-Majid, p.36)

Ibn Taimiyah said: "The heart will not find complete happiness except by loving Allah and by

striving towards what is dear to Him. It is not possible to achieve this love except by rejecting all

things that compete with it. This is what the words, 'There is no god but Allah' mean; this is the

spirit of the deen of Ibrahim and of that of every other prophet." (Ibn Taimiya, Majmu' al-

Fatawa, vol 28, p.32, Riyadh)

When someone says, 'There is no god but Allah', he has denied one thing and affirmed another.

With these words the believer first denies all those who reject faith, worship created things, obey

the tyrant, rule by injustice or remain content under oppression; and then he affirms his

allegiance to Allah, to His deen, to His Book, to His righteous servants, and to the Sunnah of His

Prophet, may Allah bless him and grant him peace : "Whoever rejects false deities and believes

in Allah has grasped a firm handhold which will never break." [2:256]

As for the second part of the declaration, 'Muhammad is the Messenger of Allah', this means that

we do what the Prophet, may Allah bless him and grant him peace, has told us to do, and stop

doing what he has told us not to do. According to Muhammad ibn Abdul Wahhab, "No one truly

believes until he rejects the forces of disbelief." This is supported by ayah 2 :256 just cited. The

declaration of faith is a declaration of complete loyalty to the Shari'ah : "Follow that which is

sent down to you from your Lord, and follow no protecting friends beside Him. Little do you

recollect!" [7:3]; and : "So set your purpose (O Muhammad) for the deen as a man by nature

upright - the natural way of Allah, in which He has created man." [30:30]

You must also denounce the rule of Ignorance: "Is it the judgement of the time of ignorance that

they seek? And who is better than Allah for judgment for a people who have certainty (in their

belief)?" [5:50] Indeed you must deny all other religions: "And whoever seeks a religion other

than Islam, it will not be accepted from him, and he will be one of the losers in the Hereafter."

[3:85]

The declaration of faith is thus a denial and an affirmation. In fact, it denies four things and

affirms four others. It denies false deities, the tyrant, intermediaries, and ordained authorities,

who are bogus. If you think a thing can help you or protect you from harm then you have taken it

as a god. A tyrant demands that you worship and adore him. An intermediary, whether family,

community or property, distracts you from faith: "And from among mankind are some who take

for themselves (objects of worship as) rivals to Allah loving them as they should only love

Allah." [2:156]

Bogus authority advises you to act against truth and to disobey Allah: "They have taken as lords

beside Allah their rabbis and their monks." [9:31]

It also affirms four things: that the object of your worship is Allah; that glorification and love are

for Allah alone; that hope and fear are due only to Allah; and that you are aware of Allah's power

and might, this awareness is taqwa. The single and unique goal of the believer is to worship

Allah and none other than Him. Thus, the believer's love is for Allah alone: "And those who

believe are stronger in their love for Allah." [2:156] Hope, too, is exclusively in Allah and one

fears nothing but Him: "If Allah afflicts you with some hurt, there is no one who can remove it

except Him; and if He desires good for you, there is no one who can repel His bounty. He strikes

with it whom He wishes of his servants. He is the Forgiving, the Compassionate." [10:107]

Lastly, the believer is conscious of Allah and aware of the danger of His displeasure and of His

wrath. It is taqwa that causes a person abandon disbelief and disobedience, to devote himself

entirely to Allah and to obey His law and His command. Ibn Mas'ud said: "When you act in

obedience to Allah, in the light of Allah, you hope for Allah's reward. When you abandon

disobedience of Allah, in the light of Allah, you fear Allah's punishment." (Majumu'at ar-Rasa'il

wal-Masa'il al-Najdiyya, Muhammad Rashid Rida, eds. vol4, p.99)

Whoever recognises these things must sever all links to anything other than Allah and free his

heart from falsehood. Thus Allah tells us that Ibrahim, as well as our own Prophet, may the

blessings and peace of Allah be on them, smashed the idols that their people tood as gods and

rejected all who worshipped them: "There is a good example for you in Ibrahim and those with

him, when they told their people: Surely we disassociate ourselves from you and all that you

worship beside Allah. We have done with you. And there has arisen between us and you enmity

and hate forever until you believe in Allah only." [60:4]

>From beginning to end the Qur'an is a clarification of the meaning of the words, 'There is no

god but Allah'. This statement is both a denial of shirk and of those who commit it, and an

approval of sincerity and of those who strive for it. Every word and every deed that is dear to

Allah is in some way connected to this declaration. It is the source of all noble action, its

definition and its guide. This is why Allah has called it the 'declaration of fear'.

The Prophet's Companions and the Declaration of Faith

The following account illustrates the Companions' understanding and experience of the Kalima.

In 170 AH someone asked Imam Sufiyan ibn Uyaynah al-Hillali * about faith. He said:

"It is in both speech and action." "But does it increase of decrease?" asked the man. "It increases

as Allah wishes, and it decreases as He wishes until no more of it than this remains," and held

out his hand. The man said,"So what should be our attitude towards those among us who assert

that is is speech and not action?"

"This is what people used to say before the nature and limits of faith had been made clear. Of

course Allah, Glorious and Mighty is He, sent his Prophet, may Allah bless him and grant him

peace, to all of humanity to tell them that there is no god but Allah and that he is the Messenger

of Allah. Once they had accepted this, the security of their money and their lives was assured and

they became accountable to Allah alone."

"When Allah was satisfied with their sincerity, He commanded His Prophet to order them to

pray. He ordered them to do this and they did it. By Allah, had they not done this their first act

would not have helped them."

"When Allah was satisfied with the sincerity of their prayers, He told His Prophet to order them

to migrate to Madinah. By Allah, had they not done this neither their first act nor their prayers

would have helped them."

"When Allah was satisfied with the sincerity of their hearts in this, He commanded them to

return to Makkah to fight their fathers and their brothers until these said the Word which they

had said, established the same prayer and joined the same migration. He commanded them to do

this and they did it. One of them even came with the head of his father and said,'O Messenger of

Allah, here is the head of a leader of the disbelievers.' By Allah, had they not done this their first

act, their prayers and their migration would not have helped them."

"When Allah was satisfied with the sincerity of their hearts in this, He told His Messenger to

order them to complete the rite of tawaf and to shave their heads in humility, which they did. By

Allah, had they not done this their first act, their prayers, their migration and their combat with

their fathers would not have helped them."

"When Allah was satisfied with the sincerity of their hearts in this He told the Prophet, may

Allah bless him and grant him peace, to take a part of their money by which to purify

themselves. He commanded them to do this and they did, giving much and giving little. By

Allah, had they not done this their first act, their prayers, their migration, their combat with their

fathers and their tawaf would not have helped them."

"When Allah was satisfied withe the sincerity of their hearts which were now in harmony with

the nature and limits of faith, He said to them: "This day I have perfected your deen for you and

have completed My blessings to you, and have chosen for you as your deen al-Islam [5:3]."

Imam Sufiyan continued: "Whoever abandons any part of faith is a disbeliever as far as wer are

concerned. If this from neglect we would correct him, but he would be lacking in our eyes. This

is the Sunnah. Relate it on my behalf to whoever may ask about it." (Al-Shar'a, Abu Bakr

Muhammad ibn al-Hussain al-Ajari, p.104)

* Imam Sufiyan ibn Uyaynah al-Hillali (107-198 AH): Imam Shafi'i said of him: "Were it not for

Imams Malik and ibn Uyaynah, the learning of the Hijaz would have been lost." Imam Ahmad

said, "I have not seen anyone more knowledgeable in the Sunnah than ibn Uyaynah."

Chapter II

THE PREREQUISITES OF THE

DECLARATION OF FAITH

The importance of the declaration of faith has nothing to do with the number of its words, nor

indeed with its memorisation. How many people have acknowledged it and lived according to it

yet still could not tell you how many words it contains? How many people have learned these

words by heart to rattle them off as quick as lightning, but still fall into many thins that

contradict them? Success is only by the hand of Allah.(1)

In the first century of the Hijra someone asked Wahab ibn Munabbah whether the words, 'There

is no god but Allah', were the key to success.' "Certainly", he said, "but of course every key has

teeth, so if you come with one that has teeth, the door will open, but if you don't, it won't." (2)

The teeth of this key are the prerequisites of the declaration of faith.

The ulama' consider that the declaration of faith depends on seven conditions:

The first of these prerequisites is knowledge of what the declaration of faith negates and of what

it confirms. It negates ingnorance. Allah says: "So you know (O Muhammad) that there is no god

but Allah." [47:19] and also: "Except whoever bears witness to the truth knowingly." [43:86];

this witnessed truth is Tawheed, or Divine Unity, which pervades the heart as you declare the

klima; and lastly: "Allah (Himself) is Witness that there is no god but Him - and (so are) the

angels and the people of knowledge - Who sustains His creation with justice; there is no god but

Him, the Almighty, the Wise." [3:18] In Sahih Bukhari, as in Sahih Muslim, there is a hadith

reported by Uthman, that says, "The Messenger of Allah, may Allah bless him and grant him

peace, said, 'Whoever dies in the knowledge that there is no god but Allah, shall surely enter

Paradise'." (3)

The second prerequisite is the complete denial of uncertainty. This means that whoever

pronounces the declaration of faith must be completely and utterly sure that it is the truth. Faith

must be based upon certainty and not upne doubt. (4) Allah says: "Surely the (true) believers are

only those who believe in Allah and His Messenger and then do not doubt, but struggle with their

wealth and their selves in the way of Allah. These are the sincere." [49:15]

Abu Hurayrah has reported, "The Messenger of Allah, may Allah bless him and grant him peace,

said, 'I bear witness that there is no god but Allah, and that I am the Messenger of Allah. No one

will come to Allah with these words, never doubting any of it, without entering paradise'." (5)

Another report says, "None will come to Allah with these words, never doubting any of it, and

not see paradise." In another hadith, also reported by Abu Hurayrah, the Prophet, may Allah

bless him and grant him peace, says,'Whoever you find beyond this room, who bears witness

with firmness in his heart that there is no god but Allah, give him glad tidings of paradise'." (6)

According to al-Qurtubi, simply pronouncing the declaration of faith is not enough; you must

also be certain of it in your heart. This contradicts the doctrine of the extremist Murji'a sect who

say that by simply saying these words you have established an adequate foundation for faith.

Their own arguments contradict one another. In fact, this position is known to destroy whoever

supports it, because it requires him to condone hypocrisy and to ascribe true faith to hypocritesm,

and this is a negation of faith. (7)

The third prerequisite is to accept inwardly, and to declare openly, whatever the declaration of

faith requires. Allah tell us that some of those who came before accepted it and knew success,

while others rejected it and invited His wrath: "And even so We sent not a warner before you (O

Muhammad) into any township but that its luxurious ones said: 'Surely we found our fathers

following a religion, and we are following in their footsteps.' (And the warner) said: 'What! Even

though I bring you better guidance than what you found your fathers following?' They answered:

'Surely we are disbelievers in what you bring.' So we requited them. Then see the nature of the

consequence of the rejecters!" [43:23-25]

And He says: "Then shall We save Our Messengers and those who believe in the same way (as

before). It is incumbent upon Us to save the believers." [10:103] and also: "For when it was said

to them, 'There is no god but Allah', they were scornful, and said: 'Shall we forsake our gods for

a mad poet?" [37:35-36]

The fourth prerequisite is to abandon oneself to what the declaration of faith implies, namely,

complete surrender to Allah: "Turn to your Lord repentant, and surrender to Him." [39:54]; and :

"Who is better in religion than he who surrenders his purpose to Allah while doing good?"

[4:125]; and: "Whoever surrenders his purpose to Allah while doing good, he has truly grasped

the firm hand-hold." [31:22] The 'firm hand-hold' means to completely understand and accept the

declaration of faith. In the words of the Prophet, may Allah bless him and grant him peace,

"None of you has believed until his desires are in accordance with what I have come to you

with." (8) This refers to the perfection of your obedience and of your desire to obey.

Furhtermore, Allah says: "But no, by your Lord, they will not believe (truly) until they make you

the judge of what is in dispute between them, and find within themselves no dislike of what you

decide, and submit with full submission." [4:65]

Ibn Kathir points out that in this ayah Allah makes an oath upon Himself and swears that no one

has believed until he accepts the authority of the Prophet in all matters. This is the truth that the

believer must apply to himself both in public and in private. This is why He says in the ayah:

"and find within themselves no dislike of what you decide, and submit with full submission";

that is, "they accept your judgement in their hearts and find do difficulty in themselves in

following what you have decided." Thus they submit to it completely, with no pressure or

coercion, and without argument. This point was made again when the Prophet, may Allah bless

him and grant him peace, said, "by He in Whose hand is my soul, none of you has believed until

his desires are in accord with what I have come to you with." (9)

The fifth prerequisite is to denounce falsehood sincerely, doing this with heartfelt conviction, so

that the tongue follows the heart. Allah says: "Alif. Lam. Mim. Do people imagine that they will

be left (at ease) because they say, 'we believe', and will not be tested with affliction? Surely We

tested those who were before you. Thus Allah certainly knows those who are sincere, and He

certainly knows those who lie." [29: 1-3]

In a sahih hadith, Muaadh ibn Jabal reports that the Prophet, may Allah bless him and grant him

peace, said, "No one will say, 'There is no god but Allah Muhammad is the Messenger of Allah',

sincerely from his heart without Allah forbidding him the Fire." (10) Ibn al-Qayim remarks that

sincerity with regard to the words, 'There is no god but Allah', must depend on your compliance

with, and acceptance of, the obligations which this statement places upon you. These obligations

are represented by the Shari'ah, which itself is an elaboration of the declaration of faith. It means

that you believe in whatever Allah has revealed, that you follow His commandments and avoid

what He has forbidden. One who is truly sincere in this belief will abide by it completely. The

complete protection of the Shari'ah is only assured by complete compliance with it. Likewise,

complete security from punishment only comes from complete obedience to it. (11)

The Prophet, may Allah bless him and grant him peace, said, "My intercession is for whoever

witness that there is no god but Allah sincerely, whose heart believes his tongue, and whos

tongue believes his heart." (12) Ibn Rajab adds, "As for those who give lip service to the words,

'there is no god but Allah', but then follow Satan in disobedience and contentiousness, their

actions have made clear the emptiness of their words and the weakness of their belief: "And who

goes farther astray than he who follows his desires without guidance from Allah?" [28:50]; and:

"Do not follow desire so that it lures you away from the way of Allah." [28:26] " (13)

The sixth prerequisite is singularity of devotion. This means that you should purify your deeds

by cleansing your intentions of all traces of reverence towards any created thing: "Surely pure

religion is for Allah only." [39:3]; and also: "And they are not ordered to anything else other than

to worship Allah, keeping the deen pure for Him, as men by nature upright." [98:5] Abu

Hurayrah reports that the Prophet, may Allah bless him and grant him peace, said, "Allah raises

up by my intercession whoever says,'There is no god but Allah', from the depths of his heart with

complete purity of devotion." (14) The Prophet, may Allah bless him and grant him peace, is

reportd by Utban ibn Malik in Sahih Bukhari and Sahih Muslim as saying, "Certainly Allah has

forbidden the Fire for anyone who says 'There is no god but Allah', and who seeks by these

words only the pleasure of Allah." (15)

Two of the Prophet's companions report that he, may Allah bless him and grant him peace, said,

"Whenever someone says from his heart in singular devotion, his tongue pure in belief: 'there is

no god but Allah alone; He has no partner; His is the dominion; His is the praise; and He has

power over all things', Allah opens a path for this in the heavens and smiles (16) upon whomever

from among the people of the earth has said it, and it is the right of the servant of Allah upon

whom He smiles that his request be granted." (17)

"Though performed in singular devotion to Allah, an act of worship is not accepted if it is

incorrectly done," writes al-Fudhayl ibn Iyadh. "One performed correctly, but not in singular

devotion to Allah is not accepted either. Any act of worship must be performed both in complete

devotion to Allah, and correctly. Complete devotion means that the act is for Allah alone.

Correctly means that it is performed according to the Sunnah." (18)

Allah has given us a clear example of the contrast between absolute and flawed devotion to Him

in this ayah from the Qur'an: "Allah strikes a metaphor: a man who has several owners,

quarrelling; and a man belonging wholly to one man. Are the two equal in comparison?" [39:29]

Commenting on this ayah, Sayid Qutub says: "This example contrasts the servant whose

devotion is to Allah alone with the one whose devotion is shared out among many. The latter is

likened to a slave jointly owned by men who quarrel over him: to each of them he owes a duty

and each of them make demands of him. His situation totally confounds him. He can find no way

and no means to satisfy all of their conflicting and contradictory demands. The former, however,

has but one master. He knows what he wants from him and does his duty to him, so he finds the

road clearly marked before him. Are these two the same? Not at all: the man whose service is to

one master benefits from the comfort and security, peace of mind and certainty that unite his

actions and his goals with the means of achieving them; but the man with quarrelling masters is

shaken by torment. He can find now way out; if he pleases one the others are unhappy. The

reality of the Unity of God is contained in this example, as is the truth about its antithesis,

polytheism. The heart of the believer, rooted in the truth of God's Unity, is a heart through which

guidance from Allah flows - that is, inspired only by Him and dutiful to Him alone." (19)

The significance of this is that it indicates that singularity of devotion is through singularity of

purpose. As Allah says: "Are (many) different lords better, or Allah the One, the Almighty?"

[12:39] (20)

Islam requires submission to Allah alone; whatever else one has submitted to in this way must be

abandoned. This is the true significance of the words 'there is no god but Allah', since whoever

submits to Allah and to something other than Him at the same time, has associated something

with Allah. Allah does not forgive this. Whoever fails to submit to Him has scorned His worship

: "Surely those who scorn worship of Me will enter Hell disgraced." [40:60]

The seventh prerequisite is to love the declaration of faith, to love all that it requires and all it

implies, to love all those who act upon it and who hold to all that it stands for and to feel anger at

whatever contradicts it. Allah says: "And from among mankind are some who take for

themselves (objects of worship as) rivals to Allah. And those who believe are stronger in their

love for Allah." [21:65] And He says: "O you who believe! Whoever of you becomes a rebel

against his deen, (know that in his place) Allah will bring a people whom He loves and who love

Him, humble towards the believers, harsh towards the disbelievers, striving in the way of Allah,

and not fearing the blame of any blamer." [5:54]

The Prophet, may Allah bless him and grant him peace, said, 'The sweetness of faith belongs to

whoever may find himself in these three states: that Allah and His Messenger are more dear to

him than any other thing; that he loves someone only for the sake of Allah; and that he despises a

return to disbelief after Allah had saved him from it, as much as he would hate to be thrown into

the fires of Hell." (21)

The signs of love for Allah are to give precedence to this love and to suppress your desires: to

conquer your desire for what angers your Lord and to feel anger towards it; to ally yourself with

Allah, His Messenger, and those who are with them; to oppose whoever opposes Him; and to

follow in the footsteps of His Messenger, may Allah bless him and grant him peace, accepting

his guidance." (22)

Ibn al-Qayim said in a poem:

The love of the Beloved must be unconditionally returned If you claim love yet oppose the

Beloved, then you love is but a pretence. You love the enemies of your Beloved and still seek

love in return. You fight the beloved of your Beloved. Is this Love or the following of Shaytan?

True devotion is nothing but total submission of body and soul to One Love

_____________________________________________________________________________

Notes

-----

1- Ma'aarij al-Qubul, Hafiz al-Hakami, 1/377

2- He reported hadith from Abu Hurayrah, Abu Sa'id, Ibn Abbas and Ibn

Umar among others. He came from Yemen and died in 110 AH. This

hadith is reported in Bukhari, in an appendix to Kitab al-Jana'iz

with regard to someone whose last words are 'there is no god but

Allah', 3/109

3- Ibid. 1/378. See also Al-Jam' al-Fareed, p.356.

3- Ibid. 1/378

5- Sahih Muslim, Kitab al-Iman, 1/56, (27)

6- Sahih Muslim, Kitab al-Iman, 1/60, (31)

7- Shaykh Abdar-Rahman ibn Hasan, Fath al-Majid, p.36

8- This hadith appears in Imam Nawawi's Forty Hadith, number 41

9- Ibn Kathir, Tafsir, 2/306

10- Sahih Bukhari and Muslim

11- Ibn Qayim al-Jawziya, at-Tibyan fi Aqsam al-Quran, p.43

12- Al-Hakim, al-Mustadrak, 1/70; he said that the isnad was sahih, and

ad-Dhahabi confirmed him in this.

13- Imam ibn Rajab, Kalimat al-Ikhlaas, p.28

14- Sahih Bukhari, Kital al-'Ilm, 1/193, (99)

15- Sahih Muslim, Kitab al-Masajid, 1/456, (263)

16- The Arabic, hatta yandhuru alayhee, literally means: until He looks

at him.

17- Imam ibn Rajab reports this in Kalimat al-Ikhlaas; al-Albani remarks

that it appears in al-Jami'a al-Kabir, (2/477) where Ya'qub ibn Asim

says, "Two of the Prophet's companions told me...etc" This Ya'qub is

one of Imam Muslim's authorities. Ibn Hibban confirms this as well.

If this isnad is sahih then the hadith is sound.

18- cf. Ibn Taimiyah, Iqtida as-Sirat al-Mustaqim, p.451.

19- Sayid Qutub, Fi Dhilal al-Qur'an, 5/3049.

20- Muhammad Jamal as-Din al-Qaasimi, Mahaasin at-Ta'weel, 14/5138

21- Sahih Bukhari, Kitab al-Iman, 1/60; Sahih Muslim, Kitab al-Iman 1/66

22- Hafiz al-Hakami, Ma'arij al-Qubul, 1/383

23- Ibn Qayim al-Jawziya, an-Nuniyya, p.158

Chapter III

AL-WALA' WAL-BARA' AND THE

DECLARATION OF FAITH

Love is the source of wala' and hate is the source of bara'; it is by this that both the heart and the

hand are moved to act. Wala' inspires intimacy, concern and help. Bara' provokes obstruction,

enmity and rejection. Wala' and Bara' are both related to the declaration of faith and constitute

essential elements in it. The evidence of this from the Qur'an and the Sunnah is considerable.

As for the Qur'an, consider the following ayat: "Let not the believers take disbelievers for their

friends in preference to believers. Whoever does this has no connection with Allah unless you

are guarding yourselves against them as a precaution. Allah bids you to beware (only) of

Himself. And to Allah is the journeying." [3:28]

And He says: "Say, (O Muhammad, to mankind), If you love Allah, follow me; Allah will love

you and forgive you your wrong actions. Allah is Forgiving, Compassionate. Say, Obey Allah

and the Messenger. And If they turn away, then surely Allah does not love the disbelievers."

[3:31-32]

Speaking of the aims of the enemies of Allah, He says: "They long for you to disbelieve even as

they disbelieve, so that you may be the same (as them). so do not choose friends from among

them until they go out in the way of Allah." [4:89]

And also: "O you who believe! Do not take the Jews and the Christians for friends. They are

friends of one another. And whoever of you takes them for friends is (one) of them. Surely Allah

does not guide wrongdoing people." [5:51]

And lastly: "O you who believe! Whoever of you becomes a rebel against his deen, (know that in

his place) Allah will bring a people whom He loves and who love Him, humble towards the

believers, harsh towards the disbelievers, striving in the way of Allah, and not fearing the blame

of any blamer." [5:54]

We will mention only a few of the many hadith and reports of the Companions on this subject.

Imam Ahmad reports from Jarir ibn Abdullah that the Prophet, may Allah bless him and grant

him peace, made him swear an oath to 'offer counsel to every Muslim and to steer clear of every

disbeliever.' (1) Ibn Shayba reports that the Prophet said, "The strongest bond of faith is love for

the sake of Allah and enmity for His sake." (2) Ibn Abbas reports that the Prophet said, "The

strongest bond of faith is loyalty for the sake of Allah and opposition for His sake, love for the

sake of Allah and enmity for His sake." (3)

Ibn Abbas is also reported to have said, "Whoever loves for the sake of Allah, and hates for the

sake of Allah, and whoever seals a friendship for His sake, or declares an enmity for His sake,

will receive, because of this, the protection of Allah. No one may taste true faith except by this,

even if his prayers and fasts are many. People have come to build their relationships around the

concerns of the world, but it will not benefit them in any way." (4)

Shaykh Sulaiman ibn Abdullah ibn Muhammad ibn Abdul Wahhab explained the words of Ibn

Abbas by saying that the meaning of 'to seal a friendship for the sake of Allah' indicates the

obligation of establishing relationships of love and trust for His sake; this is friendship for the

sake of Allah. It also indicates that simple affection is not enough here; indeed what is meant is a

love based upon alliance. This entails assistance, honour, and respect. It means being with those

whom you love both in word and deed.

As for 'enmity for the sake of Allah', it includes the obligation to declare enmity for His sake:

opposition for the sake of Allah. it is to declare opposition in deed, to take up arms against His

enemies, to shun them, and to stay far from them both in word and deed. This proves that simple

opposition of the spirit is not enough, and that it must be a complete honouring of your

commitment, for Allah says: "There is a good example for you in Ibrahim and those with him,

when they told their people: 'Surely we disassociate ourselves from you and all that you worship

beside Allah. We have done with you. And there has arisen between us and you enmity and hate

for ever until you believe in Allah only'." [60:4] (5)

All this leads us to conclude that loyalty for the sake of Allah really means to love Allah and to

come to the assistance of His deen; it is to love those who are obedient to Him and to come to

their help. Opposition for the sake of Allah is to feel anger at the enemies of Allah and to

struggle against them. Because of this Allah has called the first group the "party of Allah" and

the second the "party of Satan": "Allah is the Protecting Guardian of those who believe. He

brings them out of darkness into light. As for those who disbelieve, their patrons are false deities.

They bring them out of light into darkness. Such are rightful owners of the Fire. They will abide

therein." [2:257]

And Allah says: "Those who believe do battle for the cause of Allah; and those who disbelieve

do battle for the cause of idols. So fight the friends of Satan. Surely Satan's strategy is always

weak." [4:76]

It is well known that Allah has never sent a Prophet on His mission without also raising up

opponents against him. Allah says: "Thus have We appointed for every prophet an adversary -

devils from mankind and the jinn who inspire in one another plausible words that are deceiving."

[6:112] It may be that opponents of Divine Unity possess some learning, a part of Revelation,

and proof. As Allah says: "And when their Messengers brought them clear proofs (of Allah's

Sovereignty), they exulted in the knowledge which they (themselves) possessed. And that which

they had become accustomed to mock befell them." [40:83]

It is the obligation of every Muslim to learn from Allah's deen whatever may serve as a weapon

for him in the struggle against the friends of Satan. In this he should have no fear and no

misgivings, since the devil's strategy is always weak. Allah says: "And surely that Our host

would be the victors." [37:173] To the host of Allah shall be the victory in discussion and in

debate, as in war and strife. In this way an ordinary man from the party of the One God will

overcome a thousand scholars of the disbelievers. (6)

If the aim of the enemies of Islam - whether they are atheists or Jews, or Christians or

modernists, or Zionists or Communists - is the emasulation of the Aqeedah of the Muslims, and

the erosion of their unique character in order to make them 'the ass of the chosen people', (as it is

put in The Protocols of the Elders of Zion), then the urgency of this issue should become clear to

every Muslim.

We should all take heed, for ourselves and for those who are with us, so that we may warn all the

Muslims who are slipping away into the abyss of apostasy, warn them of the treacherous call of

the disbelievers to what they call 'brotherhood and equality', warn them of the false claim that

religion is for Allah but that nationhood is for the masses. We will return to this point in more

detail later.

For the present, the evidence is clear from the Qur'an and the Sunnah that allegiance is demanded

by the declaration of faith since this is an essential part of its meaning. As Ibn Taimiya has said,

"The declaration of faith, there is no god but Allah, requires you to love only for the sake of

Allah, to hate only for the sake of Allah, to ally yourself only for the sake of Allah, to declare

enmity only for the sake of Allah; it requires you to love what Allah loves and to hate what Allah

hates." (7) It also requires you to ally yourself to the Muslims wherever you find them and to

oppose the disbelievers even if they are your closest kin.

NOTES

-----

1) Imam Ahmad, Musnad, 4/357-8.

2) Abu Bakr Abdullah ibn Muhammad ibn Shaybah, (d.235 AH) Kitab

al-Iman. At-Tabarani, al-Kabir, ascribes it to Ibn Mas'ud as

"marfu'", and classed it as "hasan".

3) At-Tabarani, al-Kabir. It is mentioned by as-Suyuti, al-Jami'

as-Saghir, 1/69. Al-Albani classes it as "hassan".

4) Ibn Rajab al-Hanbali, Jami' al-Ulum wal Hikam, p.30.

5) Muhammad ibn Abdul Wahhab, Sharh Kitab at-Tawhid, p.422.

6) Abridged from Muhammad ibn Abdul Wahhab, Kashaf ash-Shubuhat, 3rd

edition, p.20.

7) Ibn Taimiya, al-Ihtijaj bil-Qadar, p.62.

Chapter IV

THE DECLARATION OF FAITH: ON THE

TONGUE AND IN THE HEART

According to Ibn al-Qayim, belief in Divine Unity is not simply saying that Allah is the sole

Creator and that He is Lord and Master of all things. This was what the pagans used to say, while

at the same time worshipping many gods. Belief in Divine Unity does not only mean love of

Allah, but also submission to Him, humility before Him, complete obedience to Him, and

devotion to Him in all our words and deeds, in what we hold on to and in what we give, in our

love and in our hate. It can never be confused with the urge to disobey, or to do as you please in

misguided self interest.

Whoever takes this to heart will understand the words of the Prophet, may Allah bless him and

grant him peace, "Certainly Allah has forbidden the Fire from taking whoever says 'There is no

god but Allah', and who says this for the pleasure of Allah.";(1) and in another hadith, "whoever

says 'there is no god but Allah, shall not enter the Fire."

So what do these reports really mean? Many people have misunderstood them, going so far as to

say that these statements were later abrogated, and that they were made before teh completion of

the shari'ah, before we knew what we must and must not do. Others have said that the fire they

refer to is the hell of the disbelievers, while others still interpret the actual entering of the fire to

mean entering it for eternity; thus "..shall not enter the Fire (for eternity)." These are just a few of

their baseless interpretations.

In fact, the Prophet, may Allah bless him and grant him peace, did not say that this would occur

merely by pronouncing the declaration of faith; this would contradict our entire understanding of

Islam. The hypocrites say these words with their tongues, but they are bound for the deepest pit

of Hell, and will be punished even more severely than those who actively dispute the fact that

there is no other god than He. What is being referred to is, of course, a matter of both the heart

and the tongue.

While the heart must believe, it must also realise the truth: it must realise the meaning of the

words of the declaration of faith, of what they deny and what they affirm; realise that there is no

other divinity than Allah; and realise that the attribution of divinity to anything else is quite

impossible. Thus its meaning must be taken to heart consciously and deliberately, with certainty

and urgency. This is what protects you from the Fire.

This recalls the story of the man who had murdered a hudred men, and though faith arose in his

heart he took no notice of it, pushing it out of his breast; but when he came to death's door it

again entered his heart and so he was one of those who entered Paradise. (2)

And also the account about the prostitute whose heart was moved by the sight of a dog dying of

thirst by the side of a well, eating the dust in desperation. With no higher purpose or hope of

reward, she filled her shoe to the brim and gave it to the dog. Though people usually beat it she

took it by the paw and stilled it until it had drunk, knowing that it could neither reward her nor

even thank her in any way. Her supreme act of love wiped out all her previous sins and this is

how she was forgiven. (3)

Imam Muslim reports a hadith in which the Prophet, may Allah bless him and grant him peace,

says, "Whoever says, There is no god but Allah, and denies whatever he used to worship beside

Allah, will find that his life and his property are protected, and his reward is with Allah." (4)

Muhammad ibn Abdul Wahhab points out that this is the greatest proof we have of the real

meaning of the declaration of faith, since neither life nor property are protected simply by

pronounicng these words; indeed thre is no significance at all in just saying them, nor in

advocating them, nor in calling on Allah alone. Your life and your property are not protected

until you actually deny whatever you used to worship beside Allah; and if you have any doubt or

hesitation about that, then you are still outside Islam. (5)

This should make clear the error of the Murji'a sect (6), who said that faith was equivalent to

knowledge, and disbelief to ignorance, and who in this way severed deeds from belief. Everyone

knows that the pagans of Makkah understood what the Prophet, may Allah bless him and grant

him peace, meant by saying, "There is no god but Allah". They understood it and they believed

it, but they arrogantly refused to acknowledge it; so their faith in the One God, the Provider, the

Bringer of Life and Death, did not benefit them at all. When the Prophet told them, "Say there is

no god but Allah", they said: "Does he make the gods One God? Surely that is an astounding

thing." [38:5]

The strange thing is that while the disbelievers know that the declaration of faith is more than

just saying the words, some think that these reports mean that a simple utterance of the words

'there is no god but Allah', with none of their meaning entering the heart, is all that is required.

But wiser people understand that it means that there is no creator other than Allah: no other

provider, giver of life, bringer of death, and no other who holds all things in his hand. However,

there is still no benefit to be gained by knowing what the declaration of faith means if you are

without any belief. This throws new light on the meaning of those reports in which the Prophet,

may Allah bless him and grant him peace, mentions the simple repitition of these words, such as,

"I have been ordered to struggle against people until they say 'There is no god but Allah'." (7)

Some people hope to imply by this that whoever recites the declaration of faith is not a

disbeliever, and that we should not oppose him, regardless of whatever else he does. These

people should recall that the Prophet, may Allah bless him and grant him peace, fought the Jews

and cursed them even though they said, 'There is no god but Allah'. Not only this, but also the

Companions of the Prophet fought the Bani Hanifa who not only said, "There is no god but Allah

and Muhammad is the Messenger of Allah", but also prayed and claimed to be Muslims; this was

the same for the people whom Ali ibn Abi Talib burned alive for saying that he was an

incarnation of Allah.

However, when you ask these people about the case of someone who denies the rising of the

dead, they say that he has disbelieved and that we should fight him, even he says, 'there is no god

but Allah'. They agree that whoever disputes any of the five pillars of Islam has disbelieved and

should be opposed with the pen and the sword, even though he may pronounce the declaration of

faith.

The contradiction here is that none of these denials involve the central tenet of Islam, which is

the affirmation of Divine Unity, and yet these people are prepared to go to war over them; but

when it is a matter of someone who denies the very essence of belief, the Diving Unity of God,

then they provide him with an excuse for its denial, even though it is the very source and

foundation of the deen.

So it becomes clear that these people are the enemies of Allah, and that they have not understood

at all the meaning of what the Prophet, may Allah bless him and grant him peace, has said: It is

well known that when a man declares himself to be a Muslim we should act prudently towards

him until he does something that clearly contradicts his claim. Allah says: "O you who believe!

When you go out (to fight) in the way of Allah, be careful, and do not say to one who offers you

peace: 'Your are not a believer', seeking the chance profits of this life (so that you may despoil

him). With Allah are plenteous spoils. You too were like this once, and Allah gave you hope, so

be careful; surely Allah is well aware of what you do." [4:94]

This verse indicates the necessity of restraint until such time as you are sure about the situation,

since Allah says: "be careful". If it becomes clear that someone is at odds with Islam, then fight

him. If this were not the case, then the command to verify the situation before fighting would

meaningless.

Similarly the Prophet, may Allah bless him and grant him peace, said of the Kharijites,

"Wherever you find them fight them, for were I to discover them I would destroy them utterly, as

the people of Ad were destroyed." (8) He said this even though they were meticulously observant

in their dedication and in their worship, so much so that the companions, with whom they

studied, felt humbled before them. Their declaration of faith, however, did not benefit them, and

neither did the fullness of their worship, nor indeed their service to Islam, once they had

abandoned the Shari'ah.(9)

Any intelligence person knows that if this whole matter hinged upon a single word, a mere word,

then it would have been a simple thing for the Quraish to say it. They would have said, 'There is

no god but Allah', saving both themselves a lot of trouble and their gods from ridicule. But they

knew that the declaration of faith also involved a commitment, and it was this commitment that

threatened their power and status in the land.

The point here is that Islam is a force that liberates all people from the unjust slavery of one to

another, and places mankind at the service of the One, the Victorious. The degree of their fear of

Allah became the measure of their worth and excellence among people. Thus the habits and

customs of the jahiliyyah, inherited from parents and grandparents, had no place. Every good

hearted, sincere Muslim must strive towards the full realisation of the declaration of faith, in

order that each and every one of us may worship Allah with insight, knowledge, and certainty.

This is the real challenge of Islam.

Notes

-----

1) Sahih Muslim, Kitab al-Masajid, 1/356.

2) See Sahih Bukhari, Kitab al-Anbia', 6/512, (3470); and Sahih Muslim,

Kitab at-Tawba, 4/2118 (2766)

3) Ibn al-Qayim, Madarij as-Salikin, 1/330-332.

4) Sahih Muslim, Kitab al-Iman, 1/53, (23).

5) Ibn Abdul Wahhab, Kitab at-Tawhid, p.115.

6) The Murji'a sect believed that belief is all that is needed to reach

the Garden

7) Sahih Muslim, Kitab al-Iman, 1/51, (20)

8) Sahih Muslim, Kitab al-Zakat, 2/742, (1064)

9) Muhammad ibn Abdul-Wahhab, Kashaf ash-Shubuhat, p.40. The Kharijites

believed that committing major wrong actions turns a Muslim into an

unbeliever.

Chapter V

THE EFFECTS OF THE DECLARATION

OF FAITH ON THE HEART

Abu A'la al-Mawdudi mentions in his book, Fundamentals of Islam, nine effects of the

declaration of faith upon the heart.

First, as a believer you are not narrow minded like those who believe in many gods or who

dispute the existence of God altogether.

Second, as a believer you feel a sense of your own worth and dignity, since it is Allah alone who

brings benefit and harm, and He alone who brings life and death. Wisdom, power and authority

are His. Because of this the heart feels no fear of anything other than Him. No head bows to

another, no one is humbled before anyone else. No one may fear another or be intimidated by

human power or majesty, since Allah is the Majestic and the Omnipotent over all things. In

contrast to this we see the subjucation of the disbelievers, the Christians and the Jews, and the

pagans and the atheists, to one another.

Third, as a believer your sense of honour and self esteem are inspired by faith. The Muslim

knows humility without humiliation, and pride without vainglory. Shaytan can not affect his

pride or inspire conceit in him since he is well aware that it is Allah Who has given him all that

he has and Who is capable of stripping him of everything at any time. Yet you see the atheist

bursting with pride whenever some worldly benefit comes his way.

Fourth, as a believer you have the knowledge and the certainty that it is only through purification

of the self and the performance of good works that success may be had. As for the disbelievers

they have only the falso hope that the 'son' of God will wash away the sins of the world, or that

since they are themselves the 'sons' of God and His high priests they will not be punished for

their sins, or that they will benefit from the intervention of the noble and pious, or that their

offerings and sacrifices to their gods will give them licence to do as they please. As for the

atheist who supposes that his existence in this world is without purpose and unguided by any

higher plan, his gods are his own passions and desires. To these things he has dedicated his life.

Fifth, the believer in this Aqeedah will not know hopelessness or despair, because he believes

that Allah is Master of all that the heavens and earth contain. So his heart is reassured in peace

and in hope. Even when weak in himself and defeated, when life closes in around him, he knows

that those whom Allah takes into His protection will not be neglected or abandoned so long as

they depend upon Allah and trust in Him. The disbelievers prefer to depend upon their own

feeble resources, yet how quickly despair overtakes them, plunging them into desperation, and

even driving them to suicide.

Sixth, belief in this Aqeedah develops in the individual great determination, fortitude, patience,

confidence and trust, since you are engaged in the greatest of enterprise, the quest for the

pleasure of Allah. Indeed you feel that what supports you is the power of He Who possesses the

heavens and the earth. In this way the strength and determination of the believer, with his

resolute will inspired by this confidence, becomes like a mountain that no human force may

move. Could there ever be such a strength and confidence as this to inspire a person's disbelief?

Seventh, the believer derives both strength and support from the declaration of faith, since it puts

you out of reach of the two things that can undermine your strength, love of the world and fear of

it. Love of the world is to place love of yourself, your spouse or your money before love of

Allah. Fear of the world is fear of an unknown force, not under the power of God, waiting to

destroy you. The believer knows that there is no god but Allah, and so neither of these things can

gain any power over the heart, because it is reassured by the fact that Allah is the Sole Possessor

of both life and property. Once you dedicate yourself to the pleasure of your Lord regardless of

the cost, you suddenly realise that no one can deprive you of your life, neither man nor beast: the

gun, the swordand the stone do not kill; it is God alone Who brings death.

There is no stronger determination than that of someone who believes in Allah. No man can

intimidate him and no army frighten him, neither flashing swords nor bullets falling like rain.

Whenever a believer presents himself for battle in the path of Allah, his strength is multiplied

tenfold. So where does this leave the Christians and the Jews, the disbelievers and the atheists.

Eighth, by believing in the declaration of faith you can take command over your own life, take

pride in yourself, in your confidence and determination, and in this way purify your heart from

the influence ofavarice, jealousy, cowardice, spite, and all other vices.

Ninth, and by far the most important of these effects on the heart, is the knowledge that the

declaration of faith guides you to understand the law of Allah, and helps you to keep carefully to

it. Thus you are awakened to the fact that Allah is totally aware of every thing, and that He is

nearer to you than your jugular vein; and although you may be able to escape from most kinds of

danger, there is no escaping from Allah. The degree to which faith pervades the human mind

determines in turn the extent of the believer's obedience to the laws of Allah, his keeping to

Allah's limits and not coming near to what Allah has forbidden, and his hastening to do good

works and to fulfill Allah's commands.

The declaration of faith is the first of the five essential pillars of Islam. It is also the most

important of these when it comes to ascertaining the extent of a person's faith. The Muslim is the

obedient servant who keeps near to Allah. We can not do this until we believe from teh depths of

our hearts that there is no god but Allah. The declaration of faith is the source of Islam and the

basis of its strength. Regardless of the details of our belief or the different shades of legal

opinion, everything ultimately rests upon this one statement: the power of Islam relies upon

nothing else. If this should ever be lost, then nothing at all would be left of our deen.(1)

Ibn Rajab, when commenting on the declaration of faith, quotes Sufyian ibn Uyaynah: "Allah did

not bestow upon His servants a greater blessing than the knowledge that there is no god but

Allah. For the people of Paradise these words are the same as fresh water is to a people who live

on the parched Earth. By it the scales of Heaven and Hell are set. Because of it the Messengers

were sent into battle. Whoever declares it to be so, his wealth and his life are protected, but

whoever denies it shall find himself destroyed. It is the key to paradise, and the single call of all

the Messengers." (2)

1) Abu A'la al-Mawdudi, Mabadi' al-Islam, p.87.

2) Ibn Rajab, Kalimat al-Ikhlas, p.53

CHAPTER VI

WHAT NEGATES THE DECLARATION

OF FAITH - PART ONE

We have now discussed the meaning of the declaration of faith, the obligations that it places

upon the believer, its essence and its effects upon those who proclaim it. In order to provide a

more complete picture of the precise meaning of the words, 'There is no god but Allah', we will

now turn our attention to what contradicts it.

It is common knowledge that disbelief, shirk, hypocrisy and apostasy all stand in complete

contradiction to Islam. Before discussing this point, however, we should perhaps mention the

necessity of supporting our arguments from both primary as well as secondary sources. It is in

comparing the sources that a cogent reply to the claims of the Murji'a and other sects may be

found. This method will expose both the distortion inherent in the beliefs of such groups as the

Murji'a, and the extremism of the Kharijites, both of whom have departed from teh straight path.

Islam steers a course of moderation between neglect and excess.

This topic has been much discussed, both in the past and in the present, and every opinion has its

partisans. Ibn al-Qayim spoke about it at length. He says, "Disbelief and faith are mutually

exclusive: when one of them disappears the other takes its place."

"Faith is fundamental and consists of many branches, each of which may be known as 'iman': its

branches are the prayer, zakat, haj and fasting, as well as actions of the inners self such as

modesty, reliance upon Allah, fear of Allah and drawing near to Him. The least of its branches is

to remove an obstacle from the road as an act of faith."

"There are branches of iman which are vital to the very existence of belief; one of these is the

declaration of faith. But there are others that are not vital to belief; the removal of an obstacle

from the road is an example of this. Between these two extremes there are branches of iman that

are associated more closely with the declaration of faith, and others that are associated more

closely with the removal of obstacles."

"Disbelief too is fundamental and has its branches. As a branch of iman is related to fatih, so a

branch of disbelief is related to kufr. If modesty is a characteristic of faith, immodesty is one of

disbelief. If honesty comes from faith, dishonesty comes from faithlessness. The prayer, zakat,

hajj and fasting are branches of faith, while abandoning any one of tem is a kind of disbelief. To

rule by what Allah has revealed is a quality of those who have faith, but to rule by another law is

a quality of those who are without belief. All disobedience comes from disbelief and all

obedience is due to belief."

"The branches of faith are of two types: the first is speech, and the other is action. In the same

way, the branches of disbelief take the form of either a word spoken or a deed performed."

"Of the branches of faith connected to speech, there are those whose disappearance results in the

disappearance of faith itself. This is also true of those branches of faith that are connected to

action. When such a deed is left unperformed, the result is an eclipse of iman."

"Likewise, the branches of disbelief are of two types, both speech and action. Thus it follows that

deliberately saying a word of disbelief will in fact, result in disbelief, since this is one of the

branches of kufr. It is the same for the performance of any act of disbelief, like prostrating to a

graven image, or making fun of the Qur'an, since kufr is at its root."

"Therefore, we should realise that faith is a matter of both word and deed. Words include both

the private statement to oneself, which is inner conviction, and the public statement to the world,

which is the declaration of faith. As for deeds, the private act is the inner resolve, sincerity and

intention known to the heart and known to Allah. Public acts are the outward actions of each one

of us in the world. If these four things disappear then faith too, has gone."

"If the heart knows no sincerity, then whatever else you have of faith can not benefit you, since

sincerity must precede belief. Sincerity makes belief worthwhile and without it actions of the

heart are nothing. This is the root of the disagreement between the ahlu-s-sunnah wal-jama'a and

the Murji'a sect. The ahlu-s-sunnah wal-jama'a maintain that faith would destroyed, and that

sincerity would be useless in the absence of the inner action of the heart, that is, love or and

submission to the message. The faith of Iblis (i.e. shaytan) and of Pharaoh and his people, and of

the Jews and the pagan Arabs, and of all others who apparently acknowledged the sincerity and

truth of the Prophet's message, may Allah bless him and grant him peace, was destroyed in this

way. Though they agreed with it both inwardly and outwardly, and even protested that they had

not denied it, they neither followed him nor put their trust in him."

"If it is true that faith diminishes as the inner actions of the heart wane, when it is also true that

faith has a direct connection to the most significant of your outward actions. This is especially

true if your actions are liable to inhibit the love in your heart and the desire to follow it; this in

turn undermines any sincere commitment you may have had, as in the examples given above. If

your heart does not know inward obedience, you will not be able to obey outwardly either. But if

your heart had followed and obeyed, then you too would have done the same. Whoever is unable

to obey lacks the sincerity to motivate him to do so; this is the nature of faith."

"Faith is not a matter of simple sincerity of belief, as some have claimed. Rather it is sincere

belief in the necessity of obedience and of following the heart. Guidance, too, does not simply

mean knowing the truth and the arguments which support it. It also means that you realise the

necessity of following it and of acting in accordance with it. Without this realisation, guidance is

neither complete nor is it sufficient, just as simply believing that the message is sincere does not

in itself constitute sincerity of faith."

"Disbelief, too, is of two types: one is disbelief by inner stubbornness and recalcitrance, and the

other is by outer action."

"The first means to stubbornly deny that the Prophet, may Allah bless him and grant him peace,

came with knowledge from his Lord, knowledge of His Names and Attributes, knowledge of His

works and knowledge of His Shari'ah. This kind of disbelief contradicts faith totally."

"As for disbelief in deed, it may be divided into a disbelief which contradicts faith, and one

which does not. Some of the acts which contradict faith are the worship of idols, the ridiculing of

the Qur'an, and the killing or slandering of a prophet. Ruling by something other than what Allah

has revealed and abandoning the prayer are also, undoubtedly, acts of disbelief. It is not possible

to say that we should not call someone who does any of these things a disbeliever, since Allah

and His Messenger have both referred to such people in this way. According to what the Prophet,

may Allah bless him and grant him peace, has said, whoever rules by other than what Allah has

revealed, or abandons the prayer is a disbeliever."

"A distinction between action and conviction remains, however, and while we can say that,

because of some action, a person is a disbeliever, this is not proof that he does not believe. We

know that Allah does not call someone who does not rule by what He has revealed a disbeliever,

in the absolute sense of disbelief, nor did the Prophet, may Allah bless him and grant him peace,

call anyone who had abandoned the prayer a disbeliever absolutely. (1) In fact, the Prophet

denied this in the case of the fornicator, the thief, the drunkard, and in the case of the man who

troubles his neighbours."

Also, we have the hadith, 'Whoever consults a fortune teller and believes what he says, or

commits sodomy with his wife, is free of what has been revealed to Muhammad'. (2) He, may

Allah bless him and grant him peace, also said, "If a man says to his brother: 'O disbeliever', then

one of them has fallen into it." (3)

"A person may keep the law of Allah, not exceeding the limits nor approaching what has been

forbidden, hastening to good works and te fulfillment of Allah's commands, only according to

the depth of his faith."

"Allah has referred to someone who observes part of the Revelation and leaves part of it aside as

believing in the part that he observes and disbelieving in the part that he does not. He says: "And

when We made a covenant with you not to spill one another's blood, not to drive one another

away from your homes, you agreed and you were witnesses to it. But now you kill one another,

and you drive your own people out of their homes; supporting one another against them, in sin

and enmity. And if some of them came to you as captives you would ransom them; but driving

them out (in the first place) was forbidden to you. Do you believe in part of the Book and

disbelieve in part of it? What is the reward of whoever does this other than dishonour in this

world? And, on the Day of Resurrection they will be returned to an even more terrible

punishment. And Allah is not unaware of what you do." [2:84-85]

"Allah says that they agreed to His covenant, which He also commanded them to keep. Part of it

was that they would not kill each other, or drive each other out of their homes. He then says that

they disobeyed His commands and a party of them then attacked the other and drove them away.

This was how they disbelieved in the Revelation that came to them. Then He ends by saying that

they would ransom some of the defeated party out or respect for their covenant with Allah. So

they believed in the part of it that they observed, and disbelieved in the part of it that they

ignored."

"In action and conviction, faith is the opposite of disbelief. In a well known hadith, the Prophet,

may Allah bless him and grant him peace, makes a distinction between action and conviction

when he tells us, 'to curse a Muslim is corruption, to kill him is disbelief'. (4) The conviction is in

cursing and the action is in killing: he regarded cursing as corruption but not evidence of

disbelief, while killing is, apparently, proof of disbelief. It is well known that what he meant by

this was disbelief in action, not in conviction. This kind of disbelief can not take someone

completely out of the circle of Islam, just as the fornicator, the thief and the drunkard may still be

called Muslims, but not believers."

"This is the understanding of the Prophet's companions, may the blessings and peace of Allah be

on him and on his family and on them, who knew the Book of Allah better than anyone else: they

knew the meaning of submission and the meaning of disbelief and they knew the distinction

between them. We do not accept anyone else's opinion about this."

"Later, some people who failed to understand this split up into two groups: the first group said

that those who commit major wrong actions should be excluded from the Muslim community,

and were thought to be condemned to Hell for ever. The second group said that such people

should still be considered believers. (5) The first group over-exaggerated and the second turned a

blind eye. Of course, the correct position is to follow the Prophet's Sunnah, may Allah bless him

and grant him peace, which is to follow the guidance of Allah."

"The lesson of the Sunnah implies that there is a disbelief that is less than disbelief, a hypocrisy

that is less than hypocrisy, a shirk that is less than shirk, a corruption that is less than corruption,

and an oppression that is less than oppression. Ibn Abbas said that the ayah. 'And whoever does

not judge by what Allah has revealed, such are disbelievers' [5:44] refers to an act of disbelief."

"Consider: 'The disbelievers, they are wrong-doers' [2:254], and with reference to the laws of

marriage and divorce: 'And whoever goes beyond the limits of Allah certainly wrongs himself'

[65:1]. Speaking in the Qur'an the Prophet Yunus says: 'There is no god but You, Glory be to

You! Surely, I have been a wrongdoer' [21:87]; and Adam says: 'Our Lord we have wronged

ourselves' [7:23]; and Moses says: 'My Lord, surely I have wronged myself, so forgive me

[28:16]. It is clear that we are dealing with two kinds of wrong doing here."

"In the Qur'an, the disbelievers are called 'corrupt' : 'And He misleads by it only the corrupt;

those who break the covenant of Allah after ratifying it' [2:26-27]; and also: 'Truly We have

revealed to you clear signs, and only the corrupt will disbelieve in them'.[2:99] "

"There are many more such examples; but the believer too is called 'corrupt', as these ayat show:

'O you who believe! If a corrupt person brings you some news then verify it, or else you may

unknowingly cause hardship to people, and then be sorry for what you have done'. [49:6] (This

was revealed with reference to an incident involving al-Hakam ibn al-'As, who was not literally

corrupt) And again: 'And those who accuse honourable women but do not bring four witnesses,

whip them (with) eighty lashes and never (afterward) accept their testimony. - They indeed are

corrupt' [24:4]."

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

The PILLARS Of ISLAM Shahada- Say “there is no God but Allah, and Muhammad is His

messenger”

Can Christians Call God “Allah”?

http://www.crosswalk.com/church/pastors-or-leadership/what-does-god-care-what-we-call-him-11552241.html

What Does God Care What We Call Him?

Albert Mohler, President, Southern Baptist Theological Seminary Thursday, August 23, 2007

A retiring Roman Catholic bishop in the Netherlands has been making headlines around the

world in recent days with his suggestion that Dutch Christians should pray to Allah.

Bishop Tiny Muskens of Breda, a former missionary to Indonesia, suggested that conflict

between Christians and Muslims could be lessened if Dutch Catholics followed the lead of some

Christians in Muslim-dominated lands and adopted Allah as the preferred name for God.

From Catholic News:

Speaking on the Dutch TV programme Network on Monday evening, Bishop Muskens says it

could take another 100 years but eventually the name Allah will be used by Dutch churches.

And that will promote rapprochement between the two religions. Muskens doesn't expect his

idea to be greeted with much enthusiasm. The 71-year-old bishop, who will soon be retiring due

to ill health, says God doesn't mind what he is called. God is above such "discussion and

bickering". Human beings invented this discussion themselves, he believes, in order to argue

about it.

Is there a valid linguistic basis for his argument? It is certainly true that the word Allah is the

Arabic word for deity. Those supporting an argument like that of Bishop Muskens suggest that

the Arabic word can be used as a generic term for deity.

In common English we use the word God as both a proper name and a noun. We differentiate

between the two usages by capitalizing the word when we mean to refer to the specific personal

God of the Bible, and by not capitalizing generic uses of the word. Thus, we might paraphrase

the First Commandment like this: "God commanded His people to have no other gods before

Him." The correct interpretation of this sentence requires the use and understanding of the

habits of capitalization.

Those making the case for a Christian appropriation of Allah must take their argument in one of

two trajectories. The first trajectory is to argue that Allah can be used in a generic way to refer

to any (presumably monotheistic) deity. This case will be very difficult to make. Language,

theology, and worship are so closely intertwined that it is difficult, if not impossible, to argue for

a generic use of Allah. Further evidence against this trajectory is the fact that non-Arabic

speaking Muslims also use Allah when referring to their god.

The second trajectory presents even more of a problem. Those following this line of argument

must make the case that Allah and God refer to the same deity. This represents a huge

problem for both Muslims and Christians. Allah is not a personal deity in the sense that the God

of the Bible is. Furthermore, the Qur'an explicitly denies that Allah has a son, and Islam

considers the notion of a triune God to be blasphemy.

Thus, from its very starting point Islam denies what Christianity takes as its central truth claim --

the fact that Jesus Christ is the only begotten Son of the Father. If Allah has no Son by

definition, Allah is not the God who revealed himself in the Son. How then can the use of Allah

by Christians lead to anything but confusion . . . and worse?

The most dangerous (and theologically dishonest) part of Bishop Muskens' argument is found in

these words:

The 71-year-old bishop, who will soon be retiring due to ill health, says God doesn't mind what

he is called. God is above such "discussion and bickering." Human beings invented this

discussion themselves, he believes, in order to argue about it.

According to The Herald Sun [Melbourne, Australia], Bishop Muskens commented: "Allah is a

very beautiful word for God... What does God care what we call him?" What does God care

what we call him?

Has the bishop read the Bible? God takes his name with great seriousness indeed. Moses

discovered this when heard God speak from the burning bush [Exodus 3:13-22]. God did not

leave himself nameless, nor did He invite Moses to devise a name for him. Jesus used this

name [I AM] to refer to himself.

The Christian faith is essentially and irreducibly Trinitarian. The Bible reveals that the Father is

God, the Son is God, and the Holy Spirit is God. Jesus is not merely a prophet; He is God in

human flesh. This is precisely what Islam rejects. If Allah has no Son, he is not the Father.

This is the most significant theological obstacle in the way of the Christian use of Allah as a

name for God. Jesus taught his disciples to pray to "our Father, who is in heaven" [Matthew 6:9]

-- thus disallowing any confusion concerning God's name. The most important names for God

for Christians are "Father," "Son," and "Holy Spirit." In the four New Testament gospels, Jesus

uses the word "Father" more than sixty times. No Muslim would refer to Allah in this same way.

This is not what will come to mind when a Muslim hears a Christian pray to Allah.

So Bishop Muskens is disingenuous at best when he suggests that God does not care about

His name. This is not a matter of mere "discussion and bickering." If the Bible is the Word of

God, we can be assured that human beings did not invent this discussion.

There is one final and insurmountable problem with Bishop Muskens' proposal. Jesus

commanded his disciples to baptize believers "in the name of the Father and of the Son and of

the Holy Spirit" [Matthew 28:19]. When this command is taken seriously and obeyed, the whole

issue is greatly clarified -- a Christian cannot baptize in the name of Allah.

If Allah has no son, Allah is not the father of our Lord Jesus Christ. Even if the case is made that

Allah could be used in a generic sense to refer to God ( and I am not persuaded that it can), the

word cannot be used to mean the Father in a Trinitarian affirmation. This is not mere "discussion

and bickering." This is where the Gospel stands or falls.

________________________

ADDENDUM: The particular question raised by Bishop Muskens was the use of the word "Allah"

by Christians in the West as a means of lessening Christian-Muslim tensions. The question of

using "Allah" to refer to god in a clearly missiological setting will raise other issues. If the word is

understood as a generic term for God (and not exclusively as a proper name), the question

would then be how a Christian must make clear that the God of the Bible -- revealed as the

Father of the Lord Jesus Christ -- is not the deity as described in the Qur'an (who explicitly has

no son). The linguisitic root of Allah may well be connected to Elohim (a name for God found in

the Old Testament). This fact may help to clarify the possible use of the word in a missiological

setting. The clarity comes in understanding that, even in the Old Testament, the name Elohim

is, in itself, quickly accompanied by other names and words to make clear that the God of the

Bible is the personal, monotheistic, covenant-making God of Abraham, Moses, and the

prophets. The New Testament makes clear that this God is the Father of our Lord Jesus Christ -

- indeed the God who in these latter days has spoken definitively through the Son [Hebrews 1].

In other words, it would seem best to think of Allah in this setting as a place to begin a

conversation about God in a Muslim setting. The challenge from that point onward will be to

make certain that there is no misunderstanding about the fact that the only true and living God is

the Father of Jesus Christ the Savior.

The crucial questions here are these: First, can we assume that the deity central to Islam and

known as Allah is, in fact, the same God worshipped by Christians and revealed in the Bible?

The answer to that question must be negative. In that sense, Allah is certainly not the God of

the Bible.

The second question is whether the word "Allah" can be understood, in Arabic and Muslim

settings, as both a generic noun and a proper noun. Some credible Christian scholars and

missionaries are certain that it can. The issue then becomes how contemporary Christians

remain faithful to the Gospel in this setting even as the Apostle Paul remained faithful in Acts 17

when he visited Athens. Paul, we must remember, had to tell the religious Athenians that they

had misunderstood the very nature and character of the true God. "Therefore what you worship

in ignorance, this I proclaim to you" [Acts 17:23].

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

The PILLARS Of ISLAM

Salah- Pray five times a day

Rituals & Requirements for Muslim Prayer

http://www.muslimgateway.com/community/prayer/articles/f_lib_article_hc_islam.html

Islam, Allah and Prayer

by Helene Ciaravino

A BRIEF HISTORY

To understand the spiritual, social, and political significance of Islam, it is

necessary to first trace the story of Muhammad‘s life. There, the religion of

Islam had its roots, and began to blossom into a faith marked by a passionate devotion to Allah.

Muhammad’s Early Life

The prophet Muhammad was born in 570 ce, in the city of Mecca, located

in today‘s Saudi Arabia. Although Muhammad was a member of the wealthy tribe called the

Quraysh, his family was quite poor. Both of Muhammad‘s parents died while he was very

young, and so he remained under the protection of an uncle and worked for a wealthy

widow, Khadija. Muhammad led a rather normal early life, marrying Khadija at twenty-five

and having several children—although all of his sons died. However, tradition does note that

even as a child, Muhammad was exceptionally spiritual and even may have had supernatural experiences.

For many years, Muhammad was faithful to local Arabic religious practices. He would, for

instance, retreat into the desert during Ramadan—the time of the year when fasting would

occur in remembrance of the poor and in honor of the local gods. But in the year 610, his

usual routine was changed forever. According to Muslim history, the Angel Gabriel—who is

also recognized by the Jewish and Christian faiths—appeared to Muhammad and began

revealing the Qur‘an (pronounced kuh-rahn') to him. This work was to become the sacred

word of God for the Muslims.

At first, Muhammad kept the revelations to himself and his immediate family. Within a few

years, however, he began to preach about Allah as the one Creator, and began to warn

listeners about a future judgment day. Thus, the seeds of Islam were first sown.

The Development and Growth of Islam

Muhammad‘s doctrine of one God was contrary to the local religion. Therefore, his teachings

angered many Arab traditionalists. Muhammad talked of equal rights. He taught that the

Arabs now had a mission from Allah to form an ideal community in which all people would

be treated with respect and value—the rich, the poor, male, and female. This enraged those

listeners who were happy with their personal economic progress. Meanwhile, Muhammad‘s

wife and uncle died, and he lost the protection of his immediate relatives. Furthermore, his

enemies grew in number, and eventually, Muhammad and his faithful followers had to

escape from Mecca. Fortunately, a city to the north—then called Yathrib, but later renamed

Medina, meaning ―the city of the Prophet‖—had invited Muhammad to make his home there.

The year of Muhammad‘s escape to Medina and the start of his formal community there is

called the Hijrah or Hegira, and marks the first year of the Islamic calendar. Therefore, it also signifies the formal beginning of the religion known as Islam.

Muhammad united the warring tribes in the city that welcomed him, and thus gained power

over many aspects of the people‘s lives—religion, politics, economics, and social dynamics.

He continued to fight enemies, such as local Jewish tribes who sided with Mecca, and

threatening opponents in Mecca itself. Although Muhammad‘s followers were, at first, not

large in number, they enjoyed victory in the majority of their battles. Eventually,

Muhammad and his troops gained access to the Ka‘ba (or Kaaba), Mecca‘s ancient temple

dedicated to pagan idols, and turned its former fasting rituals into service toward Allah.

Within just two years after the taking of the temple, the city of Mecca decided to yield to

Muhammad‘s growing influence. As a result, Muhammad formally took Mecca without a

battle. He cleansed the Ka‘ba, and it became the primary site of Muslim pilgrimages—and

remains so to this day. He even traced the original establishment of the Ka‘ba back to

Abraham—the first of the Hebrew patriarchs—whom he considered one of the great

prophets of God. In fact, Muhammad understood himself to be only one of a long line of prophets, but significantly, the last prophet that God would send.

Why would God send yet another prophet? After all, Moses had given the Torah to God‘s

people, while David gave them the Book of Psalms, and Jesus revealed the Gospels.

According to Muhammad, these were all valid sacred texts originating from the same God.

However, he taught that the authentic message brought by the other prophets had been

distorted over the years—tainted by human interference. The Qur‘an, once and for all,

would offer the true message and record it accurately so that it would be preserved forever.

The Qur‘an would reveal a lifestyle code that would show the Arab people how to please Allah and how to attain a heavenly afterlife.

The community that Muhammad maintained was known as the umma(h) . Its members

followed Muhammad‘s code of law, called shari’a, which he formed from his revelations.

Muhammad became a leader of the Muslim people in every way. He could rightfully be

called a political and military leader, a warrior, an economic leader, and a social reformer.

He waged war against powerful nonbelievers. He collected taxes from Muslims, and even

offered protection for non-Muslim people who would contribute to his community. He led

raiding expeditions, which were, at that time, a common Arabian practice when a tribe

needed sustenance. And he expressed firm opinions on issues ranging from marriage, to children, to slavery, to inheritances.

Of course, in addition to being a strong political leader, Muhammad was a holy messenger.

He continued to receive Allah‘s words in dramatic revelations. And in accordance with Allah‘s

words, he created a religion that required very specific behaviors of its followers. These can

be summarized in the Five Pillars of Islam. The first pillar is to proclaim the Shahada,. This

prayer confirms the oneness of Allah and the position of Muhammad as Allah‘s holy prophet.

The second pillar is to perform ritual prayer—salat—five times daily. The next three pillars

involve obligations for giving alms, fasting, and making a pilgrimage to Mecca. Orthodox Muslims add a sixth pillar—to spread the faith of Islam worldwide.

Muhammad did not claim divinity, or even supernatural powers. He was simply God‘s

messenger to the Arab people and was, therefore, a servant to Allah. But legends grew

around him, declaring Muhammad holy. Even today, many Muslims believe that the

recitation of Muhammad‘s name has a blessing effect on them. They view Muhammad as a

great saint who can intercede on their behalf. Some legends even report that Muhammad

possessed supernatural powers since childhood, and that he ascended into heaven in a

glorious display.

Islam Today

Muhammad died in 632 ce. His position as the leader of Islam would be passed on, but not

without eventual disagreements concerning legitimate successors. These disagreements led

to splits among the Muslim people. And then there were simply cultural developments that yielded various sects of popular Islam.

Today, there are many Muslim groups throughout the world, and each has developed its

own form of Islam. Presently, the most well-known Muslim groups are the Sunni, Shi‘ite,

Sufi, Ahmadiyya, and Nation of Islam. Many Americans are aware of the strong presence of

the Nation of Islam in the United States. It is especially popular within the African-American

culture. Each Muslim sect follows a different leader, has its own interpretation of the Qur‘an,

and also has its own version of the legal code. For example, according to orthodox Islam,

Muhammad was the last prophet. Therefore, orthodox communities do not recognize sects

that claim modern-day prophets. The Ahmadiyya and the Nation of Islam are examples of

such sects. However, all of Islam‘s groups share certain common elements. All Muslims

observe the Five Pillars of Islam; share deep reverence for a God who is master over all

creation; recognize the Qur‘an as Allah‘s revealed word; and believe that obedience to Allah is critical to gaining Paradise.

THE CONCEPT OF GOD

It is important to note that the Arabic word for God—Allah—cannot be assigned gender. In

addition, it is not capable of being pluralized. This confirms that the Muslim God is not

subject to human attributes, and that God is one and absolute. Muhammad, the great

prophet of Islam, did not consider himself to be revealing a new god to the world, but,

instead, revealing the God of monotheism to the Arab people. Muhammad did not stray

much from the teachings of the ancient Jewish prophets, nor from those of Jesus Christ,

when it came to doctrines of the oneness of God, to sin and atonement, and to reward for righteousness.

Allah is one, eternal, and omnipotent. The Arabic term for this oneness is tawhid. Allah

knows everything, observes everything, and is the creator of everything. The Muslim strives

to be constantly aware of this presence. The very center of Islam is submission to Allah. So

a Muslim‘s goal is to become an abd Allah—a servant or laborer of Allah. In doing so, he will fulfill his determined role on earth and attain peace.

The Muslim understands Allah to be merciful to those who are obedient to His will, and a

harsh but righteous judge of those who aren‘t. He forgives the sorrowful and submissive; to

them, He is beneficent and generous. But Allah expects those who have received many gifts

to share with others. This is partly why Allah asked Muhammad to reveal the rules for a

better society to the Arabs—because mercantilism had triggered greed, and therefore

extremes of wealth, that hadn't been a problem among Arabs previously. The Qur‘an, in the

thirtieth chapter, verse 38, states, ―Give to kin, to the poor and the traveler what they need; that is best for those who seek the face of God.‖

Interestingly, in the Qur‘an, Allah refers to Himself using the pronoun ―we.‖ That pronoun

seems to imply that Allah is all-encompassing. But Allah is not to be looked for in nature or

in others. He is removed from His creations.

Although Allah cannot be found in human beings or in other facets of nature, there are

ninety-nine names of Allah that identify His characteristics. However, while these names can

be useful in meditative prayer, the Muslim recognizes that they are simply superficial ways

to grasp something ungraspable. If it helps at the time, that‘s fine. But in the orthodox

understanding of Islam, no human truly develops a personal relationship with Allah. This God exists far above His creations, judging, but also leading, humankind.

Allah is never called ―Father.‖ In Muslim Devotions: A Study of Prayer-Manuals in Common

Use, Constance E. Padwick states that Islam is ―a religion in which the tenderer couplet

father-child is excluded from worship.‖ Traditional Muslim ways do not assign poetic

descriptions to Allah. However, great emphasis is placed on Allah‘s position as the Creator.

Islam teaches that the world is Allah‘s, and therefore Allah has supreme rule over it. Allah is

the master of the universe; humans are Allah‘s servants. This dynamic is understood quite

literally. Because Allah has given human beings the highest place of all creatures, humans

carry the responsibility of caring for the earth. They are also intelligent enough to be

accountable for their actions. Thus, the Muslim submits by free will, with confidence and

desire. In fact, the term Islam signifies not only submission, but submission borne out of

one‘s own will.

Under the tenets of Islam, humans are not born with inherited sin. However, humans are

weak, and they sin out of that weakness. To make up for their offenses, Muslims should

perform good acts; should proclaim the Shahada, which is the formal profession of faith;

and should otherwise practice the Five Pillars of Islam. Such observances teach the Muslim

to rely on Allah, and therefore gain His forgiveness.

Muslims believe that those who obtain Allah‘s forgiveness will enjoy a most pleasant

afterlife. Allah allows only Muslims to enjoy Paradise in the afterlife, where spiritual and

physical ecstasies are constant. For the grave sinner, hell is a burning, putrid punishment.

Yet most Muslims believe that if a spirit is sent to hell for sin, the banishment is not

permanent. There is only one sin that remains unforgivable, and that is shirk—putting other

gods before or alongside Allah, or worshipping another. Furthermore, every individual is

responsible for his own actions. A person cannot make up for another person‘s sins, as

Christians believe Jesus did for them.

Whereas some schools of Jewish and Christian thought teach that humankind is created in

an image or likeness of God, Islam holds no such doctrine or mode of thinking. Allah is

unfathomable, and certainly doesn‘t hold a physical form that resembles a member of

humanity. Allah is cloaked in mystery. He does not raise humanity to holiness by crafting

humans in His image.

Allah wants the Muslim people to entrust themselves to His care and His plan. As a result,

many Muslims train themselves to find contentment in daily life, believing that everything

which occurs is of the will of Allah. While Allah runs the universe, there is also a strong

belief that humans are responsible for the way they individually respond to Allah‘s plan, and

for the way they worship their God. The result of these beliefs is a delicate balance between predestination and human free will.

THE CONCEPT OF PRAYER

Submission and obedience are the only ways to please Allah. Yet the Muslim enjoys serving

Allah, and this means that he enjoys obeying and praising Him through an extensive

tradition of prayer. It is true that the Muslim recites certain prayers out of religious

obligation. But it is also true that he does so with joyous intensity. Also, countless Muslims

perform additional prayer practices out of a personal longing to communicate further with Allah.

Muslim prayer is built on the fundamental intention to obey and honor Allah. In addition,

prayer holds elements of fear and reverence before Allah. But the Muslim trusts that Allah

will be merciful and generous to those who come to Him with mindful, good intention. With these perspectives in mind, let‘s further study Muslim prayer traditions.

Where Did the Prayer Traditions Begin?

The obligatory prayer traditions of Islam stem directly from the revelations given to

Muhammad, and can be found in the Qur‘an. Allah issued prayer instructions, and these

changed over the years of revelation. For example, early in the Qur‘an, Allah instructs His

people to perform ritual prayer and accompanying prostrations three times per day. Later, this requirement increases to five times per day.

In addition to performing the prayers required by Allah, many Muslims have developed

private prayer practices out of a desire to develop more individual relationships with Allah,

to make personal entreaty, and to meditate upon Allah‘s greatness. Many of the personal

prayer traditions stem from Sufism, the mystical branch of Islam. Sufis believe in truly

enjoying the presence of God, not in praying out of fear of hell, nor to gain entrance to Paradise. They concentrate on feeling or experiencing Allah‘s presence.

While reveling in Allah‘s presence, Sufism still maintains the primary notion of Allah as

master. The difference is that emphasis falls on understanding Allah as a loving, tender

master. In Sufi poetry, the speaker often approaches Allah as an infatuated lover would

approach the object of his desires—with great adoration, passion, and longing. Very

conservative Muslims do not support the concept that the human being can love God as he

loves another person. They claim that the only way to truly love Allah in this world is to love

His law and to serve Him willingly. But Sufi prayers are rich in emotion, and imply a perception of Allah as a benevolent lover of sorts.

How Important Is Prayer in the Muslim Tradition?

Prayer is so central to Muslim life that it is a religious obligation—a mandatory way to

display submission and obedience to Allah. As mentioned previously, one of the

fundamental principles—or ―pillars‖—of Islam is to perform a specific prayer service five

times a day.

But prayer‘s importance moves beyond the concept of obligation. Prayer helps the

practitioner to purify himself, contributing to the forgiveness of his sins. It also strengthens

his ability to carry out his obligations on earth. Prayer allows the Muslim a time and space to

focus solely on Allah's transcendence, goodness, and mercy. In doing so, he gains confidence in Allah‘s general plan and faces his daily life with less anxiety.

How Is Prayer Practiced?

Muslim prayer involves a variety of forms and techniques. There is certainly a strong fixed

prayer tradition. Some fixed prayers are said under obligation, while others are chosen at a

person‘s own discretion—perhaps regularly, perhaps in a moment of joy or sorrow. In

addition, personal requests might arise spontaneously and be spoken freely to Allah. Attentive reading and recitation of sacred texts is yet another practice of prayer in Islam.

The fixed, obligatory prayer repertoires are referred to as salat. As mentioned previously,

they are traditionally conducted five times a day. These prayer rites involve not only reciting

praise and thanks to Allah, but also expressing submission to Him through gestures and

prostrations. Importantly, the salat prayers are always performed in Arabic. Allah

transmitted the Qur‘an to Muhammad in Arabic, so that language is considered especially sacred, and therefore appropriate for formal prayer.

Since Islam teaches that Allah is all-present—that He sees and knows every occurrence and

thought—the observant Muslim makes efforts to remember His presence throughout the

day. One way to call forth this mindfulness is to practice additional personal prayer, whether

it takes the form of meditative sayings or petitions to Allah composed in the moment.

Therefore, nonobligatory prayer is important for bringing the Muslim into constant mindfulness of Allah.

Personal nonobligatory fixed prayers of praise and thanksgiving fall under the title of dhikr.

Dhikr involves repetition—aloud or mental—of certain phrases or words. Many of the

traditional dhikr prayers are in Arabic, but it is not considered a transgression for the worshipper to recite personal prayers in his native tongue.

Prayers of personal request—called du’a’, du’a’, or da’waa’—are also not included in the

formal prayer rite. They are recited whenever an individual desires, in his own language. If

the person who is praying feels moved to implore Allah with his own words, du‘a‘ can be

spontaneous and suited to the moment. Alternatively, the Muslim can turn to a variety of helpful collections.

A lot of the nonobligatory forms of prayer grew out of Sufi practices. As mentioned earlier,

Sufism is the mystical movement of Islam that aims to go beyond ritual prayer and to

develop a spirituality based more heavily on the experience of God‘s presence. According to

Jacques Jomier in How to Understand Islam, Sufism includes any prayer practice that exists

outside the strict obligatory and formal prayers, covering such prayer activities as dhikr,

du‘a‘, the recitation of poems and other post-Muhammad teachings, and even political

activism to some degree. Sufis are best known for their ecstatic dancing, and for the

composition and recitation of passionate poetry.

As noted previously, praise and thanksgiving are also offered to Allah through the

memorizing and reciting of sacred texts. This text-oriented form of worship allows the Muslim to both receive Allah‘s words and thankfully return them to their source.

What Are the General Intentions of Prayer?

The greatest intention behind Muslim prayer is to demonstrate obedience to Allah. The

Muslim heeds the instructions that Allah provided in the Qur‘an when he performs salat five

times per day. In addition, the various types of Muslim prayer address four other intentions

toward Allah: praise, thanksgiving, confession, and petition. These objectives are identical to those of Jewish and Christian prayer.

Praise and thanksgiving are essential to Muslim worship. All prayer is recited with these

intentions. And all prayer contributes to the forgiveness of a worshipper‘s sins; it purifies

him. So every form of prayer can be considered prayer for confession and atonement, as well.

Quite differently, petition is conducted only through personal prayer. Some Muslim groups

discourage prayers of personal request—they believe in relying solely on Allah‘s plan and

care. But for those who practice prayers of supplication, how effective are they believed to

be? Can such prayers change or sway Allah‘s will?

Muslims ultimately believe that Allah follows no one‘s design, and certainly is not bound by

human prayers or actions. He has established a plan, and no person‘s pleas will be powerful

enough to change that plan. However, Allah does appoint human beings as caretakers of

the earth and allows them certain decisions. For this, He has equipped them with free will.

In addition, He wants the human being to earn Paradise by demonstrating obedience and

submission. That, too, should be a result of the person‘s free will. So Allah does leave

certain choices up to the individual. Within this space, humans might request Allah‘s

guidance and mercy. That‘s where the intention of personal request comes in. The

worshipper asks Allah to actively manifest in his life, providing mercy and aid. Some Muslim

theologians propose that the decisions that humans make have already been anticipated by Allah and are worked into the large scheme of things.

So, because Allah‘s overarching plan has already been put into place and cannot be

changed, Muslims do not suggest that they can alter Allah‘s will through prayer. In fact,

Muslims are often taught to be content with what they have, not to pray for more or for

something different. If they do conduct prayers of personal request, the hope is not to sway

Allah. The intention is to please Him—to display submission, reliance, and trust so that Allah

will continue to permit certain beneficial occurrences to take place. In keeping with this

attitude, prayer is first an act of loving obedience; then an act of praise and thankfulness;

next a way of attaining pardon for sin; and last, petition. Such an approach avoids egocentrism and the offense of seeking to impose one‘s will upon Allah.

Does Muslim Prayer Involve Saints and Angels?

Those who practice popular Islam, as opposed to orthodox Islam, tend to admire and

meditate on the lives of especially holy and learned Muslims of the past. For example, a

group may form around the memory and teachings of a certain inspiring figure. The person

whom the group remembers and emulates is a saint to them. It is not uncommon for these

admirers to pray to the saint for intercession on their behalf. They might visit the gravesite

and even dedicate a shrine to that Muslim saint. Some might toss money at depictions of

the saint at the tomb. In some locations, devout Muslims can even pay a shrine staff

member to write a prayer of intercession to that saint. These practices are not rare or

limited to small numbers of Muslims. For example, the Shi‘ites—one of the largest and most recognized sects of Muslims—are known for their practice of venerating saints.

It shouldn‘t come as any surprise, then, that many Muslims also pray to Muhammad, who is

considered God‘s beloved--habibullah. Countless Muslims view Muhammad as a high saint

who can intercede for his people. Therefore, to gain both favor and blessings, they might

repeat Muhammad‘s name in an act of praise and petition. Great celebrations on

Muhammad‘s birth date are common, as well. There are even specific prayer techniques

developed around devotion to Muhammad. Consider the techniques of naat and darud.

According to editor Azim Nanji in The Muslim Almanac, naat is ―the a cappela melodic

recitation of devotional verse about the Prophet Muhammad in Arabic and vernacular

languages.‖ The practice of darud involves performing fixed Arabic blessings to Muhammad

in order to obtain certain benefits, such as a vision of him in a dream. It is believed that

Muhammad personally hears his adorers‘ prayers, as his spiritual presence is as active

today as it was hundreds of years ago. Some Muslim folk groups even claim that

Muhammad was divine.

Furthermore, members of Muhammad‘s family and successors to his leadership are

venerated as saints. This devotion is particularly important in Sufism. The Sufis refer to the

spiritual descendents of Muhammad—his passed-on family members, his successors, and

the greatest of the Sufi spiritualists—as awliya. In service to Allah, these spiritual presences

are aware of all the goings-on of the people under their dominion, and report these events

to Allah. Humans can pray to the awliya for intercession, and the awliya can directly affect humans‘ lives.

While only popular Islam recognizes saints, all forms of Islam recognize invisible beings.

After all, the Qur‘an discusses angels, as well as another group of beings called jinns, or

genies. The jinns are spirit-like and are gathered into communities. Some are Muslim and

some are not. They can cause great problems among humans, or they can be completely benign. The bad ones are non-Muslim, and work against Muslim ideals.

Angel life has played an important role in Islam from its start. You may remember that the

Angel Gabriel brought the revelations from Allah to Muhammad. It is also believed that each

person has two guardian angels, and that these angels stand to his right and left, observing

every action. Angels serve as Allah‘s servants, carrying out Allah‘s orders throughout

heaven, earth, and hell. But importantly, Allah has ranked humans higher than angels;

humans are at the top of the spiritual chain, under Allah. Therefore, guardian angels are not

to be worshipped. Remaining in good community with them by wishing them peace at

prayer time and by maintaining a life of good will is a constructive endeavor. But simply

stated, since angels and jinns are less powerful than humans, venerating them would serve no purpose.

Satan figures into Islam as an angel who refused to bow to Adam—the first man—once he

was created. Satan also was the force behind Adam‘s sin of eating the fruit that Allah

forbade him to ingest. Some Muslims consider Satan a bad angel, while others consider him

a bad jinn. Either way, Satan and his allies are believed to actively work to defile humans.

Those who live in obedience to Allah are under Allah‘s kind protection, but must avoid falling to the corruption of bad forces.

PRAYER TECHNIQUES

It is important to mention that some orthodox Muslim groups take issue with performing

prayer practices outside of the prescribed rites. This is taken so seriously in some regions,

that prayer outside of the daily rites is illegal. But many Muslims, including the majority of

American Muslims, see additional prayer practices as a confirmation of their continual allegiance and submission to Allah.

Both obligatory and nonobligatory prayer practices are covered in this section on prayer

techniques, as are spiritual readings. In addition, we will first look at a traditional method of

preparing for prayer. However, it should be noted that the following discussion is by no

means designed to recommend a change in the set prayer life of any Muslim individual who has decided to strictly observe the salat only.

Preparing for Prayer

Muslims must observe a specific way of preparing for prayer—or, at least, of preparing for

the five obligatory daily prayers referred to as the salat prayer. Traditional Muslims follow a

rather extensive protocol that prepares them for prayer. These rituals are intended to

cleanse the Muslim for communication with Allah, and to encourage a focused, reverent state of mind.

First, the Muslim conducts ablution, or cleansing, in order to come to Allah in a purified

state. It is felt that the cleansing of the body is an outward sign of the intention to cleanse

oneself of internal impurities. In addition, by coming before Allah with a clean body, the worshipper shows respect to his God.

Cleansing rituals vary widely among Muslim groups. In general, though, it is believed that

minor sins or wrongs can be washed away with a quick, rather easy ablution or bath, called

wudu. A simple rinse with water on the feet, forearms, hands, head, face, mouth, nose, and

so on, can be accomplished without removing too much clothing or taking too much time.

Larger sins, such as those having to do with sexuality, require a full body wash, called

ghusl.

Next, the Muslim must select an appropriate place to pray. He may, of course, pray in a

mosque—a house of Muslim worship. However this is optional, except for the Friday

afternoon service, which men are required to attend. Although the environment of the

mosque is conducive to uninterrupted, focused prayer, it is not believed that the mosque

holds an enhanced presence of Allah. If the Muslim cannot or does not pray at a mosque, he

must select clean ground space for his prayer rite. In addition, shoes should be removed before entering the selected space, unless the shoes are very clean.

It is common for Muslims to use a personal prayer carpet. These carpets are small and easy

to carry; spread out, they are only a few feet long. The carpets come in handy because it

can be difficult to find a clean space during work, a social function, and the like. Thus, the

carpet allows the Muslim the opportunity to establish an appropriate prayer space at

virtually any location.

Next, the Muslim must turn and face the direction in which the city of Mecca lies or, if in the

city of Mecca, must face the Ka’ba, the ancient temple. Once the Muslim orients himself

accordingly, he forms his ―intention‖ –that is, he mentally recalls what he is about to do

before Allah, and why he is doing it. Once all of these steps have been accomplished, the

Muslim can begin his prayer rite.

Obligatory Prayer

The prayers discussed in this section are said prior to or during the obligatory prayer rite

known as salat, but also during many individuals‘ personally designed private worship

practices. When it is time for a salat rite to be performed, a ―call to prayer‖ is issued from a

highpoint at the local mosque, or, in predominantly Muslim countries, over the radio. That‘s

when certain fixed prayers start to be recited. The rite continues with a number of traditions that are carried out with precision and heartfelt devotion.

Allahu Akbar

Allahu akbar is translated as ―God is greater.‖ Another translation is, ―God alone is great,

the greatest.‖ This one-line prayer is used at every call to prayer. But Allahu akbar is also

repeated during salat, and is said repeatedly in private prayer and during group gatherings.

It is an essential prayer of the Muslim‘s life.

Unfortunately, the Allahu akbar has become associated with battle, as some Muslims use it

while entering into combat. But its original, beautiful intention was to declare the

supremacy of God over all other things, and possibly also to declare that other gods and

demons—meaning pagan spirits that were formerly worshipped or feared—are by no means

on the same level as Allah.

The Shahada

The Shahada is the basic creed, also called the confession, of the Muslim. It sums up the

foundational beliefs of Islam: ―La Ilaha illa Allah, Muhammad rasul Allah,‖ translated as

―There is no god but Allah, and Muhammad is His Prophet.‖ Under Islam, there are no

sacraments necessary to obtain God‘s grace. There is no baptism into the faith. The sole

requirement is that two witnesses observe the recitation of the Shahada. Then the person

who recited this creed is considered to be in Allah‘s service. While the Shahada is a formal

profession of faith, it is also a common daily prayer. Muslims say it both during prayer rituals and during their personal prayer practices.

Salat

Salat traditionally refers to the five daily prayer sessions that are obligatory for Muslims,

and carried out every day of the week. The prayers of salat call out to Allah and praise his

transcendence. According to Muslim belief, the performance of salat can also counteract the

prayer practitioner‘s weaknesses and bad actions, purifying him and reinforcing his spiritual

strength. Salat is so central to Muslim worship that the prayers and accompanying gestures

are the first elements of Islam that the Muslim child learns. The gestures are critical

because by physically demonstrating submission to Allah, the mental or spiritual submission is reinforced and enhanced.

The prayer practitioner must meet certain requirements to be permitted to perform salat.

He must be Muslim; he must be clean in mind, body, and clothing; he must say the prayers

in a pure place; he must appropriately cover the body (for women, this means that only the

face, hands, and feet can be visible); and he must pray with his face in the direction of Mecca or, if in Mecca, the Ka‘ba—the ancient temple that is now the seat of Muslim worship.

As previously mentioned, there are five set times to perform the ritual prayers, and each

session consists of elements—rakats—that are repeated two, three, or four times. The first

ritual of the day is al-fajr, which is recited at dawn. Its elements are repeated two times.

The second service, called al-zuhr, is said at noon. Its elements are repeated four times.

Next is the afternoon prayer, al-‘sr, which is performed in the middle of the afternoon. Its

elements are repeated four times as well. Then comes the evening prayer, al-maghrib, said

immediately after the sun sets, with elements repeated three times. Finally, a night prayer,

or al-‘isha, is recited at approximately ninety minutes after sunset. The elements of this prayer service are repeated four times. There is some variation among traditions.

The time for salat is signified by a call to prayer, as mentioned earlier. Whether broadcast

over loudspeakers or the radio, the call can be either a live chant or a recording, and is

always spoken in Arabic. The words are fixed. In response, the worshipper begins salat by

facing Mecca and repeating his own personal call to prayer. Next, the Muslim states his

intention in prayer. For this, he stands with raised and open hands. Palms should be turned

forward and held at ear level, with the thumbs placed behind the earlobes. An example of

stating intention would be to say, ―I intend to offer ____ rakats of the ____ prayer, and

face the Ka‘ba for the sake of Allah and Allah alone.‖ The first blank would be filled in with

the number of elements required during the particular prayer session, and the second would be filled in with the name of that session: al-fajr, al-zuhr, al-‗sr, al-maghrib, or al-‗isha.

The worshipper may then recite the Allahu akbar. According to Jacques Jomier in How to

Understand Islam, when recited in salat rituals, it is referred to as the Allahu akbar of

sacralization, because it brings the person into a holy mindset. Once all of this is completed,

the worshipper brings his hands to his sides or crosses (folds) his arms, and salat prayer formally begins.

Standing, the worshipper recites the first chapter of the Qur‘an, titled the Fatiha.

Afterwards, many Muslims follow a practice during which, still standing, they recite a few

passages of their own choice from the Qur‘an. This occurs at least during the first and

second rakats. Sometimes, but not often, a Muslim group recommends fixed verses during this part of the ritual.

A Muslim next performs a full bow, bending from the waist, with palms on the knees. He

may recite the Allahu akbar again during the bow. Upon straightening, some sources

translate that the person declares, ―Lord, to You be the praise.‖ Others explain that the

Muslim says, ―God has mercy on those who praise him,‖ or a variety of other similar phrases. Additional bows and declarations of Allahu akbar are common at this point.

After the bows, a formal prostration is performed, but not before declaring ―Al-hamdu lillah‖

once. Translated as ―Praise be to God,‖ this is a phrase of thanks to Allah. Then the

traditional Muslim gets down on his knees and, with his hands palm-down below his

shoulders, places his forehead on the ground, saying a prayer—in Arabic—such as, ―Glory to

my Lord, the Most High. God is great.‖ Another example of a prostration phrase is, ―Glorify

the name of God most high.‖ Next, the person sits back on his heels and, maintaining a

kneeling position, says Allahu akbar. Once again, the head is placed to the ground and the

prostration is repeated, along with the accompanying phrase. There is a return to kneeling,

and another Allahu akbar. Then the Muslim returns to standing position. The whole process

is repeated for a designated number of times, starting again at the Fatiha. Some traditions

hold that before concluding each set, the head is turned to the left and right.

After the second and the last rakat, the worshipper recites the Tashahud. These ritual words

are meant to call forth God‘s help. At the conclusion, while still on his knees and sitting back

on his heels, the worshipper recites the Salawat. He then greets any other prayer

practitioners to the right and left, wishing peace upon them: ―As-salamu alaykum wa

rahmatu-Llah,‖ or ―Peace be with you and God‘s mercy.‖ This is called the taslim. At a

mosque, handshakes are also exchanged as a sign of brotherhood. If the worshipper is not

at a mosque service, but rather is praying privately, he will greet his two guardian angels.

Ultimately, the salat involves praise, thanksgiving, proclamation of Allah‘s lordship,

remembrance that there will be a day of judgment, and requests for Allah‘s guidance. The whole sequence often takes five to ten minutes.

Friday afternoon salat services, which are obligatory for men, include not only the usual

salat prayer rituals, but also a lengthy reading from the Qur‘an and a sermon. At each

service throughout the week, an imam, or prayer leader, heads the communal prayer. An

imam is not a member of the clergy. Rather, he is a person who is very well studied in the Qur‘an. Any such man can serve an imam at a mosque service.

It is important to note that Muslim law does not allow a Muslim to perform a salat ritual

before its designated time. However, the prayer ritual can be performed late if there is good

reason for the delay. Men and women share the same prayer obligations, except that only

men must attend the Friday service. In addition, there are certain times when women are exempt from their prayer responsibilities, such as during menstruation.

Nonobligatory Prayer

After an obligatory prayer ritual, many Muslims perform further prayers. In addition, many

Muslims carry out personally designed prayer sessions—be they regular or spontaneous—

over the course of the day. These personal prayers may be repeated phrases endeavoring to praise Allah, or may be prayers of petition.

Dhikr

When not engaged in obligatory prayer, a Muslim may choose an effective phrase or prayer

litany and recite it repeatedly to enhance his mindfulness of Allah. In fact, many Muslim

brotherhoods—or social/prayer groups—prescribe litanies of prayers to be said on prayer

beads to create constant awareness of Allah‘s presence. This meditative chanting of fixed

phrases is commonly known as dhikr. The Arabic root of the word dhikr refers to remembrance and mindfulness.

The prayer-bead loop used to count dhikr contains ninety-nine beads, which coincide with

the Ninety-Nine Holy Names of Allah. So a Muslim may meditate upon the various

characteristics of Allah by chanting each one of His ninety-nine names—one for each bead.

One tradition quotes Muhammad as saying that anyone who repeats all of Allah‘s names by

memory will be sure to gain entrance to Paradise in the afterlife. According to Braswell‘s

Islam: Its Prophet, Peoples, Politics, and Power, these names yield ―power and God

consciousness‖ to the worshipper. Braswell reports that the characteristics highlighted by

the holy names include majesty, generosity, beauty, essence, action, power, wisdom, fear-provoking, and goodness.

Another dhikr technique is to repeat three fixed phrases, saying each one thirty-three times,

so as to complete count on the prayer-bead string. In English translation, the three phrases

are: ―Praise be to God! Every thanks is due to God! God is greater!‖ After these

meditations, a person‘s own requests can be made.

Dhikr is traditionally performed in group, but the technique can be extended to personal

prayer devotions. Also, the repetitive recitations can be accompanied by breathing

techniques and designated movements. Dhikr might be done in any position—standing,

sitting, dancing—according to a worshipper‘s traditions. The result is that the person who

prays in this manner actually puts himself in a type of trance, removing himself from distractions and forming a highly focused state of awareness.

The Sufis perform great dances during their dhikr. Those who follow the practices of Jalal

ad-Din ar-Rumi, a great Sufi master and poet, throw off their black cloaks in order to

symbolize the shedding of burden and darkness. They then whirl around in white garments

to symbolize life in Paradise. They may turn about individually, or form a ring and dance in

an open circle, as though revolving around Allah. This type of mystic practice is gaining in popularity in Western culture.

Du’a’

Du’a’ has come to signify the personal, extraliturgical prayers that a Muslim performs

outside of salat obligations. This type of prayer is also referred to as prayer of supplication

or petition. Dhikr, discussed above, can be considered a type of du‘a‘, or personal prayer

practice. Du‘a‘ and dhikr are not truly distinct from each other. A possible way of

distinguishing the two is to consider dhikr as simple, focused praise and mindfulness of

Allah, whereas du‘a‘ involves personal request. Prayers of intercession—that is, prayers said on behalf of another person—are included in du‘a‘, and are called sdla’ li’ajli in Arabic.

Whereas the fixed prayer rituals are to be recited in Arabic, du‘a‘ can be spoken in each

Muslim‘s native language. This form of Muslim prayer can be spontaneous and informal—

more along the lines of a conversation with Allah. But while the nature of du‘a‘ is the

individual‘s articulation of needs, we all know that sometimes words don‘t come fluently in

prayer. For such situations, the Muslim can refer to texts that print du‘a‘ prayers of an

admired saint, poet, or spiritualist. An example of such a text is The Complete Book of the

One Who Constantly Prostrates Himself in Prayer, translated from the Arabic, As-Sahifat al-

kamilat as-sajjadiyya. This book contains the prayer collection of Zayn al-‗Abidin, a famous Shi‘ite prayer leader, or imam, who lived during the seventh to eighth centuries.

Spiritual Reading

Certain texts are given great significance in the practice of Islam. Among these is, first and

foremost, the Qur‘an, which Muslims believe to contain the actual words of Allah. Second to

the Qur‘an in textual importance is the Hadith. When discussed in full, the Hadith is a multi-

volume collection of stories, legends, and lessons about Muhammad‘s life. Reading from the

Qur‘an and the Hadith, and meditating or dwelling upon the messages found therein, is

considered prayerful activity. These two sources of Muslim tradition are further discussed below.

The Qur’an

Islam considers its sacred book, the Qur‘an—also commonly spelled Quran and Koran—so

holy that someone in ritual impurity should not touch it, nor should anything be placed on

top of it. The passages are literally taken as the word of Allah, articulated through the Angel

Gabriel to Muhammad, and thus sent out to the people. Qur’an is actually an Arabic word

that means ―reading‖ or ―recitation.‖ Reading and reciting the passages of the Qur‘an

signifies the accepting of, and then the thankful returning of, Allah‘s words. Certain verses can call forth blessings and protection.

The Qur‘an was revealed to Muhammad over a period of twenty-two years—from 610 to 632

ce, the last year being that of Muhammad‘s death. It was fully compiled about twenty years

after the Prophet‘s death. The text explains that life on earth is a time to prove oneself; it is

a temporary exam that will assess whether or not a person is worthy of an enjoyable

afterlife. Therefore, upon death in this world, each person will experience either reward or

punishment. The Qur‘an supports a definite belief in life after death, in a final judgment day,

in resurrection, and in every person’s responsibility for his own actions. It addresses the

problem of human weakness by constantly reminding the human consciousness of its necessary submission to Allah. All laws for Muslim living can be found in its pages.

The Qur‘an is made up of chapters, each chapter being a surah. There are times when the

Qur‘an seems to correct itself, or further develop. According to the revelation, this isn‘t

because Allah‘s words are sometimes wrongly communicated, but because Allah knows that

the human being cannot handle all of the truth at one time. The entire concept of Islam

unfolds over the course of the book. It has been said that some of Muhammad‘s earliest followers were drawn to Islam by the strikingly beautiful, poetic verses of the Qur‘an.

The Hadith

There are thousands of hadiths—stories about Muhammad, his words, his actions, and the

events of his life. At one point, these stories were oral tales passed down through the

generations. Each story is attributed to an eyewitness to Muhammad. The whole collection

of these stories is formally called the Hadith, and makes up fifty or sixty large volumes. The

hadiths discuss a large variety of topics, from Muslim obligations, to Allah‘s generosity, even

to the devil. Because of the traceable authenticity of the hadiths, they are considered second only to the Qur‘an in importance.

One body of these stories is known as the Prophetic Hadith. These tales are specifically

attributed to Muhammad himself. It is not uncommon for Muslim communities to claim that

the Prophetic Hadith is inspired by Allah but is in the Prophet‘s own words, rather than

direct reiteration of Allah‘s message. Then there is the Sacred Hadith, which is considered

by some to be directly communicated to humanity by Allah. These are rather emotional

tracts, expressing God’s intense love for humanity and His presence in all things. Because of

the emotional content, many conservative Muslims find these passages offensive. They

believe such hadiths diminish the transcendence of Allah. However, the beauty and

sweetness of these hadiths have made them valued texts among those who allow

themselves an emotional perspective. Reading such passages on the love and benevolence of Allah reinforces the prayer lives of such Muslims.

ENHANCING THE PRACTICE OF PRAYER

Muslim prayers are always performed with the notions of submission and obedience in mind.

Yet they are also enjoyable experiences, allowing Allah‘s servants to bask in His presence

and focus their attention on their God. Even if the prayer practitioner no longer observes all

of the strict obligations required of orthodox Islam, he can choose a number of traditional

ways to enhance his spiritual practices, making his prayer time more effective. This can involve keeping certain attitudes in mind, and using helpful prayer postures and aids.

Adopting the Right State of Mind

By adopting the proper attitude when approaching prayer, the practitioner can increase his

mindfulness of Allah, as well as the joy he experiences by acting in service to Allah. The

following approaches have proven effective for many Muslims, and may also be helpful for

any prayer practitioner, regardless of his religion, who wishes to enjoy all the benefits that prayer has to offer.

Form Niyyat

In Arabic, niyyat or niyah refers to right intention. The Muslim is supposed to form niyyat in

his mind before reciting prayer. During this gathering of intention, he reminds himself that

his prayers are said solely to Allah. He then declares the number of prayer elements he will perform, and which specific service he will conduct.

For an act of prayer, or any act, to be beneficial, the right intention must be behind it. Each

prayer service—obligatory or optional—should be performed willingly and decisively, not

simply by rote. Niyyat puts the person in a reverent and clarified state of mind, locking out distractions and organizing thoughts around service to God.

Have Gratitude

A non-Muslim might wrongly assume that Muslims pray largely out of fear and submission.

But the truth is that the Muslim delights in his God. Gratitude, not fear, is very likely the

fuel that drives worshippers. Expressing thankfulness to Allah in prayer makes a person

more aware of the everyday gifts from Allah—of how precious the world around us is—

bringing a happiness and sincerity to prayer. That is why salat, the daily prayer rite, includes thanksgiving.

Emphasize Obedience

Islam teaches that every prayer should be said with the intention to obey Allah. This is

comparable to the ―Thy will be done‖ approach found in Judaism and Christianity. Muslims

continually focus on their obedience to Allah, and also the joy that they experience in

obeying their God. They trust that if they remain obedient to His commands and practice

devout praise and thanksgiving, Allah will be merciful and generous to them. This emphasis

on obedience helps put the prayer practitioner in a good state of mind by diminishing the

egocentrism, or self-centeredness, that is so prevalent in human life.

Prayer Postures and Gestures

To enhance the experience of prayer and also to further display submission to Allah, the

Muslim practices certain postures and gestures. It is evident that the body is very much

considered a tool of worship in Islam. Prayer postures and gestures prevent prayer from

lodging solely in the mind; the dynamism of prayer is further manifested through the body.

The prayer prostrations that became obligatory for the Muslim were not meant to degrade

humanity. In Islam: A Short History, author Karen Armstrong explains, “The prostrations

were designed to counter the hard arrogance and self-sufficiency that was growing apace in

Mecca. The postures of their bodies would re-educate the Muslims, teaching them to lay

aside their pride and selfishness, and recall that before God they were nothing.‖ Therefore,

Muslim prayer is rooted in the desire to wipe away egocentric attitudes and to become mindful of the true center, Allah.

The term rakat, also written as rak’a or rakah, refers to the entire repertoire of prayer

gestures and words that are repeated during Muslim prayer. Qiyam is ―the standing,‖ during

which the worshipper faces Mecca, recalls Allah‘s supremacy, and turns to Allah for

protection from evil. Ruku’ is the term, translated as ―kneeling,‖ for the kneeling/bowing

gestures. Sujud, or sajda, is a prostration. These postures performed before Allah are acts

of adoration and service. They outwardly express the submission that is taking place on a spiritual level.

Hand gestures are also a part of Muslim prayer. The du‘a‘ are often performed with open

hands turned so that palms face upwards. Some prayer practitioners cup the hands, as well,

to symbolize that the Muslim is set to receive the blessings which Allah will send in response

to his prayers. It is also traditional to wipe the hands over the face once prayers are completed to spread the received blessings onto the body.

Prayer Accessories

As in other religious systems, certain Muslim prayer aids can contribute to the practice of

prayer. Not all Muslims use the accessories discussed below, but many find that one or more of these aids can make the experience of prayer even more significant.

Prayer Beads

The Muslim prayer beads, contain ninety-nine beads in a loop. This prayer aid is used to

keep track of the worshipper‘s declarations of the Ninety-Nine Holy Names of Allah, and/or to keep count of phrase repetitions of any sort.

Prayer Carpets

As mentioned earlier in the chapter, many Muslims who perform the salat carry a prayer

carpet with them throughout the day. This carpet, upon which prostration is performed, is

called a sajjada. It can be used in the mosque, on the street, on the grass—anywhere.

Often, a sajjada contains inscriptions of Qur‘an passages to enhance the prayer

practitioner‘s awareness of Allah. Some carpets are highly decorative, displaying intricate symbolic artwork.

Artistic Writing

Visual triggers for prayer, through artwork, are also a part of Muslim prayer life. This

artwork can be found on buildings, books, prayer carpets, and many other articles that Muslims see and use both in prayer and in other daily activities.

Epigraphy is the inscription of sacred writing on mosques, buildings, tombs, and even

smaller articles like prayer carpets and lamps. The complex inscriptions, usually spelling out

Qur‘an passages, are sometimes so highly artistic that they become coded, capable of being

read only by a very trained eye. The selected texts often address the largest of issues—

death, judgment, resurrection, and Allah‘s mercy through forgiveness. The Shahada, is a

popular phrase for epigraphy, as well. These inscriptions are meant to trigger mindfulness of

Allah, and also to provide the worshipper with beauty. Therefore, for example, when a

Muslim simply glances down at the prayer carpet as he is about to kneel, he will see the

epigraphy on that carpet and be further reminded of the purpose and beauty of his prayers.

Calligraphy is very popular in the Muslim culture; beautiful types of lettering have been

designed throughout the history of Islam. Calligraphy is used in epigraphy, yet in a stricter

sense, calligraphy refers to artistic writing done by hand, with pen or paints. It is considered

one of the highest prayerful activities to write out passages from the Qur‘an or the hadiths

in calligraphy.

Finally, a technique referred to as illumination is often used to embellish works of epigraphy

and calligraphy. This art entails carving or penning geometric and floral designs around the

sacred passages to enhance visual appearance. The artwork created through epigraphy,

calligraphy, and illumination affects the prayer lives of worshippers by bringing the presence

of visual beauty and artistic adoration of Allah into their prayers.

Wazifa

In some Muslim communities, individuals sometimes turn to an imam—a community

spiritual leader—or an inspirational spiritualist to guide them on their personal prayer

journeys. A spiritual guide can organize a daily prayer ritual specifically around a person‘s

needs and wishes. Designed to be performed during prayer practice outside of salat, such a

ritual is referred to as wazifa or ratib. A fixed prayer plan, it eventually becomes a natural routine.

CONCLUSION

Above all, the Muslim performs prayer out of the desire to submit to and please Allah. The

obligations of salat are met with joy of service, and additional personal prayers are recited

with zeal to further communicate with Allah. Clearly, Muslim prayer life is rich with

numerous traditions. Islam appreciates the aural and oral aspects of prayer—listening to

Allah‘s word, and reciting that word back to Allah, along with other prayers. Gestures and

postures are also a significant part of Muslim worship, making prayer a total effort, not just

one of the mind. And prayer can even be found in sacred text and artistic writing. Religion

permeates every part of the Muslim‘s life: political, economic, and social. And a highly

developed practice of prayer is essential to the Muslim religion.

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

The PILLARS Of ISLAM

Sawm- Fast during the month of Ramadan

Who is Dis-qualified from Sawm?

http://looklex.com/e.o/sawm.htm

Sawm Arabic: 'as-sawm

Fast in Islam, lasting one month, during the

whole of the month of Ramadan, and one of

Islam's Five Pillars. Ramadan is frequently

used as name of the fast itself, both by

Muslims and almost exclusively by non-

Muslims.

Sawm is decreed for all Muslims above 13

(girls) and 14 (boys), and in good health.

The fast lasts from break of day until the

sun disappears under the horizon. The night is

a period of eating, joy, sleep, but also religious

duties.

Sawm is mentioned four places in the

Koran, but central is sura 2:

Koran sura 2: The Cow 179 Those among you believing, it is decreed

that you fast, as it has been decreed for those

living before you — so that you will guard

yourselves against evil — 180 for a certain number of days. If any of you are sick, or on a journey, then a

number of other days. For the one who cannot sustain the fast, there is a ransom:

give food to one poor man. But the best is doing a good deed without thinking of

it. Fasting is the best for you, if you but knew it. 181 The month of Ramadan, when the Koran came down to earth, to guide

mankind, to teach what is right and what is wrong, those present in this month,

shall fast... God wants to make this easy for you, not difficult, so that you can

make full the number of days.

Sawm was established in 624 CE (2 H), from which year the above passage is

taken. Until then no fasting seems to have been practiced neither by the first

Muslims, or among the pagans of Mecca, except the Jewish inspired Ashura, which

had been established only two years earlier.

Sawm is one of the pillars of Islam, and practiced by a majority of the people

even in the most secular Muslim countries. Muslims shall abstain from:

food, beverages, tobacco, spittle, perfume;

deliberate vomiting;

sexual intercourse;

seminal emissions;

menstruation (women menstruating will compensate with days of fasting

after Sawm, equivalent to the number of days lost);

bleeding in child bed (compensation after the same rules as for

menstruation);

bad thoughts; intoxication.

If a Muslim breaks one of these rules, it has to be deliberate to count as a

break of the fast. If the fast is destroyed, it only destroys the one day, which can

be compensated for after Sawm. Muslims are well aware for all these obligations,

and often follow them strictly.

When the night comes, people wait for a signal marking the end of Sawm for

that specific day. This is marked by a gunshot, shelling over the town; calling from

the mosques; and in modern times, through TV and radio. The first thing all

Muslims do is drink some water, then a traditional meal called iftar is eaten, where

eating together with other people is considered very important. During the iftar,

streets are totally empty, and all families are gathered in the houses.

After the iftar, people relax a couple of hours, and then prepare themselves for

visiting social spots, friends or families. The social activities can often extend deep

into the night, as many shopkeepers work in the night (and sleep through the

day). Women and girls enjoy much freedom during the Sawm, and are allowed to

stay up long in the evenings. Important in the evenings are shows in the streets,

shopping, and simply meet and see other people. TV is taking over a major part of

the joy in the evenings of Ramadan, with sending hours after hours of the most

popular sort of TV-programs, soap operas and films.

By Tore Kjeilen

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

The PILLARS Of ISLAM

Zakat- Give to a charity 2.5% leftover salary after bills are paid

Rules for Zakat

http://www.missionislam.com/knowledge/zakat.htm

Zakat (Alms)

Ramadan is the month of giving and benevolence, the Messenger was more benevolent than a falling rain. Muslims are encouraged to emulate the Messenger of Allah (saws), to assess and pay their Zakat during the month of Ramadan, thus combining the two pillars of Islam at the same time.

Zakat (alms) is the name of what a believer returns out of his or her wealth to the neediest of Muslims for the sake of the Almighty Allah. It is called Zakat because the word Zakat is from Zakaa which means, to increase, purify and bless.

Who Should Give Zakat

The obligation of Zakat is mandatory on every Muslim who possesses the minimum Nisaab, whether the person is man, woman, young, old sane or insane. Because the proof of Zakat in Al-Qur'an and Sunnah is general and does not exclude young or insane. Allah (SWT) stated that: "Of their goods take alms so that thou mightiest purify and sanctify them..." (Al-Qur'an, 9: 103)

Imam Ibn Hazim said that every Muslim young or old sane or insane needs to cleanse his or her wealth with Zakat because of generality of the evidence. Anas bin Malik reported that the Messenger of Allah (saws) said: "Trade with the money of the orphan, lest it is eaten up by Zakat." (At-Tabraani) In another Hadith `Amru bin Shuaib related from his grandfather that the Messenger of Allah said:

"Whoever is entrusted with money of an orphan should trade with it and should not leave it sitting to be used up by charity." (Tirmidhi)

The point of reference in these reports is that the Messenger (saws) urged the trustee on the estate of people who due to age or other reasons cannot manage their own financial affairs, to invest it in a business that will yield a return and make it grow until they are in a position to do so themselves. For, if proper investment is not made with an ophan's inheritance, it will be depleted by charity, thus leaving the orphan with little or nothing.

The Nisaab

The Lawgiver, Allah has prescribed the minimum amount that is obligatory for Zakat in different ranges of properties, and that minimum amount is known as nisaab. The reason for nisaab is to ensure that no one is forced to give Zakat out of what he or she does not have, and that no wealth goes without Zakat. Nisaab is also an insurance against the tyranny of the state to tax the poor and or the neediest as is the case in many countries. Nisaab is a reference point for the average Muslim who is not sure whether he possesses the minimum wealth on which Zakat is obligatory. The wealthy need not worry about the Nisaab. Zakat is obligatory on their entire wealth and must be paid out at the end of financial year that they set for their Zakat.

The Nisaab will not be valid unless it fulfills two conditions:

1) The amount that has reached Nisaab must be the excess or surplus known as "faadil" from one's essential needs such as food, clothing, housing, vehicles, tools and machinery that is used in business. The essentials for living are exempted from Zakat.

Although what constitutes nisaab may change from one country to another, the amount that is needed for the basic needs of living in different countries is very similar, because the market place determines the prices, whether it is an official market or a non-official market. In the poorest countries people do without or live below the poverty standard, and that is why many go hungry or without basic essentials.

However, we must realize that Zakat is an act of worship (ebadah) like Salaat. The element of intention (niyyah) is necessary, and we should not overly rely on state agencies to determine for us the requirements of our religious duty. The so called the "consumption basket" (that is poverty level as determined the social security administration which are updated every fiscal year) may not be the same as what Islam considers minimum Nisaab.

In the industrialized countries, the consumption basket may include items that are not necessarily essential, such as entertainment, extra clothing, variety of food, eating in restaurant or eating at home, owning more than one car as opposed to having three cars in the driveway, drinking water as opposed to juices, eating regular food or special "health" food. This is why I believe it is essential that we do not lose site of the fact that Zakat is ebadah of wealth, like salaat and fasting. Non Muslims may consider all the things mentioned above as essentials while Muslims will not. Indeed, no Muslims in good standing will attempt to hide behind the label of consumption basket so as to evade Zakat.

Nisaab eliminates the possibility of injustice or unfair treatment of the Zakat payer. To suggest that if we do not follow the rules of International Monetary Fund or the arbitrary figures of social security administration or department of agriculture we will be doing injustice to the Zakat payer is ludicrous.

2) Nisaab must mature, that is the money is not liable for Zakat unless it has remained a full year in the possession of a person. This is the understanding of the majority of the scholars. Imam Abu Hanifah (raa) said: "What should be considered is the existence of nisaab at the beginning and the end of the Zakat year set by the payer". It does not matter if the nisaab money increases or decreases during the calendar year, as we will explain later.

This condition does not include farm produce, for it is due on the day it is harvested. Allah (SWT) stated: "... But render the dues that are proper on the day that the harvest is gathered..." (Al-Qur'an, 6: 141) According to Imam Al-`Abadi, (raa) Zakat money is of two kinds: one that by its nature can not be invested and Zakat of this category is due on the day of harvest. This includes all the farm produce that is liable for Zakat. The other is wealth that can be invested in the hope of a good return, like cash, gold or silver, because the opportunity is there that cash in one's hand can be invested for a good return. This includes currency investment, merchandise and livestock. Their Zakat is not due until they have matured in one full year.

The proof of this condition is the Hadith related by Ibn `Umar that the Messenger of Allah (saws) said: "He who acquires property is not liable for Zakat on it till a year passes." According to Ibn Rushd (raa) this is the understanding of the majority of scholars, including the four rightly guided Khalifahs.

Zakat Of Salaries

The condition of yearly term maturity applies to the commodities on which the Lawgiver said Zakat is due, and this includes silver, gold, modern paper currency and livestock. Paper currency is analogous to silver, therefore, it takes the case of silver. There is no Zakat on salary, earned income from wage earners or professionals or independent contractors until such money matures in a full year. There is no such thing as paying your Zakat on the day you receive your pay check. What the wage earner must know is that he or she can purify that money with charity (sadaqah) anytime they cash the pay check. Allah (SWT) states: "And in their wealth and possessions (was remembered) the right of the needy, he who asks and he who (for some reason) was prevented (from asking)." (Al-Qur'an, 51: 19).

We can deduce from the concept of "yearly maturity" of wealth on which Zakat is due as encouraging, among other things, saving on the part of the Zakat payer, and enhances the chances for eradicating poverty, because if the poor receives his rightful share of Zakat there will be the possibility that he can take Zakat money and invest it and become a Zakat payer instead of recipient. This possibility will be lost if he receives few Zakat dollars every month. To say that the wage earner just brings his check home and spends everything on necessities and lives from check to check with nothing left over means the person is eligible for Zakat.

Using farm produce as analogous to salary for Zakat is wrong analogy. As Imam Al-`Abadi said, these are two different categories of money. $2, 500.00 cash can be invested by the person and expect a good return whereas it will be difficult to invest a bushel of corn. It can be traded as a commodity, which is what it is. This why we must know that analogy has rules that must be followed before it is applied. Certainly

the jurists are unanimous that earned income, known as almal al-mustafadah, should either be added to existing money and wait until that amount reaches maturity and then give their Zakat; or if there is no money on hand the time one possesses this money, he or she should wait one full year before assessing it for Zakat.

Zakat is one of the five pillars of Islam and a vital element in the religion of Islam. It is the twin sister of Salaat. In Al-Qur'an, Allah (SWT) stated: "So establish regular Prayer and give regular Alms; and obey the Messenger; that you may receive mercy." (Al-Qur'an, 24: 56) Also, "...Establish regular Prayer and give regular Alms, and loan to Allah a beautiful loan...." (Al-Qur`an, 73: 20) "And they have been commanded no more than this: to worship Allah, offering Him sincere devotion, being true (in faith); to establish regular Prayer and to practice regular charity; and that is the religion right and straight." (Al-Qur`an, 98: 5)

In a famous Hadith reported by `Umar Bin Khattab (raa), the Messenger of Allah (saws) responded to Jibreel (as) and said: "... Islam is to testify that there is no deity but Allah and Muhammad is the Messenger of Allah, to perform the prayer, to pay Zakat, to observe fasting in Ramadan, and to make pilgrimage to the house of Allah if you are able to do os...." (Bukhari, Muslim)

There is consensus among Muslim scholars that it is mandatory on every believer who is financially able. Whoever knowingly denies this obligation, while he possesses the minimum amount, would be considered a disbeliever and a renegade from Islam. Whoever is stingy, or tries to cheat, is considered among the wrongdoers. Zakat is mandatory on four categories of items.

1. Farm produce of seeds and fruits, such as wheat, barley, rice, dates, raisins, cocoa, pistachios, coffee, cashews. Allah (SWT) stated: "O you who believe, give of the good things which you have (honourably) earned, and of the fruits of the earth which We have produced for you..." (Al-Qur'an, 2: 267) Also: "... But render the dues that are proper on the day that the harvest is gathered..." (Al-Qur'an, 6: 141) Thus, these two verses and many others indicate that Zakat is due on farm products that reached the minimum amount (nisaab). No farm product is liable for Zakat unless it is a product that is considered as food and can be stocked or saved naturally without refrigeration. If the produce is perishable fruit, such as grapes, there is no Zakat. But if one sells them they will pay their Zakat on the profit earned when it matures.

The nisaab is 612 kilos, which equals 1,346.40 lb. There is no Zakat on produce that is less than this amount. If the farm produce or crops grow dependant on rainwater, or without any man's labour or irrigation, Zakat due is one-tenth of the total. If it is grown by irrigation, then the Zakat due is half of one-tenth of the total produce. There is no Zakat on fruits like apples or oranges or vegetables which are perishable and need refrigeration for long storage, but they should be considered as any income if the profit earned from their sale reaches the amount of Zakat, then Zakat should be given.

2. Cattle, including camels, cows, sheep and goats, that are freely graze and are raised for trade and production. For Zakat to be obligatory, the number must reach the nisaab. The nisaab of camels is five, of cows 30, of sheep and goats, 40. By freely grazing is meant the animal goes out to feed without the owner buying or bringing it feed or hay. If it is not a grazing animal, there is no Zakat in the stock by itself. The stock will, however, be considered as articles of trade, then will be assessed for Zakat as articles of trade when the profit earned from their sale reaches the amount by itself or in combination with other articles of the trade.

3. Merchandise and goods of trade and commerce. This includes anything that is obtained for the business of buying and selling: land, animals, food provisions, fabric, cars, spare parts, etc. This inventory is evaluated annually and assessed for Zakat, whether the value is the same as the amount spent on it, more, or less. The owners of grocery stores, like any other business, must evaluate every item and give their Zakat. Simple bookkeeping of inventory, orders, cash on hand, and credits, that is non-delinquent loans, will give one a good picture of the Zakatable assets. But if one is unable to account for everything

in the store or shop, he should assess it according to his ability until he is sure that his conscience is clear.

There is no Zakat on what is within one's dwelling or property which includes food, drinks, furniture, houses, animals, cars, clothes and shoes. The only exception is gold and silver. There is no Zakat on assets from rentals or lease, whether they are apartment units, taxi cabs, etc. That is, there is no Zakat on the apartment units, buses or cars for rental like yellow cabs company or trucks for rental or equipments. But there is Zakat on the proceeds or incomes from these rental assets if these assets reach the executable amount, either by themselves or in combination with other assets.

Business Activities

Many scholars are of the opinion that any business activity that brings any return to the entrepreneur or investor should be assessed for Zakat. If the activity has a prescribed nisaab, such as gold, silver or paper currency, that nisaab is applied for Zakat. But if the business has no declared nisaab, its nisaab is the nisaab of commerce, one reason being that most business activities are considered as commerce and because, in actual fact, it is not factitious business name, such as GM, Apple or GE that is taxed for Zakat, it is the individual investor. We do not tax cooperations such IBM, Apple, GM or Rajihy Bank but the individual investors, share holders and owners of these corporations.

Indeed, there are enough rules in Zakat books to cover all types of business activity, be it cash or risk investment. If the business activity is analogous to commerce, it should be assessed the same rate as commerce. To subject the business to a different Zakat rate of 10%, which is the rate of farm products instead of its correct rate of 2.5%, the rate of commerce, is unfair and unjustified. Besides, there is no proof, even a weak one, to justify this unfair arbitrary taxation. The difference between 2.5% and 10% is high. The Zakat system is not like a state revenue collection, but Allah's `ebadah. However, if a business person decides to give more than 2.5% after deducting all the expenses including depreciation, Allah (SWT) will accept it from him.

4. Gold and silver, whether used for commerce or jewellery. Allah (SWT) states: "...And there are those who bury gold and silver and spend it not in the way of Allah: announce unto them a most grievous penalty. On the day when heat will be produced out of that (wealth) in the fire of hell, and with it will be branded their foreheads, their flanks and their backs. This is the (treasure) which you buried for yourselves: taste you, then, the (treasures) you buried." (Al-Qur'an, 9: 34-35). By hoarding is meant refusal to give it in the path of Allah, which includes Zakat.

In a hadith reported by Abu Hurairah (raa), the Messenger of Allah (saws) said: "For the owner or possessor of gold and silver who does not fulfil its obligation, on the Day of Resurrection it will be cast into sheets of fire and be branded on his forehead, side and back. Whenever it cools it is to be repeated for him in a day whose length is the length of fifty thousand years, until the judgement is rendered among the people." (Muslim). By its obligation is meant assessing it for Zakat. In another version: "No possessor of a treasure who does not give its Zakat."

Zakat is mandatory in gold and silver, irrespective of its form: in coins, raw or nugget, or jewelry for wearing, or for rent, because of the generality of evidence of Zakat without any detail. In a report by Abdullah bin `Amr bin `Aas (raa), he related that a woman came to the Messenger of Allah with her daughter. On the daughter's wrist were two heavy gold bracelets. The Messenger asked her, "Do you pay Zakat on this?" She replied, "No." The Messenger said: "Would it please you that Allah will encircle you with two bracelets of fire?" The reporter commented that she took them off and threw them down in front of the Messenger, and said: "They are for Allah and his Messenger." (Ahmed, Tirmidhi).

The Messenger's wife reported that: "The Messenger entered into my house and saw in my hand a huge ring made of silver, so he asked, `What is this?' I replied, `I made them to beautify myself for you, O

Messenger of Allah.' He inquired, `Do you give their Zakat?' I said, `No,' or `Allah willing.' He said: `It will suffice you in the hellfire.'" (Abu Dawuud).

Zakat is due on gold when it reaches the amount of (nisaab), which is 20 Dinaar. According to a hadith, the Messenger said: "No Zakat on you is due until it reaches 20 dinaar." (Abu Dawud) The Islamic dinaar (currency) is one mithqal, a unit of weight which weighs four and one quarter of a gram. Thus, the nisaab is 85 grams. This is equal to $30.00 US dollars.

Similarly, there is no Zakat on silver until it reaches five oqiyah, because the Messenger said: "There is no Zakat on less then five oqiyah." (Muslim/Bukhari) Oqiyah is equal to forty Islamic dirhams. The nisaab is 200 dirhams. One dirham is equivalent to 595 grams. The Zakatable amount in both the gold and silver is a quarter of a tenth only.

Paper Currency

There is Zakat on modern paper currency because it is equivalent to silver. During the early days of Islam, silver and gold were the currency of exchange minted into dirham for silver and dinaar for gold. Silver, not gold, had a larger circulation. Thus many scholars are of opinion that silver should be the standard for the paper currencies of today because that is more advantageous to the Zakat payer, as it raises the minimum nisaab whereas gold lowers it. Although both metals are no longer circulated, they are still considered as a security against ever fluctuating paper money.

Silver should be used as a standard to assess Zakat annually, not paper currency, even if the currency is hard currency like the US dollar, Yen and Deutch Mark or Pound Sterling. Because these currencies are backed by political decisions that may not have anything to do with the economy, the value and strength of this paper money depends largely on all haram usury system of interest rates.

Thus, the Zakat payer should look up in the local newspaper's financial or business section for the price of silver which is currently about $3.82. per ounce. The nisaab, then, is 596 x .04=28.80 ounce multiplied by$3.82= 90.91. therefore. The nisaab is about $100.00, as of December 17, 1991.

The nisaab should be based on the market value of the currency. If the money is hard currency, there will be no problem, but if the money is a non-marketable currency, like most currencies in the third world countries, the nisaab should be based on the black market, which realistically reflects the value of the currency on the money market. In any case, the silver rate should be used to assess the Zakat.

If the nisaab is determined, the Zakatable amount is 2.5%, or .025 multiplied by the amount. For instance, if the Zakatable amount is $56,000.00 it will be 56,000. x .025 = $1,400.00.

Zakat is due on gold, silver, and or paper currency, whether it is cash in hand or credit in the hands of borrowers. Zakat is due on debts or cost of merchandize or rental money. If the borrower is a wealthy person that you know will pay back the debt, the lender (that is Halaal lending free of usury) should include that money in the assessment and give its Zakat. However, one can delay Zakat on a loan until he receives payment, then return its Zakat for the past years that he was unable to assess for Zakat. If the borrower is poor or is refusing to pay the debt, there will be no Zakat on the money until the lender receives the money. Then he will assess it for Zakat of one past due year, but there will be no Zakat in the years before that.

There is no Zakat on precious stones such as diamonds, or metals such uranium, regardless of their value. Gold and silver, of course are assessed for Zakat. However, if a person possesses any of these stones or metals, he should give their Zakat like any other articles of trade. If a person possesses diamonds or any other precious stones as an edge against inflation or for ornaments, there will no Zakat on these.

How To Give Zakat

Zakat may be assessed and returned in two ways:

a) Make a record of all money earned, either daily or monthly, which has reached the nisaab and remains in the treasury. The Zakat of that money would be due one year later on the same day the money was earned and reached nisaab. This means every month's income must be set aside and assessed for Zakat and so will be the case for the rest of the months. For instance, the income of January, 1991 will be assessed for Zakat in January, 1992, and the income of February, 1991 will be assessed for Zakat in February 1992, etc. This method of assessing Zakat is very difficult because it entails complete bookkeeping of daily or monthly earnings.

b) The best way is to set a day or a month, preferably Ramadan, for your annual Zakat return calendar, say Ramadan 1st, 1412. One year later on the same day Ramadan, 1413, your Zakat is due and payable. Whatever is in the savings is due for Zakat, regardless of whether all the amount in the savings reaches a year or not. For instance: if you have $20,000.00 in the savings account on the 1st of Ramadan, 1412 and one year later by the 1st of Ramadan, 1413 there is $50, 000.00, your Zakat will be assessed for $50,000.00, that is: $50.000.00 x .025= $1,250.00. If, on the other hand, by the 1st of Ramadan, 1413 the amount in the savings is $15,000.00, your Zakat will be for the amount in the savings, that is $15,000.00 x .025= $375.00. This method is the best because it is easy to assess, meets one's obligation and relieve one's conscience.

The Recipient Of Zakat

Knowing who qualifies as recipient of Zakat is an important aspect of Zakat collection in Islam. Fortunately, Allah (SWT) has been merciful to us in that He Himself spelled out the people eligible to receive Zakat. In Surah Tawbah He stated:

"Alms are for the poor and the needy; and those employed to administer (the funds); for those whose hearts have been (recently) reconciled (to truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom." (Al-Qur'an, 9: 60) In this verse Allah enumerated the people who deserve this divine welfare, and they are as follows:

The poor and the needy. These are individuals, and those under their care, to live on. By the poor and needy is meant the people whose income or salaries, or whatever material goods they have, fall short of the cost of living in a given environment and economy. The poor and the needy should be given what will suffice them and their families for one full year. The needy who want to get married and have no means should be given enough for this purpose, and so, too, the student who needs money for tuition, rent, food, and books. The working poor should be given supplementary Zakat. But the wealthy, or any person with enough income to live on should not be given Zakat, even if they asked for it. Instead, they should be warned and admonished for asking for what does not belong to them.

In a hadith reported by Abdullah bin `Umar, the Messenger of Allah (saws) stated: "A man keeps on asking others for something till he comes on the day of Resurrection without any piece of flesh on his face." (Bukhari/Muslim). This hadith indicates a humiliating appearance before Allah (SWT) that awaits a person who asks illegally.

Some said: this hadith implies Allah will punish a person with the very limb, the face, that he used to impress on others to give him their money unlawfully.

In another hadith reported by Abu Hurairah, the Messenger of Allah said: "Whoever asks people for their money so as to get rich, he is asking for flames of fire. It is up to him to ask for more or less (he should beware)." (Muslim) This hadith indicates the severity of the punishment, the more one asks the more punishment, the less one asks the less the punishment.

In another hadith, reported by Hakeem bin Hizaam said: I begged the Messenger of Allah and he gave me. I begged again, and he gave me. I begged again and he gave me. He then said: "This money is green and sweet; he who receives it from people with a cheerful heart, Allah will bless him in it; he who receives it, with an avaricious mind would not be blessed in it. He will be like the person who eats without being satisfied; and the upper hand is better than the lower hand" (Muslim)

This hadith gave an analogy between money and green, ripened fruit that people love to eat. Thus, it indicates that both are greatly loved but easily finished. For money that is easy come easy go, one must be careful about the punishment that awaits the illegal eater. If a person asks for Zakat and there are no signs of wealth, and he does not know that he should not ask, or a person who is well and able, who can work, but does not; if these people do not know that it is not permissible for them to ask, it may be given anyway.

In a hadith reported by Ahmed, Abu Dawud, and Nasa'e, two men came to the Messenger of Allah (saws) and asked for Zakat. He looked at them closely and found them strong and able, he said, "If you want I will give you. But you should know that the wealthy or an able person who can work has no share in Zakat" (Ahmad)

Those who administer the Zakat department, assigning people for collecting, bookkeeping, making lists of people eligible for Zakat, and a financial calendar. These people will receive Zakat as compensation for their work, even if they are wealthy. This does not include a person who works as an agent for one or two wealthy people to take Zakat for himself. They should donate their time for Zakat disbursement and do it with honesty and truthfulness. If they can not, they should be paid or rewarded for their time. In a hadith related by Abu Musa Al-Ashi`ari (raa), the Messenger of Allah said: "A trustworthy Muslim executor is the one who executes completely what has been entrusted to him of Zakat money in good faith." (Bukhari)

That is, he will give the Zakat money to any of the eligible recipients of Zakat. He should carry on the duty voluntarily, but if he can not distribute the money without being paid, the Zakat payer should pay him for his work. The payment for the service of distributing Zakat should not come out of Zakat money.

The new converts to Islam whose hearts we want to harmonize into the fold of Islam, either because their faith is weak or we are afraid of their being harmed, should be given Zakat to strengthen their Iman or until we no longer fear their harm.

The bonds person who has contracted with his master to buy himself out of bondage deserve Zakat and should be given enough to pay off their debt to the master and be freed themselves; similarly, Muslim prisoners of war if their freedom is tied to monetary payment, deserve Zakat sufficient enough to secure their release.

On the other hand, if a person accidentally killed someone and have no means to pay off the blood money, he should be helped from Zakat funds.

The people in debt are of two kinds:

(A) The guarantor, who takes the responsibility of someone else's debt so as to reconcile the two warring parties, to extinguish the fire of fitnah between them. If the person requests Zakat money to pay off this debt he should be given it, which will encourage him to continue in this noble cause.

In a hadith reported by Qubaysah Al-Hilaaly (raa), he said I was under debt (hamaalah) and I came to the Messenger (saws) and begged him to help me pay it off. The Messenger told him: "Wait until we receive charity, so we will command that it be given to you." However, the Messenger stated: "O Qubaysah, begging is not permitted except for one of three categories of people:

A man who has incurred debt (as guarantor to reconcile blood wit) for him begging is permissible till he pays that off, after which he must stop it; a man whose property has been destroyed by calamity which has smitten him; for him begging is permissible till he gets what will support life or will provide him reasonable subsistence; and a man who has been smitten by poverty, the genuineness of which should be confirmed by three knowledgeable members of his people; for him begging is permissible till he gets what will support him, or will provide him subsistence. Besides these three, Qubaysah, begging is forbidden for every other persons, and one who engages in such consumes that which is forbidden." (Muslim)

(B) Whoever incurs debt and has no money to pay it back will be given from Zakat to help pay his debt, whether the amount is large or small; or his creditor should be paid directly on his behalf, so long as it is paid off.

Zakat can be given in the path of Allah. By this is meant to finance a Jihad effort in the path of Allah, not for Jihad for other reasons. The fighter (mujahid) will be given as salary what will be enough for him. If he needs to buy arms or some other supplies related to the war effort, Zakat money should be used provided the effort is to raise the banner of Islam.

The wayfarer. This is the traveller who in a strange land runs out of money. He or she deserves Zakat, enough money to take him back to his country, even if he is wealthy and can find someone to loan him the money. On his part, he should take with him on his trip sufficient money, if he is wealthy, so that he will not need Zakat. Zakat money can not be used to pay off other obligations, such as giving Zakat money to people you are obligated to take care of by law; or Zakat money can not be used to pay for hotel and food expenses.

It is, however, permissible to give Zakat to a wife or family member, provided it is not part of their daily living expense money, but is needed to pay off a debt for one's wife if she can not pay it. So is the case for one's parents if they can not pay their debt.

Zakat money may be given to members of the family for their expenses if one is not obligated to take care of them financially. The wife can pay off a debt of her husband with Zakat money, because he may be among the eight eligible recipients and she is not obligated to spend on him as he is on her.

The eight eligible recipients of Zakat can be denied their right to Zakat without proof from Al-Qur`an or Sunnah. In a hadith reported by Ibn Mas`ud, his wife Zaynab heard the Messenger of Allah order women to give Zakat, so she asked the Messenger (saws): " O Messenger of Allah, you commanded us to give Zakat, and I have jewellery that I wanted to assess for Zakat, but my husband Abdullah bin Mas`ud claimed that his son deserves it more than anyone." The Messenger replied: Your husband Ibn Mas`ud is right. Your son deserves your charity more than anyone." In another hadith reported by Salman bin `Aamir, he said the Messenger of Allah said: " Charity to the poor is only charity, but charity to the rest of kind is charity and maintenance of relations (sillah)." (Nisaee)

No loan should be written off as Zakat because Zakat is taken and given. Allah (SWT) said: "Of their goods take alms...." (Al-Qur'an, 9: 103) And in a Hadith the Messenger has been reported as saying: "Allah has mandated on you Zakat to be taken from the wealthy and to be given to the poor." Thus, writing off debt is not taken. For instance, If you loan a person money, you can not write off that loan as a Zakat. However, it could be written off as sadaqah charity. Furthermore, loan, delinquent or not, is considered an absent money, therefore, it should not be transacted in Zakat. for Zakat is assessed only in cash in hand. Besides, debt money is valued less than cash in the hand, and using that money for alms is like exchanging good money for bad.

The assessor of alms should try to give his Zakat to an eligible person, but if he makes a mistake and gives it to an ineligible person it is accepted. In a hadith related by Abu Hurairah, he said the Messenger said:

"A man expressed his intention to give charity, so he came with his charity and placed it in the hand of an adulteress. In the morning the people were talking and saying charity was given to an adulteress last night. The donor said: O Allah, to thee be the Praise - charity to an adulteress! He then again expressed his intention to give charity, so he went out with it and placed it in the hand of a rich person. In the morning the people were talking and saying charity was given to a rich person. The donor said, O Allah to You be the praise - charity to a rich man! He then expressed his intention to give charity, so he went out with his charity and placed it in the hand of a thief. In the morning the people were talking and saying charity to the thief. So the man said, O Allah to You be the praise (what a misfortune that charity has been given) to the adulteress, the rich and the thief! Then someone came to him and told him your charity has been accepted. As for the adulteress the charity might become the means whereby she might restrain from fornication. The rich man might perhaps learn a lesson and spend from what Allah has given him, and the thief might thereby restrain from committing theft. (Muslim/ Bukhari)

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Zakat- Give to a charity 2.5% leftover salary after bills are paid

On-line Calculator

http://www.central-mosque.com/fiqh/zcalc.htm

Online Zakaat Calculator from I.T.A Publications

STOP BEFORE PROCEEDING READ DETAILS ABOUT ZAKAT FIRST BY

CLICKING HERE

This calculator will show the ZAKAAT that is due on you. It should work with any currency i.e. Dollars, Pounds, Rupees etc. But please be consistent and use the same currency throughout!

You Need to know the current Market price of Gold and/or Silver. Since these prices change often therefore we are unable to provide them for you. Please contact your local Jeweller. To obtain the

value of your Gold or Silver Assets simply multiply the cash value by the weight.

You can also check the Gold and Silver Prices from Kitco in the table below:

You can also convert the USD rates into your local currency by using the calculator below:

Please note that GOLD and SILVER prices are given in OUNCES and not GRAMS, to convert the prices into GRAMS simply divide the PRICE/OUNCE by 28.35! Check FIRST and then enter the

price per gram

NOTE: You will be shown how the Calculations are done so you can do it Yourself (if you like)

WARNING: You Must Follow the Procedure in the same manner as presented, don't skip steps! If you have no value to enter then leave the default "0.00".

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Hajj- Make a pilgrimage to Mecca once in life

Hajj information

http://www.islamicity.com/mosque/hajj/?AspxAutoDetectCookieSupport=1

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Hajj- Make a pilgrimage to Mecca once in life

Stoning of the devil

http://www.beliefnet.com/Faiths/Islam/2004/02/What-Is-Stoning-The-Devil.aspx#comments

What Is Stoning the Devil?

Some facts about the Hajj ritual.

BY: Hesham A. Hassaballa

The stoning of the Devil is one of the most important rituals of the Hajj. After standing on the plain of

Arafat, pilgrims spend the night on a plain called Muzdalifah. There, they gather 70 stones with which to

pelt three stone pillars representing the Devil. The next day, the day of Eid-ul-Adha, pilgrims stone the

largest of the three pillars with seven stones. Then, for the next three days, pilgrims pelt each of the three

stone pillars with seven stones. This, along with a final circumambulation of the Ka'bah, completes the

rituals of the Hajj.

The stoning of the Devil ritual reenacts part of the story of Abraham and his sacrifice of his son. God told

Abraham in a dream to slaughter his only son--Ishmael in Muslim belief--as a sacrifice to God. Abraham

consulted Ishmael about this, and Ishamel told his father to comply immediately. On his way to sacrifice

his son, the Devil appeared three times to Abraham to dissuade him from fulfilling his duty. Abraham

stoned the Devil with seven stones each time he appeared to him.

This ritual also has a spiritual significance. By stoning the pillars, pilgrims openly declare their enmity to

the Devil. This ritual is particularly emotional for many pilgrims. The pillars actually become the Devil for

many pilgrims, and people can be heard screaming, "Because of you, I did..." It can also be particularly

dangerous, as recent news reports have shown, because of the sheer number of pilgrims doing the same

thing at the same time. Last year, when I went on Hajj, twice, my wife and I were almost trampled to

death.

Thus, those who are not strong enough can designate someone else to throw stones on their behalf. In

addition, many scholars have advocated stoning the pillars at different times of the day and night so as not

to crowd other pilgrims. My wife and I, in fact, stoned the pillars in the wee hours of the morning.

Despite its potential dangers, stoning of the pillars are a wonderful part of the Hajj ritual. I would not

hesitate to do it again.

Read more: http://www.beliefnet.com/Faiths/Islam/2004/02/What-Is-Stoning-The-Devil.aspx#ixzz1wrJ4ZGX1

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SEARCH The WORD: ABRAHAM Gives Sarah away (Gen. 12:10-20)

http://www.biblegateway.com/passage/?search=Genesis%2012:10-20;&version=ESV

Genesis 12:10-20

English Standard Version (ESV)

Abram and Sarai in Egypt

10 Now there was a famine in the land. So Abram went down to

Egypt to sojourn there, for the famine was severe in the land. 11 When he was about to enter Egypt, he said to Sarai his wife, ―I

know that you are a woman beautiful in appearance, 12 and when the

Egyptians see you, they will say, ‗This is his wife.‘ Then they will

kill me, but they will let you live. 13 Say you are my sister, that it

may go well with me because of you, and that my life may be spared

for your sake.‖ 14 When Abram entered Egypt, the Egyptians saw

that the woman was very beautiful. 15 And when the princes of

Pharaoh saw her, they praised her to Pharaoh. And the woman was

taken into Pharaoh's house. 16 And for her sake he dealt well with

Abram; and he had sheep, oxen, male donkeys, male servants,

female servants, female donkeys, and camels.

17 But the LORD afflicted Pharaoh and his house with great plagues

because of Sarai, Abram's wife. 18 So Pharaoh called Abram and

said, ―What is this you have done to me? Why did you not tell me

that she was your wife? 19 Why did you say, ‗She is my sister,‘ so

that I took her for my wife? Now then, here is your wife; take her,

and go.‖ 20 And Pharaoh gave men orders concerning him, and they

sent him away with his wife and all that he had.

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Gives Lot the choice (Gen. 13)

http://www.biblegateway.com/passage/?search=Genesis%2013;&version=ESV

Genesis 13

English Standard Version (ESV)

Abram and Lot Separate

13 So Abram went up from Egypt, he and his wife and all that he

had, and Lot with him, into the Negeb.

2 Now Abram was very rich in livestock, in silver, and in gold. 3 And he journeyed on from the Negeb as far as Bethel to the place

where his tent had been at the beginning, between Bethel and Ai, 4 to the place where he had made an altar at the first. And there

Abram called upon the name of the LORD. 5 And Lot, who went with

Abram, also had flocks and herds and tents, 6 so that the land could

not support both of them dwelling together; for their possessions

were so great that they could not dwell together, 7 and there was

strife between the herdsmen of Abram's livestock and the herdsmen

of Lot's livestock. At that time the Canaanites and the Perizzites

were dwelling in the land.

8 Then Abram said to Lot, ―Let there be no strife between you and

me, and between your herdsmen and my herdsmen, for we are

kinsmen. 9 Is not the whole land before you? Separate yourself from

me. If you take the left hand, then I will go to the right, or if you

take the right hand, then I will go to the left.‖ 10 And Lot lifted up

his eyes and saw that the Jordan Valley was well watered

everywhere like the garden of the LORD, like the land of Egypt, in

the direction of Zoar. (This was before the LORD destroyed Sodom

and Gomorrah.) 11 So Lot chose for himself all the Jordan Valley,

and Lot journeyed east. Thus they separated from each other. 12 Abram settled in the land of Canaan, while Lot settled among the

cities of the valley and moved his tent as far as Sodom. 13 Now the

men of Sodom were wicked, great sinners against the LORD.

14 The LORD said to Abram, after Lot had separated from him, ―Lift

up your eyes and look from the place where you are, northward and

southward and eastward and westward, 15 for all the land that you

see I will give to you and to your offspring forever. 16 I will make

your offspring as the dust of the earth, so that if one can count the

dust of the earth, your offspring also can be counted. 17 Arise, walk

through the length and the breadth of the land, for I will give it to

you.‖ 18 So Abram moved his tent and came and settled by the oaks

of Mamre, which are at Hebron, and there he built an altar to the

LORD.

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Heroically rescues Lot (Gen. 14)

http://www.biblegateway.com/passage/?search=Genesis%2014;&version=31

Genesis 14

English Standard Version (ESV)

Abram Rescues Lot

14 In the days of Amraphel king of Shinar, Arioch king of Ellasar,

Chedorlaomer king of Elam, and Tidal king of Goiim, 2 these kings

made war with Bera king of Sodom, Birsha king of Gomorrah,

Shinab king of Admah, Shemeber king of Zeboiim, and the king of

Bela (that is, Zoar). 3 And all these joined forces in the Valley of

Siddim ( that is, the Salt Sea). 4 Twelve years they had served

Chedorlaomer, but in the thirteenth year they rebelled. 5 In the

fourteenth year Chedorlaomer and the kings who were with him

came and defeated the Rephaim in Ashteroth-karnaim, the Zuzim in

Ham, the Emim in Shaveh-kiriathaim, 6 and the Horites in their hill

country of Seir as far as El-paran on the border of the wilderness. 7 Then they turned back and came to En-mishpat (that is, Kadesh)

and defeated all the country of the Amalekites, and also the

Amorites who were dwelling in Hazazon-tamar.

8 Then the king of Sodom, the king of Gomorrah, the king of

Admah, the king of Zeboiim, and the king of Bela (that is, Zoar)

went out, and they joined battle in the Valley of Siddim 9 with

Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of

Shinar, and Arioch king of Ellasar, four kings against five. 10 Now

the Valley of Siddim was full of bitumen pits, and as the kings of

Sodom and Gomorrah fled, some fell into them, and the rest fled to

the hill country. 11 So the enemy took all the possessions of Sodom

and Gomorrah, and all their provisions, and went their way. 12 They

also took Lot, the son of Abram's brother, who was dwelling in

Sodom, and his possessions, and went their way.

13 Then one who had escaped came and told Abram the Hebrew,

who was living by the oaks of Mamre the Amorite, brother of

Eshcol and of Aner. These were allies of Abram. 14 When Abram

heard that his kinsman had been taken captive, he led forth his

trained men, born in his house, 318 of them, and went in pursuit as

far as Dan. 15 And he divided his forces against them by night, he

and his servants, and defeated them and pursued them to Hobah,

north of Damascus. 16 Then he brought back all the possessions, and

also brought back his kinsman Lot with his possessions, and the

women and the people.

Abram Blessed by Melchizedek

17 After his return from the defeat of Chedorlaomer and the kings

who were with him, the king of Sodom went out to meet him at the

Valley of Shaveh (that is, the King's Valley). 18 And Melchizedek

king of Salem brought out bread and wine. (He was priest of God

Most High.) 19 And he blessed him and said,

―Blessed be Abram by God Most High,

Possessor of heaven and earth;

20 and blessed be God Most High,

who has delivered your enemies into your hand!‖

And Abram gave him a tenth of everything. 21 And the king of

Sodom said to Abram, ―Give me the persons, but take the goods for

yourself.‖ 22 But Abram said to the king of Sodom, ―I have lifted my

hand to the LORD, God Most High, Possessor of heaven and earth, 23 that I would not take a thread or a sandal strap or anything that is

yours, lest you should say, ‗I have made Abram rich.‘ 24 I will take

nothing but what the young men have eaten, and the share of the

men who went with me. Let Aner, Eshcol, and Mamre take their

share.‖

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Is reassured of God’s promise (Gen. 15)

http://www.biblegateway.com/passage/?search=Genesis%2015;&version=ESV

Genesis 15

English Standard Version (ESV)

God's Covenant with Abram

15 After these things the word of the LORD came to Abram in a

vision: ―Fear not, Abram, I am your shield; your reward shall be

very great.‖ 2 But Abram said, ―O Lord GOD, what will you give me,

for I continue childless, and the heir of my house is Eliezer of

Damascus?‖ 3 And Abram said, ―Behold, you have given me no

offspring, and a member of my household will be my heir.‖ 4 And

behold, the word of the LORD came to him: ―This man shall not be

your heir; your very own son shall be your heir.‖ 5 And he brought

him outside and said, ―Look toward heaven, and number the stars, if

you are able to number them.‖ Then he said to him, ―So shall your

offspring be.‖ 6 And he believed the LORD, and he counted it to him

as righteousness.

7 And he said to him, ―I am the LORD who brought you out from Ur

of the Chaldeans to give you this land to possess.‖ 8 But he said, ―O

Lord GOD, how am I to know that I shall possess it?‖ 9 He said to

him, ―Bring me a heifer three years old, a female goat three years

old, a ram three years old, a turtledove, and a young pigeon.‖ 10 And

he brought him all these, cut them in half, and laid each half over

against the other. But he did not cut the birds in half. 11 And when

birds of prey came down on the carcasses, Abram drove them away.

12 As the sun was going down, a deep sleep fell on Abram. And

behold, dreadful and great darkness fell upon him. 13 Then the LORD

said to Abram, ―Know for certain that your offspring will be

sojourners in a land that is not theirs and will be servants there, and

they will be afflicted for four hundred years. 14 But I will bring

judgment on the nation that they serve, and afterward they shall

come out with great possessions. 15 As for you, you shall go to your

fathers in peace; you shall be buried in a good old age. 16 And they

shall come back here in the fourth generation, for the iniquity of the

Amorites is not yet complete.‖

17 When the sun had gone down and it was dark, behold, a smoking

fire pot and a flaming torch passed between these pieces. 18 On that

day the LORD made a covenant with Abram, saying, ―To your

offspring I give this land, from the river of Egypt to the great river,

the river Euphrates, 19 the land of the Kenites, the Kenizzites, the

Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the

Amorites, the Canaanites, the Girgashites and the Jebusites

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Abraham and Sarah take matters into their own hands: Ishmael is born (Gen. 16)

http://www.biblegateway.com/passage/?search=Genesis%2016;&version=ESV

Genesis 16

English Standard Version (ESV)

Sarai and Hagar

16 Now Sarai, Abram's wife, had borne him no children. She had a

female Egyptian servant whose name was Hagar. 2 And Sarai said to

Abram, ―Behold now, the LORD has prevented me from bearing

children. Go in to my servant; it may be that I shall obtain children

by her.‖ And Abram listened to the voice of Sarai. 3 So, after Abram

had lived ten years in the land of Canaan, Sarai, Abram's wife, took

Hagar the Egyptian, her servant, and gave her to Abram her husband

as a wife. 4 And he went in to Hagar, and she conceived. And when

she saw that she had conceived, she looked with contempt on her

mistress. 5 And Sarai said to Abram, ―May the wrong done to me be

on you! I gave my servant to your embrace, and when she saw that

she had conceived, she looked on me with contempt. May the LORD

judge between you and me!‖ 6 But Abram said to Sarai, ―Behold,

your servant is in your power; do to her as you please.‖ Then Sarai

dealt harshly with her, and she fled from her.

7 The angel of the LORD found her by a spring of water in the

wilderness, the spring on the way to Shur. 8 And he said, ―Hagar,

servant of Sarai, where have you come from and where are you

going?‖ She said, ―I am fleeing from my mistress Sarai.‖ 9 The angel

of the LORD said to her, ―Return to your mistress and submit to her.‖ 10 The angel of the LORD also said to her, ―I will surely multiply

your offspring so that they cannot be numbered for multitude.‖ 11 And the angel of the LORD said to her,

―Behold, you are pregnant

and shall bear a son.

You shall call his name Ishmael,

because the LORD has listened to your affliction. 12 He shall be a wild donkey of a man,

his hand against everyone

and everyone's hand against him,

and he shall dwell over against all his kinsmen.‖

13 So she called the name of the LORD who spoke to her, ―You are a

God of seeing,‖ for she said, ―Truly here I have seen him who looks

after me.‖ 14 Therefore the well was called Beer-lahai-roi; it lies

between Kadesh and Bered.

15 And Hagar bore Abram a son, and Abram called the name of his

son, whom Hagar bore, Ishmael. 16 Abram was eighty-six years old

when Hagar bore Ishmael to Abram.

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Submits to God’s will: circumcision (Gen. 17:1-14)

http://www.biblegateway.com/passage/?search=Genesis%2017:1-14;&version=ESV

Genesis 17:1-14

English Standard Version (ESV)

Abraham and the Covenant of Circumcision

17 When Abram was ninety-nine years old the LORD appeared to

Abram and said to him, ―I am God Almighty; walk before me, and

be blameless, 2 that I may make my covenant between me and you,

and may multiply you greatly.‖ 3 Then Abram fell on his face. And

God said to him, 4 ―Behold, my covenant is with you, and you shall

be the father of a multitude of nations. 5 No longer shall your name

be called Abram, but your name shall be Abraham, for I have made

you the father of a multitude of nations. 6 I will make you

exceedingly fruitful, and I will make you into nations, and kings

shall come from you. 7 And I will establish my covenant between

me and you and your offspring after you throughout their

generations for an everlasting covenant, to be God to you and to

your offspring after you. 8 And I will give to you and to your

offspring after you the land of your sojournings, all the land of

Canaan, for an everlasting possession, and I will be their God.‖

9 And God said to Abraham, ―As for you, you shall keep my

covenant, you and your offspring after you throughout their

generations. 10 This is my covenant, which you shall keep, between

me and you and your offspring after you: Every male among you

shall be circumcised. 11 You shall be circumcised in the flesh of your

foreskins, and it shall be a sign of the covenant between me and you. 12 He who is eight days old among you shall be circumcised. Every

male throughout your generations, whether born in your house or

bought with your money from any foreigner who is not of your

offspring, 13 both he who is born in your house and he who is bought

with your money, shall surely be circumcised. So shall my covenant

be in your flesh an everlasting covenant. 14 Any uncircumcised male

who is not circumcised in the flesh of his foreskin shall be cut off

from his people; he has broken my covenant.‖

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Isaac’s birth announced (Gen. 17:15-18:15)

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Genesis 17:15-18:15

English Standard Version (ESV)

Isaac's Birth Promised

15 And God said to Abraham, ―As for Sarai your wife, you shall not

call her name Sarai, but Sarah shall be her name. 16 I will bless her,

and moreover, I will give you a son by her. I will bless her, and she

shall become nations; kings of peoples shall come from her.‖ 17 Then Abraham fell on his face and laughed and said to himself,

―Shall a child be born to a man who is a hundred years old? Shall

Sarah, who is ninety years old, bear a child?‖ 18 And Abraham said

to God, ―Oh that Ishmael might live before you!‖ 19 God said, ―No,

but Sarah your wife shall bear you a son, and you shall call his name

Isaac. I will establish my covenant with him as an everlasting

covenant for his offspring after him. 20 As for Ishmael, I have heard

you; behold, I have blessed him and will make him fruitful and

multiply him greatly. He shall father twelve princes, and I will make

him into a great nation. 21 But I will establish my covenant with

Isaac, whom Sarah shall bear to you at this time next year.‖

22 When he had finished talking with him, God went up from

Abraham. 23 Then Abraham took Ishmael his son and all those born

in his house or bought with his money, every male among the men

of Abraham's house, and he circumcised the flesh of their foreskins

that very day, as God had said to him. 24 Abraham was ninety-nine

years old when he was circumcised in the flesh of his foreskin. 25 And Ishmael his son was thirteen years old when he was

circumcised in the flesh of his foreskin. 26 That very day Abraham

and his son Ishmael were circumcised. 27 And all the men of his

house, those born in the house and those bought with money from a

foreigner, were circumcised with him.

18 And the LORD appeared to him by the oaks of Mamre, as he sat

at the door of his tent in the heat of the day. 2 He lifted up his eyes

and looked, and behold, three men were standing in front of him.

When he saw them, he ran from the tent door to meet them and

bowed himself to the earth 3 and said, ―O Lord, if I have found favor

in your sight, do not pass by your servant. 4 Let a little water be

brought, and wash your feet, and rest yourselves under the tree, 5 while I bring a morsel of bread, that you may refresh yourselves,

and after that you may pass on— since you have come to your

servant.‖ So they said, ―Do as you have said.‖ 6 And Abraham went

quickly into the tent to Sarah and said, ―Quick! Three seahs of fine

flour! Knead it, and make cakes.‖ 7 And Abraham ran to the herd

and took a calf, tender and good, and gave it to a young man, who

prepared it quickly. 8 Then he took curds and milk and the calf that

he had prepared, and set it before them. And he stood by them under

the tree while they ate.

9 They said to him, ―Where is Sarah your wife?‖ And he said, ―She

is in the tent.‖ 10 The LORD said, ―I will surely return to you about

this time next year, and Sarah your wife shall have a son.‖ And

Sarah was listening at the tent door behind him. 11 Now Abraham

and Sarah were old, advanced in years. The way of women had

ceased to be with Sarah. 12 So Sarah laughed to herself, saying,

―After I am worn out, and my lord is old, shall I have pleasure?‖ 13 The LORD said to Abraham, ―Why did Sarah laugh and say, ‗Shall

I indeed bear a child, now that I am old?‘ 14 Is anything too hard for

the LORD? At the appointed time I will return to you, about this time

next year, and Sarah shall have a son.‖ 15 But Sarah denied it,

saying, ―I did not laugh,‖ for she was afraid. He said, ―No, but you

did laugh.‖

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Prays for Sodom (Gen. 18:22-33)

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Genesis 18:22-33

English Standard Version (ESV)

Abraham Intercedes for Sodom

22 So the men turned from there and went toward Sodom, but

Abraham still stood before the LORD. 23 Then Abraham drew near

and said, ―Will you indeed sweep away the righteous with the

wicked? 24 Suppose there are fifty righteous within the city. Will you

then sweep away the place and not spare it for the fifty righteous

who are in it? 25 Far be it from you to do such a thing, to put the

righteous to death with the wicked, so that the righteous fare as the

wicked! Far be that from you! Shall not the Judge of all the earth do

what is just?‖ 26 And the LORD said, ―If I find at Sodom fifty

righteous in the city, I will spare the whole place for their sake.‖

27 Abraham answered and said, ―Behold, I have undertaken to speak

to the Lord, I who am but dust and ashes. 28 Suppose five of the fifty

righteous are lacking. Will you destroy the whole city for lack of

five?‖ And he said, ―I will not destroy it if I find forty-five there.‖ 29 Again he spoke to him and said, ―Suppose forty are found there.‖

He answered, ―For the sake of forty I will not do it.‖ 30 Then he said,

―Oh let not the Lord be angry, and I will speak. Suppose thirty are

found there.‖ He answered, ―I will not do it, if I find thirty there.‖ 31 He said, ―Behold, I have undertaken to speak to the Lord. Suppose

twenty are found there.‖ He answered, ―For the sake of twenty I will

not destroy it.‖ 32 Then he said, ―Oh let not the Lord be angry, and I

will speak again but this once. Suppose ten are found there.‖ He

answered, ―For the sake of ten I will not destroy it.‖ 33 And the

LORD went his way, when he had finished speaking to Abraham,

and Abraham returned to his place.

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Sodom is destroyed (Gen. 19:1-29)

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Genesis 19:1-29

English Standard Version (ESV)

God Rescues Lot

19 The two angels came to Sodom in the evening, and Lot was

sitting in the gate of Sodom. When Lot saw them, he rose to meet

them and bowed himself with his face to the earth 2 and said, ―My

lords, please turn aside to your servant's house and spend the night

and wash your feet. Then you may rise up early and go on your

way.‖ They said, ―No; we will spend the night in the town square.‖ 3 But he pressed them strongly; so they turned aside to him and

entered his house. And he made them a feast and baked unleavened

bread, and they ate.

4 But before they lay down, the men of the city, the men of Sodom,

both young and old, all the people to the last man, surrounded the

house. 5 And they called to Lot, ―Where are the men who came to

you tonight? Bring them out to us, that we may know them.‖ 6 Lot

went out to the men at the entrance, shut the door after him, 7 and

said, ―I beg you, my brothers, do not act so wickedly. 8 Behold, I

have two daughters who have not known any man. Let me bring

them out to you, and do to them as you please. Only do nothing to

these men, for they have come under the shelter of my roof.‖ 9 But

they said, ―Stand back!‖ And they said, ―This fellow came to

sojourn, and he has become the judge! Now we will deal worse with

you than with them.‖ Then they pressed hard against the man Lot,

and drew near to break the door down. 10 But the men reached out

their hands and brought Lot into the house with them and shut the

door. 11 And they struck with blindness the men who were at the

entrance of the house, both small and great, so that they wore

themselves out groping for the door.

12 Then the men said to Lot, ―Have you anyone else here? Sons-in-

law, sons, daughters, or anyone you have in the city, bring them out

of the place. 13 For we are about to destroy this place, because the

outcry against its people has become great before the LORD, and the

LORD has sent us to destroy it.‖ 14 So Lot went out and said to his

sons-in-law, who were to marry his daughters, ―Up! Get out of this

place, for the LORD is about to destroy the city.‖ But he seemed to

his sons-in-law to be jesting.

15 As morning dawned, the angels urged Lot, saying, ―Up! Take

your wife and your two daughters who are here, lest you be swept

away in the punishment of the city.‖ 16 But he lingered. So the men

seized him and his wife and his two daughters by the hand, the

LORD being merciful to him, and they brought him out and set him

outside the city. 17 And as they brought them out, one said, ―Escape

for your life. Do not look back or stop anywhere in the valley.

Escape to the hills, lest you be swept away.‖ 18 And Lot said to

them, ―Oh, no, my lords. 19 Behold, your servant has found favor in

your sight, and you have shown me great kindness in saving my life.

But I cannot escape to the hills, lest the disaster overtake me and I

die. 20 Behold, this city is near enough to flee to, and it is a little one.

Let me escape there—is it not a little one?—and my life will be

saved!‖ 21 He said to him, ―Behold, I grant you this favor also, that I

will not overthrow the city of which you have spoken. 22 Escape

there quickly, for I can do nothing till you arrive there.‖ Therefore

the name of the city was called Zoar.

God Destroys Sodom

23 The sun had risen on the earth when Lot came to Zoar. 24 Then the

LORD rained on Sodom and Gomorrah sulfur and fire from the

LORD out of heaven. 25 And he overthrew those cities, and all the

valley, and all the inhabitants of the cities, and what grew on the

ground. 26 But Lot's wife, behind him, looked back, and she became

a pillar of salt.

27 And Abraham went early in the morning to the place where he had

stood before the LORD. 28 And he looked down toward Sodom and

Gomorrah and toward all the land of the valley, and he looked and,

behold, the smoke of the land went up like the smoke of a furnace.

29 So it was that, when God destroyed the cities of the valley, God

remembered Abraham and sent Lot out of the midst of the

overthrow when he overthrew the cities in which Lot had lived.

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Gives Sarah away- again (Gen. 20)

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Genesis 20

English Standard Version (ESV)

Abraham and Abimelech

20 From there Abraham journeyed toward the territory of the Negeb

and lived between Kadesh and Shur; and he sojourned in Gerar. 2 And Abraham said of Sarah his wife, ―She is my sister.‖ And

Abimelech king of Gerar sent and took Sarah. 3 But God came to

Abimelech in a dream by night and said to him, ―Behold, you are a

dead man because of the woman whom you have taken, for she is a

man's wife.‖ 4 Now Abimelech had not approached her. So he said,

―Lord, will you kill an innocent people? 5 Did he not himself say to

me, ‗She is my sister‘? And she herself said, ‗He is my brother.‘ In

the integrity of my heart and the innocence of my hands I have done

this.‖ 6 Then God said to him in the dream, ―Yes, I know that you

have done this in the integrity of your heart, and it was I who kept

you from sinning against me. Therefore I did not let you touch her. 7 Now then, return the man's wife, for he is a prophet, so that he will

pray for you, and you shall live. But if you do not return her, know

that you shall surely die, you and all who are yours.‖

8 So Abimelech rose early in the morning and called all his servants

and told them all these things. And the men were very much afraid. 9 Then Abimelech called Abraham and said to him, ―What have you

done to us? And how have I sinned against you, that you have

brought on me and my kingdom a great sin? You have done to me

things that ought not to be done.‖ 10 And Abimelech said to

Abraham, ―What did you see, that you did this thing?‖ 11 Abraham

said, ―I did it because I thought, ‗There is no fear of God at all in

this place, and they will kill me because of my wife.‘ 12 Besides, she

is indeed my sister, the daughter of my father though not the

daughter of my mother, and she became my wife. 13 And when God

caused me to wander from my father's house, I said to her, ‗This is

the kindness you must do me: at every place to which we come, say

of me, ―He is my brother.‖‘‖

14 Then Abimelech took sheep and oxen, and male servants and

female servants, and gave them to Abraham, and returned Sarah his

wife to him. 15 And Abimelech said, ―Behold, my land is before you;

dwell where it pleases you.‖ 16 To Sarah he said, ―Behold, I have

given your brother a thousand pieces of silver. It is a sign of your

innocence in the eyes of all who are with you, and before everyone

you are vindicated.‖ 17 Then Abraham prayed to God, and God

healed Abimelech, and also healed his wife and female slaves so

that they bore children. 18 For the LORD had closed all the wombs of

the house of Abimelech because of Sarah, Abraham's wife.

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Isaac born (Gen. 21:1-7)

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Genesis 21:1-7

English Standard Version (ESV)

The Birth of Isaac

21 The LORD visited Sarah as he had said, and the LORD did to

Sarah as he had promised. 2 And Sarah conceived and bore Abraham

a son in his old age at the time of which God had spoken to him. 3 Abraham called the name of his son who was born to him, whom

Sarah bore him, Isaac. 4 And Abraham circumcised his son Isaac

when he was eight days old, as God had commanded him. 5

Abraham was a hundred years old when his son Isaac was born to

him. 6 And Sarah said, ―God has made laughter for me; everyone

who hears will laugh over me.‖ 7 And she said, ―Who would have

said to Abraham that Sarah would nurse children? Yet I have borne

him a son in his old age.‖

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Sends Ishmael away (Gen. 21:8-21)

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Genesis 21:8-21

English Standard Version (ESV)

God Protects Hagar and Ishmael

8 And the child grew and was weaned. And Abraham made a great

feast on the day that Isaac was weaned. 9 But Sarah saw the son of

Hagar the Egyptian, whom she had borne to Abraham, laughing. 10 So she said to Abraham, ―Cast out this slave woman with her son,

for the son of this slave woman shall not be heir with my son Isaac.‖ 11 And the thing was very displeasing to Abraham on account of his

son. 12 But God said to Abraham, ―Be not displeased because of the

boy and because of your slave woman. Whatever Sarah says to you,

do as she tells you, for through Isaac shall your offspring be named. 13 And I will make a nation of the son of the slave woman also,

because he is your offspring.‖ 14 So Abraham rose early in the

morning and took bread and a skin of water and gave it to Hagar,

putting it on her shoulder, along with the child, and sent her away.

And she departed and wandered in the wilderness of Beersheba.

15 When the water in the skin was gone, she put the child under one

of the bushes. 16 Then she went and sat down opposite him a good

way off, about the distance of a bowshot, for she said, ―Let me not

look on the death of the child.‖ And as she sat opposite him, she

lifted up her voice and wept. 17 And God heard the voice of the boy,

and the angel of God called to Hagar from heaven and said to her,

―What troubles you, Hagar? Fear not, for God has heard the voice of

the boy where he is. 18 Up! Lift up the boy, and hold him fast with

your hand, for I will make him into a great nation.‖ 19 Then God

opened her eyes, and she saw a well of water. And she went and

filled the skin with water and gave the boy a drink. 20 And God was

with the boy, and he grew up. He lived in the wilderness and

became an expert with the bow. 21 He lived in the wilderness of

Paran, and his mother took a wife for him from the land of Egypt.

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Sacrifices Isaac (Gen. 22)

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Genesis 22

English Standard Version (ESV)

The Sacrifice of Isaac

22 After these things God tested Abraham and said to him,

―Abraham!‖ And he said, ―Here I am.‖ 2 He said, ―Take your son,

your only son Isaac, whom you love, and go to the land of Moriah,

and offer him there as a burnt offering on one of the mountains of

which I shall tell you.‖ 3 So Abraham rose early in the morning,

saddled his donkey, and took two of his young men with him, and

his son Isaac. And he cut the wood for the burnt offering and arose

and went to the place of which God had told him. 4 On the third day

Abraham lifted up his eyes and saw the place from afar. 5 Then

Abraham said to his young men, ―Stay here with the donkey; I and

the boy will go over there and worship and come again to you.‖ 6 And Abraham took the wood of the burnt offering and laid it on

Isaac his son. And he took in his hand the fire and the knife. So they

went both of them together. 7 And Isaac said to his father Abraham,

―My father!‖ And he said, ―Here I am, my son.‖ He said, ―Behold,

the fire and the wood, but where is the lamb for a burnt offering?‖

8 Abraham said, ―God will provide for himself the lamb for a burnt

offering, my son.‖ So they went both of them together.

9 When they came to the place of which God had told him, Abraham

built the altar there and laid the wood in order and bound Isaac his

son and laid him on the altar, on top of the wood. 10 Then Abraham

reached out his hand and took the knife to slaughter his son. 11 But

the angel of the LORD called to him from heaven and said,

―Abraham, Abraham!‖ And he said, ―Here I am.‖ 12 He said, ―Do

not lay your hand on the boy or do anything to him, for now I know

that you fear God, seeing you have not withheld your son, your only

son, from me.‖ 13 And Abraham lifted up his eyes and looked, and

behold, behind him was a ram, caught in a thicket by his horns. And

Abraham went and took the ram and offered it up as a burnt offering

instead of his son. 14 So Abraham called the name of that place, ―The

LORD will provide‖; as it is said to this day, ―On the mount of the

LORD it shall be provided.‖

15 And the angel of the LORD called to Abraham a second time from

heaven 16 and said, ―By myself I have sworn, declares the LORD,

because you have done this and have not withheld your son, your

only son, 17 I will surely bless you, and I will surely multiply your

offspring as the stars of heaven and as the sand that is on the

seashore. And your offspring shall possess the gate of his enemies, 18 and in your offspring shall all the nations of the earth be blessed,

because you have obeyed my voice.‖ 19 So Abraham returned to his

young men, and they arose and went together to Beersheba. And

Abraham lived at Beersheba.

20 Now after these things it was told to Abraham, ―Behold, Milcah

also has borne children to your brother Nahor: 21 Uz his firstborn,

Buz his brother, Kemuel the father of Aram, 22 Chesed, Hazo,

Pildash, Jidlaph, and Bethuel.‖ 23 ( Bethuel fathered Rebekah.)

These eight Milcah bore to Nahor, Abraham's brother. 24 Moreover,

his concubine, whose name was Reumah, bore Tebah, Gaham,

Tahash, and Maacah.

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Buries Sarah in Promised Land (Gen. 23)

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Genesis 23

English Standard Version (ESV)

Sarah's Death and Burial

23 Sarah lived 127 years; these were the years of the life of Sarah. 2 And Sarah died at Kiriath-arba (that is, Hebron) in the land of

Canaan, and Abraham went in to mourn for Sarah and to weep for

her. 3 And Abraham rose up from before his dead and said to the

Hittites, 4 ―I am a sojourner and foreigner among you; give me

property among you for a burying place, that I may bury my dead

out of my sight.‖ 5 The Hittites answered Abraham, 6 ―Hear us, my

lord; you are a prince of God among us. Bury your dead in the

choicest of our tombs. None of us will withhold from you his tomb

to hinder you from burying your dead.‖ 7 Abraham rose and bowed

to the Hittites, the people of the land. 8 And he said to them, ―If you

are willing that I should bury my dead out of my sight, hear me and

entreat for me Ephron the son of Zohar, 9 that he may give me the

cave of Machpelah, which he owns; it is at the end of his field. For

the full price let him give it to me in your presence as property for a

burying place.‖

10 Now Ephron was sitting among the Hittites, and Ephron the

Hittite answered Abraham in the hearing of the Hittites, of all who

went in at the gate of his city, 11 ―No, my lord, hear me: I give you

the field, and I give you the cave that is in it. In the sight of the sons

of my people I give it to you. Bury your dead.‖ 12 Then Abraham

bowed down before the people of the land. 13 And he said to Ephron

in the hearing of the people of the land, ―But if you will, hear me: I

give the price of the field. Accept it from me, that I may bury my

dead there.‖ 14 Ephron answered Abraham, 15 ―My lord, listen to me:

a piece of land worth four hundred shekels of silver, what is that

between you and me? Bury your dead.‖ 16 Abraham listened to

Ephron, and Abraham weighed out for Ephron the silver that he had

named in the hearing of the Hittites, four hundred shekels of silver,

according to the weights current among the merchants.

17 So the field of Ephron in Machpelah, which was to the east of

Mamre, the field with the cave that was in it and all the trees that

were in the field, throughout its whole area, was made over 18 to

Abraham as a possession in the presence of the Hittites, before all

who went in at the gate of his city. 19 After this, Abraham buried

Sarah his wife in the cave of the field of Machpelah east of Mamre

(that is, Hebron) in the land of Canaan. 20 The field and the cave that

is in it were made over to Abraham as property for a burying place

by the Hittites

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Provides Wife for Isaac (Gen. 24)

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Genesis 24

English Standard Version (ESV)

Isaac and Rebekah

24 Now Abraham was old, well advanced in years. And the LORD

had blessed Abraham in all things. 2 And Abraham said to his

servant, the oldest of his household, who had charge of all that he

had, ―Put your hand under my thigh, 3 that I may make you swear by

the LORD, the God of heaven and God of the earth, that you will not

take a wife for my son from the daughters of the Canaanites, among

whom I dwell, 4 but will go to my country and to my kindred, and

take a wife for my son Isaac.‖ 5 The servant said to him, ―Perhaps

the woman may not be willing to follow me to this land. Must I then

take your son back to the land from which you came?‖ 6 Abraham

said to him, ―See to it that you do not take my son back there. 7 The

LORD, the God of heaven, who took me from my father's house and

from the land of my kindred, and who spoke to me and swore to me,

‗To your offspring I will give this land,‘ he will send his angel

before you, and you shall take a wife for my son from there. 8 But if

the woman is not willing to follow you, then you will be free from

this oath of mine; only you must not take my son back there.‖ 9 So

the servant put his hand under the thigh of Abraham his master and

swore to him concerning this matter.

10 Then the servant took ten of his master's camels and departed,

taking all sorts of choice gifts from his master; and he arose and

went to Mesopotamia to the city of Nahor. 11 And he made the

camels kneel down outside the city by the well of water at the time

of evening, the time when women go out to draw water. 12 And he

said, ―O LORD, God of my master Abraham, please grant me

success today and show steadfast love to my master Abraham. 13 Behold, I am standing by the spring of water, and the daughters of

the men of the city are coming out to draw water. 14 Let the young

woman to whom I shall say, ‗Please let down your jar that I may

drink,‘ and who shall say, ‗Drink, and I will water your camels‘—let

her be the one whom you have appointed for your servant Isaac. By

this I shall know that you have shown steadfast love to my master.‖

15 Before he had finished speaking, behold, Rebekah, who was born

to Bethuel the son of Milcah, the wife of Nahor, Abraham's brother,

came out with her water jar on her shoulder. 16 The young woman

was very attractive in appearance, a maiden whom no man had

known. She went down to the spring and filled her jar and came up. 17 Then the servant ran to meet her and said, ―Please give me a little

water to drink from your jar.‖ 18 She said, ―Drink, my lord.‖ And she

quickly let down her jar upon her hand and gave him a drink. 19 When she had finished giving him a drink, she said, ―I will draw

water for your camels also, until they have finished drinking.‖ 20 So

she quickly emptied her jar into the trough and ran again to the well

to draw water, and she drew for all his camels. 21 The man gazed at

her in silence to learn whether the LORD had prospered his journey

or not.

22 When the camels had finished drinking, the man took a gold ring

weighing a half shekel, and two bracelets for her arms weighing ten

gold shekels, 23 and said, ―Please tell me whose daughter you are. Is

there room in your father's house for us to spend the night?‖ 24 She

said to him, ―I am the daughter of Bethuel the son of Milcah, whom

she bore to Nahor.‖ 25 She added, ―We have plenty of both straw and

fodder, and room to spend the night.‖ 26 The man bowed his head

and worshiped the LORD 27 and said, ―Blessed be the LORD, the God

of my master Abraham, who has not forsaken his steadfast love and

his faithfulness toward my master. As for me, the LORD has led me

in the way to the house of my master's kinsmen.‖ 28 Then the young

woman ran and told her mother's household about these things.

29 Rebekah had a brother whose name was Laban. Laban ran out

toward the man, to the spring. 30 As soon as he saw the ring and the

bracelets on his sister's arms, and heard the words of Rebekah his

sister, ―Thus the man spoke to me,‖ he went to the man. And

behold, he was standing by the camels at the spring. 31 He said,

―Come in, O blessed of the LORD. Why do you stand outside? For I

have prepared the house and a place for the camels.‖ 32 So the man

came to the house and unharnessed the camels, and gave straw and

fodder to the camels, and there was water to wash his feet and the

feet of the men who were with him. 33 Then food was set before him

to eat. But he said, ―I will not eat until I have said what I have to

say.‖ He said, ―Speak on.‖

34 So he said, ―I am Abraham's servant. 35 The LORD has greatly

blessed my master, and he has become great. He has given him

flocks and herds, silver and gold, male servants and female servants,

camels and donkeys. 36 And Sarah my master's wife bore a son to

my master when she was old, and to him he has given all that he

has. 37 My master made me swear, saying, ‗You shall not take a

wife for my son from the daughters of the Canaanites, in whose land

I dwell, 38 but you shall go to my father's house and to my clan and

take a wife for my son.‘ 39 I said to my master, ‗Perhaps the woman

will not follow me.‘ 40 But he said to me, ‗The LORD, before whom I

have walked, will send his angel with you and prosper your way.

You shall take a wife for my son from my clan and from my father's

house. 41 Then you will be free from my oath, when you come to my

clan. And if they will not give her to you, you will be free from my

oath.‘

42 ―I came today to the spring and said, ‗O LORD, the God of my

master Abraham, if now you are prospering the way that I go, 43 behold, I am standing by the spring of water. Let the virgin who

comes out to draw water, to whom I shall say, ―Please give me a

little water from your jar to drink,‖ 44 and who will say to me,

―Drink, and I will draw for your camels also,‖ let her be the woman

whom the LORD has appointed for my master's son.‘

45 ―Before I had finished speaking in my heart, behold, Rebekah

came out with her water jar on her shoulder, and she went down to

the spring and drew water. I said to her, ‗Please let me drink.‘ 46 She

quickly let down her jar from her shoulder and said, ‗Drink, and I

will give your camels drink also.‘ So I drank, and she gave the

camels drink also. 47 Then I asked her, ‗Whose daughter are you?‘

She said, ‗The daughter of Bethuel, Nahor's son, whom Milcah bore

to him.‘ So I put the ring on her nose and the bracelets on her arms. 48 Then I bowed my head and worshiped the LORD and blessed the

LORD, the God of my master Abraham, who had led me by the right

way to take the daughter of my master's kinsman for his son. 49 Now

then, if you are going to show steadfast love and faithfulness to my

master, tell me; and if not, tell me, that I may turn to the right hand

or to the left.‖

50 Then Laban and Bethuel answered and said, ―The thing has come

from the LORD; we cannot speak to you bad or good. 51 Behold,

Rebekah is before you; take her and go, and let her be the wife of

your master's son, as the LORD has spoken.‖

52 When Abraham's servant heard their words, he bowed himself to

the earth before the LORD. 53 And the servant brought out jewelry of

silver and of gold, and garments, and gave them to Rebekah. He also

gave to her brother and to her mother costly ornaments. 54 And he

and the men who were with him ate and drank, and they spent the

night there. When they arose in the morning, he said, ―Send me

away to my master.‖ 55 Her brother and her mother said, ―Let the

young woman remain with us a while, at least ten days; after that

she may go.‖ 56 But he said to them, ―Do not delay me, since the

LORD has prospered my way. Send me away that I may go to my

master.‖ 57 They said, ―Let us call the young woman and ask her.‖ 58 And they called Rebekah and said to her, ―Will you go with this

man?‖ She said, ―I will go.‖ 59 So they sent away Rebekah their

sister and her nurse, and Abraham's servant and his men. 60 And they

blessed Rebekah and said to her,

―Our sister, may you become

thousands of ten thousands,

and may your offspring possess

the gate of those who hate him!‖

61 Then Rebekah and her young women arose and rode on the

camels and followed the man. Thus the servant took Rebekah and

went his way.

62 Now Isaac had returned from Beer-lahai-roi and was dwelling in

the Negeb. 63 And Isaac went out to meditate in the field toward

evening. And he lifted up his eyes and saw, and behold, there were

camels coming. 64 And Rebekah lifted up her eyes, and when she

saw Isaac, she dismounted from the camel 65 and said to the servant,

―Who is that man, walking in the field to meet us?‖ The servant

said, ―It is my master.‖ So she took her veil and covered herself. 66 And the servant told Isaac all the things that he had done. 67 Then

Isaac brought her into the tent of Sarah his mother and took

Rebekah, and she became his wife, and he loved her. So Isaac was

comforted after his mother's death.

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

SEARCH The WORD: ABRAHAM

Remarries, has other children, then dies (Gen. 25:1-10)

http://www.biblegateway.com/passage/?search=Genesis%2025:1-10;&version=ESV

Genesis 25:1-10

English Standard Version (ESV)

Abraham's Death and His Descendants

25 Abraham took another wife, whose name was Keturah. 2 She

bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 3 Jokshan fathered Sheba and Dedan. The sons of Dedan were

Asshurim, Letushim, and Leummim. 4 The sons of Midian were

Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the

children of Keturah. 5 Abraham gave all he had to Isaac. 6 But to the

sons of his concubines Abraham gave gifts, and while he was still

living he sent them away from his son Isaac, eastward to the east

country.

7 These are the days of the years of Abraham's life, 175 years. 8 Abraham breathed his last and died in a good old age, an old man

and full of years, and was gathered to his people. 9 Isaac and Ishmael

his sons buried him in the cave of Machpelah, in the field of Ephron

the son of Zohar the Hittite, east of Mamre, 10 the field that Abraham

purchased from the Hittites. There Abraham was buried, with Sarah

his wife.

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

SEARCH The WORD: ABRAHAM

Muslim view of Abraham’s place in Islam, Judaism and Christianity

http://www.soundvision.com/info/hajj/abraham.asp

The Place of Prophet Ibrahim in Islam, Christianity and Judaism

Faith, sacrifice, commitment and patience.

These are just some of the qualities that characterize Prophet Ibrahim or Abraham as he is called in English (peace be upon him).

So it should come as no surprise that he is revered not just in Islam, but in Christianity and Judaism as well. Prophet Ibrahim is also a great personality to discuss in dialogues between Muslims, Jews and Christians. Here is some basic information about him from the three perspectives:

1. ISLAM

"Salam (peace) be upon Abraham!" God says in the Quran (37:109).

In Islam, Prophet Ibrahim is the friend of God and the father of Prophets (Ismail or Ishmael in English and Ishaq or Isaac and the grandfather of Prophet Yaqub or Jacob). He is also one of the ancestors of the Prophet Muhammad (peace and blessings be upon him).

Anyone who rejects Prophet Ibrahim is not a true believer in Islam. Prophet Ibrahim plays a key role in this regard.

In terms of beliefs, a Muslim must believe in all of the Prophets. This includes not just Prophet Ibrahim, but his sons Ismail, Ishaq, his grandson Yaqub and of course his descendant Prophet Muhammad.

When it comes to the five pillars of Islam, the importance of Prophet Ibrahim becomes even more evident.

The second pillar of Islam is Salah, the obligatory five daily prayers. Every Muslim who has reached the age of puberty is accountable for their prayers, be he male or be she female, whether they live in the desert of northern Arabia, a village of northern Pakistan or an urban center of North America.

During one part of each of these five prayers, Muslims must ask God to send His blessings upon Prophet Ibrahim. Now calculate this: you've got more than a few million Muslims, every day, five times a day, in virtually every time zone on this planet asking God to send His blessings on Prophet Ibrahim in the course of his/her prayer.

More importantly, the direction in which every Muslim must face when praying is towards a structure Prophet Ibrahim built with his son Ismail: the Kaba, in Makkah, Saudi Arabia.

With regards to the Kaba, God says this about it: "The first House (of worship) appointed for men was that at Bakka (another name for Makkah); full of blessings and guidance for all kinds of beings: in it are signs manifest, the station of Abraham-whoever enters it attains security; pilgrimage thereto is a duty men owe to God-those who can afford the journey; but if any deny faith, God stands not in need of any of His creatures"(Quran 3:96-97).

This leads to the second way in which this Prophet, described as the intimate friend of God (Quran 4:125), is revered: Hajj.

Hajj is the pilgrimage every Muslim must make to Makkah at least once in his/her lifetime. Hajj is also an obligation no Muslim is allowed to reject or ignore. It is in this rite that Prophet Ibrahim's importance becomes even more prominent.

In general, Prophet Ibrahim's centrality to this fifth pillar of Islam is indicated by the Prophet Mohammed's statement, You must adhere to the traditions and rituals (of Hajj), for these have come down to you from (your forefather) Ibrahim in heritage (Tirmidhi).

First, the Kaba is the central structure around which the Hajj takes place. No Hajj is valid without going around this structure built by Prophets Ibrahim and Ismail in counterclockwise fashion seven times.

Second, Muslims who perform the Hajj or Umra must run in the middle portion of the distance between Safa and Marwa (two hills close to the Kaba) seven times. This is a commemoration of the sacrifice of the wife of Abraham, Hajira (may God be pleased with her) for her son Prophet Ismail

Prophet Ibrahim had settled his wife and son in the valley of Makkah by God's order to pioneers a civilization. It was from this civilization that the Prophet Mohammed was born.

Finally, Prophet's Ibrahim's willingness to sacrifice his beloved son Ismail for the sake of God exemplifies not only his sincere devotion to God. The commemoration of this sacrifice is practiced with the sacrifice of an animal during Hajj and one of the two Islamic holy days: Eid-ul-Adha.

Both father and son willingly submitted to God's command. God substituted a ram in Ismail's place at the last moment. God talks about this incident in Quran 37:100-107.

The sacrifice that is offered by Muslims all over the world every year (at Eid-ul-Adha) is in commemoration of the supreme act and spirit of sacrifice offered by Prophet Abraham in lieu of his son Ismail.

2. JUDAISM

According to A Concise Encyclopedia of Judaism by Dan Cohn-Sherbok (Oneworld Publications 1998), Prophet Abraham is the father of Jewish people.

According to Scripture, he was the son of Terah and the father of Isaac, who was born to Sarah, and he is also the father of Ishmael, who was born to Hagar.

After leaving Ur of the Chaldees, Abraham traveled to Canaan, visited Egypt and returned to Hebron. God appeared to him in a vision. He promised Abraham that his descendants would inherit the land. God tested Abraham's faith by asking him to sacrifice his son Isaac (Gen. 11:26-25:10).

When the mother of Isaac, Sarah, died, Abraham bought the cave of Macpelah as a burial place. Abraham died at the age of 175.

According to the Oxford Concise Companion to the Jewish Religion by Louis Jacobs (Oxford University press 1999), the story of Abraham is narrated in the book of Genesis (11:27-25:18). Here is an excerpt from that section (from Genesis 22:2-13) which focuses on the Abraham's sacrifice of his son Isaac, according to Jewish tradition:

And He said, "Take now your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you".

So Abraham rose early in the morning and saddled his donkey, and took two of his young men with him, and Isaac his son; and he split the wood for the burnt offering, and arose and went to the place which God had told him.

Then on the third day Abraham lifted his eyes and saw the place afar off.And Abraham said to his young men, "Stay here with the donkey; the lad and I will go yonder and worship, and we will come back to you.'

So Abraham took the wood of the burnt offering and laid it on Isaac his son; and he took the fire in his hand, and a knife, and the two of them went together.

But Isaac spoke to Abraham his father and said, "My father!" And he said, "Here I am, my son." And he said, "Look, the fire and the wood, but where is the lamb for a burnt offering?'

And Abraham said, "My son, God will provide for Himself the lamb for a burnt offering." And the two of them went together.

Then they came to the place of which God had told him. And Abraham built an alter there and placed the wood in order; and he bound Isaac his son and laid him on the alter, upon the wood.

And Abraham stretched out his hand and took the knife to slay his son. But the Angel of the LORD called to him from heaven and said "Abraham, Abraham!" And he said, "Here I am."

And He said, "Do not lay your hand on the lad, or do anything to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me."

Then Abraham lifted his eyes and looked, and there behind him was a ram caught in a thicket by its horn. So Abraham went and took the ram, and offered it up for a burnt offering instead of his son.

A majority of contemporary scholars think that he lived in approximately the eighteenth-century before the Christian Era.

In the Jewish tradition, he is the father of the Jews and Judaism.

God's covenant with Abraham is expressed in the rite of circumcision (Genesis 17) and male Jewish children, to this day are, for the most part circumcised.

This act is called 'entry into the covenant of Abraham our father', and the name of the rite itself is the 'berit'; the 'covenant'.

Abraham is also considered the spiritual father of anyone who converts to Judaism. At a Jewish conversion ceremony, a convert is given a Hebrew name and is called a 'child of Abraham our father'.

3. CHRISTIANITY

It is through the central figure of Prophet Jesus (peace be upon him) that Prophet Abraham is given prominence in the Christian tradition.

According to the Catholic Encyclopedia Volume 1 (1999, Kevin Knight, online version), in the New Testament, the generation of Jesus Christ is traced back to Abraham by St. Matthew.

Similarly, as the New Testament traces Prophet Jesus' descent of Jesus to Prophet Abraham, it does the same of all Jews in terms of "carnal" descent.

However, in the New Testament, it is not this carnal descent from Abraham to which importance is attached but importance is placed on practicing the virtues attributed to Abraham in Genesis. Thus in John, 8, the Jews say (33): "We are the seed of Abraham", and Jesus replies (39): "If ye be the children of Abraham, do the works of Abraham".

The Catholic Encyclopedia also notes that Prophet Abraham may considered the source of Old Testament religion. From the days of Prophet Abraham, men were accustomed to speaking of God as the God of Abraham, while Prophet Abraham is not found referring in a similar way to anyone preceding him.

According to the A Concise Encyclopedia of Christianity by Geoffrey Parrinder

(Oneworld Publications 1998), Abraham is a great Hebrew patriarch and is considered the common spiritual father of the Abrahamic religions: Judaism, Christianity and Islam.

Paul wrote of all those who have faith being children of Abraham (Gal. 3:7). Prophet Abraham's faith and example is cited by many Christian authors.

According to Luke 16:22, Jesus spoke of Abraham's bosom as a symbol of Paradise (Luke 16:22).

Christians believe God first gave Abraham a son through a bond woman named Hagar. This son was named Ishmael. God gave him a second son from his barren wife Sarah. He was named Isaac.

According to Christian tradition, God asked Abraham to sacrifice his son Isaac "to prove that he was 'worthy of becoming the father of a mighty nation, which would be as numerous as the stars in the sky or the grains of sand on the seashore'" (from A

History of God, the 4,000-year Quest of Judaism, Christianity and Islam by Karen Armstrong published by Alfred A. Knopf, 1993).

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

WHY DO MUSLIMS REJECT THE TRINITY?

Islamic viewpoint (uses reason to deny the Trinity)

http://www.answering-christianity.com/jesus.htm

ISLAM AND THE DIVINITY OF CHRIST

The major most difference between Islam and Christianity revolves around the divinity of Christ.

Whereas the Koran states that Jesus was no more than a prophet of God, a human being,

Christian doctrine insists that he was in some way divine, a son of God. The doctrine of God

incarnate, whereby it is implied that that "word" that was divine became flesh states the same

thing. The concept of the Trinity, popular among the majority of Christian churches embodies

within itself the notion that three distinct co-equals are God.

The Koran states unequivocally, that God is just one (indivisible) and that no one can be held

equal to God.

This forms the very heart and the basis of the system called Islam. The Christian articles of God-

Incarnate, Son of God, Holy Trinity, clearly violate the oneness of God that Islam teaches.

In any logical/scientific study of religion, it is necessary to consider the facts and then go to the

origin of the dis-equilibrium, as opposed to just dealing with the subjective claims of the

followers of the various systems.

The standard for Islam is the Koran, that for Christianity is the Bible particularly the New

Testament. Let us go to the sources and examine them.

As this document is being written by a Muslim, it is understood that the majority of people

belonging to the "other camp," will be skeptical as to the intentions and purpose of this research.

For this reason, I request that the style of the document be considered, which will according to

my purpose show that value judgments have been avoided and that the arguments and quotations

are stated clearly and truthfully. If however it is still believed that I have falsified some

information or misquoted from the source book, it is requested that

corrections be sent to the author for comments and consideration and possible change of stand on

issues.

THE TRINITY:

The Athnasian Creed states the concept of the Holy Trinity in its standard form. Its wording runs

as follows:

"There is one person of the Father, another of the Son, and another of the Holy Ghost. But the

Godhead of the Father, and of the Son and of the Holy Ghost is all one, the glory equal, the

majesty co-eternal....The Father is God, the Son is God, the Holy Ghost is God, and yet there are

not three Gods but one God."

GOD INCARNATE:

This concept in its summary states that God became a man, and that that man was Jesus. It is

claimed that Jesus shared the nature of God in every way and that he was in every way a God,

and a man. He was the only "begotten" son of God and hence a "son of God" in a unique fashion.

From the standpoint of mathematics and the English language, when we say that this is a person,

that is another person and that that one is yet another, it is understood that there are three people

involved and not just one. One plus one plus one will always be three and not one. Therefore, the

concept of Trinity is itself faulty in its

wording. If the three are separately and distinctly God then there are three distinct Gods,

according to the language. If there is only One God, then each, Father, Son and Holy Ghost , on

their own cannot be God.

From the standpoint of the human mind's comprehension, when the preacher says, "In the Name

of the Father," a certain distinct mental image or idea emerges. When he continues, "And the

Son, "the idea or image that one gets now is different. The same is the case when the words Holy

Ghost are uttered by the preacher. No matter

how hard you try, you can never super-impose these three distinct pictures as one. Three persons

can never be one person. One person can have parts to his/her personality. Together those parts

form the person. However, the concept of the Trinity states it completely different. It is claimed

that Jesus is not a part of God but 100%

God on his own, so also the Holy Ghost and the Father. But then it is conluced that they are not

three but One God. The premise of the statement does not support its conclusion about there

being One God. It makes the assertion about the trinity impossible to prove logically and reduces

it to just words which can not have any meaning.

Jesus, according to the source of Christianity, in the records that we have of his sayings, never

made a claim to be divine. In an answer to a question on what the first commandment was, he

replied, "The First is, "Hear O Israel, the Lord our God is One (Mark 12:29)."

The word translated "one" in the above verse is the Hebrew IKHAD. This word is the same as

the Arabic AHAD. It means one whole, indivisible. It doesn't and cannot in anyway represent the

Trinity but rather it disqualifies it. It is well documented and understood by scholars of the

history of Christianity, universally, that the Trinity was a later invention, and was never preached

by Jesus. Jesus preached about the one God and His kingdom.

When the believers in the divinity of Christ are asked on whether Jesus himself ever made a

claim to be God, in the sources that they have, a handful of basically similar references across

the board are offered to the questioner. However, all of these references when studied in their

context and in the context of other explicit statements made by Jesus, fail to prove that Jesus was

claiming to be God in any way. There are three main problems with the claims that are

presented. They are either i)insufficient on their own to prove the divinity of

any person, ii) or it is impossible, on the basis of the verse alone to prove the divinity of any

person, or iii) They are ambiguous; in that they are open to alternative interpretation which is

more valid than what is asserted.

THE CLAIMS:

Claim 1>. Jesus says, " I and the Father are One (John 10:30)."

It is claimed on the basis of this quotation (which is almost always presented without its context)

that Jesus was claiming equality with God. The problem with this assertion is that the context has

been taken out, either deliberately or out of ignorance. My experience with people presenting this

claim is that often enough they are even unaware of where the quotation came from in the

Gospel of John.

Beginning at verse 23 of the Gospel of John, chapter 10 we read (in the context of 10:30) about

Jesus talking to the Jews. In verse 28, talking about his followers as his sheep, he states:

"...Neither shall any man pluck them

out of my hand. 29)My Father who gave them me, is greater than all, and no man is able to pluck

them out of my Father's hand. 30) I and the Father are One."

The above verses prove only that Jesus and the Father are one in that no man can pluck the sheep

out of either's hand. It does not at all state that Jesus is God's equal in everything. In fact the

words of Jesus, " My Father, who

gave them me is Greater than ALL...," completely negates this claim, otherwise we are left with

a contradiction just a sentence apart. All includes everyone even Jesus.

In the 17th chapter of John, verses 20-22, the same word ONE used in the above verses, the

Greek, HEN is used, not only to describe Jesus and the Father but to describe Jesus, the Father

and eleven of the twelve disciples of Jesus. So here if that implies equality, we have a unique

case of 13 Gods.

"That the ALL may be made ONE. Like thou Father art in me, I in thee, that they may be ONE in

us. I in

them, they in me, that they may be perfect in ONE (John 17:20-22)."

Of the verse in question, "I and the Father are One(John 10:30)," we also need to take note of

the verses following the 30th verse in the text. In those verses, the Jews accuse Jesus falsely of

claiming to be God by these words. He however replies, proving their accusation wrong by their

own text:" The Jews answered him saying,'For a good work we stone thee not, but for

blasphemy, and because that thou being a man, makest thyself a God '(John 10:33)."

Jesus replies to this accusation saying: "Jesus answered them, 'Is it not written in your Law, "I

said ye are gods.

"If He can call them gods, unto whom the word of God came, say ye of him whom the Father

hath sanctified and sent into the world, "Thou blasphemeth," because I said I am the son of God?'

(John 10:34-36)."

In the language of the Bible, in Psalms 82 from which Jesus quotes above, the word "gods" is

used by God to describe the prophets ("to whom the word of God came"). Jesus argues with

them that if God can call the prophets gods, then his saying that he is the "son of God," is no

claim to divinity, just as the other prophets were not God just because they were referred to as

gods by God himself.

The point that Jesus makes to the Jews is further proven by the use of the term "son of God," in

both the Old and the New Testament. Metaphorically speaking, God is the cherisher and

sustainer and hence the "Father" of everybody. This doesn't mean that the person so described as

a "son of God" is physically begotten by God or of the same nature as God. Otherwise the term

"son of God" would not make any sense. God by definition

signifies one who received his existence from nobody, whereas son signifies someone who

received his existence from somebody else. God and son are mutually exclusive terms, they

cannot go together. The use of the term by Jesus and in other places in the Bible is metaphoric

and not literal.

The many Sons of God in the Bible:

1. Luke 3:38 "...Adam which was the Son of God."

2. Genesis 6:2 &4 "That the sons of God saw the daughters of men...and when the sons of God

came in unto

the daughters of men..."

3. Exodus 4:22 "Israel is my son even my first born."

4. Romans 8:14 "For as many as are led by the spirit of God are called sons of God,"

5. Matthew 5:9 "Blessed are the peace-makers for they shall be called sons of God."

By the above quotations from the Bible it should be clear that the term "son of God," signifies

only a righteous person. It does not mean that the person so titled is divine, or we would have

hundreds of Gods according to the Bible. Jesus is described as the "son of man," 83 times in the

New Testament whereas he's described only 13 times as the son of God. What we also see is that

Jesus used the terms, "Your Father," "Thy Father," describing God's relationship with people 13

times before the first time he ever said, "My Father," about God. All these show that he was in

no way implying that God physically begot him.

It is claimed that in John 3:16 (the favorite verse of the evangelists) that Jesus is referred to as

the only son of God. A careful reading of the verse compared to Hebrews 11:17 shows that Isaac

is described as the only son of Abraham, whereas literally speaking Isaac was never the only son

of Abraham as Ishmael was born before him. The use of the word is metaphoric, Jesus was

special among the sons of God.

Peter in the Book of Acts testifies about Jesus: "O you men of Israel, hear these words: Jesus of

Nazareth, a MAN approved of God among you...(Acts 2:22)." Jesus thus even to his disciples, as

to early Christians, not poisoned by Pauline doctrine, was a man, not a God.

Claim 2> Another claim that is often times made is concerning Isaiah 7:14. In the Book of Isaiah

in the Old Testament of the Bible it states: "Therefore, the Lord himself will give you a sign,

behold a

will conceive and bear a child and shall call his name Immanu-el."

It is claimed that the above was a prophecy about the birth of Jesus to the virgin Mary. It is

further claimed that since the word Immanuel means "God with us," the person being talked

about, i.e Jesus was God.

The above quotation is from the King James Version of the Bible. The word translated as

"virgin" is the wrong translation of the Hebrew word ALMAH. The word ALMAH in Hebrew

means "young woman." The correct Hebrew word for virgin is BETHULAH. Since many young

women begot children since those words were penned, it is not at all necessary that those words

should apply to Jesus.

Another fact that is often ignored is that Jesus was never named Immanuel, nor did anyone ever

address him as Immanuel when he lived. On the contrary, the Messiah was named Jesus (Luke

2:21) by the angel according to the gospels. Also, even if a person is named Immanuel, it doesn't

mean that the person so named is God.

Consider for example all the people named ELI in the Old Testament. ELI means God in the

Hebrew. It is also narrated that Jesus while talking to God referred to Him as ELI (Mark 15:34 &

Matthew 27:46). We cannot however on this basis of just name accept all the people named ELI

in the Old Testament as Gods. Similarly, we cannot accept a person named Immanuel (God with

us) as God. Jesus was never named Immanuel anyway,

so both ways the argument and claim are false.

Claim 3> Another common claim is John 1:1 which reads: "In the beginning was the word,

and the word was with God, and the word was God." This is often presented from the

Gospel of John to prove that Jesus was God. There are however several problems with this

claim:

By the above verse it is assumed that Jesus was the "word" and since the word was God and

became flesh, Jesus is God. The statement that John reproduced in his gospel however was

uttered not by John but by a certain Philo of Alexandria, years before Jesus or John were born. It

is therefore completely unlikely that Philo was even remotely referring to Jesus.

There is also another reason, considering the Greek of the above verse which disproves the

assertion that Jesus is referred to as God in the verse. In the verse above, the first time the word

God is used, the Greek is HOTHEOS, which means The God. The second time the word God is

used,"....and the word was God," the word for God is TONTHEOS, which means A God.

Europeans have evolved a system of capital and small letters non-existent in Greek. The God,

HOTHEOS is translated as God with a capital G, whereas Tontheos, which means A or ANY

God is translated with a small g, god. In this case however, we see the unlawful translators trying

to prove Jesus being God by putting capital G for both whereas it doesn't belong in the case of

the "word".

Check out Exodus 7:1 (God said to Moses)"See I have made you a god (in the Greek it would be

Tontheos, doesn't mean God almighty but just a god.) to Pharaoh and Aaron thy brother will be

thy prophet."

2 Corinthians 4:4 Paul states that the Devil is the God (should be Hotheos in Greek but the

translators translate it with a small g instead of capital) of the world.

The word "god" in the Bible is used for every other person including the prophets. It does not

mean the person is God almighty. As examples consider the above quote from Exodus where

Moses is referred to as God and also Psalms 82:6 where God allegedly refers to the prophets as

gods: "I said, Ye are all gods and all of you are the children of the Most High."

4. Another common claim presented from the Bible to "prove" the divinity of Christ is presented

surprisingly from the first chapter of the book of Genesis. God in there says :"Let US create."

The word us is plural and has been used by God for himself in Genesis. Christians assert that this

plural proves the Trinity, otherwise God would have used the singular.

This claim is ill founded. An ignorance of eastern languages including Hebrew and Arabic

prompts such a claims. In most eastern languages, there are two types of plurals: plural of

numbers and plural of respect. In the Koran, God speaks of Himself as "us" and "we" too. Yet in

those verses no Muslim will ever doubt that God is referring to Himself alone. Even in old

English, the King or the Queen would use such plurals for themselves

alone. An objective inquiry from Jewish scholars, whose book the Old Testament is, will reveal

the same. Also, modern translators recognize this and therefore translate the word ELOHIM in

the Old Testament as God and not Gods even though it is a plural. I have never seen a Bible with

the word ELOHIM translated as "Gods". It is a plural of respect, it doesn't signify the Trinity.

5. Another common claim that is presented is Philip's statement in John 14:9 where Philip asks to

be shown God, and Jesus replies, " If you have seen me you have seen the Father."

By this statement the Christian claims that what Jesus is really saying is that "I am the Father."

However, Jesus is not saying this. We need to read the context of the verse in question.

Beginning from verse 4, we see that the disciples are misunderstanding Jesus from the beginning.

Verse 4) Jesus is talking about a spiritual journey,

going to God whereas Thomas takes it to be a physical journey. In verse 7, Jesus makes clear that

to know him would be to know God since Jesus was conveying knowledge about God. Philip

then asks Jesus to show them the Father to which the response in 14:9 comes. Since God cannot

be seen according to the law of the Jews (which says that No one can see God and live), the only

way that He can be known is through His signs and

messengers. Jesus' response "If you have seen me you have seen the Father," is consistent with

this. He is not claiming to be God.

However, to further prove that Jesus was not claiming to be God, consider what Jesus says in

John 5:32 "You have not heard him (God) at any time NEITHER seen His shape or form." Now

the Jews and the disciples were seeing Jesus. If Jesus was God then this statement by him is a

gross error and a contradiction compared to John

14:9. No, Jesus was not claiming to be God in any way.

On the contrary Jesus says:

i) "The Father is greater than I." John 14:28

ii)"y Father is greater than ALL." (John 10:29)

iii)" I can of mine own self do NOTHING.....I seek not my own will but the will of Him who

sent me (John 5:30)."

iv) Jesus was sent according to the verse above by his own admission. In this verse he himself

says that the one who is sent:"..... the one who is sent is not greater than the one who sent (John

13:16)."

God according to Judaism, Christianity and Islam has knowledge of everything. Jesus according

to the Gospels had limited knowledge and therefore can never be God:

"For of that hour (of Judgment) knows no man, no not the angels, NEITHER THE SON, but the

Father in heaven (John 10:32)."

A similar idea is reflected in Mark 11: 12-13 where Jesus appears ignorant of the

season of fruiting of the fig tree.

6. In trying to prove the divinity of Jesus, Christians assert that Jesus gave life to the dead,

something which only God can do and hence he was God. The major problem with this assertion

is the continual denial on the part of Jesus that he was doing the miracles on his own. In John

5:30 above, for example, we read that Jesus disclaims having the power to do anything. In

Matthew 28:18 it is further asserted that all power to do everything was GIVEN to Jesus. In this

context read John 12:49. Hence Jesus is the receiver (recipient) and

not the originator of that power. Therefore he was not God. A reading of John 11:40-43, which

tells the story of the bringing back of Lazarus to life, clearly reveals that it was God who brought

Lazarus back to life, using Jesus:

"Then he took away the stone from the place the dead was laid; and Jesus lifted up his eyes and

said: 'Father, I thank thee that thou hast heard me, and I know that you hear me always....' (John

11:40-43)

God heard Jesus, and Jesus knew that God would work the miracle through him.

7. The Koran and the New Testament both suggest that Jesus was born without a father and only

had a mother.

This is sometimes presented by Christians to prove that God was the father of Jesus in a physical

sense and hence Jesus was God the son or the son of God.

The Koran clarifies this misconception by comparing the creation of Jesus to the creation of

Adam (Koran 3:59) God, who created the first humans could create a man without a father. It is

no big deal for God. The New Testament points to another man also, greater than Jesus in his

credentials, yet this man is ignored by main line Christianity:

"For this Melchizedec, King of Salem, priest of the Most High God....without father, without

mother, without genealogy, having neither beginning of days or end of life...." (Hebrews 7:1-3)

Can anyone match that?

Therefore it is insufficient on the basis of the above alone to prove that a person was God just

because he had no father. According to the Christian assumptions about God, He has no shape or

sex (see John 4:24), but Jesus had a human form and was of the male gender (Luke 2:21).

Therefore, Jesus cannot be God. God has no beginning or end. Jesus had a beginning (Luke 2:6)

and according to Christianity, a violent death on the cross.

Therefore he cannot be God.

8. It is often claimed that since Thomas referred to Jesus as "My God, my Lord (John 20:28),"

that Jesus was God. An ignorance of the context of the verse and of Christian doctrine prompts

this claim.

The context of the verse talks about an unbelieving Thomas being surprised when Jesus offers

him evidence.

The exclamation, "My God," on his part was just astonishment. We use such exclamations

everyday while talking to people. This doesn't mean that the person we are talking to is God. For

example, I see John cutting his wrist with a Rambo knife. I say: "My God, John what are you

doing?" Do I mean that John is God? Of course not. Similar is the use of the expression by

Thomas. If you go into Jewish or Muslim societies even today, you'll hear people exclaim "My

God, my Lord," at every situation which surprises them or causes them anguish or is astonishing.

In the verse above Thomas says: "My God, my Lord." He was not claiming that Jesus was his i)

God and ii) Lord. If he did then the church and the disciples should have stamped him as a

heretic right there and then.

Because claiming that Jesus is Lord and God is a violation of Christian doctrine, which asserts

that there is One God, the Father and One Lord, Jesus. Jesus can't be God and Lord.

"...yet for us there is but one God, the Father...and one Lord, Jesus Christ (I Corinthians 8: )

Believing the above (i.e Jesus is Lord and God) would leave a person with unorthodox doctrine

branded by the church as Sabellianism, Patripassianism, Monarchianism.

9. It is claimed that Jesus used the words, "I am", and since these same words were used by God

to describe Himself to the people in the Old Testament, Jesus was claiming to be God. John 8:58,

is presented to back this

claim. In the verse, Jesus says:" Before Abraham was I am."

Now, if Jesus existed before Abraham did, that might be a remarkable thing, but does that prove

that he was God? How many people existed before Abraham? The Bible presents Jeremiah as

being a prophet before he was conceived in his mother's womb (Jeremiah 1:5), yet no one says

that his pre-human existence qualifies him for deity.

In Exodus chapter 3, God allegedly says: "I am what I am." Long before the time of Jesus, there

existed a Greek translation of the Old Testament called the Septuagint. The key word, "I am," in

Exodus which is used by Christians to prove the deity of Jesus is translated as "HO ON."

However, when Jesus uses the word in John 8:58 the Greek of the "I am," is EGO EIMI. If Jesus

wanted to tell the Jews that he was claiming to be God he

should have at least remained consistent in the use of words or the whole point is lost. How

many people in that age would have said "I am," in answer to questions in everyday life.

Billions. Are they all gods? If you ask me :"Are you Mohammed," and I say "I am," am I

claiming to be God just because God happened to use the words

"I am?"

10. It is sometimes claimed that the use of the Hebrew word for father, ABBA, by Jesus for God,

signifies a special relationship of a physical type. This however is unwarranted since every

Christian is supposed to use the same word ABBA for God (see Romans 8:14, and Galatians 4:6)

Sometimes, certain other terms used by Jesus for himself are presented to prove that he was

claiming divinity. Terms like "Messiah," and "Savior," are not only applied to Jesus in the

gospels but have been applied to others in the Bible. Yet in their case, no one says that they

prove divinity. If these claims were to be presented

truthfully then we would have not one but many candidates for divinity.

As examples, Cyrus the Persian, who was a pagan is called Messiah in the Bible (Isaiah 45:1). It

is however covered up by the translators who translate the word as anointed. The Hebrew and the

Arabic word Messiah comes from the root Masaaha, which means to rub, message or anoint.

Ancient kings and priests were "anointed" or appointed, into office. It does not mean that the

person so named and termed is God at all. The

title of "savior," or "saviors" is used for other people in the Bible (2 Kings 13:5 and Obadiah 21

and Nehemiah 9:27). Translators are well aware of this so they substitute the word savior for

deliverer to throw off readers.

Jesus had a servant-master relationship with God. He never claimed to be equal to God, or to be

of the same nature as God. Attributing divinity to Christ, a man goes completely against his

teachings as found in the New Testament of the Bible.

"...and go and tell my brethren that I ascend to My Father and Your Father, to MY GOD and

your God (John 20:17)."

Anyone who claims to have a God, cannot be God.

"Indeed they reject the truth, those that say "God is Christ, the son of Mary." For indeed, Christ

said, worship God, who is MY GOD and your God (Koran 5:75)."

Acknowledgments:

The writing above is mostly based on the work of

1. Ahmed Deedat. South Africa

2. Gary Miller. Canada.

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

WHY DO MUSLIMS REJECT THE TRINITY?

Christian viewpoint (Christian Articles defending the Trinity to Muslims)

http://www.answering-islam.org/Authors/Schlorff/trinity.htm

The Trinity and You

By Sam Schlorff

Question: I am a Muslim. I would like to know more about the Christian religion. I have heard

about the concept of Trinity, but I don't really understand it. Thank you.

Answer: I will begin with a brief overview of the Christian faith and life and explain the concept

of the Trinity in that context. Keep in mind that even though on the outside Christians and

Muslims may look much the same and their beliefs and practices appear similar, in reality they

are quite different because they are motivated by very different worldviews.

The faith and life of Christians is based on the Bible, which is centered on God and on what

He has done for us in the person of Jesus Christ (al-Masih) – His life, His teachings, His death

and His resurrection from among the dead. The word "Christian" comes from "Christ" which

means "anointed one" and is the Greek equivalent of "Masih" in Arabic ("Messiah" in the Old

Testament). He is called al-Masih because he was anointed by God and sent down to earth to

obtain our salvation (Luke 4:18-21). The key concept in the Christian worldview that gives unity

to everything is the word "grace" (ni`mah); it refers to the favor or help that God gives those

who do not deserve a thing in order that they might be saved from eternal death in Hell. God‘s

Word says: "For the law was given through Moses; grace and truth came through Jesus Christ"

(John 1:17); and again: "For it is by grace you have been saved, through faith – and this not from

yourselves, it is the gift of God – not by works, so that no one can boast (Ephesians 2:8-9); and

again: "But God demonstrates his own love for us in this: While we were still sinners, Christ

died for us" (Romans 5:8).

God has revealed Himself in the Bible to be One God in three Persons – Father, Son (Jesus

al-Masih himself), and Holy Spirit. Father, Son and Holy Spirit are one in essence, in will, and

in their plan for mankind. This is the Christian doctrine of the Trinity, about which you asked.

Unfortunately, many people have a lot of false ideas about this doctrine, so let us begin by

examining them. Many think, for example, that "Trinity" means that, despite all that we say,

Christians really believe in three Gods ("Say not three"), and what is worse, that these are a

father god, a mother god (sahiba) and a son. I can assure you that no Christian, whatever his

church, could think such a thing; the very idea is blasphemous and abhorrent to us. People

continue to repeat such objections, however, and to make false assumptions like these despite

everything we say. You may be asking, but is not the doctrine a contradiction in terms, however?

That is a fair question. But the answer is still no; we are not speaking of three gods, each with a

different being and will, but of one essence with three persons and three persons in one essence.

How then does one explain the "Trinity"? The problem here is not in the doctrine itself, but in

the finiteness of our minds; God‘s nature surpasses the capacity of our minds to fully grasp. Does

not the Bible declare: "Can you fathom the mysteries of God? Can you probe the limits of the

Almighty? They are higher than the heavens – what can you do? They are deeper than the depths

of the grave – what can you know?" (Job 11:7-9). And does not the Qur‘an itself declare, "laisa

ka-mithli-hi shai‘un" ("There is nothing like unto Him" - Surah 42:11). The Trinity is "bi-la kaif

wa-bi-la tashbih" (without asking how and without anthropomorphism). It can neither be proved

or disproved by reason; to argue that it is against "reason" is simply to make oneself the judge of

what God can or cannot be, which is blasphemy. Quite simply, we will never be able fully to

understand God‘s nature because it lies outside our experience and knowledge.

The fact is, quite simply, that God did not reveal to us the Truth about the Trinity so that we

might fully understand His nature, or to satisfy our intellectual curiosity. He did it because we

need to know what each one – Father, Son, and Holy Spirit – has done and is doing for our

salvation. And we need to accept the ministry of each in our lives before we will be able to

experience their work of grace on our behalf. The Bible teaches the following:

The Father‟s Plan: ever since the first man and woman were expelled from the Garden, we –

that is, all mankind – have been "dead in our transgressions and sins" (Eph. 2:1) because we have

been "separated from the life of God" (Eph 4:18). It says moreover that "all have sinned and fall

short of the glory of God" (Rom 3:23). But it also says that God the Father was not content that

we remain in that condition. He had a plan whereby we who were far from God would be

"brought near through the blood of Christ" (Eph. 2:13). Here is what each Person of the Trinity

has done, does, and will do on our behalf:

The Son‟s Part: because we are not able to save ourselves from suffering eternal death because

of our sin, He was not content to just "send down" laws and information about Himself while he

remained aloof and unknown. He "came down" in the person of Jesus Christ, the Savior, in order

to save mankind. Jesus said of himself,

"I have come down from heaven not to do my will but to do the will of him who sent me" (John

6:38)

‗‗For God so loved the world that he gave his one and only Son, that whoever believes in him

shall not perish but have eternal life. For God did not send his Son into the world to condemn the

world, but to save the world through him. Whoever believes in him is not condemned, but

whoever does not believe stands condemned already because he has not believed in the name of

God‘s one and only Son." (John 3:16-18)

The Holy Spirit‟s Part: when you acknowledge your sin and ask God to save you because Jesus

died in your place, the Holy Spirit of God, also called the Counselor, comes to live in you and

help you live for God.

"I will ask the Father, and he will give you another Counselor to be with you forever – the Spirit

of truth. The world cannot accept him, because it neither sees him nor knows him. But you know

him, for he lives with you and will be in you." (John 14:16-17)

"But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all

things, and will remind you of everything I have said to you." (John 14:26)

"You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives

in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ." (Rom.

8:9)

The Father‟s Part: when you have confessed to God that you are a sinner, and have asked Jesus

to be your Savior, the Holy Spirit comes into your life and helps you to live for God, AND the

Father makes you one of His children.

"To all who received him, to those who believed in his name, he gave the right to become

children of God – children born not of natural descent, nor of human decision or a husband‘s

will, but born of God." (John 1:12-13)

"You did not receive a spirit that makes you a slave again to fear, but you received the Spirit of

sonship. And by him we cry, "Abba, Father." The Spirit himself testifies with our spirit that we

are God‘s children. Now if we are children, then we are heirs – heirs of God and co-heirs with

Christ, if indeed we share in his sufferings in order that we may also share in his glory." (Rom

8:15-17)

Think about what I have written and ask God to give you understanding. You too can become a

child of God.

Adapted from AWM’s Update No. 4 for 1997 and republished here with permission of AWM.

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

ANGELS, JINN, AND GENIES

Muslim viewpoint: Jinn and Angels

http://islamfactor.org/index.php?showtopic=262

Angels, Mankind And Jinn Posted 29 March 2008 - 12:39 PM

Here is an Islamic perspective on Mankind and the unseen Angels and Jinn.

Angels are beings made of light and are programmed to do Gods work without question. They dont have

free will. Angels were created before mankind. Their nature is to serve God, thats it. They do not die nor

can they fall into evil.

Mankind are beings made of dust and have free will to choose good and evil, etc. We all know. Our

nature is to create and build through our intellect and faculties. We live, procreate and die with a limited

life span.

Jinn are beings made of smokeless fire and they were created with free will like humans to do good or

evil. The Jinn were created before mankind. They live in a "parallel" universe among humans and their

nature is to be mischievous. They are not as intelligent as humans and have no desire to create like

humans. They live among dirty and dark places. Some of them are good and some choose evil, like

humans. Like humans they too have a life span. They live, procreate and die. Some are Muslims, Jews,

Christians, Pagans, etc.

Of the Jinn there is a 'select' group. This is the group that rebelled against God at the creation of Adam,

led by 'Iblis' or Satan. He rebelled because God told him to bow and serve Adam while he is on earth.

Satan got annoyed and said that he will not bow and serve Adam because Adam was inferior to him. He

said, 'I am made of fire and fire can destroy clay'. So, 1/3 of the Jinn followed satan in this belief and

rebellion of jealousy and arrogance. God was about to throw in into hell when Satan asked him to give

him a chance to prove that he is correct and that mankind will also rebel against God. God then granted

his wish and gave him until the End of Time to tempt and test mankind. That means that this 'select' group

cannot die like the other jinn. They live until the day of judgment.

A general (not comprehensive) list of verses of Qur'an.

"And I (Allaah) created not the jinns and humans, except they should worship Me (Alone)."• [al-

Dhaariyaat 51:56].

"assembly of jinns and mankind! Did there not come to you Messengers from amongst you, reciting unto

you My Verses" [al-An'aam 6:130]

"Verily he [Satan] and his qabeeluhu [his soldiers from the jinn or his tribe] see you from where you

cannot see them" [al-A'raaf 7:27]

"And the jinn, We created aforetime from the smokeless flame o fire." [al-Hijr 15:27]

Narrated by Aa'ishah, the Prophet (peace and blessings of Allaah be upon him) said: "The angels were

created from light, the jinn were created from fire, and Aadam was created from that which has been

described to you." (Reported by Muslim, 5314).

Ibn Mas'ood said: “The Messenger of Allaah (pbuh) said, "There is not one of you who does not have

a jinn appointed to be his constant companion." They said, "And you too, O Messenger of Allaah?" He

said, "Me too, but Allaah has helped me and he has submitted, so that he only helps me to do good."

(Reported by Muslim, 2814).

An'ifreet (strong one) from the jinns said: "I will bring it [her throne] to you before you rise from your place

(council). And verily, I am indeed strong, and trustworthy for such work." One with whom was knowledge

of the Scripture said: "I will bring it to you within the twinkling of an eye!" "then when (King) Solomon saw

it placed before him, he said, ‘This is by the Grace of my Lord" [al-Naml 27:39-40].

“[Some jinn said:] "There are among us some that are righteous, and some the contrary; we are

groups, each having a different way (religious sects, etc.)" [al-Jinn 72:11]

"but the jinns know well that they have indeed to appear (before Him) (i.e., they will be brought to

account)" [al-Saffaat 37:158]: "They will be brought to judgement." Saheeh al-Bukhaari

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

ANGELS, JINN, AND GENIES

Sam Shamoun: Are Jinn a group among the Angels?

http://www.answering-islam.org/Quran/Contra/jinn_messengers.html

Qur'an Contradiction:

Messengers Amongst the Jinns and Angels?

The Quran claims that Allah sent messengers from among the Jinn and men:

"O ye assembly of JINNS and men! came there not UNTO you messengers FROM

AMONGST YOU, setting forth unto you My Signs, and warning you of the meeting of

this Day of yours?" They will say: "We bear witness against ourselves." It was the life of

this world that deceived them. So against themselves will they bear witness that they

rejected Faith. S. 6:130

This passage poses a rhetorical question to both the Jinn and men, telling them to recall the fact

that Allah sent messengers from amongst them to warn them of the Day of Judgment. The

question that naturally arises is what could it possibly mean that Allah sent messengers from the

Jinn to warn them about Allah's judgment? Does Allah actually call on immaterial entities to

preach amongst their own kind? The following verses say yes:

"Allah chooses messengers from angels and from men, for Allah is He Who hears and

sees (all things)." S. 22:75

All praise is due to Allah, the Originator of the heavens and the earth, the Maker of the

angels, apostles flying on wings, two, and three, and four; He increases in creation

what He pleases; surely Allah has power over all things. S. 35:1 Shakir

It should be noted that certain Muslims were of the opinion that the Jinn are a class of angelic

creatures. The following traditions are taken from The History of al-Tabari: General

Introduction and From the Creation to the Flood, volume 1, translated by Franz Rosenthal and

published, State University of New York Press, Albany, 1989. All bold emphasis ours:

According to al-Qasim b. al-Hasan- al-Husayn b. Dawud- Hajjaj- Ibn Jurayj- Ibn

`Abbas: Iblis was one of the most noblest angels and belonged to the most honored

tribe among them. He was a keeper of Paradise. He had authority to rule over the lower

heaven as well as earth.

According to al-Qasim- al-Husayn- Hajjaj- Ibn Jurayj- Salih, the mawla of al-Taw'amah

and Sharik b. Abir Namir, either one or both of them- Ibn `Abbas: There was an angelic

tribe of jinn, and Iblis belonged to it. He governed all in between the heaven and the

earth.

According to Musa b. Harun al-Hamdani- `Amr b. Hammad- Asbat- al-Suddi- Abu Malik

and Abu Salih- Ibn `Abbas. Also (al-Suddi)- Murrah al-Hamdani- Ibn Mas'ud and

some (other) companions of the Prophet: Iblis was ruler over the lower heaven. He

belonged to a tribe of angels called jinn. They were called jinn because they were

keepers of Paradise (al-jannah). In addition to being ruler, Iblis was a keeper (of

Paradise).

According to `Abdan al-Marwazi- al-Husayn b. al-Faraj- Dahhak b. Muzahim,

commenting on God's word: "They prostrated themselves, except Iblis. He was one of the

jinn": Ibn `Abbas used to say: Iblis was one of the noblest angels and belonged to

their most honored tribe. He was a keeper of Paradise, and his was the rule over the

lower heaven as well as the earth.

According to Ibn Humayd- Salamah- Abu al-Azhar al-Mubarak b. Mujahid- Sharik b.

`Abdallah b. Abi Namir- Salih, the mawla of al-Taw'amah- Ibn `Abbas: There is an

angelic tribe called jinn. Iblis belonged to them. He used to rule all in between heaven

and earth. Then he became disobedient, and God therefore transformed him into a stoned

Satan.

According to al-Qasim- al-Husayn- Hajjaj- Ibn Jurayj, commenting on: "And whoever

among them says: I am a god besides Him": Whichever angel says: "I am a god besides

Him" calls to worship of himself, and only Iblis said that. Thus, this verse was revealed

with reference to Iblis. (Ibid., pp. 250-251)

One of the events that took place during the rule of the enemy of God while he was (still)

obedient to God is what was mentioned to us on the authority of Ibn `Abbas in a report

told us by Abu Kurayb- `Uthman b. Sa'id- Bishr b. `Umarah- Abu Rawq- al-Dahhak- Ibn

`Abbas: Iblis belonged to a tribal group of angels called jinn. Among the angels it

was they who were created from the fire of simoom. He continued. His name was al-

Harith. He continued. He was one of the keepers of Paradise. He continued. All the

angels except this tribal group were created from light. He continued. The jinn

mentioned in the Qur'an were created "from a bright flame (marij) of fire"- (marij being)

a tongue of fire blazing on its side(s and top). He continued. And He created man from

clay. The first to dwell on earth were the jinn. They caused corruption on it and

shed blood and killed each other. He continued. God sent Iblis to them with an army

of angels. They were that tribal group called jinn. Iblis and those with him caused a

bloodbath among them and eventually banished them to the islands in the oceans and the

mountainsides. His success went to his head, and he said: I have done something nobody

has ever done before. He continued. God was aware of how Iblis felt, but the angels who

were with him were not. (Ibid., pp. 252-253)

Ibn Humayd gave us about the same account again, reporting from Salamah- Ibn Ishaq-

Khallad b. `Ata'- Tawus or Abu sl-Hajjaj Mujahid- Ibn `Abbas, and others. However, he

said: (Iblis) was an angel named Azazil. He was one of the dwellers and cultivators on

earth. The dwellers on earth from among the angel used to be called jinn." (Ibid., p.

254)

Ibn Kathir also cites traditions which support the idea of Jinn being angels:

"There were many traditions about Iblis at the time of the Prophet Muhammad (PBUH).

Ibn Mas‘ud, Ibn ‗Abbas, and a group of the companions of the Prophet Muhammad

(PBUH) said that Iblis had been the head of the angels in the worldly heavens. Ibn

‗Abbas said in one narration that his name was ‗Azazil, and in another narration he said it

had been Al-Harith. Ibn ‗Abbas also said that Iblis was a jinn and that they had once

been the keepers of Paradise, with Iblis the most honorable, the most learned and the

most pious of them. Another tradition says that he had been one of the famous four

possessors of wings (i.e., angels), before Allah transformed him into the accursed

Satan." (Stories of the Prophets by Ibn Kathir, translated by Sheikh Muhammad Mustafa

Geme'ah, Office of the Grand Imam, Sheikh Al-Ahzar, edited by Aelfwine Acelas

Mischler [El-Nour For Publishing and Distribution and Translation Est.; 38 Al-Madina

Al-Monawara St., Toryl Al-Gadida], p. 13; bold emphasis ours)

And:

... Here are some of the descriptions of Satan prior to his disobedience: he was from the

community of the angels called Jinn, and was their master. He was a keeper of the

Gardens and had power in the sky and on earth... (Tafsir Ibn Kathir, Part 1, Surah Al-

Fatiah Surah Al-Baqarah, ayat 1 to 141, abridged by Sheikh Muhammad Nasib Ar-

Rafa‘i [Al-Firdous Ltd., London, 1998: second edition], pp. 101-102; bold emphasis

ours)

If this is the case then the statement that Allah chose messengers from among the angels may be

referring to spirit beings like Gabriel and Michael as well as individual Jinn.

The following comments are taken from Moiz Amjad in response to a question relating to this

very issue:

Just as no Jinn could be sent as a prophet towards the human race, no human being

could be sent as a prophet towards the race of the Jinn. One of the basic reasons for

this general rule is that a prophet of God is not merely a deliverer of God's messages to

that race, but he is also meant to be an example for them to follow. Thus, just as an

angel or a jinn could not be an example for the human race, similarly, a human

being could not be an example for the Jinn or the angels to emulate. Thus, when the

rejecters objected to believing in a human being as a messenger and representative of

God, saying that were God to send a messenger, He should have sent an angel as His

messenger, the Qur'an responded:

Had the earth been inhabited by angels, We would then indeed have sent an angel

from the heavens as a messenger towards them. (Al-Israa 17: 94)

In the light of the foregoing explanation, it should be clear that the prophets from

among Jinn are from among themselves, not from among humans ...)

If Mr. Amjad's claim is taken seriously this would imply that those angels that Allah chose as his

messengers could have only been sent to other angels, which would also include Jinn (that is, of

course, assuming that the Jinn are indeed angelic beings). Yet Mr. Amjad's claim contradicts the

following passage:

And follow that which the devils falsely related against the kingdom of Solomon.

Solomon disbelieved not; but the devils disbelieved, teaching mankind magic and that

which was revealed to the two ANGELS in Babel, Harut and Marut (alal-malakayni

bi-Baabila Haaruuta wa Maaruut). Nor did they (the two angels) teach it to anyone till

they had said: We are only a temptation, therefore disbelieve not (in the guidance of

Allah). And from these two (angels) people learn that by which they cause division

between man and wife; but they injure thereby no-one save by Allah's leave. And

they learn that which harmeth them and profiteth them not. And surely they do know

that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely

evil is the price for which they sell their souls, if they but knew. S. 2:102 Pickthall

The Dictionary of Islam states:

"HARUT WA MARUT ... Two angels mentioned in the Qur'an. They are said to be

two angels who, in consequence of their compassion of the frailties of mankind, were

sent down to earth to be tempted. They both sinned, and being permitted to choose

whether they would be punished now or hereafter, chose the former, and are still

suspended by the feet at Babel in a rocky pit, where they are great teachers of magic."

(T. P. Hughes, Dictionary of Islam [Kazi Publications, Chicago IL. 1994], pp. 167-168;

bold emphasis ours)

Yusuf Ali comments:

"This verse has been interpreted variously. Who were Harut and Marut? What did they

teach? Why did they teach? The view which commends itself to me is that of the Tafsir

Haqqani, following Baidhawi and the Tafsir Kabir. The word 'angels' as applied to Harut

and Marut is figurative. It means 'good men, of knowledge, science (or wisdom), and

power'. In modern languages the word 'angel' is applied to a good and beautiful woman.

The earlier tradition made angels masculine, and applied to them the attributes which I

have mentioned, along with the attribute of beauty, which was implied in goodness,

knowledge, wisdom and power... Among the Jewish traditions in the Midrash (Jewish

Tafsirs) was a story of two angels who asked God's permission to come down to

earth but succumbed to temptation and were hung by their feet at Babylon for

punishment. Such stories about sinning angels who were cast down to punishment were

believed by the early Christians also ... There may be an allusion about sinning angels

here, but much spiritualized and we are expressly warned against dabbling in magic or

believing that anything can hurt us except by God's will, and God is just and righteous."

(Ali, Holy Quran, f. 104, p. 45)

The major problem with Ali's assertion is that the Quran never uses the term "angels" for human

beings. The closest the Quran ever comes to calling a human being an angel is in S. 12:31, and

even then it is in a metaphorical sense:

And when she heard of their sly talk, she sent to them and prepared for them a cushioned

couch (to lie on at the feast) and gave to every one of them a knife and said (to Joseph):

Come out unto them! And when they saw him they exalted him and cut their hands,

exclaiming: Allah Blameless! This is not a human being. This is not other than some

gracious angel. Pickthall (cf. 7:20)

In fact, angels are called messengers but humans are never called angels. (Cf. 11:69, 77, 81;

15:57; 22:75; 35:1)

One may argue that S. 2:102 is the exception to this norm, and that Harut and Marut were in fact

human beings. Yet the burden of proof is upon the one making such a claim to show that this is

the case. Claiming it isn't the same as proving it.

Muslim Scholar Mahmoud Ayoub comments on S. 2:102:

"Commentators likewise have disagreed with regard to the meaning of the phrase 'and

that which was sent down to the two angels in Babel, Harut and Marut.' Tabari relates on

the authority of Ibn 'Abbas, 'The word ma means "not" [instead of its alternate meaning,

"that which"]; that is to say, magic was not sent down [ma unzila] to the two angels. Thus

the exegesis of the verse would be, "And they followed the magic which the satans

recited concerning the reign of Solomon; yet neither did Solomon reject faith, nor did

God send down magic to the two angels. Rather, satans rejected faith in that they taught

people magic in Babel, that is, Harut and Marut."' (This tradition assumes that Harut and

Marut were the people who learned magic from the satans in Babel; thus they were not

angels. The two angels are taken to be Gabriel and Michael.) 'This is because magicians

among Jews used to claim that God sent down magic to Solomon by the tongues of

Gabriel and Michael. Thus God revealed their false claim, for Gabriel and Michael never

brought down magic. Harut and Marut were therefore two men who learned magic from

the satans' (Tabari, II, pp. 419-420). Tabari also cites Qatadah, who said, ' "Ma" means

"that which," or "what." Thus Harut and Marut were two of the angels. They taught

men magic, but were charged not to teach anyone until they said, "We are surely a

temptation; do not, therefore, reject faith.' Magic here is of two kinds: one which the

satans taught, and another which was taught by the two angels' (Tabari, II, p. 420).

"Most early commentators have agreed, however, that Harut and Marut were two

angels. Their story appears very early in the history of tafsir on the authority of the

first masters of science among the Companions and their Successors. The story, as

related by Tabari on the authority of Ibn Mas'ud and Ibn 'Abbas, is as follows: 'When

the children of Adam had increased in the earth and committed acts of disobedience, the

angels, heavens, earth and mountains invoked God against them, saying, "Our Lord,

would You not destroy them?" God revealed to the angels, "Were I to put lust in your

hearts and give Satan authority over you, and were you to descend to earth, you would

do the same." The angels thought in their hearts that if they were sent down, they would

not sin. God, then revealed to them, "Choose two of the best angels among you," and

they chose Harut and Marut. They were thus sent down to earth, and Venus was sent

down as a beautiful Persian woman. They fell into sin [by lusting after her]. They

were therefore given the choice between the punishment of this world or that of the world

to come, but they chose the punishment of this world' (Tabari, II, pp. 428).

"This tradition presents the basic elements of the story, accepted by most classical

commentators. Some traditions, however, related the story of the two angels to God's

saying, 'Behold I am about to place a vicegerent in the earth' (see above, Q. 2:30).

According to this view, God sent down Harut and Marut to demonstrate to the prostrating

angels man's uniqueness as a creature endowed with special faculties which even angels

could not possess without also falling into sin and disobedience (see Nisaburi, I, p. 391,

who relates the story on the authority of Ibn 'Abbas). Razi, on the other hand, for

reasons which are discussed below, asserts that the two angels were sent down at the time

of the prophet Enoch (Idris) (Razi, III, p. 220)." (Mahmoud M. Ayoub, The Qur'an and

its Interpreters [State University of New York Press, Albany 1984], pp. 130-131; bold

emphasis ours)

Ayoub cites al-Qurtubi as denying that Harut and Marut were angels, believing that they were

satans instead. The only problem with this view is that Harut and Marut are specifically called

angels. This implies that if Qurtubi is correct then these satans were at one time angels that

disobeyed. Furthermore, even if they were satans this still wouldn't resolve Mr. Amjad's

contradiction since this still would leave us with spirit entities being sent to teach mankind.

Finally, Ibn Kathir:

There is a difference of opinion regarding this story. It was said that this Ayah denies

that anything was sent down to the two angels, as al-Qurtubi stated and then referred to

the Ayah ...

<Sulayman did disbelieve> saying, "The negation applies in both cases. Allah then said

...

<But the Shayatin (devils) disbelieved, teaching men magic and such things that came

down at Babylon to the two angels>.

The Jews claimed that Gabriel and Michael brought magic down to the two angels, but

Allah refuted this false claim."

Also, Ibn Jarir reported, that Al-‗Awfi said that Ibn ‗Abbas said about Allah‘s statement

...

<And such things that came down at Babylon to the two angels>

"Allah did not send magic."

Also, Ibn Jarir narrated that Ar-Rabi‗ bin Anas said about ...

<And such things that came down to the two angels>, "Allah did not send magic down to

the [sic] them." Ibn Jarir, "This is the correct explanation for this Ayah ...

<They followed what the Shayatin (devils) gave out (falsely) in the lifetime of

Sulayman.>

meaning, magic. However, neither did Solomon disbelieve nor did Allah send magic with

the two angels. The devils, on the other hand, disbelieved and taught magic to the people

of the Babylon of Harut and Marut."

Ibn Jarir continued; "If someone asks about explaining this Ayah in this manner, we say

that ...

<They followed what Shayatin (devils) gave out (falsely) in the lifetime of Sulayman.>

means, magic. Solomon neither disbelieved nor did Allah send magic with the two

angels. However, the devils disbelieved and taught magic to the people in the Babylon of

Harut and Marut, meaning of Gabriel and Michael, for Jewish sorcerers claimed that

Allah sent magic by the words of Gabriel and Michael to Solomon, son of David. Allah

denied this false claim and stated to His Prophet Muhammad that Gabriel and Michael

were not sent with magic. Allah also exonerated Solomon from practicing magic, which

the devils taught to the people of Babylon by the hands of two men, Harut and Marut.

Hence, Harut and Marut were two ordinary men (not angels or Gabriel and Michael)."

These are the words of At-Tabari, and this explanation is not plausible.

Many among the Salaf, said that Harut and Marut were angels who came down from

heaven to earth and did what they did as the Ayah stated. To conform this opinion with

the fact that angels are immune from error, we say that Allah had eternal knowledge what

these angels would do, just as He had eternal knowledge that Iblis would do as he did,

while Allah refered [sic] to him as being among the angels ...

and so forth. However, what Harut and Marut did was less offensive than what Iblis, may

Allah curse him, did. Al-Qurtubi reported this opinion from ‗Ali, Ibn Mas‗ud, Ibn

‗Abbas, Ibn ‗Umar, Ka‗b Al-Ahbar, As-Suddi and Al-Kalbi.

… Al-Hasan Al-Basri said that this Ayah means, "The angels were sent with magic, so

that the people whom Allah willed would be tried and tested. Allah made them promise

that they would not teach anyone until first proclaiming, ‗We are a test for you, do not

fall into disbelief‘" ... (Tafsir Ibn Kathir (Abridged), Volume 1, Parts 1 and 2 (Surat Al-

Fatihah to Verse 252 of Surat Al-Baqarah), abridged by a group of scholars under the

supervision of Shaykh Safiur-Rahman Al-Mubarakpuri [Darussalam Publishers &

Distributors, Riyadh, Houston, New York, London, Lahore; First Edition: January 2000],

pp. 314-317; bold emphasis ours)

Interestingly, other passages state that Allah sent spirit messengers appearing as men to certain

individuals:

Behold! the angels said: ‗O Mary! Allah hath chosen thee and purified thee- chosen thee

above the women of all nations. O Mary! worship thy Lord devoutly: Prostrate thyself,

and bow down (in prayer) with those who bow down.‘ This is part of the tidings of the

things unseen, which We reveal unto thee (O Messenger.) by inspiration: Thou wast not

with them when they cast lots with pens (or arrows), as to which of them should be

charged with the care of Mary: Nor wast thou with them when they disputed (the point).

Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him:

his name will be Christ Jesus, the son of Mary, held in honor in this world and the

Hereafter and of (the company of) those nearest to Allah. He shall speak to the people in

childhood and in maturity. And he shall be (of the company) of the righteous." She said:

"O my Lord! How shall I have a son when no man hath touched me?" He said: "Even so;

Allah createth what He willeth: When He hath decreed a plan, He but saith to it, ‗Be,‘ and

it is!" S. 3:42-47

Relate in the Book (the story of) Mary, when she withdrew from her family to a place in

the East. She placed a screen (to screen herself) from them; then We sent her Our

Spirit, and he appeared before her as a man in all respects. She said: "I seek refuge

from thee to (Allah) Most Gracious: (come not near) if thou dost fear Allah." He said:

"Nay, I am only a messenger from thy Lord, (to announce) to thee the gift of a pure son."

She said: "How shall I have a son, seeing that no man has touched me, and I am not

unchaste?" He said: "So (it will be): thy Lord saith, ‗That is easy for Me: and (We wish)

to appoint him as a Sign unto men and a Mercy from Us‘. It is a matter (so) decreed." S.

19:16-21

There came Our Messengers to Abraham with glad tidings. They said, "Peace!" He

answered, "Peace!" and hastened to entertain them with a roasted calf. But when he saw

their hands not reaching towards the (meal), he felt some mistrust of them, and conceived

a fear of them. They said: "Fear not: We have been sent against the people of Lüt."

And his wife was standing (there), and she laughed: But We gave her glad tidings of

Isaac, and after him, of Jacob. She said: "Alas for me! shall I bear a child, seeing I am an

old woman, and my husband here is an old man? That would indeed be a wonderful

thing!" They said: "Dost thou wonder at Allah's decree? The grace of Allah and His

blessings on you, o ye people of the house! for He is indeed worthy of all praise, full of

all glory!" When fear had passed from (the mind of) Abraham and the glad tidings had

reached him, he began to plead with Us for Lüt's people. For Abraham was, without

doubt, forbearing (of faults), compassionate, and given to penitence. O Abraham! Seek

not this. The decree of thy Lord hath gone forth: for them there cometh a chastisement

that cannot be turned back! When Our Messengers came to Lüt, he was grieved on

their account and felt himself powerless (to protect) them. He said: This is a

distressful day." And his people came rushing towards him, and they had been long

in the habit of practicing abominations. He said: "O my People! Here are my

daughters: they are purer for you (if ye marry)! Now fear Allah, and cover me not

with disgrace about my guests! Is there not among you a single right-minded man?" They said: "Well dost thou know we have no need of thy daughters: indeed thou knowest

quite well what we want!" He said: "Would that I had power to suppress you or that I

could betake myself to some powerful support." (The Messengers) said: "O Lüt! We are

Messengers from thy Lord! By no means shall they reach thee! now travel with thy

family while yet a part of the night remains, and let not any of you look back: but thy

wife (will remain behind): To her will happen what happens to the people. Morning is

their time appointed: Is not the morning nigh?" When Our Decree issued, We turned (the

cities) upside down, and rained down on them brimstones hard as baked clay, spread,

layer on layer,- Marked as from thy Lord: Nor are they ever far from those who do

wrong! S. 11:69-83

Tell them about the guests of Abraham. When they entered his presence and said,

"Peace!" He said, "We feel afraid of you!" They said: "Fear not! We give thee glad

tidings of a son endowed with knowledge." He said: "Do ye give me glad tidings even

though old age has seized me? Of what, then, is your good news?" They said: "We give

thee glad tidings in truth: be not then in despair!" He said: "And who despairs of the

mercy of his Lord, but such as go astray?" Abraham said: "What then is the business on

which ye (have come), O ye messengers (of Allah)?" They said: "We have been sent to a

people (deep) in sin, Excepting the adherents of Lüt: them We are certainly (charged) to

save (from harm),- All - Except his wife, who, We have ascertained, will be among those

who will lag behind." At length when the messengers arrived among the adherents of Lüt,

He said: "Ye appear to be uncommon folk." They said: "Yea, we have come to thee to

accomplish that of which they doubt. We have come to thee with the truth, and assuredly

we tell the truth. Then travel by night with thy household, when a portion of the night

(yet remains), and do thou go behind them: let no one amongst you look back, but pass

on whither ye are ordered." And We made known this decree to him, that the last

remnants of those (sinners) should be cut off by the morning. The inhabitants of the City

came in (mad) joy (at news of the young men). Lüt said: "These are my guests: disgrace

me not: But fear Allah, and shame me not." They said: "Did we not forbid thee (to speak)

for all and sundry?" He said: "There are my daughters (to marry), if ye must act (so)."

Verily, by thy life (O Prophet), in their wild intoxication, they wander in distraction, to

and fro. But the (mighty) Blast overtook them at sunrise, And We turned (the cities)

upside down, and rained down on them brimstones hard as baked clay. S. 15:51-74

Someone may interject here and claim that the spirit entities were not sent to people in general,

but rather to God's appointed messengers. The only problem with this interpretation is that the

angels didn't just appear to Abraham and Lot, but also to Mary, Sarah and to the people of

Sodom and Gomorrah. These individuals were not messengers or prophets. In fact, the hadith

claims that Gabriel actually appeared to Muhammad in the presence of others:

Narrated Abu Huraira:

One day while the Prophet was sitting in the company of some people, (The angel)

Gabriel came and asked, "What is faith?"... Then that man (Gabriel) left and the

Prophet asked his companions to call him back, but they could not see him. Then the

Prophet said, "That was Gabriel who came to teach the people their religion." Abu

'Abdullah said: He (the Prophet) considered all that as a part of faith. (Sahih Al-Bukhari,

Volume 1, Book 2, Number 47)

Narrated Abu Uthman:

I got the news that Gabriel came to the Prophet while Um Salama was present.

Gabriel started talking to the Prophet and then left. The Prophet said to Um Salama, "(Do

you know) who it was?" (or a similar question). She said, "It was Dihya (a handsome

person amongst the companions of the Prophet )." Later on Um Salama said, "By Allah! I

thought he was none but Dihya, till I heard the Prophet talking about Gabriel in his

sermon." (The Sub-narrator asked Abu 'Uthman, "From where have you heard this

narration?" He replied, "From Usama bin Zaid.") (Sahih Al-Bukhari, Volume 4, Book 56,

Number 827)

"... Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah's

Apostle (peace be upon him) when there appeared before us a man dressed in pure

white clothes, his hair extraordinarily black. There were no signs of travel on him.

None amongst us recognized him. At last he sat with the Apostle (peace be upon

him) He knelt before him placed his palms on his thighs and said: Muhammad,

inform me about al-Islam. The Messenger of Allah (peace be upon him) said: Al-Islam

implies that you testify that there is no god but Allah and that Muhammad is the

messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan,

and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of)

the journey. He (the inquirer) said: You have told the truth. He (Umar ibn al-Khattab)

said: It amazed us that he would put the question and then he would himself verify

the truth ... He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on

his way but I stayed with him (the Holy Prophet) for a long while. He then, said to me:

Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best.

He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order

to instruct you in matters of religion." (Sahih Muslim, Book 001, Number 0001)

This indicates that much like Harut and Marut, God had in fact sent spirit creatures to other

human beings.

Yet the problem gets even worse. According to other passages, Allah chose only human

messengers to convey the message:

"Nor did We send before thee messengers ANY BUT MEN, whom We did inspire,-

(men) from the people of the towns. Do they not travel through the earth, and see what

was the end of those before them? But the home of the Hereafter is best, for those who do

right. Will ye not then understand?" S. 12:109

"Before thee, also, the messengers We sent were BUT MEN, to whom We granted

inspiration: If ye know this not, ask of those who possess the Message. Nor did We give

them bodies that ate no food, nor were they immortals." S. 21:7-8

And the messengers whom We sent before thee were ALL (MEN) who ate food and

walked through the markets. We have made some of you as a trial for others: will ye

have patience? For Allah is One Who sees (all things). Those who do not hope to meet

Us (for Judgment) say: "Why are not the angels sent down to us, or (why) do we not

see our Lord?" Indeed they have an arrogant conceit of themselves, and mighty is the

insolence of their impiety! S. 25:20-21

Behold, the messengers came to them, from before them and behind them, (preaching):

"Serve none but Allah." They said, "If our Lord had so pleased, He would certainly have

sent down angels. So we disbelieve in the message you were sent with." S. 41:14

These verses clearly contradict the passages that state that Allah sent Messengers from both

angels and Jinn. Ibn Kathir notes in relation to 12:109:

All of the Prophets are Humans and Men

Allah states that He only sent Prophets and Messengers from among men AND NOT

FROM AMONG WOMEN, as this Ayah clearly states. Allah did not reveal religious

and legislative laws to any woman from among the daughters of Adam. This is the

belief of Ahlus-Sunnah wal-Jama‟ah. Shaykh Abu Al-Hasan, ‗Ali bin Isma‘il. Al-Ash‗ari

mentioned that it is the view of Ahlus-Sunnah wal-Jama’ah, that there was no female

Prophets, but there were truthful believers from among women. Allah mentions the

MOST honorable of the truthful female believers, Maryam, the daughter of „Imran,

when He said ...

<The Messiah [„Isa], son of Maryam [Mary], was no more than a Messenger; many

were the Messengers that passed away before him. His mother was a Siddiqah [truthful

believer]. They both used to eat food.> [5:75]

Therefore, the best description Allah gave her is Siddiqah. Had she been a Prophet, Allah

would have mentioned this fact when He was praising her qualities and honor. Therefore,

Mary was a truthful believer according to the words of the Qur‘an.

All Prophets were Humans not Angels

Ad-Dahhak reported that Ibn ‗Abbas commented on Allah‘s statement ...

<And We sent not before (s Messengers) any but men>

"They were not from among the residents of the heaven (angels), as you claimed." This

statement of Ibn ‗Abbas is supported by Allah's statement ... (Tafsir Ibn Kathir

(Abridged), Volume 5, Surah Hud to Surat Al-Isra‟, Verse 38 [Darussalam Publishers &

Distributors, Riyadh, Houston, New York, Lahore; First Edition: July 2000], pp. 221-

222; bold and capital emphasis ours)

As a side note, the Holy Bible disagrees with both the Quran and Islam regarding women not

functioning in the role of a prophet or messenger since several are mentioned by name. They are

Moses' sister Miriam (Exodus 15:20; Micah 6:4), Deborah (Judges 4-5), Huldah (2 Kings 22:14;

2 Chronicles 34:22), an unnamed prophetess (Isaiah 8:3), Anna (Luke 2:36), and the four

daughters of Philip the evangelist (Acts 21:9).

Returning to Ibn Kathir, here are his comments on 21:7-8:

The Messengers are no more than Human Beings

Here Allah refutes those who denied that human Messengers could be sent ...

<And We sent not before you but men to who We revealed.>

meaning, all the Messengers who came before you were men, human beings. There were

NO ANGELS AMONG THEM ...

<So ask the people of the Reminder if you do not know.>

meaning, ask the people of knowledge among the nations such as the Jews and Christians

and other groups: ‗were the Messengers who came to you human beings?‘ Indeed there

were human beings. This is a part of the perfect blessing of Allah towards His creation:

He sent to them Messengers from among themselves so that they could receive the

Message from them and learn from them. (Tafsir Ibn Kathir (Abridged), Volume 6, Surat

Al-Isra‟, Verse 39 To the end of Surat Al-Mu‟minun, First Edition: July 2000, p. 427;

bold and capital emphasis ours)

Furthermore, other passages indicate that the Jinn converted to Islam due to the preaching of

human messengers such as Muhammad:

Behold, We turned towards thee a company of Jinns (quietly) listening to the Qurán:

when they stood in the presence thereof, they said, "Listen in silence!" When the

(reading) was finished, they returned to their people, to warn them. They said, "O our

people! We have heard a Book revealed after Moses, confirming what came before

it: it guides (men) to the Truth and to a Straight Path. O our people, HEARKEN

TO THE ONE WHO INVITES (YOU) TO ALLAH, and believe in him: He will

forgive you your faults, and deliver you from a Chastisement Grievous. If any does not

hearken to the one who invites (us) to Allah, he cannot escape in the earth, and no

protectors can he have besides Allah: such men (are) in manifest error." S. 46:29-32

Say: It has been revealed to me that a company of Jinns listened (to the Qurán). They

said, "We have really heard a wonderful Recital! It gives guidance to the Right, and we

have believed therein: we shall not join (in worship) any (gods) with our Lord. And

Exalted is the Majesty of our Lord: He has taken neither a wife nor a son. There were

some foolish ones among us, who used to utter extravagant lies against Allah. But we do

think that no man or Jinn should say aught that untrue against Allah. True, there were

persons among mankind who took shelter with persons among the Jinns, but they

increased them into father error. And they (came to) think as ye thought, that Allah would

not raise up any one (to Judgment). And we pried into the secrets of heaven; but we

found it filled with stern guards and flaming fires. We used, indeed, to sit there in

(hidden) stations, to (steal) a hearing; but any who listen now will find a flaming fire

watching him in ambush. And we understand not whether ill is intended to those on earth,

or whether their Lord (really) intends to guide them to right conduct. There are among

us some that are righteous, and some the contrary: we follow divergent paths. But

we think that we can by no means frustrate Allah throughout the earth, nor can we escape

Him by flight. And as for us, SINCE WE HAVE LISTENED TO THE GUIDANCE,

WE HAVE ACCEPTED IT: and any who believes in his Lord has no fear, either of a

short (account) or of any injustice. Amongst us are some that submit their wills (to

Allah), and some that swerve from justice. Now those who submit their wills - they have

sought out (the path) of right conduct: But those who swerve,- they are (but) fuel for

Hell-fire-" S. 72:1-15

This implies that Allah used men such as Muhammad, and not Jinn, to convert the Jinn to Islam.

Interestingly, the Quran states that Muhammad is a mercy to all creatures, which naturally

includes the Jinn:

And We have sent you (O Muhammad SAW) not but as a mercy for the 'Alamîn

(mankind, jinns and all that exists). S. 21:107 Hilali-Khan

This supports our view that Allah used men such as Muhammad to preach to Jinns. The

following are Ibn Kathir's comments on S. 6:130 which relates to this specific point:

We should note here that the Messengers are from among mankind only, not vice versa,

as Mujahid, Ibn Jurayj and others from the Imams of the Salaf and later generations have

stated ...

Thus sending the prophethood and the Book exclusively through the offspring of the

Prophet Ibrahim. No one has claimed that there were Prophets from among the Jinns

before the time of Ibrahim, but not after that ...

Therefore, concerning prophethood, the Jinns follow mankind in this regard and this is

why Allah said ...

<And (remember), when We sent towards you a group of the Jinn, listening to the Qurán.

When they stood in the presence thereof, they said: "Listen in silence!" And when it was

finished, they returned to their people, as warners. They said: "O our people! Verily, we

have heard a Book sent down after Musa, confirming what came before it: it guides to the

truth and to the straight way. O our people! Respond to Allah‟s caller, and believe in

him: He (Allah) will forgive you your sins, and will save you from a painful torment (i.e.

Hell-fire). And whosoever does not respond to Allah‟s caller, he cannot escape on earth,

and there will be no helpers for him besides Allah. Those are in manifest error.> [46:29-

32] (Tafsir Ibn Kathir (Abridged), Volume 3, Parts 6, 7 & 8 (Surat An-Nisa, Verse 148 to

the end of Surat Al-An‟am), First Edition: January 2000, pp. 470-471; bold emphasis

ours)

Furthermore, Ibn Kathir has this comment on S. 3:26 regarding Muhammad's mission to the Jinn.

"... Allah transfered the prophethood from the Children of Israel to the Arab, Qurashi,

Makkan, unlettered Prophet, the Final and Last of all prophets and the Messenger of

Allah to all mankind and jinn ..." (Volume 2, Parts 3, 4, & 5 (Surat Al-Baqarah, Verse

253, to Surat An-Nisa, Verse 147), p. 139; bold emphasis ours)

And on S. 3:32 he writes:

"... Indeed, Allah does not like whoever does this, even if he claims that he loves Allah

and seeks a means of approach to Him, unless, and until, he follows the unlettered

Prophet, the Final Messenger from Allah TO THE TWO CREATIONS: mankind

and the Jinn ..." (ibid., p. 146; bold and capital emphasis ours)

Finally, regarding S. 7:158 we read:

Allah says His Prophet and Messenger Muhammad...

<Say>, O Muhammad ...

<O mankind!> this is directed to mankind red and black, and the Arabs and non-Arabs

alike... <I am sent to you all as the Messenger of Allah,>

This Ayah mentions the Prophet's honor and greatness, for he is the Final Prophet who

was sent to all mankind [and the Jinns] ...

There are many other Ayat and more Hadiths than can be counted on this subject. It is

also well-known in our religion that the Messenger of Allah was sent to all mankind [and

the Jinns]... (Tafsir Ibn Kathir (Abridged), Volume 4, Surat Al-A'raf to the end of Surah

Yunus, pp. 182-183)

If the Quran is correct that Allah only chose men to be his messengers, then Ibn Kathir's

comments that Allah sent the prophets and messengers to the Jinn must be correct. Otherwise,

this would contradict the following Quranic verses:

"O ye assembly of Jinns and men! came there not unto you messengers from amongst

you, setting forth unto you My Signs, and warning you of the meeting of this Day of

yours?" They will say: "We bear witness against ourselves." It was the life of this world

that deceived them. So against themselves will they bear witness that they rejected Faith.

(The messengers were sent) thus, for thy Lord would not destroy the towns unjustly

whilst their occupants were unwarned. S. 6:130-131

For We assuredly sent amongst every People (Ummah- Community) a Messenger,

(with the Command), "Serve Allah, and eschew Evil": of the People were some whom

Allah guided, and some on whom error became inevitably (established). So travel

through the earth, and see what was the end of those who denied (the Truth). S. 16:36

Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth so to his

own loss. No bearer of burdens can bear the burden of another: nor would We punish

until We had sent a messenger (to give warning). S. 17:15

Verily We have sent thee in truth, as a bearer of glad tidings, and as a warner: and there

never was a people, without a warner having lived among them (in the past). S. 35:24

Compare:

Who is more unjust than one who invents a lie against Allah or rejects His Signs? For

such, their portion appointed must reach them from the Book (of Decrees): until, when

Our messengers (of death) arrive and take their souls, they say: "Where are the things that

ye used to invoke besides Allah." They will reply, "They have left us in the lurch," And

they will bear witness against themselves, that they had rejected Allah. He will say:

"Enter ye in the company of the Peoples who passed away before you - men and Jinns, -

into the Fire." Every time a new People enters, it curses its sister-People (that went

before), until they follow each other, all into the Fire. Saith the last about the first: "Our

Lord! it is these that misled us: so give them a double punishment in the Fire." He will

say: "Doubled for all": but this ye do not know. S. 7:37-38

"Many are the Jinns and men we have made for Hell." S. 7:179

"In truth thy Lord destroyed not the townships tyrannously while their folk were doing

right. And if thy Lord had willed, He verily would have made mankind one nation, yet

they cease not differing, Save him on whom thy Lord hath mercy; and for that He did

create them. And the Word of thy Lord hath been fulfilled: Verily I shall fill hell with the

jinn and mankind together." S. 11:117-119

Therefore flee unto Allah: I am from Him a Warner to you, clear and open! And make

not another an object of worship with Allah: I am from Him a Warner to you, clear and

open! Similarly, no messenger came to the Peoples before them, but they said (of him) in

like manner, "A sorcerer, or one possessed"! Is this the legacy they have transmitted, one

to another? Nay, they are themselves a people transgressing beyond bounds! So turn

away from them: not thine is the blame. But remind; for reminding benefits the Believers.

I have only created Jinns and men, that they may serve Me. S. 51:50-56

These verses teach that Allah does not punish anyone without first sending them a warner. Since

the Quran teaches that some of the Jinn will be thrown into hell, this means that Allah sent

human messengers to warn the Jinn. This means that Amjad's claim that Allah would only send

Jinn to preach to other Jinn, is wrong since the Quran denies that Jinn were sent as messengers of

Allah.

Yet, this still leaves us with the problem with Allah sending angels as messengers when

elsewhere Allah claimed that all the messengers were human beings. Such conflicting passages

led Islamicist F.E. Peters to write:

"None of the pronouns is identified in these verses, though there is little doubt that the

recipient of the vision was Muhammad. Who was seen is less clear, and if Muhammad's

being referred to as his 'servant' in verse 10 suggests that is God Himself, the Muslim

tradition preferred to understand that it was Gabriel in all the other instances, chiefly

because later in his own career Muhammad, as we shall see, had unmistakably come to

the same conclusion. But there is no other mention of Gabriel in the Meccan suras,

and it appears far more likely that God Himself first appeared to Muhammad 'on the high

horizon' and then on a second occasion by the lotus tree near the 'garden of the dwelling'

to show him 'the signs of his Lord.' Muhammad was clearly earthbound when he had his

first experience, but where the latter vision took place, whether in a known locality in

Mecca or, as is often thought, in some heavenly venue, is not further indicated. Neither is

there anything to suggest that it was on either of these occasions that Muhammad

received the words of the Quran.

If Sura 53:1-18 seems to say that Muhammad believed that on two distinct occasions he

had a vision of God, who thereby prompted him and showed to him His signs, the second

vision is referred to only in briefing in passing. (Quran 81:19-27)

Although verse 10 appears to refer back to the same vision 'on the high horizon'

mentioned in 53:7-9, the Muslim commentators saw in the first three verses of this

passage from Sura 81 an unmistakable reference to Gabriel. But there is abundant

evidence that Muhammad not only did not identify Gabriel as the agent of

revelation until his Medina days, but that while at Mecca he was criticized for the

fact that God had not sent an angelic messenger: 'They said: "If your Lord had so

pleased, He would certainly have sent down angels; as it is, we disbelieve your mission".'

(Quran 41:14)

Muhammad's earliest response did not encourage them to think that there was in

fact an angel in God's revelation to him:

They say: 'You to whom the Reminder is being sent down, truly you are jinn-possessed!

Why do you not bring angels to us if you are one of those who posses truth? We do

not send down the angels except when required, and if they came, there would be not

respite.' (Ibid., 15:6-8)

'And before you as well the Messengers we sent down were but men, to whom We

granted inspiration. And if you do not understand that, ask the people who possess the

Reminder.' (Ibid., 16:43)" (Peters, Muhammad and the Origins of Islam [State of

University Press New York, Albany 1994], pp. 142-143; bold emphasis ours)

Ibn Kathir attempts to reconcile the obvious contradictions between these conflicting passages:

<... that they may obtain understanding, in religion and warn their people when they

return to them, so that they might be cautious (of evil).> (9:122)

This Ayah has been used as evidence that the Jinns have warners from among

themselves, but no Messengers. There is no doubt that Allah did not send

Messengers from among the Jinns, because He says ...

<And We did not send before you as Messengers any but men, to whom We revealed from

among the people of cities.> (12:109)

And Allah says ...

<And We never sent before you any of the Messengers but verily they ate food and

walked in the markets.> (25:20)

And He says about Ibrahim Al-Khalil, upon him be peace ...

<And We placed in his descendants prophethood and Scripture.> (29:27)

Thus, every Prophet whom Allah sent after Ibrahim was from his offspring and progeny.

As for Allah‘s saying in Surat Al-An‟am ...

<O company of Jinns and human beings! Did there not come to you Messengers from

among you> (6:130)

It only applies to the two kinds collectively, but specifically pertains to just one of them,

which is the human. This is like Allah‘s saying ...

<From both of them (salty and fresh waters) emerge pearl and Marjan.> (55:22)

Although He said "both of them" this applies to only one of the two types of water (salty

water). Allah then explains how the Jinns warned the people ... (Tafsir Ibn Kathir

(Abridged), Volume 9, Surat Al-Jathiyah to the end of Surat Al-Munafiqun, First Edition:

September 2000, pp. 76-77; bold emphasis ours)

Ibn Kathir's attempt of harmonization will not work since it still fails to resolve the problem of

Allah sending angels such as Harut and Marut as messengers to Babylon.

In light of the stated insurmountable problems, we leave it to the Muslims to reconcile these

glaring contradictions.

In the service of the eternal Son of the Most High, Jesus Christ, our risen Lord and eternal King

forever. Amen. Come Lord Jesus. We love you Lord of eternal glory.

Sam Shamoun

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

MUSLIM CLAIMS Why God revealed His message in the form of Scriptures, and a brief description of the two Scriptures of God: the

Bible, and the Qur’an:

http://www.islamreligion.com/articles/36/

Belief in Scriptures

Belief in the scriptures revealed by God is

the third article of Islamic faith.

We can identify four main reasons for the

revelation of scriptures:

(1) The scripture revealed to a prophet is a

point of reference to learn the religion and

obligations towards God and fellow human

beings. God reveals Himself and explains

the purpose of human creation through

revealed scriptures.

(2) By referring to it, 'disputes and differences between its followers in matter of

religious belief and practice or in matters of social practice could be settled.

(3) The scriptures are meant to keep the religion safe from corruption and deterioration,

at least for some time after the death of the prophet. At the present time, the Quran

revealed to our Prophet Muhammad, may the mercy and blessings of God be upon

him, is the only scripture to remain safe from corruption.

(4) It is God‘s proof against human beings. They are not allowed to oppose or overstep

it.

A Muslim firmly believes that divinely revealed books were actually revealed by the

Compassionate God to His prophets to guide mankind. The Quran is not the only spoken

Word of God, but God also spoke to prophets before Prophet Muhammad.

“…and to Moses God spoke directly.” (Quran 4:164)

God describes true believers are those who:

“…believe in what has been sent down to you (Muhammad) and

what has been sent down before you…” (Quran 2:4)

The most important and central message of all scriptures was to worship God and

God alone.

“And we sent never a prophet before you except that we revealed to

him, saying, „there is no God but I, so worship Me.‟” (Quran 21:25)

Islam is more inclusive in the holy revelations it affirms than any other heavenly

religion in its present form.

Muslims uphold and respect the following scriptures:

(i) The Quran itself, revealed to the Prophet Muhammad.

(ii) The Torah (Tawrah in Arabic) revealed to the Prophet Moses (different from the Old

Testament read today).

(iii) The Gospel (Injeel in Arabic) revealed to Prophet Jesus (different from the New

Testament read in churches today).

(iv) The Psalms (Zaboor in Arabic) of David.

(v) The Scrolls (Suhuf in Arabic) of Moses and Abraham.

Third, Muslims believe whatever is true in them and has neither been altered or

deliberately misconstrued.

Fourth, Islam affirms that God revealed the Quran as a witness over the previous

scriptures and confirmation of them, because He says therein:

“And We have sent down to you (O Muhammad) the Book (the

Quran) in truth, confirming the scripture that came before it and

trustworthy in highness and a witness over it (the collection of old

scriptures)…” (Quran 5:48)

Meaning the Quran confirms whatever is true in previous scriptures and rejects

whatever alterations and changes human hands have made to them.

Original Scriptures and the Bible

We must distinguish between two matters: the original Torah, Gospel, and Psalms

and the present day Bible. The originals were God‘s revelation, but the present day

Bible does not have the exact original scripture.

No divine scripture exists today in the original language it was revealed in, except the

Quran. The Bible was not revealed in English. Different books of today‘s Bible are at

best tertiary translations and different versions exist. These multiple translations were

done by people whose knowledge, skill, or honesty is not known. As a result, some

bibles are larger than others and have contradictions and internal inconsistencies! No

originals exist. The Quran, on the other hand, is the only scripture in existence today in

its original language and words. Not one letter of the Quran has been changed since its

revelation. It is internally consistent with no contradictions. It is today as it was revealed

1400 years ago, transmitted by a rock-solid tradition of memorization and writing.

Unlike other sacred texts, the entire Quran has been memorized by almost every Islamic

scholar and hundreds of thousands of ordinary Muslims, generation after generation!

The previous scriptures essentially consist of:

(i) Stories of man‘s creation and earlier nations, prophesies of what was to come like

signs before the Judgment Day, appearance of new prophets, and other news.

The stories, prophecies, and news in the Bible read in churches and synagogues

today are partly true and partly false. These books consist of some translated

fragments of the original scripture revealed by God, words of some prophets, mixed

with explanations of scholars, errors of scribes, and outright malicious insertions and

deletions. Quran, the final and trustworthy scripture, helps us sort out fact from

fiction. For a Muslim, it is the criterion to judge the truth from the falsehood in these

stories. For example, the Bible still contains some clear passages pointing to God‘s

unity.[1] Also, some prophecies regarding the Prophet Muhammad are found in the

Bible as well.[2] Yet, there are passages, even whole books, almost entirely

recognized to be forgeries and the handiwork of men.[3]

(ii) Law and rulings, the allowed and prohibited, like the Law of Moses.

If we were to assume the law, that is the lawful and the prohibited, contained in the

previous books did not suffer corruption, the Quran still abrogates those rulings, it

cancels the old law which was suitable for its time and is no longer applicable today.

For example, the old laws pertaining to diet, ritual prayer, fasting, inheritance,

marriage and divorce have been cancelled (or, in many cases, reaffirmed) by the

Islamic Law.

The Holy Quran

The Quran is different from other scriptures in the following respects:

(1) The Quran is miraculous and inimitable. Nothing similar to it can be produced by

human beings.

(2) After the Quran, no more scriptures will be revealed by God. Just as the Prophet

Muhammad is the last prophet, the Quran is the last scripture.

(3) God has taken it upon Himself to protect the Quran from alteration, to safeguard it

from corruption, and to preserve it from distortion. On the other hand, previous

scriptures suffered alteration and distortion and do not remain in their originally

revealed form.

(4) The Quran, for one, confirms early scriptures and, for another, is a trustworthy

witness over them.

(5) The Quran abrogates them, meaning it cancels the rulings of the previous scriptures

and renders them inapplicable. The Law of the old scriptures is no longer applicable;

the previous rulings have been abrogated with the new Law of Islam.

Footnotes:

[1] For example the declaration of Moses: ―Hear, O Israel The Lord our God is one Lord‖ (Deuteronomy

6:4) and the announcement of Jesus: ―...The first of all the commandments is, Hear, O Israel; the Lord our

God is one Lord.‖ (Mark 12:29).

[2] Refer to (Deuteronomy 18:18), (Deuteronomy 33:1-2), (Isaiah 28:11), (Isaiah 42:1-13), (Habakkuk

3:3), (John 16:13), (John 1:19-21), (Matthew 21:42-43), and more.

[3] For example, refer to books of the Apocrypha.

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

IS MUHAMMAD THE GREATEST PROPHET?

Qur’anic passages which indicate Muhammad did not perform miracles:

http://answering-islam.org/Responses/Azmy/mhd_miracles.htm

Muhammad and Miracles

Analyzing Muslim Arguments for Muhammad‟s Supernatural Feats

Sam Shamoun

It is the rather explicit teaching of the Quran that Muhammad performed no supernatural,

verifiable miracles apart from the inspiration that he received. The Quran in several places

emphatically negates the idea of Muhammad performing physical feats such as raising the dead,

healing the sick, opening physically blind eyes etc. We present those citations here in order for

our readers to see for themselves the Quran‘s outright denial that Muhammad was able to

perform the miraculous. All quotations taken from A.J. Arberry, unless noted otherwise:

And they that know not say, 'Why does God not speak to us? Why does a sign (ayatun) not come

to us?' So spoke those before them as these men say; their hearts are much alike. Yet We have

made clear the signs (bayyanna al-ayati) unto a people who are sure. S. 2:118

Yet if thou shouldst bring to those that have been given the Book every sign (ayatun), they will

not follow thy direction; thou art not a follower of their direction, neither are they followers of

one another's direction. If thou followest their caprices, after the knowledge that has come to

thee, then thou wilt surely be among the evildoers. S. 2:145

They also say, 'Why has no sign (ayatun) been sent down upon him from his Lord?' Say: 'Surely

God is able to send down a sign (ayatan), but most of them know not.' S. 6:37

They have sworn by God the most earnest oaths if a sign (ayatun) comes to them they will

believe in it. Say: 'Signs (al-ayatu) are only with God.' What will make you realize that, when it

comes, they will not believe? S. 6:109

They say, 'Why has a sign (ayatun) not been sent down upon him from his Lord?' Say: 'The

Unseen belongs only to God. Then watch and wait; I shall be with you watching and waiting.' S.

10:20

The unbelievers say, 'Why has a sign (ayatun) not been sent down upon him from his Lord?'

Thou art ONLY a warner, and a guide to every people. S. 13:7

The foregoing text presupposes that Muhammad‘s only function was to warn people, not to

perform miracles. After all, the statement "Thou art ONLY a warner" would make no sense if a

warner could in fact perform wonders. In other words, being a warner wouldn‘t preclude

Muhammad from doing any signs unless, of course, the point being made by the Quran is that

such individuals who assumed this role were not empowered to do miracles.

The next text further illustrates this point:

Then, it may be that you will give up part of what is revealed to you and your breast will become

straightened by it because they say: Why has not a treasure been sent down upon him or an angel

come with him? You are ONLY a warner; and Allah is custodian over all things. S. 11:12 Shakir

I.e., "since you are only a warner it is not your job to perform miracles since you haven‘t been

given that ability. Rather, your job is to simply exhort and admonish people."

The unbelievers say, 'Why has a sign (ayatun) not been sent down upon him from his Lord?' Say:

'God leads astray whomsoever He will, and He guides to Him all who are penitent.' S. 13:27

Naught prevented Us from sending the signs (bial-ayati) but that the ancients cried lies to them;

and We brought Thamood the She-camel visible, but they did her wrong. And We do not send

the signs, except to frighten. S. 17:59

This last passage is one of the clearest proofs that Muhammad did absolutely no miracles

whatsoever. The text says that Allah refrained from providing miracles, which would make no

sense at all if Muhammad did indeed perform signs and wonders. Regarding this verse, the late

Sunni scholar Muhammad Asad candidly admitted:

This highly elliptic sentence has a fundamental bearing on the purport of the Qur'an as a whole.

In many places the Qur'an stresses the fact that the Prophet Muhammad, despite his being the last

and greatest of God's apostles, WAS NOT EMPOWERED TO PERFORM MIRACLES similar

to those with which the earlier prophets are said to have reinforced their verbal messages. His

ONLY miracle was and is the Qur'an itself - a message perfect in its lucidity and ethical

comprehensiveness, destined for all times and all stages of human development, addressed not

merely to the feelings but also to the minds of men, open to everyone, whatever his race or social

environment, and bound to remain unchanged forever… (Asad, Message of the Qur'an [Dar Al-

Andalus Limited 3 Library Ramp, Gibraltar rpt. 1993], p. 427, fn. 71; online edition; capital and

underline emphasis ours)

There is more from the Quran:

They say, 'We will not believe thee till thou makest a spring to gush forth from the earth for us,

or till thou possessest a garden of plants and vines, and thou makest rivers to gush forth

abundantly all amongst it, or till thou makest heaven to fall, as thou assertest, on us in fragments,

or thou bringest God and the angels as a surety, or till thou possessest a house of gold ornament,

or till thou goest up into heaven; and we will not believe thy going up till thou bringest down on

us a book that we may read. Say: 'Glory be to my Lord. Am I aught BUT A MORTAL, a

Messenger?' S. 17:90-93

Yet when the truth came to them from Ourselves, they said, 'Why has he not been given the like

of that Moses was given?' But they, did they not disbelieve also in what Moses was given

aforetime? They said, 'A pair of sorceries mutually supporting each other.' They said, 'We

disbelieve both.' S. 28:48

One Muslim writer claims:

Miracles of Prophet Muhammad (peace be upon him) are mentioned in both the Qur‘an and

Hadith. The Holy Qur‘an collectively mentions them in many places; … (Source)

The author proceeds to present a series of quotes referring to signs given to Muhammad and then

states:

The Arabic word "Al-Bayyinat" often comes in the Qur'an to mean miracles as in 2:87, 2:253,

4:153, 5:110, 7:101, 10:13, 10:74, 16:44, 20:72, 40:28, 57:25, 64:6 and others.

There are a couple of problems with the author‘s claim. First, none of the citations he lists

mention what the sign supposedly was, i.e. whether healing the sick, raising the dead etc. They

do not specify the kind of sign performed by Muhammad. Second, there are places in the Quran

where the specific Arabic words used for sign(s), i.e. ayat and bayyinat, do not necessarily refer

to miracles such as raising the dead etc. These words are also used to refer to either the signs in

creation, i.e. the design of the cosmos, the traversing of the sun, moon stars etc., or in connection

with Books that God revealed. As even Muhammad Asad noted in his comments on surah 6:109:

Lit., "Miracles are only with God." It is to be noted that the Qur'anic term ayah denotes not only

a "miracle" (in the sense of a happening that goes beyond the usual - that is, commonly

observable - course of nature), but also a "sign" or "message": and the last-mentioned

significance is the one which is by far the most frequently met with in the Qur'an. Thus, what is

commonly described as a "miracle" constitutes, in fact, an unusual message from God, indicating

sometimes in a symbolic manner - a spiritual truth which would otherwise have remained hidden

from man's intellect. But even such extraordinary, "miraculous" messages cannot be regarded as

"supernatural": for the so-called "laws of nature" are only a perceptible manifestation of "God's

way" (sunnat Allah) in respect of His creation - and, consequently, everything that exists and

happens, or could conceivably exist or happen, is "natural" in the innermost sense of this word,

irrespective of whether it conforms to the ordinary course of events or goes beyond it. Now since

the extraordinary messages referred to manifest themselves, as a rule, through the instrumentality

of those specially gifted and divinely elected personalities known as "prophets", these are

sometimes spoken of as "performing miracles" - a misconception which the Qur'an removes by

the words, "Miracles are in the power of God alone". (See also 17:59 and the corresponding note.

(Ibid., pp. 188-189, fn. 94; online edition; underline emphasis ours)

The author himself realizes that the word al-bayyinat doesn‘t always refer to miracles since he

qualifies his statement by saying "often," meaning not always.

The following examples illustrate the point that these words are used in relation to things other

than physical miracles, indicating that the use of these very words in relation to Muhammad do

not conclusively prove that he actually performed miracles:

Say: 'Have you considered your associates on whom you call, apart from God? Show me what

they have created in the earth; or have they a partnership in the heavens?' Or have We given

them a Book, so that they are upon a clear sign (bayyinatin) from it? Nay, but the evildoers

promise one another naught but delusion. S. 35:40

In the above passage the clear sign refers to instructions in a Book, that the unbelievers had no

written command from God that they should worship others besides him.

In another place the clear sign refers to the prophecies, or the revelation, found in the previous

Scriptures:

They say, 'Why does he not bring us a sign (ayatin) from his Lord?' Has there not come to them

the clear sign (bayyinatu) of what is in the former scrolls? S. 20:133

Other times ayat and bayyinat are used in reference to the Quran, that the Quran is a sign, a clear

sign from God:

The Lord of the heavens and the earth and what is between them, and Lord of the easts. Surely

We have adorned the nearest heaven with an adornment, the stars, And (there is) a safeguard

against every rebellious Shaitan. They cannot listen to the exalted assembly and they are thrown

at from every side, Being driven off, and for them is a perpetual chastisement, Except him who

snatches off but once, then there follows him a brightly shining flame. Then ask them whether

they are stronger in creation or those (others) whom We have created. Surely We created them of

firm clay. Nay! you wonder while they mock, And when they are reminded, they mind not,

And when they see a sign (ayatan) they incite one another to scoff, And they say: This is

nothing but clear magic: What! when we are dead and have become dust and bones, shall we

then certainly be raised, Or our fathers of yore? Say: Aye! and you shall be abject. So it shall

only be a single cry, when lo! they shall see. And they shall say: O woe to us! this is the day of

requital. This is the day of the judgment which you called a lie. S. 37:6-21 Shakir

The context demonstrates that the sign being referred to in the above is the claim of the Quran

that the dead will rise.

Those who conceal the clear signs (al-bayyinati) and the guidance that We have sent down,

after We have shown them clearly in the Book -- they shall be cursed by God and the cursers,

S. 2:159

The clear signs here are those mentioned in the Quran, which seems to refer to the arguments

that the Quran sets forth in support of its supposed divine origin.

the month of Ramadan, wherein the Koran was sent down to be a guidance to the people, and

as clear signs (wa bayyinatin) of the Guidance and the Salvation. So let those of you, who are

present at the month, fast it; and if any of you be sick, or if he be on a journey, then a number of

other days; God desires ease for you, and desires not hardship for you; and that you fulfil the

number, and magnify God that He has guided you, and haply you will be thankful. S. 2:185

How can you disbelieve, seeing you have God's signs (ayatu) RECITED to you, and His

Messenger among you? Whosoever holds fast to God, he is guided to a straight path. S. 3:101

And when Our signs (ayatuna) are RECITED to them, clear signs (bayyinatin), those who

look not to encounter Us say, 'Bring a Koran other than this, or alter it.' Say: 'It is not for me

to alter it of my own accord. I follow nothing, except what is revealed to me. Truly I fear, if I

should rebel against my Lord, the chastisement of a dreadful day.' S. 10:15

And what of him who stands upon a clear sign (bayyinatin) from his Lord, and a witness from

Him RECITES it, and before him is the Book of Moses for an ensample and a mercy? Those

believe in it; but whosoever disbelieves in it, being one of the partisans, his promised land is the

Fire. So be thou not in doubt of it; it is the truth from thy Lord, but most men do not believe. S.

11:17

A sura that We have sent down and appointed; and We have sent down IN IT signs, clear

signs (ayatin bayyinatin), that haply you will remember. S. 24:1

And when Our signs (ayatuna) are RECITED to them, clear signs (bayyinatin), they say,

'This is naught but a man who desires to bar you from that your fathers served'; and they say,

'This is nothing but a forged calumny.' And the unbelievers say to the truth, when it has come

to them, 'This is nothing but manifest sorcery. S. 34:43

And when Our signs (ayatuna) are RECITED to them, clear signs (bayyinatin), the

unbelievers say to the truth when it has come to them, 'This is manifest sorcery.' S. 46:7

The unbelievers of the People of the Book and the idolaters would never leave off; till the Clear

Sign (al-bayyinatu) came to them, a Messenger from God, RECITING pages purified,

therein true Books. And they scattered not, those that were given the Book, excepting after the

Clear Sign (al-bayyinatu) came to them. S. 98:1-4

Finally:

Not before this didst thou recite any Book, or inscribe it with thy right hand, for then those who

follow falsehood would have doubted. Nay; rather it is signs, clear signs (ayatun bayyinatun)

IN THE BREASTS of those who have been given knowledge; and none denies Our signs but

the evildoers. They say, 'Why have signs (ayatun) not been sent down upon him from his

Lord?' Say: 'The signs (al-ayatu) are only with God, and I am only a plain warner.' What, is

it not SUFFICIENT for them that We have sent down upon thee the Book that is recited to

them? Surely in that is a mercy, and a reminder to a people who believe. S. 29:48-51

This last one sounds the death knell for any Muslim who claims that Muhammad performed

miracles. Muhammad presents the Quran as his only miracle, the one miracle he had which was

sufficient to prove his prophethood. Lest any Muslim accuse Arberry of mistranslation note how

others have translated 29:51:

Is it not ENOUGH for them that We have sent down unto thee the Scripture which is read unto

them? Pickthall

And is it not ENOUGH for them that we have sent down to thee the Book which is rehearsed to

them? Y. Ali

Is it not SUFFICIENT for them that We have sent down to you the Book (the Qur'ân) which is

recited to them? Hilali-Khan

Does it not SUFFICE with them that We have sent down to you the Book to be recited to them?

Daryabadi

Why - is it not ENOUGH for them that We have bestowed this divine writ on thee from on high,

to be conveyed [by thee] to them? Asad

Asad writes:

I.e., "are the contents of this revelation not enough for them to make them grasp its intrinsic truth

without the help of ‗miraculous proofs‘ of its divine origin?" (Cf. note 60 on the last sentence of

7: 75.) (Ibid., p. 614, fn. 50; online edition; underline emphasis ours)

Some more translations:

Is it not SUFFICIENT for them that We have sent you down the Book to be recited to them?

T.B. Irving

Is it not ENOUGH for them that We have revealed to you the Book which is recited to them?

Shakir

Is it not ENOUGH FOR A SIGN for them that WE have sent down to thee the perfect Book

which is recited to them? Sher Ali

Is it not ENOUGH for them that We have revealed the Book to you to be recited to them

Muhammad Sarwar

And is it not SUFFICIENT for them that We revealed to you the Book [i.e. the Qur‘an] which is

recited to them? Saheeh International

Well, is this (sign of mercy) not ENOUGH for them that We have revealed to you this perfect

Book which is recited to them. Amatul Rahman & ‗Abdul Mannan ‗Omar

Is it not ENOUGH OF A MIRACLE that we sent down to you this book, Khalifa

Is it not ENOUGH for them that We have sent down to you the Scripture, being recited to them?

The Message (online source)

Is it not ENOUGH for them that We have revealed to thee the Book which is recited to them? ...

M. M. Ali

Maulana Ali notes:

51a. This is another reply to those who demanded signs. The Qur'an is a mercy, if they would

only accept it. They could see how the believers had benefited by it; how a wonderful

transformation had been wrought in their lives. Was it not a SUFFICIENT sign for them?

Indeed, this was direct evidence of the truth of the Holy Word, for to effect a pure transformation

in the lives of those who would follow it was its avowed object, while the overthrow of its

enemies was only an indirect testimony. (Source; capital and underline emphasis ours)

A final set of translations:

Is it not ENOUGH for them that We have revealed to you the Book for their instruction? N.J.

Dawood

Is it not ENOUGH for them that we have sent down to thee the Book which thou dost recite to

them? ... Palmer

Is it not ENOUGH for them that we have sent down to thee the Book to be recited to them? ...

Rodwell

Is it not SUFFICIENT for them that we have sent down unto thee the book [of the Koran], to be

read unto them? ... Sale

Thus, if Muhammad did perform miracles then this falsifies the sufficiency of the Quran.

Now a Muslim may contest this by referring to the following citation to prove that the Quran

mentions one specific miracle of Muhammad:

The Hour has drawn nigh: the moon is split. Yet if they see a sign they turn away, and they say

'A continuous sorcery!' S. 54:1-2

Many Muslims claim that this refers to the moon being split in the presence of the unbelievers

during the time of Muhammad. This alleged miracle is reported in several hadiths:

Narrated Anas:

That the Meccan people requested Allah's Apostle to show them a miracle, and so he showed

them the splitting of the moon. (Sahih Al-Bukhari, Volume 4, Book 56, Number 831)

There are several problems in appealing to the above citation. First, this contradicts surah 29:48-

51 which says that the Quran is sufficient as a sign, or miracle, from God. If Muhammad needed

to provide a miracle in addition to the Quran then this only serves to falsify his own statement

regarding the Quran‘s sufficiency. Second, the Quranic text doesn‘t give us any data whereby to

connect this with the story found in the hadith that the moon was split during Muhammad‘s time.

It is vague and can refer to any incident, whether before, during or after Muhammad‘s time.

After all, even Muslims admit that the text may in fact be referring to a future incident, a sign to

occur during the Day of Judgment:

AS RAZI points out, the first verse of this surah appears almost like a continuation of the last

verses of the preceding one, especially 53: 57 - "that [Last Hour] which is so near draws ever

nearer" -: and so we may assume that both were revealed at approximately the same time, i.e.,

towards the end of the early part (perhaps the fourth year) of Muhammad‘s prophethood …

Most of the commentators see in this verse a reference to a phenomenon said to have been

witnessed by several of the Prophet‘s contemporaries. As described in a number of reports going

back to some Companions, the moon appeared one night as if split into two distinct parts. While

there is no reason to doubt the subjective veracity of these reports, it is possible that what

actually happened was an unusual kind of partial lunar eclipse, which produced an equally

unusual optical illusion. But whatever the nature of that phenomenon, it is practically certain that

the above Quran-verse DOES NOT REFER TO IT but, rather, TO A FUTURE EVENT: namely,

to what will happen when the Last Hour approaches. (The Quran frequently employs the past

tense to denote the future, and particularly so in passages which speak of the coming of the Last

Hour and of Resurrection Day; this use of the past tense is meant to stress the certainty of the

happening to which the verb relates.) Thus, Raghib regards it as fully justifiable to interpret the

phrase inshaqqa l-qamar ("the moon is split asunder") as bearing on the cosmic cataclysm - the

end of the world as we know it - that will occur before the coming of Resurrection Day (see art.

shaqq in the Mufradat). As mentioned by Zamakhshari, this interpretation has the support of

some of the earlier commentators; and it is, to my mind, particularly convincing in view of the

juxtaposition, in the above Quran-verse, of the moon‘s "splitting asunder" and the approach of

the Last Hour. (In this connection we must bear in mind the fact that none of the Quranic

allusions to the "nearness" of the Last Hour and the Day of Resurrection is based on the human

concept of "time".) (Ibid., p. 818, fn. 1; online edition; capital and underline emphasis ours)

Third, it is just as likely that the story found in the hadith was fabricated around this passage, as

opposed to the verses referring to a story which the hadiths later record. In other words, Muslims

decided to fabricate a story in which Muhammad caused the moon to split as a sign to the

unbelievers so as to connect it with this Quranic passage.

In conclusion, the Quran explicitly says that Muhammad performed no miracles apart from the

alleged inspiration he received. His only miracle was supposedly the Quran. The claim that the

word al-bayyinat implies that Muhammad did perform miracles is not substantiated by the data

since the term is used in reference to Muhammad receiving or reciting the Quran. In other words,

Muhammad‘s clear signs, his al-bayyinat, were nothing more than the Quran itself.

Addendum

Miracles and the Bible

Hesham Azmy, in attempting to critique the Christian approach to the issue of Muhammad and

miracles, tries to show what happens when this same approach is applied to the Holy Bible. He

has a section within one of his articles which reads:

According to polemicists‘ methodology,

Jesus (peace be upon him) did not produce miracles

He then concludes:

All the above examples prove that Jesus and the disciples neither performed miracles when they

were asked, nor referred to previous miracles. So, if we used these verses to make the claim that

Jesus (peace be upon him) and the disciples were unable to perform miracles, Christian

missionaries would accuse us of bigotry, superficiality and lack of comprehension. However,

they find no problem in applying this devious methodology on the Holy Qur‘an to make their

claims. This is why we -Muslims- refuse the Christian argument against the miracles of Prophet

Muhammad (peace be upon him), why not?! especially his miracles are declared in the Holy

Qur‘an and authentic traditions!

As anyone reading the Holy Bible can see, Mr. Azmy is comparing apples and oranges. He is

guilty of committing a false analogy since the Holy Bible, unlike the Quran, presents many

examples of Jesus and the Apostles performing physical miracles. We will look at the immediate

contexts of some of the specific examples provided by Mr. Azmy to show how his appeal to the

Bible does not support his premise that the Quran does not deny that Muhammad performed

miracles.

"In those days, when again a great crowd had gathered, and they had nothing to eat, he called his

disciples to him and said to them, ‗I have compassion on the crowd, because they have been with

me now three days and have nothing to eat. And if I send them away hungry to their homes, they

will faint on the way. And some of them have come from far away.‘ And his disciples answered

him, ‗How can one feed these people with bread here in this desolate place?‘ And he asked them,

‗How many loaves do you have?‘ They said, „Seven.‟ And he directed the crowd to sit down on

the ground. And he took the seven loaves, and having given thanks, he broke them and gave

them to his disciples to set before the people; and they set them before the crowd. And they had

a few small fish. And having blessed them, he said that these also should be set before them.

And they ate and were satisfied. And they took up the broken pieces left over, seven baskets

full. And there were about four thousand people. And he sent them away." Mark 8:1-9

"And they came to Bethsaida. And some people brought to him a blind man and begged him to

touch him. And he took the blind man by the hand and led him out of the village, and when he

had spit on his eyes and laid his hands on him, he asked him, ‗Do you see anything?‘ And he

looked up and said, ‗I see men, but they look like trees, walking.‘ Then Jesus laid his hands on

his eyes again; and he opened his eyes, his sight was restored, and he saw everything clearly.

And he sent him to his home, saying, ‗Do not even enter the village.‘" Mark 8:22-26

"After this Jesus went away to the other side of the Sea of Galilee, which is the Sea of Tiberias.

And a large crowd was following him, because they saw the signs that he was doing on the sick.

Jesus went up on the mountain, and there he sat down with his disciples. Now the Passover, the

feast of the Jews, was at hand. Lifting up his eyes, then, and seeing that a large crowd was

coming toward him, Jesus said to Philip, ‗Where are we to buy bread, so that these people may

eat?‘ He said this to test him, for he himself knew what he would do. Philip answered him, ‗Two

hundred denarii would not buy enough bread for each of them to get a little.‘ One of his

disciples, Andrew, Simon Peter's brother, said to him, ‗There is a boy here who has five barley

loaves and two fish, but what are they for so many?‘ Jesus said, ‗Have the people sit down.‘

Now there was much grass in the place. So the men sat down, about five thousand in number.

Jesus then took the loaves, and when he had given thanks, he distributed them to those who were

seated. So also the fish, as much as they wanted. And when they had eaten their fill, he told his

disciples, ‗Gather up the leftover fragments, that nothing may be lost.‘ So they gathered them

up and filled twelve baskets with fragments from the five barley loaves, left by those who

had eaten. When the people saw the sign that he had done, they said, „This is indeed the

Prophet who is to come into the world!‘ Perceiving then that they were about to come and take

him by force to make him king, Jesus withdrew again to the mountain by himself. When evening

came, his disciples went down to the sea, got into a boat, and started across the sea to

Capernaum. It was now dark, and Jesus had not yet come to them. The sea became rough

because a strong wind was blowing. When they had rowed about three or four miles, they saw

Jesus walking on the sea and coming near the boat, and they were frightened. But he said to

them, ‗It is I; do not be afraid.‘ Then they were glad to take him into the boat, and immediately

the boat was at the land to which they were going." John 6:1-21

"And I, when I came to you, brothers, did not come proclaiming to you the testimony of God

with lofty speech or wisdom. For I decided to know nothing among you except Jesus Christ and

him crucified. And I was with you in weakness and in fear and much trembling, and my speech

and my message were not in plausible words of wisdom, but in DEMONSTRATION of the

Spirit and of power, that your faith might not rest in the wisdom of men but in the power of

God." 1 Corinthians 2:1-5

Here are a few more citations which further establish this point:

"Now many signs and wonders were regularly done among the people by the hands of the

apostles. And they were all together in Solomon's Portico. None of the rest dared join them, but

the people held them in high esteem. And more than ever believers were added to the Lord,

multitudes of both men and women, so that they even carried out the sick into the streets and laid

them on cots and mats, that as Peter came by at least his shadow might fall on some of them.

The people also gathered from the towns around Jerusalem, bringing the sick and those afflicted

with unclean spirits, and they were all healed." Acts 5:12-16

"For I will not venture to speak of anything except what Christ has accomplished through me to

bring the Gentiles to obedience--by word and deed, by the power of signs and wonders, by the

power of the Spirit of God--so that from Jerusalem and all the way around to Illyricum I have

fulfilled the ministry of the gospel of Christ; Romans 15:18-19

"The signs of a true apostle were performed among you with utmost patience, with signs and

wonders and mighty works." 2 Corinthians 12:12

"Does he who supplies the Spirit to you and works miracles among you do so by works of the

law, or by hearing with faith—" Galatians 3:5

"how shall we escape if we neglect such a great salvation? It was declared at first by the Lord,

and it was attested to us by those who heard, while God also bore witness by signs and

wonders and various miracles and by gifts of the Holy Spirit distributed according to his will."

Hebrews 2:3-4

The foregoing makes it rather obvious that none of the passages cited by the author insinuate that

Christ and the Apostles didn‘t perform any miracles. The context of the citations shows that the

meaning is either that they didn‘t acquiesce to the demands of the unbelievers to perform the

specific signs they asked for, since they were given plenty of proofs already; or that no matter

how many signs they received the unbelievers weren‘t satisfied and demanded that more be

given.

Now we are aware that the Muslim author wasn‘t trying to disprove that Christ and his followers

performed miracles, but was trying to show that the Christian approach could be used to prove

that they didn‘t perform any signs or wonders, despite the fact that the Scriptures clearly say they

did. Mr. Azmy desired to show by this that a person shouldn‘t take only one set of passages

while ignoring the other citations that do speak of miracles being performed by the specific

individuals in question.

The only way for the Bible to be relevant to the point that Mr. Azmy is making is if the Quran

mentioned specific miracles which Muhammad performed. If it did, then one could legitimately

conclude that the verses that say Muhammad didn‘t perform a sign actually mean, within their

intended context, that Muhammad didn‘t acquiesce to the demands of the pagans to perform the

specific signs that they asked for, since they were shown plenty of miracles already. Or, it could

mean that Muhammad was not the source of the miracles so as to perform them whenever he so

chose, but could only perform them at Allah‘s discretion. But the Quran doesn‘t mention any

specific miracle of Muhammad, and actually claims that the Quran is sufficient as a sign from

God.

What makes this even more astonishing is that the Quran mentions the miracles performed by

Moses, Jesus, and a host of others, but doesn‘t even list one supernatural feat performed by

Muhammad. The silence is quite deafening. As one convert to Islam put it in regards to the

miracles found in the Islamic tradition:

(2) The authenticated traditions contain numerous reports of the Prophet performing miracles -

with God's permission, of course. Many of these are similar to ones attributed to Jesus in the

New Testament, such as transforming small quantities of food into enough to feed a whole host

of hungry followers and curing blindness with his saliva. Although the Qur'an recalls miracles of

past prophets in its narratives, it identifies itself - and perhaps one other supernatural

phenomenon - as the only observable miracle(s) granted to the Prophet. Moreover, the Qur'an

states that the Prophet's opposition frequently complained that he produced no other miraculous

signs. Yet if the Prophet indeed performed most of the miracles recorded in the Hadith literature,

then it is a wonder that his opponents consistently complained of a lack of supernatural signs or

that the Qur'an did not at least cite more of them in response to pagan objections. (Jeffrey Lang,

Losing My Religion: A Call For Help [Amana Publications, 2004], pp. 249-250)

To conclude, the Holy Bible provides absolutely no substantiation for Mr. Azmy‘s claim that

Muhammad did perform miracles despite the clear references that say he never did.

return to menu

Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

WHAT DO MUSLIMS THINK OF MARY?

Mary in Islam

http://www.remnantofgod.org/mry-a75.htm

Virgin Mary Seen as a Model for All Muslims

Interview with Islamic Theologian Sherazade Hushmand

ROME, DEC. 10, 2001 (Zenit.org).- Muslims venerate Mary, the Pope reminded the faithful

Sunday during his Angelus address. Iranian Muslim theologian Sherazade Hushmand affirms

that view.

There are verses in the Koran that include a significant prayer to God by Mary's mother,

Hushmand explained in this interview with Vatican Radio.

--Q: Of what significance is the figure of Mary to Muslims?

--Hushmand: She is very present in the Koran, which presents her, specifically, as Mary

Immaculate. In the third sura, beginning with verse 34 and subsequent ones, the Koran speaks

about this aspect of Mary, about her total purity.

Speaking of Mary, one of the verses talks about freedom. The woman of Hemram, who is

Mary's mother, prays to God saying: "God, I dedicate to you the one I have in the womb, and I

dedicate her so that she will be free, absolutely free."

This word is used only once in the Koran, and only for Mary. This freedom is an absolute

freedom from all what might be seen as sin, evil, failure, weakness. Mary is pure of all this. Then

comes God's affirmation: "I accept her."

--Q: Do all followers of Islam believe this?

--Hushmand: In Chapter 66, the last verse, 12, the Koran says: "Do you want me to give you a

faithful example to follow, valid for all the world's believers?" Mary is proposed there as the

example. This is very strong -- because not only is Mary an example and a symbol for

Christians to follow, but also in the Koran, Mary becomes a symbol and model for all believers,

also for Muslims themselves.

--Q: And what does this mean in everyday life?

--Hushmand: To have hope, to have a model to follow, to have such a pure woman to look up to

and to go forward, a woman who had complete confidence in God. She is the example of

confidence, total confidence in the Absolute, in the God who is Supreme Perfection and Beauty.

This is how we follow her, always having confidence, even in difficulties and in face of things we

cannot understand.

Like her, who was asked to have a Son -- the Koran says -- without a material father, a physical

father, and she trusted and went ahead. So, like her, we take her as model and trust God totally,

including in difficult and hard moments of life.

ZE01121003

return to menu

Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

WHAT DO MUSLIMS THINK OF MARY?

Mary in the Qur’an

http://www.islamfortoday.com/galvan03.htm

Jesus and The Virgin Mary in Islam

By Juan Galvan

Many people may be surprised that Muslims love Mary, the mother of Jesus. In the Quran,

no woman is given more attention than Mary. Mary receives the most attention of any

woman mentioned in the Quran even though all the Prophets with the exception of Adam

had mothers. Of the Quran's 114 chapters, she is among the eight people who have a

chapter named after them. The nineteenth chapter of the Quran is named after her,

Mariam. Mariam means Mary in Arabic. The third chapter in the Quran is named after her

father, Imran. Chapters Mariam and Imran are among the most beautiful chapters in the

Quran. Mary (peace be upon her) is the only woman specifically named in the Quran. An

authentic Haddith states that the Prophet said, "The superiority of 'Aisha to other ladies is

like the superiority of Tharid (i.e. meat and bread dish) to other meals. Many men reached

the level of perfection, but no woman reached such a level except Mary, the daughter of

Imran and Asia, the wife of Pharaoh." (Bukhari 4.643). Indeed, both Mary and Pharoah's

wife are an example (Quran 66:11-12). The Virgin Mary plays a very significant role in Islam. She is an example and a sign for all people.

In the Quran, Mary's story begins while she is still in her mother's womb. The mother of

Mary, said: "O my Lord! I do dedicate into Thee what is in my womb for Thy special service: So accept this of me: For Thou hearest and knowest all things." (Quran 3:35).

She wanted the baby in her womb to serve only the Creator. When Mary was delivered, she

said: "O my Lord! Behold! I am delivered of a female child!" (Quran 3:36). She had

expected her baby to be a male child who would grow up to be a scholar or religious leader.

However, God had a better plan. God is the best of planners. Quran 3:36 continues "…and

God knew best what she brought forth- 'And no wise is the male like the female. I have

named her Mariam, and I commend her and her offspring to Thy protection from Satan, the

Rejected.'" Mariam literally means "maidservant of God."

In Quran 3:37, God states that He accepted Mary as her mother had asked. He made Mary

grow in purity and beauty. She was assigned to the care of a priest named Zacharias. This is interesting considering few women were given this opportunity.

"Every time that he entered (her) chamber to see her, he found her supplied with

sustenance. He said: 'O Mary! Whence (comes) this to you?' She said: 'From God. for God

provides sustenance to whom He pleases without measure.'" (Quran 3:37). Upon hearing

Mary's answer, "There did Zakariya pray to his Lord, saying: 'O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer!'" (Quran 3:38).

Although his wife was barren and he was very old, God blesses Zacharias and his wife

Elizabeth with John. John is known as "John the Baptist" in the Bible. Zacharias was

skeptical after the angels announced John's birth. The response to his skepticism was "Doth

God accomplish what He willeth" (Quran 3:40). John would become a noble and chaste Prophet as the angels had stated (Quran 3:39).

The Quran discusses Mary's miraculous conception as well. "Relate in the Book (the story

of) Mary, when she withdrew from her family to a place in the East. She placed a screen (to

screen herself) from them; then We sent her Our angel, and he appeared before her as a

man in all respects." (Quran 19:16-17). After seeing the angel, she said: "I seek refuge

from thee to (God) Most Gracious: (come not near) if thou dost fear God." (Quran 19:18).

The angel Gabriel responded: "Nay, I am only a messenger from thy Lord, (to announce) to

thee the gift of a pure son." (Quran 19:19). Her next response is expected. She asked:

"How shall I have a son, seeing that no man has touched me, and I am not unchaste?"

(Quran 19:20). The Angel Gabriel said: "So (it will be): thy Lord saith, 'That is easy for Me:

and (We wish) to appoint him as a Sign unto men and a Mercy from Us.' It is a matter (so) decreed." (Quran 19:21). Mary then becomes pregnant.

Jesus is a Prophet and a Messenger. A Messenger is a Prophet who is given revelation from

God. Whereas the Torah was revealed to Moses, the Gospel was revealed to Jesus.

Messengers are a mercy, guidance, and sign from God. "And God will teach him (Jesus) the

Book and Wisdom, the Torah and the Gospel, and (appoint him) as a messenger to the Children of Israel, (with this message):

'I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it

were, the figure of a bird, and breathe into it, and it becomes a bird by God's leave. And I

heal those born blind, and the lepers, and I bring the dead into life, by God's leave; and I

declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for

you if ye did believe. (I have come to you) to attest the Torah which was before me. And to

make lawful to you part of what was (before) forbidden to you. I have come to you with a

Sign from your Lord. So fear God, and obey me. It is God Who is my Lord and your Lord; then worship Him. This is a Way that is straight.'" (Quran 3:48-51).

God appointed messengers to help us answer questions such as: What happens after I die?

What's right and wrong? Does a supernatural world exist? What's the purpose of my

creation? Jesus was calling people to the worship of only God. Only by God's leave was Jesus able to perform miracles.

"When Jesus found unbelief on their (the disciples) part he said: 'Who will be my helpers to

(the work of) God?" Said the disciples: "We are God's helpers: We believe in God, and do thou bear witness that we are Muslims.'" (Quran 3:52).

After conceiving Jesus, Mary went away with the baby to a distant place (Quran 19:22).

"And the pains of childbirth drove her to the trunk of a palm-tree. She cried (in her

anguish): 'Ah! would that I had died before this! would that I had been a thing forgotten!'"

(Quran 19:23). "But (a voice) cried to her from beneath the (palm-tree): 'Grieve not! for

thy Lord hath provided a rivulet beneath thee; And shake towards thyself the trunk of the

palm-tree: It will let fall fresh ripe dates upon thee. So eat and drink and cool (thine) eye.

And if thou dost see any man, say, 'I have vowed a fast to (God) Most Gracious, and this day will I enter into no talk with any human being.'" (Quran 19:24-26).

Joseph, the magi, and manger are not mentioned in the Quran. God was Mary's only

Provider. Muslims do not accept the virgin birth of Jesus as evidence of Jesus' divinity. "The

similitude of Jesus before God is as that of Adam; He created him from dust, then said to

him: 'Be.' And he was." (Quran 3:59). Adam's creation was even more miraculous because

he was born without father and mother. When she brings the baby to her people, they said:

"O Mary! truly a strange thing has thou brought! O sister of Aaron! Thy father was not a

man of evil, nor thy mother a woman unchaste!" (Quran 19:27-8). Mary then points to the

baby. They said: "How can we talk to one who is a child in the cradle?" (Quran 19:29). Then

a miracle occurs that is not mentioned in the Bible. In defense of his mother, Jesus said: "I

am indeed a servant of God. He hath given me revelation and made me a prophet; And He

hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as

long as I live; (He hath made me) kind to my mother, and not overbearing or unblest; So

peace is on me the day I was born, the day that I die, and the day that I shall be raised up

to life (again)!" (Quran 19:30-33).

The virgin birth of Jesus was a sign. "And (remember) her who guarded her chastity: We

breathed into her of Our spirit, and We made her and her son a sign for all peoples." (Quran

21:91). All previous Prophets confirmed the oneness of God, Tawheed. Whereas the Holy

Trinity is the fundamental concept of God in Christianity, Tawheed is the fundamental

concept of God in Islam. God exists independent of religion. Muslims do not believe in the

concept of Holy Trinity (Quran 5:73). God is not Jesus (Quran 5:72). On the Day of

Judgment, when Jesus is asked if he had called people to worship him and his mother as

two gods, Jesus will say: "Glory to Thee! never could I say what I had no right (to say). Had

I said such a thing, Thou wouldst indeed have known it. Thou knowest what is in my heart,

Thou I know not what is in Thine. For Thou knowest in full all that is hidden." (Quran 5:116).

People should not worship any of God's creation, including Jesus and Mary. We must not

assign any of God's creation His divine attributes and characteristics. "He is God the

Creator, the Maker, the Shaper. To Him belong the Names Most Beautiful. All that is in the heavens and the earth magnifies Him; He is the All-Mighty, the All-Wise." (Qur'an 59:24).

Although God can do all things, He only does things that are consistent with His

fundamental nature. Begetting a son is not consistent with God's magnificent nature (Quran

19:92, Quran 19:35). Consistent with His fundamental nature is forgiveness. Although

Adam and Eve could no longer live in the Paradise, God forgave Adam and Eve for their sin

after they sincerely repented (Quran 2:35-37). We are responsible for our own deeds and

will not be punished for the deeds of another person (Quran 53:38-42). Therefore, Muslims

reject the doctrine of original sin. Although Adam and Eve were punished, God would still be

merciful by sending Guidance to mankind. "We said: 'Get down all of you from this place

(the Paradise), then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve.'" (Quran 2:38).

When people hear the term Islam, they naturally tend to think of the organized religion of

Islam which started in the 7th century CE with prophet Mohammed. However, in Arabic the

word Islam comes from the root "salema" which means peace, purity, submission, and

obedience. In the religious sense, Islam means peace and purity achieved by submitting to

the will of God and obedience to His law. Muslims are those who submit. Muslims believe

that all those who submitted to the will of God in line with divine revelation received before

the advent of formal Islam with prophet Mohammed, were themselves also Muslim. So

coming from this understanding, Muslims believe that we are part of one continuing faith

community with Jesus and Mary. Mary, Jesus, and the disciples were all "Muslims" because they submitted to God.

"Behold! the angels said: 'O Mary! God hath chosen thee and purified thee - chosen thee

above the women of all nations. O Mary! worship thy Lord devoutly: Prostrate thyself, and bow down (in prayer) with those who bow down.'" (Quran 3:42-43).

Another Prophet with a message similar to Jesus' would later be born in Arabia in the sixth

century. He also called people to the worship of only God. Although unable to read and

write, Muhammad (peace be upon him) would recite beautiful verses of the Quran as they

were revealed to him. The Quran is a beautiful miracle, a sign, a mercy, a warner, and a

guidance for all people. Muhammad is the last Prophet from a line of Prophets that included

Noah, Abraham, Moses, and Jesus (peace be upon them). All Prophets were models for

righteous living. Muhammad's sunnah, his sayings, example, and traditions, is also

considered revelation. His sunnah is expressed in various books of Haddith.

"Indeed in the Messenger of God you have a good example to follow for him who hopes for (the Meeting with) God and the Last Day, and remembers God much." (Quran 33:21).

God created all people to worship Him and to live life based on His teachings and guidance.

"And hold fast, all together, by the Rope which God (stretches out for you), and be not

divided among yourselves; and remember with gratitude God's favor on you; for ye were

enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and

ye were on the brink of the pit of Fire, and He saved you from it. Thus doth God make His Signs clear to you that ye may be guided." (Quran 3:103).

"If anyone desires a religion other than Islam (submission to God), never will it be accepted

of him; and in the Hereafter He will be in the ranks of those who have lost." (Quran 3:85).

We accomplish this by bearing witness to God's oneness and accepting His final revelation in

our daily lives. "O ye who believe! Fear God as He should be feared, and die not except in a state of Islam." (Quran 3:102).

There is none worthy of worship but God, and Muhammad is His messenger.

End Note: While writing about the Virgin Mary, I wanted to avoid as much confusion

as possible among non-Muslims. My article was written with a non-Muslim audience

in mind. Consequently, I used English terms and figures familiar to Christians rather

than those in Arabic. For example, "Isa" means Jesus in Arabic, and "Yahya" means

John in Arabic. I also avoided using terms of respectability commonly used among

Muslims such as SWT, PBUH, SAWS, RA, and AS. I apologize if I have offended

anyone.

return to menu

Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

MUSLIM CLAIMS:

Biblical prophecies that Muslim’s claim predict Muhammad’s coming.

http://www.islamreligion.com/articles/200/

Bible Prophecies of Muhammad (part 1 of 4):

Witnesses of Scholars

Preliminary Issues

The Bible is the sacred scripture of Judaism and

Christianity. The Christian Bible consists of the Old

Testament and the New Testament, with the Roman

Catholic and Eastern Orthodox versions of the Old

Testament being slightly larger because of their

acceptance of certain books not accepted as scripture

by Protestants. The Jewish Bible includes only the

books known to Christians as the Old Testament.

Furthermore, the arrangements of the Jewish and

Christian canons differ considerably.[1] Prophet

Muhammad has been prophesized in both the Old

Testament and the New Testament.

Jesus and the Apostles are believed to have

spoken Aramaic. Aramaic continued in wide use

until about AD 650, when it was supplanted by

Arabic.[2] The present day Bible is not, however,

based on the Aramaic manuscripts, but on Greek and

Latin versions.

Quoting the Bible prophecies does not entail that Muslims accept the present day Bible in

its entirety as God‘s revelation.

It is not a pre-condition of acceptance that a prophet be foretold by an earlier prophet.

Moses was a prophet to Pharaoh even though he was not prophesized by anyone before him.

Abraham was God‘s prophet to Nimrod, yet no one prophesized his coming. Noah, Lot, and

others were true prophets of God, yet they were not foretold. The evidence of a prophet‘s truth

is not limited to old prophecies, but it includes the actual message brought by him, miracles

and more.

Discussing prophecies is a delicate matter. It requires sifting through Bible versions and

translations, recently discovered manuscripts and searching out Hebrew, Greek, and Aramaic

words and investigating them. The task becomes especially difficult when: ―prior to the

printing press (15th century), all copies of Bibles show textual variations.‖[3] This is not an

easy subject for lay people. For this reason, the best testimony comes from ancient and

modern experts in the area who acknowledged the prophecies.

We have records of early Jews and Christians, both monks and rabbis, who witnessed that

Muhammad was the fulfillment of specific Bible prophecies. The following are some examples of

these people.

The Awaited Prophet

Pre-Islam Jews and Christians of Arabia were awaiting a prophet. Before the appearance

of Muhammad, Arabia was home to Jews, Christians, and pagan Arabs who, on occasion,

went to war with each other. The Jews and Christians would say: ―The time has come for the

unlettered prophet to appear who will revive the religion of Abraham. We will join his ranks

and wage fierce war against you.‖ When Muhammad actually appeared, some of them

believed in him, and some refused. This is why God revealed:

“And when there came to them a Book [Quran] from God confirming

that which was with them – although before they used to pray for victory

against those who disbelieved – but [then] when there came to them that

which they recognized, they disbelieved in it; so the curse of God will be

upon the disbelievers.” (Quran 2:89)

The first witness was Buhaira, the Christian monk, who recognized Muhammad‘s

prophethood when he was still young and told his uncle:

“…a great fortune lies before your nephew, so take him home quickly.”[4]

The second witness was Waraqah bin Nawfal, a Christian scholar who died soon after a

solitary meeting with Muhammad. Waraqah attested Muhammad was the Prophet of his time

and received revelation exactly like Moses and Jesus.[5]

The Jews of Medina were anxiously awaiting the arrival of a prophet. The third and fourth

witnesses were their two famous Jewish rabbis, Abdullah bin Salam and Mukhayriq.[6]

The sixth and seventh witnesses were also Yemeni Jewish rabbis, Wahb ibn Munabbih,

and Ka‘b al-Ahbar (d. 656 CE). Ka‘b found long passages of praise and the description of the

Prophet prophesized by Moses in the Bible.[7]

The Quran states:

“Is it not a sign to them that the learned men of the Children of Israel

knew it (as true)?” (Quran 26:197)

Footnotes:

[1] ―Bible.‖ Encyclopædia Britannica from Encyclopædia Britannica Premium Service.

(http://www.britannica.com/eb/article-9079096)

[2] ―Aramaic language.‖ Encyclopædia Britannica from Encyclopædia Britannica Premium Service.

(http://www.britannica.com/eb/article-9009190)

[3] ―biblical literature.‖ Encyclopædia Britannica from Encyclopædia Britannica Premium Service.

(http://www.britannica.com/eb/article-73396)

[4] ‗Muhammad: His Life Based on the Earliest Sources‘ by Martin Lings, p. 29. ‗Sirat Rasul Allah‘ by Ibn

Ishaq translated by A. Guillame, p. 79-81. ‗The Quran And The Gospels: A Comparative Study,‘ p. 46 by Dr.

Muhammad Abu Laylah of Azhar University.

[5] ‗Muhammad: His Life Based on the Earliest Sources‘ by Martin Lings, p. 35.

[6] ‗The Quran And The Gospels: A Comparative Study,‘ p. 47 by Dr. Muhammad Abu Laylah of Azhar

University.

[7] ‗The Quran And The Gospels: A Comparative Study,‘ p. 47-48 by Dr. Muhammad Abu Laylah of Azhar

University.

Bible Prophecies of Muhammad (part 2 of 4):

Old Testament Prophecies of Muhammad

Deuteronomy 18:18 “I (God) will raise them up a Prophet from among their

brethren, like unto thee (Moses), and will put my words in his mouth; and he shall

speak unto them all that I shall command him.”

Many Christians believe this prophecy foretold by Moses to be in regards to Jesus.

Indeed Jesus was foretold in the Old Testament, but as will be clear, this prophecy does

not befit him, but rather is more deserving of Muhammad, may the mercy and blessings

of God be upon him. Moses foretold the following:

1. The Prophet Will Be Like Moses

.

Areas of

Comparison

Moses Jesus Muhammad

Birth normal birth miraculous, virgin

birth

normal birth

Mission prophet only said to be Son of

God

prophet only

Parents father & mother mother only father & mother

Family Life married with

children

never married married with

children

Acceptance by

own people

Jews accepted

him

Jews rejected

him[1]

Arabs accepted

him

Political

Authority

Moses had it

(Num 15:36)

Jesus refused it[2] Muhammad had it

Victory Over

Opponents

Pharaoh drowned said to be

crucified

Meccans defeated

Death natural death claimed to be

crucified

natural death

Burial buried in grave empty tomb buried in grave

Divinity not divine divine to

Christians

not divine

Began Mission at

age

40 30 40

Resurrection on

Earth

not resurrected resurrection

claimed

not resurrected

2. The Awaited Prophet will be from the Brethren of the Jews

The verse in discussion is explicit in saying that the prophet will come amongst the

Brethren of the Jews. Abraham had two sons: Ishmael and Isaac. The Jews are the

descendants of Isaac‘s son, Jacob. The Arabs are the children of Ishmael. Thus, the

Arabs are the brethren of the Jewish nation.[3] The Bible affirms:

„And he (Ishmael) shall dwell in the presence of all his brethren.‟ (Genesis 16:12)

„And he (Ishmael) died in the presence of all his brethren.‟ (Genesis 25:18)

The children of Isaac are the brethren of the Ishmaelites. Likewise, Muhammad is

from among the brethren of the Israelites, because he was a descendant of Ishmael the

son of Abraham.

3. God Will Put His Words in the Mouth of the Awaited Prophet

The Quran says of Muhammad:

“Neither does he speak out of his own desire: that [which he conveys

to you] is but [a divine] inspiration with which he is being inspired.”

(Quran 53:3-4)

This is quite similar to the verse in Deuteronomy 18:15:

“I will raise them up a Prophet from among their brethren, like unto thee, and will

put my words in his mouth; and he shall speak unto them all that I shall command

him” (Deuteronomy 18:18)

The Prophet Muhammad came with a message to the whole world, and from them,

the Jews. All, including the Jews, must accept his prophethood, and this is supported by

the following words:

“The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy

brethren, like unto me; unto him ye shall hearken.” (Deuteronomy 18:15)

4. A Warning to Rejecters

The prophecy continues:

Deuteronomy 18:19 “And it shall come to pass, [that] whosoever will not hearken

unto my words which he shall speak in my name, I will require [it] of him.” (in some

translations: “I will be the Revenger”).

Interestingly, Muslims begin every chapter of the Quran in the name of God by

saying:

Bismillah ir-Rahman ir-Raheem

―‗In the Name of God, the Most-Merciful, the Dispenser of Grace.‖

The following is the account of some scholars who believed this prophecy to fit

Muhammad.

The First Witness

Abdul-Ahad Dawud, the former Rev. David Benjamin Keldani, BD, a Roman

Catholic priest of the Uniate-Chaldean sect. After accepting Islam, he wrote the book,

‗Muhammad in the Bible.‘ He writes about this prophecy:

―If these words do not apply to Muhammad, they still remain unfulfilled. Jesus

himself never claimed to be the prophet alluded to. Even his disciples were of the same

opinion: they looked to the second coming of Jesus for the fulfillment of the prophecy

(Acts 3: 17-24). So far it is undisputed that the first coming of Jesus was not the advent

of the Prophet like unto thee and his second advent can hardly fulfill the words. Jesus, as

is believed by his Church, will appear as a Judge and not as a law-giver; but the promised

one has to come with a ―fiery law‖ in his right hand.‖[4]

The Second Witness

Muhammad Asad was born Leopold Weiss in July 1900 in the city of Lvov (German

Lemberg), now in Poland, then part of the Austrian Empire. He was the descendant of a

long line of rabbis, a line broken by his father, who became a barrister. Asad himself

received a thorough religious education that would qualify him to keep alive the family‘s

rabbinical tradition. He had become proficient in Hebrew at an early age and was also

familiar with Aramaic. He had studied the Old Testament in the original as well as the

text and commentaries of the Talmud, the Mishna and Gemara, and he had delved into

the intricacies of Biblical exegesis, the Targum.[5]

Commenting on the verse of the Quran:

“and do not overlay the truth with falsehood, and do not knowingly

suppress the truth” (Quran 2:42)

Muhammad Asad writes:

―By ‗overlaying the truth with falsehood‟ is meant the corrupting of the biblical text,

of which the Quran frequently accuses the Jews (and which has since been established by

objective textual criticism), while the ‗suppression of the truth‟ refers to their disregard or

deliberately false interpretation of the words of Moses in the biblical passage, ‗The Lord

thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto

me; unto him ye shall hearken‘ (Deuteronomy 18:15), and the words attributed to God

himself, ‗I will raise them up a prophet from among thy brethren, like unto thee, and will

put my words in his mouth‘ (Deuteronomy 18:18). The ‗brethren‘ of the children of

Israel are obviously the Arabs, and particularly the musta‘ribah (‗Arabianized‘) group

among them, which traces its descent to Ishmael and Abraham: and since it is this group

that the Arabian Prophet‘s own tribe, the Quraish, belonged, the above biblical passages

must be taken as referring to his advent.‖[6]

Footnotes:

[1] ―He (Jesus) came unto his own, but his own received him not‖ (John 1:11)

[2] John 18:36.

[3] ‗Muhammad: His Life Based on the Earliest Sources‘ by Martin Lings, p. 1-7.

[4] Ibid, p. 156

[5] ‗Berlin to Makkah: Muhammad Asad‘s Journey into Islam‘ by Ismail Ibrahim Nawwab in the

January/February 2002 issue of Saudi Aramco Magazine.

[6] Muhammad Asad, ‗The Message of The Quran‘ (Gibraltar: Dar al-Andalus, 1984), p. 10-11.

Bible Prophecies of Muhammad (part 3 of 4):

New Testament Prophecies of Muhammad

John 14:16 “And I will pray the Father, and he shall give you another Comforter,

that he may abide with you for ever.” (American Standard Version)

In this verse, Jesus promises that another ―Comforter‖ will appear, and thus, we must

discuss some issues concerning this ―Comforter.‖

The Greek word paravklhtoß, ho parakletos, has been translated as ‗Comforter.‘

Parakletos more precisely means ‗one who pleads another‘s cause, an intercessor.‘[1]

The ho parakletos is a person in the Greek language, not an incorporeal entity. In the

Greek language, every noun possesses gender; that is, it is masculine, feminine or

neutral. In the Gospel of John, Chapters 14, 15 and 16 the ho parakletos is actually a

person. All pronouns in Greek must agree in gender with the word to which they refer

and the pronoun ―he‖ is used when referring to the parakletos. The NT uses the word

pneuma, which means ―breath‖ or ―spirit,‖ the Greek equivalent of ruah, the Hebrew

word for ―spirit‖ used in the OT. Pneuma is a grammatically neutral word and is always

represented by the pronoun ―it.‖

All present day Bibles are compiled from ―ancient manuscripts,‖ the oldest dating

back the fourth century C.E. No two ancient manuscripts are identical.[2] All Bibles

today are produced by combining manuscripts with no single definitive reference. The

Bible translators attempt to ―choose‖ the correct version. In other words, since they do

not know which ―ancient manuscript‖ is the correct one, they decide for us which

―version‖ for a given verse to accept. Take John 14:26 as an example. John 14:26 is the

only verse of the Bible which associates the Parakletos with the Holy Spirit. But the

―ancient manuscripts‖ are not in agreement that the ―Parakletos‖ is the ‗Holy Spirit.‘ For

instance, the famous Codex Syriacus, written around the fifth century C.E., and

discovered in 1812 on Mount Sinai, the text of 14:26 reads; ―Paraclete, the Spirit‖; and

not ―Paraclete, the Holy Spirit.‖

Why is it important? It is significant because in biblical language a ―spirit,‖ simply

means ―a prophet.‖

―Beloved, believe not every spirit, but try the spirits whether they are of God: because

many false prophets are gone out into the world.‖[3]

It is instructive to know that several biblical scholars considered parakletos to be an

‗independent salvific (having the power to save) figure,‘ not the Holy Ghost.[4]

The question, then, is: was Jesus‘ parakletos, Comforter, a ‗Holy Ghost‘ or a person -

a prophet - to come after him? To answer the question, we must understand the

description of ho parakletos and see if it fits a ghost or a human being.

When we continue reading beyond chapter 14:16 and chapter 16:7, we find that Jesus

predicts the specific details of the arrival and identity of the parakletos. Therefore,

according to the context of John 14 & 16 we discover the following facts.

1. Jesus said the parakletos is a human being:

John 16:13 “He will speak.”

John 16:7 “…for if I go not away, the Comforter will not come unto you.”

It is impossible that the Comforter be the ―Holy Ghost‖ because the Holy Ghost was

present long before Jesus and during his ministry.[5]

John 16:13 Jesus referred to the paraclete as ‗he‘ and not ‗it‘ seven times, no other

verse in the Bible contains seven masculine pronouns. Therefore, paraclete is a person,

not a ghost.

2. Jesus is called a parakletos:

“And if any man sin, we have an advocate (parakletos) with the Father, Jesus Christ

the righteous.” (1 John 2:1)

Here we see that parakletos is a physical and human intercessor.

3. The Divinity of Jesus a later innovation

Jesus was not accepted as divine until the Council of Nicea, 325 CE, but everyone,

except Jews, agree he was a prophet of God, as indicated by the Bible:

Matthew 21:11 “...This is Jesus the prophet of Nazareth of Galilee.”

Luke 24:19 “...Jesus of Nazareth, which was a prophet mighty in deed and word

before God and all the people.”

4. Jesus prayed to God for another parakletos:

John 14:16 “And I will pray the Father, and he shall give you another parakletos.”

Footnotes:

[1] Vine‘s Expository Dictionary of New Testament Words.

[2] ―Besides the larger discrepancies, such as these, there is scarcely a verse in which there is not some

variation of phrase in some copies [of the ancient manuscripts from which the Bible has been collected].

No one can say that these additions or omissions or alterations are matters of mere indifference.‖ ‗Our

Bible and the Ancient Manuscripts,‘ by Dr. Frederic Kenyon, Eyre and Spottiswoode, p. 3.

[3] 1 John 4: 1-3

[4] ‗...Christian tradition has identified this figure (Paraclete) as the Holy Spirit, but scholars like Spitta,

Delafosse, Windisch, Sasse, Bultmann, and Betz have doubted whether this identification is true to the

original picture and have suggested that the Paraclete was once an independent salvific figure, later

confused with the Holy Spirit.‖ ‗the Anchor Bible, Doubleday & Company, Inc, Garden City, N.Y. 1970,

Volume 29A, p. 1135.

[5] Genesis 1: 2, 1 Samuel 10: 10, 1 Samuel 11: 6, Isaiah 63: 11, Luke 1: 15, Luke 1: 35, Luke 1: 41, Luke

1: 67, Luke 2: 25, Luke 2: 26, Luke 3:22, John 20: 21-22.

Bible Prophecies of Muhammad (part 4 of 4):

More New Testament Prophecies of

Muhammad

5. Jesus describes the function of the other Parakletos:

John 16:13 “He will guide you into all the truth.”

God says in the Quran of Muhammad:

“O mankind! The Messenger has now come unto you with the truth

from your Lord: believe, then, for your own good!...” (Quran 4:170)

John 16:14 “He will glorify Me.”

The Quran brought by Muhammad glorifies Jesus:

“…who shall become known as the Christ Jesus, son of Mary, of

great honor in this world and in the life to come, and [shall be] of

those who are drawn near unto God.” (Quran 3:45)

Muhammad also glorified Jesus:

“Whoever testifies that none deserves worship except God, who has no partner, and

that Muhammad is His servant and Messenger, and that Jesus is the servant of God,

His Messenger, and His Word which He bestowed in Mary, and a spirit created

from Him, and that Paradise is true, and that Hell is true, God will admit him into

Paradise, according to his deeds.” (Saheeh Al-Bukhari, Saheeh Muslim)

John 16:8 “he will convince the world of its sin, and of God‟s righteousness, and of

the coming judgment.”

The Quran announces:

“Indeed, they have disbelieved who say, „God is the Christ, son of

Mary‟ - seeing that the Christ [himself] said, „O Children of Israel!

Worship God [alone], who is my Lord as well as your Lord.‟

„Indeed, whoever ascribes divinity to any being beside God, unto him

will God deny paradise, and his goal shall be the fire: and there are

not for the wrongdoers any helpers!‟” (Quran 5:72)

John 16:13 “he shall not speak of himself; but whatsoever he shall hear, [that] shall

he speak.”

The Quran says of Muhammad:

“Neither does he speak out of his own desire: that [which he conveys

to you] is but [a divine] inspiration with which he is being inspired.”

(Quran 53:3-4)

John 14:26 “and bring all things to your remembrance, whatsoever I have said unto

you.”

The words of the Quran:

“…while the Messiah had said, „O Children of Israel, worship God,

my Lord and your Lord.‟” (Quran 5:72)

…reminds people of the first and greatest command of Jesus they have forgotten:

“The first of all the commandments is, „Hear, O Israel; the Lord our God is one

Lord.‟” (Mark 12:29)

John 16:13 “and He will disclose to you what is to come.”

The Quran states:

“That is from the news of the unseen which We reveal, [O

Muhammad], to you…” (Quran 12:102)

Hudhaifa, a disciple of Prophet Muhammad, tells us:

“The Prophet once delivered a speech in front of us wherein he left nothing but

mentioned everything that would happen till the Hour (of Judgment).” (Saheeh Al-

Bukhari)

John 14:16 “that he may abide with you for ever.”

…meaning his original teachings will remain forever. Muhammad was God‘s last

prophet to humanity.[1] His teachings are perfectly preserved. He lives in the hearts and

minds of his adoring followers who worship God in his exact imitation. No man,

including Jesus or Muhammad, has an eternal life on earth. Parakletos is not an

exception either. This cannot be an allusion to the Holy Ghost, for present day creed of

the Holy Ghost did not exist until the Council of Chalcedon, in 451 CE, four and half

centuries after Jesus.

John 14:17 “he will be the spirit of truth”

…meaning he will a true prophet, see 1 John 4: 1-3.

John 14:17 “the world neither sees him...”

Many people in the world today do not know Muhammad.

John 14:17 “...nor knows him”

Fewer people recognize the real Muhammad, God‘s Prophet of Mercy.

John 14:26 “the Advocate (parakletos)”

Muhammad will be the advocate of humanity at large and of sinful believers on

Judgment Day:

People will look for those who can intercede on their behalf to God to reduce the

distress and suffering on Day of Judgment. Adam, Noah, Abraham, Moses, and Jesus

will excuse themselves.

Then they will come to our Prophet and he will say, ―I am the one who is able.‖ So

he will intercede for the people in the Great Plain of Gathering, so judgment may be

passed. This is the ‗Station of Praise‘ God promises Him in the Quran:

“…It may be that your Lord will raise you to Station of Praise (the

honor of intercession on the Day of Resurrection)” (Quran 17:79)[2]

Prophet Muhammad said:

“My intercession will be for those of my nation who committed major sins.” (Al-

Tirmidhi)

“I shall be the first intercessor in Paradise.” (Saheeh Muslim)

Some Muslim scholars suggest what Jesus actually said in Aramaic represents more

closely the Greek word periklytos which means the ‗admired one.‘ In Arabic the word

‗Muhammad‘ means the ‗praiseworthy, admired one.‘ In other words, periklytos is

―Muhammad‖ in Greek. We have two strong reasons in its support. First, due to several

documented cases of similar word substitution in the Bible, it is quite possible that both

words were contained in the original text but were dropped by a copyist because of the

ancient custom of writing words closely packed, with no spaces in between. In such a

case the original reading would have been, ―and He will give you another comforter

(parakletos), the admirable one (periklytos).‖ Second, we have the reliable testimony of

at least four Muslim authorities from different eras who ascribed ‗admired, praised one‘

as a possible meaning of the Greek or Syriac word to Christians scholars.[3]

The following are some who attest that the Paraclete is indeed an allusion to

Muhammad, may the mercy and blessings of God be upon him:

The First Witness

Anselm Turmeda (1352/55-1425 CE), a priest and Christian scholar, was a witness to

the prophecy. After accepting Islam he wrote a book, “Tuhfat al-arib fi al-radd „ala Ahl

al-Salib.”

The Second Witness

Abdul-Ahad Dawud, the former Rev. David Abdu Benjamin Keldani, BD, a Roman

Catholic priest of the Uniate-Chaldean sect.[4] After accepting Islam, he wrote the book,

‗Muhammad in the Bible.‘ He writes in this book:

―There is not the slightest doubt that by ―Periqlyte,‖ Prophet Muhammad, i.e. Ahmad,

is intended.‖

The Third Witness

A synopsis of the life of Muhammad Asad has already been given above.

Commenting on the verse:

“…an apostle who shall come after me, whose name shall be

Ahmad” (Quran 61:6)

…where Jesus predicts the coming of Muhammad, Asad explains that the word

Parakletos:

―…is almost certainly a corruption of Periklytos (‗the Much-Praised‘), an exact Greek

translation of the Aramaic term or name Mawhamana. (It is to be borne in mind that

Aramaic was the language used in Palestine at the time of, and for some centuries after,

Jesus and was thus undoubtedly the language in which the original - now lost - texts of

the Gospels were composed.) In view of the phonetic closeness of Periklytos and

Parakletos it is easy to understand how the translator - or, more probably, a later scribe -

confused these two expressions. It is significant that both the Aramaic Mawhamana and

the Greek Periklytos have the same meaning as the two names of the Last Prophet,

Muhammad and Ahmad, both of which are derived from the Hebrew verb hamida (‗he

praised‘) and the Hebrew noun hamd (‗praise‘).‖

Footnotes:

[1] Quran 33:40.

[2] See also Saheeh Al-Bukhari

[3] ‗Sirat Rasul Allah,‘ by Ibn Ishaq (85-151 CE)p, 103. ‗Bayn al-Islam wal-Masihiyya: Kitab ‗Abi

Ubaida al-Khazraji ,‘ p. 220-221 by Abu Ubaida al-Khazraji (1146-1187 CE) p. 220-221. ‗Hidaya tul-

Hayara,‘ by Ibn ul-Qayyim, p. 119. ‗al-Riyadh al-Aniqa,‘ by al-Suyuti, p. 129.

[4] Read his biography here: (http://www.muhammad.net/biblelp/bio_keldani.html.)

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

QADAR or TAQDIR “Divine Decree”

http://muttaqun.com/qadar.html

Qadar

(Divine Decree/Preordainment) According to Quran and Sunnah

WWW.MUTTAQUN.COM

"No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees -- (Al-Lauh Al-Mahfuz), before We bring it into existence. Verily, that is easy for Allah"

The Noble Qur'an Al-Hadid 57:22

The Noble Qur'an - At-Tauba 9:51

Say: "Nothing shall ever happen to us except what Allah has ordained for us. He is our Maula (Lord, Helper and Protector)." And in Allah let the believers put their trust.

The Noble Qur'an - Al-Qamar 54:53

And everything, small and big is written (in Al-Lauh Al-Mahfûz already beforehand i.e. before it befalls, or is done by its doer).

The Noble Qur'an - At-Takwir 81:28-29

To whomsoever among you who wills to walk straight, And you will not, unless (it be) that Allâh wills, the Lord of the 'Alamîn (mankind, jinns and all that exists).

Hadith - Sahih Bukhari 4:621, Narrated Abu Huraira

Allah's Apostle said, "Adam and Moses argued with each other. Moses said to Adam, 'You are Adam whose mistake expelled you from Paradise.' Adam said to him, 'You are Moses whom Allah selected as His Messenger and as the one to whom He spoke directly; yet you blame me for a thing

which had already been written in my fate before my creation?' " Allah's Apostle said twice, "So, Adam overpowered Moses."

Hadith - Sahih Bukhari 6:469, Narrated 'Ali

We were in the company of the Prophet in a funeral procession at Baqi Al-Gharqad. He

said, "There is none of you but has his place written for him in Paradise or in the Hell- Fire." They said, "O Allah's Apostle! Shall we depend (on this fact and give up work)?" He

said, "Carry on doing (good deeds), for everybody will find it easy to do (what will lead him to his destined place)." Then he recited "As for him who gives (in charity) and keeps his duty to Allah, and believes in the Best reward from Allah (i.e. Allah will compensate him for what he will spend in Allah's way). So, We will make smooth for him the path of ease. But he who is a greedy miser...for him, the path for evil." (92.5-10)

Hadith - Bukhari, Narrated Anas bin Malik

The Prophet said, "Allah has appointed an angel in the womb, and the angel says, 'O Lord! A drop of discharge (i.e. of semen), O Lord! a clot, O Lord! a piece of flesh.' And then, if Allah wishes to complete the child's creation, the angel will say. 'O Lord! A male or a female? O Lord! wretched or blessed (in religion)? What will his livelihood be? What will his age be?' The angel writes all this while the child is in the womb of its mother."

Hadith - Tirmidhi and Ahmad, Narrated Matar ibn Ukamis

Allah's Messenger said: When Allah decrees that a person is to die in a certain land, He creates a need for him to go there.

Hadith - Tirmidhi and Ahmad, Narrated AbudDarda'

Allah's Messenger said: Allah, the Exalted and Glorious, has ordained for every servant amongst His creation five things: his death, his action, his abode, the places of his moving about and his means of sustenance.

Hadith - Al-Tirmidhi #5758, Narrated AbuHurayrah

When Allah's Messenger was asked when the office of Prophet had been established for him, he replied, "When Adam had not yet had his spirit joined to his body.

[Tirmidhi transmitted it]

Only Speak with Sure Knowledge

Hadith - Tirmidhi and Ibn Majah, Narrated 'Aisha

I heard Allah's Messenger saying: He who discusses about the Divine Decree (al-Qadr) will be answerable for it on the Day of Resurrection and he who observes silence about it, will not be answerable for it.

The Noble Qur'an - Ya-Sin 36:67

And if it had been Our Will, We could have transformed them (into animals or lifeless objects) in their places. Then they should have been unable to go forward (move about) nor they could have turned back.

Hadith - Al-Tirmidhi, Narrated Thawban [Transmitted by Ibn Majah.]

Allah's Messenger said: "Only supplication averts the decree, only kindness prolongs life, and a man is deprived of provision for a fault he commits."

Hadith - Al-Muwatta 46.4

Yahya related to me from Malik from Ziyad ibn Sad from Amr ibn Muslim that Tawus al-Yamani said, "I found some of the companions of the Messenger of Allah, may Allah bless him and grant him peace, saying 'Everything is by decree.' " Tawus added, "I

heard Abdullah ibn Umar say that The Messenger of Allah said, 'Everything is by decree - even incapacity and ability,' (or 'ability and incapacity')."

Happiness Depends on Contentment with Qadar

Hadith - al-Tirmidhi # 2151. [Classed as saheeh by al-Haakim, 1/699, and al-Dhahabi agreed with

him. It was classed as hasan by al-Haafiz ibn Hajar in Fath al-Baari, 11/184]

The happiness of the son of Adam depends on his being content with what Allah has decreed for him, and the misery of the son of Adam results from his failure to pray istikhaarah, and the misery of the son of Adam results from in his discontent with what Allah has decreed for him.

Basics of Belief

A Muslim believes in Allah's predestination of all things and events (Qadhaa), His decree

(Qadar), His wisdom in His actions, and His will. Nothing in the universe can occur, even the

voluntary actions of His slaves, except after Allah's knowledge, and His decree of that event. A

Muslim further believes that Allah is Just in His predestination and His decree, Wise in all of His

actions. His wisdom follows His will: Whatever He wills is, and whatever He does not will is

not. There is no power nor any movement except by Allah. This is substantiated by the textual

and logical proofs which follow:

TEXTUAL EVIDENCE

1. Allah (glory and praise to Allah) informed us of this in the Qur'an:

o Verily, We have created all things with Qadar (Divine Preordainments of all

things before their creation, as written in the Book of Decrees Al-Lauh Al-

Mahfûz). [Qur'an 54/49]

o And there is not a thing, but with Us are the stores thereof. And We send it not

down except in a known measure. [Qur'an 15/21]

o No calamity befalls on the earth or in yourselves but is inscribed in the Book of

Decrees (Al-Lauh Al-Mahfûz), before We bring it into existence. Verily, that is

easy for Allâh. [Qur'an 57/22]

o No calamity befalls, but with the Leave [i.e. decision and Qadar (Divine

Preordainments)] of Allâh, and whosoever believes in Allâh, He guides his heart

[to the true Faith with certainty, i.e. what has befallen him was already written for

him by Allâh from the Qadar (Divine Preordainments)], and Allâh is the All-

Knower of everything. [Qur'an 64/11]

o And with Him are the keys of the Ghaib (all that is hidden), none knows them but

He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf

falls, but he knows it. There is not a grain in the darkness of the earth nor

anything fresh or dry, but is written in a Clear Record. [Qur'an 6/59] o Evidence also in: Quran 9/51, 7/43, 21/101, 18/39, 81/27-29

2. The Prophet (saws) has informed us about the reality of Allah's predestination and decree

in many hadith:

o "Verily, each one of you is formed in his mother's womb forty days as a drop, then he is

something suspended for a similar period, then he is a piece of flesh like a chewed piece of meat

for another period of forty days, then the angel is sent to insert the soul. This angel is ordered to

record four things: the sustenance which he will receive during his lifetime, the length of his life,

all actions that he will do, and whether he will end up miserable (in hell) or joyous (in paradise). I

swear by the One other than whom there is no deity, one of you may do the works of the people of

paradise right up until there is only an arm's length between him and paradise, but his destiny

overtakes him, so he does the actions of the poeple of the fire and enters it. And, verily, one of you

may do the works of the people of hell until there is nothing between them and hell except for one

arm's length, but his destiny overtakes him, and so he does the works of the people of paradise,

and enters it." [Muslim] o "Young man, I will teach you some words: Preserve (your obligations toward) Allah and He will

preserve you. Guard (your obligations toward) Allah, and you will find Him on your side. When

you ask, ask Allah. When you seek aid and succour, seek it from Allah. And know, that if the

entire nation got together to benefit you in some way, they could never benefit you at all except

for that which Allah had already decreed for you. And, if they all got together to harm you in some

way, they could do you no harm except for that which Allah had already decreed for you. The

pens have been lifted, and the tablets have dried." [At-Tirmidhi, and he rated it Sahih] o "The first thing which Allah created was the pen. Then, He said to it: Write. It asked: My Lord,

what should I write? He said: Write the proportions of all things up until the Hour." [Ahmad, At-

Tirmidhi, and it is hassan] o "Adam disputed with Musa. Musa said to Adam: "O, Adam, you are the father of the human race,

Allah created you with His hand, and blew into you of His spirit, and made His angels prostrate to

you, why did you expel yourself and us from the garden?" Adam said to him: "You are Musa

whom Allah favored with His speech, and wrote for you the Taurah with His hand, so (tell me) by

how many years before my creation did you find it written about me: [... then Adam disobeyed his

Lord and got lost.] (Qur'an 20:121)? Musa said: "By forty years." Then, Adam said: "So how do

you blame me for something which Allah had decreed for me before my creation by forty years?"

The Prophet said: "And so, Adam defeated Musa in the dispute." o "Act, for each of you will find easy that for which he was created." (Muslim) o "O, Abdullah ibn Qais, should I not teach you a word which is one of the treasures of paradise? (It

is to say): There is no movement nor any power except from Allah." o "Someone said: That which Allah wants and you want. To which the Prophet (saws) replied: That

which Allah alone wants." [An-Nasaa'i, and he rated it sahih]

EVIDENCE OF REASON

1. Reason does not reject the idea of predestination and decree and of Allah's wisdom and

His will. Just the opposite, reason demands that this is the case without doubt because of

the clear evidences of it in the universe around us.

2. Belief in Allah and in his perfect might and power demands the belief in His

predestination and His decree, His wisdom and His will.

Action Items for the uttaqun:

Fear Allah, azza wa-jall (may Allah be hollowed and glorified) and know that it is Allah, subhana watala, who decides your fate. Do not question what is already written, for it was written by Allah to

happen.

o Example: Saying, "That shouldn't have happened!" is a statement against the

Qadar.

Do not use the Qadar as an excuse for your actions. You do not know the future, even though it was already written. So you are responsible for your action or inaction.

o Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin `Abdullah that he said,

"O Messenger of Allah! Are we performing deeds for something that has already

been predetermined or is the matter based upon what we are just doing (now)''

The Prophet replied, (It is a matter that has been predetermined.) Then Suraqah

said, "Then what is the purpose of deeds'' The Messenger of Allah then said,

(Everyone who does deeds will have his deeds made easy for him.) Muslim

also recorded this Hadith.

Call upon Allah, subhana watala, for your strength, support and sustenance.

Remember... Allah, subhana watala, sees everything we do!

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

Sam Shamoun’s Articles

http://www.answering-islam.org/authors/shamoun.html

Articles by Sam Shamoun

Off-site video links

Paltalk lectures posted on YouTube ABN Broadcasting series "Jesus or Muhammad?" The Islamic Dilemma Series Refutation of Yusuf Estes’ article “Jesus Test”: Part 1, Part 2 Does Acts 2:22 Refute Jesus’ Deity?

Answers to Common Questions and Claims by Muslims

Is The Holy Spirit Jesus' God As Well? Did Christ's Sacrifice Appease the Father or the entire Godhead? [Part A] Did Christ's Sacrifice Appease the Father or the entire Godhead? [Part B] Did Christ's Sacrifice Appease the Father or the entire Godhead? [Part C] Does the fact that the Bible distinguishes Jesus from God disprove his Deity? Jesus' Rule and the Father's Authority Jesus Forgiving Sins And The Lord's Prayer

Christological Issues

Jesus – The Shema’s One Lord [Part 1] Jesus – The Shema’s One Lord [Part 2] Jesus – The Shema’s One Lord [Addendum] Jesus Superior To The Heavenly Host [Part 1]

Jesus Superior To The Heavenly Host [Part 2] Jesus Superior To The Heavenly Host [Appendix A] Jesus Superior To The Heavenly Host [Appendix B] The Use of Exclusive Language and the Deity of Christ [Part 1] The Use of Exclusive Language and the Deity of Christ [Part 2] Jesus' Claims to being the Messiah are claims to Deity The OT On The Messiah Rising On The Third Day [Part 1] The OT On The Messiah Rising On The Third Day [Part 2] The OT On The Messiah Rising On The Third Day [Part 3] The OT On The Messiah Rising On The Third Day [Part 4] Jesus as the First Creature and the Irrationality of Arianism Jesus Meets the Criteria for Deity Jesus Meets the Criteria for Deity -- Addendum Jesus' Deity in light of the Psalms Appearances of Christ in Daniel Daniel's Son of Man as the Messiah The Christology of Luke Carmen Christi: Worshiping Christ as God Revisiting the Deity of Christ in Light of the Carmen Christi Pt. 1 Revisiting the Deity of Christ in Light of the Carmen Christi Pt. 2 Jesus’ Post-Resurrection Status and Equality with God the Father Jesus who is over all, God blessed forever! (Romans 9:5) [Part 1] Jesus who is over all, God blessed forever! (Romans 9:5) [Part 2] More Proof That Paul Thought That Jesus Is God What did the Apostle Peter really believe about Jesus? The First Christians As The Slaves of Jesus Examining John 1:1 In Light of Jehovah Witness Doctrine Jesus as the Great I AM Jesus as the Great I AM Excursus Jesus and Yahweh's Name More on Jesus as the Bearer of the Divine Name Yahweh Becomes Jesus Yahweh Our Kinsman-Redeemer Has Come Jesus as the Glory of Yahweh The Lord Jesus Christ – The Divine Recipient of Worship The Incomprehensible Nature of God and his Son The incomprehensible Son of God and sovereign Lord of all creation Is Jesus Christ the Archangel Michael? The Inter-Testamental Jewish Literature and the Deity of the Lord Jesus The Inter-Testamental Jewish Literature and the Deity of the Lord Jesus [Part 2] The Inter-Testamental Jewish Literature and the Deity of the Lord Jesus [Part 3] The Messiah in Jewish Traditions [Part 1] The Messiah in Jewish Traditions [Part 2] The Messiah in Jewish Traditions [Part 3] The Messiah in Jewish Traditions [Part 3 Appendix] The God who reigns forever: More prophetic hints to the Deity of the Messiah Jesus – The Faithful Witness in the Skies [Part 1] Jesus – The Faithful Witness in the Skies [Part 2]

Examining the Deity of Christ in light of his absolute moral perfection Jesus' Divine Claims in light of Islamic Monotheism Islam Agrees – Jesus Has No Beginning! More on Islamic theology and Jesus' Divine Claims The Deity of Christ and the Challenge of the Quran Jesus - An Essential Pillar of Islamic Monotheism Islam Testifies That Jesus Is Better Than Muhammad Pt. 1 Islam Testifies That Jesus Is Better Than Muhammad Pt. 2 Jesus Trumps Muhammad Again! [Part 1] Jesus Trumps Muhammad Again! [Part 2]

Theological Issues

Biblical Monotheism Examined Does God Command Men To Avoid Women In Order To Be Saved? Allah of the Arabic Bible versus the Ilah of Islam The Identity of the pre-Islamic Allah [Part 1] The Identity of the pre-Islamic Allah at Mecca [Part 2] The Identity of the pre-Islamic Allah at Mecca [Part 3] The Identity of the pre-Islamic Allah at Mecca [Addendum] Responding to a Muslim Apologist's Critique of the Trinity, Divine Love, and God as the

Greatest Conceivable Being The Old Testament on Vicarious Sacrifices The Old Testament on God Becoming a Man The Gods of Israel have come down to save! The Trinity in Isaiah [Part 1] The Trinity in Isaiah [Part 2] The OT Prophets Testify that the Messiah is Equal to God the Father! Pt. 1 The OT Prophets Testify that the Messiah Binitarianism in the Book of Isaiah The Binitarian Nature of the Shema [Part 1] The Binitarian Nature of the Shema [Part 2] The Binitarian Nature of the Shema [Part 3] The Binitarian Nature of the Shema [Part 4] The Binitarian Nature of the Shema [Part 5] The Binitarian Nature of the Shema [Part 6] The Binitarian Nature of the Shema [Part 7] The Binitarian Nature of the Shema [Appendix A] The Christianization of the OT Shema The Early Church on Genesis 19:24 The Early Church on the Trinity and Deity of Christ Early Jewish Monotheism and Divine Plurality [Part 1] Early Jewish Monotheism and Divine Plurality [Part 2] Is the Father God? Revisiting the Quran's Gross Error on Christian Doctrine Examining Islam's Teaching that Allah Prays and Worships Satan on Allah's throne Allah – the creator of all things?

The Issue of Inheritance and Allah's Aseity The Problems with the Islamic Shahadah The Quran As A Divine Conscious Being Kabah - Islam's Great Idol [Part 1] Kabah - Islam's Great Idol [Part 2] Allah - The All Guessing and Hopeful One Allah - The Not So Sufficient One Muhammad’s Inspiration and Eloquence versus the Aseity of Allah Pt. 1 Muhammad’s Inspiration and Eloquence versus the Aseity of Allah Pt. 2 Allah As The Best Mushrik Of Them All [Part 1] Allah As The Best Mushrik Of Them All [Part 2] More of Muhammad's Violation of Islamic Monotheism At the Service of Allah and his Associate The Angel Gabriel – Allah’s Other Divine Partner

Quranic Issues

Does the Quran really deny that a person can bear the sins of another? Pt. 1 Does the Quran really deny that a person can bear the sins of another? Pt. 2 How the Quran Fails the Muslim "Falsification Test" The incorruptibility of Allah’s words and the charge of Biblical corruption A Christian Scholar Chimes In On The Islamic View Of Biblical Corruption The Compilation and Textual Veracity of the Quran Challenge to the Muslims Concerning the Quran [Part 1] Challenge to the Muslims Concerning the Quran [Part 2] Challenge to the Muslims Concerning the Quran [Part 3] Challenge to the Muslims Concerning the Quran [Excursus] The Irreparable Loss of Much of the Quran The Quran Testifies To Its Own Textual Corruption "Kill those who Associate Partners (Mushrikun) Wherever You Find Them!" (Q. 9:5,29) Tauhid versus I’jaz al-Quran Quran Inconsistency: Does Allah sanction and permit lust or not? Quran Difficulty: Is Allah the only ruler? Quran Contradiction: Does Allah Forgive All Sins Or Not? Quran on Fearing Allah and the Wombs Quran on Moses as the Most High How Many Lords Do Muslims Really Have? Pharaoh - Another Lord and King Besides Allah The Quran on the Preservation of Pharaoh’s Body

Analysis of Muhammad

Islam’s Other god – The Muslim Deification of Muhammad Part 2: Analyzing the Quran’s Implicit Deification of Muhammad Part 3: Analyzing the Deification of Muhammad Within Muslim Tradition Part 4: Analyzing the Deification of Muhammad Within Muslim Tradition (cont.) Allah & Mo., Inc. – Islam’s Foundational Partnership Muhammad on the Setting Place of the Sun

Is Muhammad a true Prophet of God? Muhammad’s False Prediction Regarding Christ’s Return Muhammad Fails A Test Of Prophethood Muhammad's Silly and Ridiculous Teachings Pt. 1 Muhammad's Silly and Ridiculous Teachings Pt. 2 Was Muhammad certain of his Salvation? Praying for the Salvation of Muhammad None Can Feel Safe From Allah’s Schemes Another Clear Example of Muhammad’s Inconsistency Muhammad Cursed and Abused His Followers Muhammad - The Visible Image of Allah Invoking Muhammad In Worship [Part 1] Invoking Muhammad In Worship [Part 2] Invoking Muhammad In Worship [Part 3] How Allah killed his prophet

Responses to Muslim authors, speakers and debaters

Rebuttals to Jalal Abualrub Rebuttals to Shabir Ally Rebuttals to Dr. Jamal Badawi Rebuttals to Dr. Jerald F. Dirks Rebuttals to Ibn Anwar Rebuttals to Abdullah Kunde Rebuttals to Dr. Zakir Naik Rebuttals to “Question Mark” Rebuttals to Paul Bilal Williams Rebuttals to Sami Zaatari Rebuttals to Bassam Zawadi

Contact Sam Shamoun.

We are now using a database system. This is the location for Sam Shamoun's newer articles.

Most of his earlier articles on the Christian faith and Islam are available through his former

index page.

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Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

How Muslim Christians speak to Muslims

http://www.ijfm.org/PDFs_IJFM/17_1_PDFs/Followers_of_Isa.pdf

Messianic Muslim Followers of Isa A Closer Look at C5 Believers and Congregations Our team has prayed for and patiently shared with many Muslim friends about Isa al-Masih

(Jesus the Messiah). Some have become Messianic Muslims who reject or modify unbiblical

Islamic teachings, yet they still see their lives woven together by the social fabric of Islam. They

strive to form groups with other like-minded Muslim followers of Jesus to study the Bible, pray

for each other, and fellowship in Christ. Yet they do not view or call themselves “Christians.”

by John Travis

F or the majority of the world‘s one billion Muslims, ―changing religions‖ is never seriously contemplated. Even nominal

Muslims tend to see Islam as a single fabric weaving together tradition, culture, and customs related to dress, diet, family

life, morality, worship, and in some contexts, even economics and politics. Having lived in the heart of a Muslim

community for the past thirteen years, my family and I have had the privilege of praying for and patiently sharing with

many Muslim friends about Isa al-Masih (Jesus the Messiah). I am convinced that many Muslims are drawn to the person

of Jesus, and some long to accept him as Savior, though ―changing religions‖ is for them unthinkable.

I personally know many Muslims who have put their faith in Jesus. Some have formally converted to Christianity and

worship at local (often Westernized) denominational churches, or in small home fellowships with other Muslim

background believers (MBBs). Fearing persecution, others worship underground. Still others, often called ―Messianic

Muslims,‖ follow Christ but remain within the Muslim community. These Messianic Muslims reject or modify unbiblical

Islamic teachings (e.g., they insist Jesus did die on the cross), yet still see most aspects of their lives woven together by the

social fabric of Islam. They are not silent about their faith in Jesus, though they are discerning about when and where to

share. They strive to form groups with other like-minded Muslim followers of Jesus to study the Bible, pray for each other,

and fellowship in Christ. Yet they do not view or call themselves ―Christians.‖

I designed a simple chart called The C1-C6 Spectrum to graphically portray these different expressions of faith by MBBs

Travis 1998; see chart on page 5 in this edition). It must be noted that each ―C‖ on the spectrum represents a particular

type of ―Christ-centered community‖ or follower of Christ, differentiated by language, culture and religious identity.

While this spectrum helps us distinguish several different kinds of MBBs, it also raises many questions, particularly about

the C5 ―Messianic Muslim‖ expression of faith. The purpose of this article is to take a closer look at C5 by examining its

background and several present-day case studies. However, three points must be emphasized at the onset.

First, most of these case studies chronicle the very first penetrations for the Kingdom of God among a particular Muslim

people group. Consequently, these newly emerging bodies are very much in process (see Gilliland 1990 concerning

―process‖). Hiebert (1994), in his theory of ―bounded and centered sets,‖ also reminds us that the direction in which a

believer or group of believers is headed is extremely crucial. For any group of Christ-followers, it needs to be asked

whether or not they are becoming more or less Christ-like and Biblical over time.

Second, there are inherent limitations in how much non-Muslim outsiders like ourselves can dictate what happens in C5

fellowships. We proclaim the Gospel, lead Muslims into relationship with Jesus, and invite them to immerse themselves

into the Word of God with us. How they view Islam is not prescribed by us, but left to them as they are guided by the

Word and the indwelling Spirit.

Finally, Muslims are coming to faith in many different contexts worldwide all along the C1-C6 spectrum. C5 is neither the

greatest nor the only thing God is doing in the Muslim world, but it is something about which we must know, rejoice and

pray.

What is Meant by the Word “Christian”?

The term ―Christian,‖ when coined two thousand years ago in Antioch, originally meant ―those belonging to Christ‖

(Barker 1995). Today however, the word means different things to different groups. To American evangelicals,

―Christian‖ is a positive word meaning one who knows or is committed to Christ. More than mere religious affiliation, this

term describes one‘s heart-faith and relationship with God. Therefore, it is not uncommon for evangelicals to say, ―I went

to church regularly as a child, but became a Christian in high school.‖ Here ―becoming Christian‖ refers to the time he

experienced salvation and lifechanging faith in Christ. Using this understanding of the word ―Christian,‖ some

evangelicals might say the United States is not a Christian country, since the majority of the population has not

experienced this lifechanging faith in Christ.

Nevertheless, Johnstone indicates that over 86% of those residing in the United States consider themselves ―Christian‖

(1993:563). In contrast to evangelical use of the term, many within this 86% define ―Christian‖ in terms of tradition,

nominal religious affiliation, ethnic heritage, or, most of all, by not belonging to another religion (e.g., Judaism, Islam,

Hinduism, or Buddhism). To those holding this definition, it sounds peculiar for one raised in the church to proclaim later

in life, ―I have become a Christian.‖

In the Muslim context, the word ―Christian‖ is now largely devoid of its original spiritual meaning in Acts. It now

connotes Western culture, war (the Crusades), colonialism and imperialism. While some Muslims may associate

Christianity with the love and selfless living of Mother Teresa and relief organizations, most tend to focus on negative

aspects of present day Western culture like immodest dress, sexual promiscuity, disrespect of elders, indulgence in

alcohol, Hollywood violence, narcotics and pornography. With such negative perceptions of the Church rooted in negative

stereotypes of the West, it is little wonder that ―joining Christianity‖ is often seen by Muslims as betraying one‘s family

and community to join the heretical camp of their enemies.

Consider, therefore, how different listeners will perceive the news, ―Achmad (a Muslim) became a Christian.‖

Evangelicals hear a spiritual message of supernatural encounter with the living God: ―Achmad is now a born-again

follower of Christ!‖ Nominal church members hear a religious or administrative message: ―Achmad has become a member

of a church.‖ Muslims, however, hear a message of betrayal and apostasy: ―Achmad has forsaken the faith of his

forefathers and joined with immoral infidels.‖

Because of the above semantic misunderstandings, we never speak of Muslims ―becoming Christians‖ in our ministry.

Instead, we speak of those who have ―experienced life-changing faith as followers of Isa.‖ Still, is the problem only one of

semantics, easily corrected with a change of terminology? Could the problem of old and new religious community run

much deeper? In these days, for the sake of the lost, might the Holy Spirit be moving the hearts of some Muslim

background believers to live out their new faith in Christ while remaining in the Muslim community?

C5 Believers and Congregations

C5 believers are Muslims who have been drawn to faith in Christ by the Spirit of God, often through reading the Bible on

their own, hearing a radio broadcast, receiving a dream or vision, experiencing a miraculous healing in the name of Isa, or

seeing the loving, patient, incarnational witness of a believing friend. C5 believers understand that good works and

religious observance cannot remove sin; that the sacrifice of the Word made flesh, the Messiah, is God‘s only provision

for salvation; that the Torah, Zabur and Injil (the Old Testament, Psalms and New Testament) are the Word of God; and

that obedience to Christ was God‘s original plan for true ―Islam‖ (Arabic for ―submission to God‖). Heart attitudes, family

relationships and communication with God change radically, as the indwelling Holy Spirit produces his fruit in their lives.

Just as early Jewish followers of the Way enjoyed fellowship in homes and in the temple with the larger Jewish

community, so many C5 believers gather in small home fellowships and in the mosque with the larger Islamic community.

Just as early Jewish followers of Jesus changed few of their outward Jewish religious forms, so too C5 believers change

little in their outward Muslim religious forms— most of which, incidentally, are derived from ancient Jewish and Christian

traditions (Woodberry 1989 and 1996).

Objections and Responses

Phil Parshall, respected missiologist and pioneer in contextualization, expressed objections related to C5 (1998). Massey

(1999), Gilliland (1998), Travis (1998) and Winter (1999) responded briefly to some of Dr. Parshall‘s concerns, three of

which are as follows:

1) Deception in Christians posing as Muslims to reach Muslims (i.e., “C5 missionaries”). 2) Danger in ongoing mosque attendance past a transitional period for new believers since “the mosque is pregnant with Islamic theology” (Parshall 1998:409) and exalts Muhammad as a prophet. 3) Affirming the prophethood of Muhammad by recitation of the Muslim creed (shahada):

“There is no god but God and Muhammad is his prophet.”

On Parshall‘s first concern, I agree. C5 was never intended to be a ―missionary approach,‖ but rather to describe how some

MBBs live out their faith in Christ. I personally cannot endorse Christians claiming to be Muslims for outreach. However,

I want to add a word of caution. Missionaries to Muslims are also ―in process.‖ Although there have been some very noble

and fruitful attempts at Muslim outreach in previous centuries, on the whole the Church worldwide has only recently

begun a concerted effort to bring the light of the Gospel to the Muslim world. With so few Muslims responding to the

Gospel, it is premature for anyone to conclude that they have arrived at the correct way to reach the Muslim world. If a

believer truly feels called of God to somehow enter a certain sect or local expression of Islam, and if he can with integrity

share the identity of those Muslims and maintain his witness for Christ, then I will not condemn him. Theoretically, I

suppose it is possible that some types of folk or Sufi Muslim groups, or other localized forms of Islam, may be conducive

to such an approach, but officially converting from Christianity to any variety of orthodox Islam involves so many

complex theological and cultural hurdles that it is most unwise for the typical young, aspiring missionary who is

eager to contextualize.

On point two concerning mosque attendance, I have known some C5 believers who attend prayers in the mosque, some

who only attend occasionally and some who never go at all. In much of the Muslim world, there are many nominal

Muslims who seldom attend the mosque anyway. Returning again to Gilliland and Hiebert‘s emphasis on process and

direction, mosque attendance may only be a transitional part of some C5 believers‘ spiritual journey. For others, they may

attend with the mindset of Naaman in 2 Ki. 5:18, where he asked Elijah‘s permission to still enter the temple of Rimmon

in his home country. Still other C5 believers may attend the mosque like evangelical Catholics who attend mass but no

longer pray to saints or exalt Mary. On the other hand, it is not unusual for some C5 believers to avoid mosque attendance

all together, especially if they did not attend prior to following Christ.

As followers of Jesus, C5 believers understand that they must never disown or deny Christ as Lord, no matter the

circumstance (Mt. 10:32-33). They must also never stray from the core components of the Gospel (e.g., the atoning death

of Christ, his resurrection, salvation through Jesus only, his divinity, and the Old and New Testaments as the Word of

God). How much of orthodox Islam they can affirm is determined as they study the Word of God together and are guided

by the Holy Spirit. What various C5 communities affirm in Islam will vary in different contexts. Irrespective of mosque

attendance, however, most C5 believers remain acceptable members of the Muslim community by continuing to give alms,

keep the fast, pray daily, wear local dress, and use their customary religious vocabulary and worship style. Affirmation of

these acceptable Islamic forms not only allow MBBs to keep their place in the Muslim community, but they also build

bridges for effective witness to their family and community.

Regarding Parshall‘s third concern, being C5 does not insinuate that the creed (shahada) is recited. Some C5 believers

I know change the creed when performing their prayers to exalt Isa rather than Muhammad, proclaiming ―there is no god

but God, and Isa is the Straight Path‖ (see case studies below). Others whisper prayers in the name of Jesus or remain

silent when the shahada is recited in public worship. I have heard of some C5 MBBs who say the creed because they feel

it is an important sign of solidarity with their community, and they consider Muhammad to be a sort of ―prophet‖ or

religious leader, at least inasmuch as it was his words about Jesus in the Qur‘an that first stimulated them to find a Bible to

learn more about Christ in the Gospels.

Some C5 believers adopt Samuel Zwemer‘s approach toward Muhammad by affirming all the truth Muhammad brought

and never speaking disrespectfully of him. They emphasize that Muhammad was a great statesman and religious reformer,

bringing Arabs from pagan polytheism to Abrahamic monotheism. They are quick to add that Muhammad spoke of Isa the

Messiah (his virgin birth, miracles and sinlessness) and acknowledged that the Torah, Zabur and Injil are God‘s Word and

must be obeyed. When it becomes clear that the Muslim listener is ready for more, they, like Zwemer, share Jesus as Lord

and Savior. My observation is that over time, without dictating how new MBBs should view Muhammad, he becomes less

and less important to them as they grow in their love and obedience to Jesus. The interaction of C5 believers with outside

Christians and theologians is very limited. They rely heavily on the Word of God and the Holy Spirit. We must pray for

these groups and trust the Holy Spirit will give them supernatural wisdom to respond to the inherent religious and social

tensions which arise in their families and communities.

The following four case studies will attempt to illustrate the principles discussed above. I have been personally involved in

the first three case studies, while the final one comes from my colleague, Andrew Workman.

Case Study 1: Taufik

Taufik comes from one of the most fanatic Muslim areas of the country. Now in his early 50s, Taufik was led to Christ

over ten years ago by a foreign Christian coworker. We first met soon after his profession of faith and have fellowshipped

together many times since. His family, most of whom don‘t yet believe, have stayed in my home. To my knowledge, he

has only attended one church service, and that was while he worked abroad. He faithfully keeps the fast of Ramadan, and

in his clothing, diet, and vocabulary seems outwardly like any other Muslim in the community. However, he reads God‘s

Word daily, especially the Zabur (Psalms) and the Injil (New Testament). For several years the desire to succeed

financially—not Islam—drew him away from his walk with Christ. But in recent months he has been faithfully meeting

weekly for Bible study with a foreign believer, our coworker.

Taufik enfolded another Muslim man into this small Bible study group, who in turn occasionally brings his adult son. The

verses Taufik shares from the Zabur and Injil with Muslims in his community are well received as a blessing from a fellow

Muslim. Taufik faithfully carries out his daily prayers, experiencing the presence of the Lord as he uses a small booklet

with verses from the Torah, Zabur and Injil to accompany the motions of his Muslim prayer ritual. To date neither his wife

nor his two teenage children have come to faith in Christ, but Taufik continues to share his faith with them regularly. He

never thinks of himself as being a ―Christian,‖ but reads many Christian devotional books. He sees himself as being a

good Muslim, called to share salvation in the Messiah with fellow Muslims.

Case Study 2: Achmad

Achmad lives several miles from my home. Unlike Taufik, who is an upper-middle class university graduate, Achmad is

poor and the father of eight children. He came to Christ in 1996 through several dreams and the witness of another foreign

coworker. He is now being discipled by a national MBB on our team. Achmad and most of his family were baptized with

several other MBBs in 1997. Before coming to the Lord he made a living as an Islamic shaman. His economic situation

has worsened since coming to faith, having left his practice of sorcery and divination. He faithfully attends a weekly

C4/C5 MBB fellowship and may soon be appointed one of its first elders. Achmad frequently brings Muslim friends and

relatives to the fellowship. He perceives himself as a Muslim who knows Isa, and faithfully shares Christ with fellow

Muslims. Before coming to faith he rarely attended the mosque, and has not changed this pattern since his decision to

follow the Messiah.

Case Study 3: Abdul

On a recent taxi ride through town, my colleague and I enjoyed a brief conversation with the driver, Abdul. Having

mentioned early on that he was a Muslim, Abdul astonished us both when he asked, ―Did you know that Isa can forgive

sin? Look at the hair on my arms,‖ he said, ―every time I say the name of Isa, the hairs stand up! Jesus is the King of

kings!‖ We asked how he knew so much about Jesus, then Abdul described his search for freedom from his sins. After

someone gave him a New Testament years ago, he began reading it frequently.

He now regularly shares what he reads with fellow Muslim taxi drivers, and plans to become a Christian, along with his

two daughters, in five years‘ time. Abdul wondered out loud, ―What if I die in my sins before I become a Christian?‖ We

asked why he wanted to wait. He explained that his two daughters, when older, could stand up against the persecution they

may receive from their mother and other relatives. I responded, ―Abdul, if you really believe the Injil (Gospel), and the

promises of God for salvation in Christ, then you can be saved this very day.‖ He started weeping— while we were

driving! As we neared our destination, we pulled over, stopped the car, and prayed together in the taxi. He confessed his

sins and received Christ.

An MBB coworker and I visited Abdul several times since then. God is using Abdul to draw a whole group of fellow taxi

drivers to Christ. One of these, a haji (a respected Muslim who has performed the pilgrimage to Mecca), was moved to

tears when he read portions of the Torah, Zabur and Injil (the Bible).

Abdul‘s wife recently heard from an acquaintance that Abdul must be thinking about changing religions. She suddenly

began opposing Abdul‘s faith with great vehemence. At this time, she does not seem open to the Gospel at all. What kind

of fellowship would be best for Abdul? A congregation of C5 drivers?

Case Study 4: Soleh,

(by Andrew Workman)

Soleh is a respected member of a remote village community. In order to provide income and employment for his extended

family, he works as the foreman of a construction crew from his village, buys goods from local farmers to resell in the

city, and raises chickens. Soleh also teaches religion at the local mosque, mostly by helping children learn the Arabic

alphabet so they can eventually recite the Qur‘an.

Soleh received an opportunity to construct a dormitory at a small Christian boarding school in the city. He had worked

for this school before and was confident they would be good employers. So he took the contract, gathered his crew, and

left the village for a few months to do this work.

During construction, Soleh and his crew interacted with the school‘s students and staff. The students, mostly from poor

villages, spent break times with Soleh and his crew, trading stories about village life. They brought tea to the crew, shared

what little food they had, and even spent personal money to buy them cigarettes. The students also shared their

testimonies, especially about answered prayer. On several occasions the students prayed in front of the crew for their

families and situations. The crew felt cared for and began to bond relationally to the students. Soleh once saw how the

students prayed for God to supply their need when they had no food. Miraculously, food was donated to the school. Soleh

had neither experienced such faith, nor ever seen God answer prayer so dramatically. He was deeply moved. Soleh also

wanted this sort of relationship with God, but kept quiet.

One day Ali, a student, sat down to talk with Soleh, unaware Soleh had been desiring such a relationship with God.

Having recently studied contextualized ways to share his testimony with Muslims, Ali began asking questions and

listening. Soon Soleh opened his heart and asked how he could join the students, learning to pray in faith like them. Soleh

was ready to become a traditional Christian (C1). This would have almost certainly resulted in social ostracism from his

village and great difficulties with his family. Soleh was willing to undergo these trials to obtain the kind of relationship

with God he saw these students had. Ali explained that Soleh could have this same relationship with God by praying for

forgiveness through Isa al-Masih (Jesus the Messiah). Soleh accepted this invitation and prayed with Ali.

Ali then explained that if Soleh wished to reach his family and crew for Christ, he might consider becoming a ―follower of

Isa‖ (C5) instead of a ―traditional Christian‖ (C1), because staying in his community as a Messianic Muslim would likely

increase his ability to share his faith with them. Soleh agreed. He would remain in his Muslim community, instead of

joining the C1 Christian community. The two agreed to keep this matter private until Soleh could study more about

following Isa. This all took place in December, 1996.

Within a few weeks Soleh shared his new faith with his son, who worked in the same city. His son wanted to read the

Gospel but was too afraid to enter the Christian bookstore to buy a Bible, since a Muslim acquaintance might see him and

cause trouble. Ali arranged to get him a Bible, and now he is reading it.

Since Soleh became a follower of Jesus, he has read the Bible, met with Ali for prayer and study, and witnessed to many

coworkers on his crew. In fact, many crew members and heads of households in his village have also prayed for salvation

through Isa al-Masih! Of those who attend prayers at the mosque, many have changed their creed. They now proclaim,

―God is great. God is great. There is no god but God and Isa is the Straight Path.‖ No one suggested that Soleh change the

creed; he did so on his own and tells his friends. He is convinced that true prayer is only through Isa, and that before

putting his faith in Christ, he had no connection to God.

Soleh and his wife recently had a baby boy, whom they named after Isa. His in-laws asked if this meant Soleh was a

Christian. He denied it, but later felt uncomfortable that he had not explained things more fully. Soleh therefore invited all

heads of households in his village, including elected community and religious leaders, to attend the customary ceremony

for his infant son. This ceremony of thanksgiving and prayer for God‘s protection on the newborn is usually officiated by

the head of the mosque or a Muslim shaman. However, on this day Soleh officiated himself. And in the presence of all the

leaders, Soleh announced that he was a Muslim who now followed Isa. Not only did nobody seem upset, but many people

were very interested, including the village chief who also became a follower of Isa soon thereafter!

As of June 1999, twenty male heads of households have become followers of Isa. It is unknown how many women and

children also believe. Recently they asked for advice regarding a village tradition of visiting ancestral graves. Their

conscience was bothering them not only about ancestor worship, but also about certain animistic aspects of marriage and

burial ceremonies. Like many Muslims around the world, their folk Islam condoned the continuance of many ancient rites

to appease the spirit world. Now, however, many have turned to Isa to protect them from the spirit world. Furthermore, the

village heads have asked the Christian students to come and pray against the plague of rats that has destroyed their crops

for many years. A team gifted with faith and experience in this kind of ministry went to the village to pray. While we wait

on God‘s answer to these prayers, the village is growing in faith as they pray in the name of Isa al-Masih.

Concluding Observations

Some Muslims who receive Christ as Savior deliberately choose a C5 expression of faith, not for their own sake (e.g.,

Soleh was prepared to join a church), but for the sake of the lost who would be far less likely to receive truth from

outsiders (i.e., ―Christians‖). Others, like Taufik and Achmad, love Jesus, but simply see staying in the Muslim

community as something natural.

There are surely points at which C5 believers must reject the theology of non-Messianic Muslims. Clearly, one can‘t

affirm two completely opposite statements as true (e.g., ―Jesus died on a cross,‖ and ―Jesus didn‘t die on a cross‖).

Therefore, C5 believers will be found to have ―aberrant‖ beliefs. However, when confronted by family and friends with

their deviance from Islamic orthodoxy, we have seen the Holy Spirit empower C5 believers to reply with amazing answers

(Col. 4:6; Mt. 10:19,20). They often present reinterpretations of particular Qur‘anic verses, bringing much glory to Jesus.

Furthermore, it should be noted that the ―aberrance‖ of C5 Messianic theology almost pales in comparison to the

―aberrance‖ of numerous folk beliefs and shamanistic Muslim practices that saturate popular Islam in our context.

Therefore, the way in which C5 believers are received by the larger Muslim community will depend on a variety of factors

such as tolerated Islamic heterodoxy, country, ethnicity, local politics, size of the local mosque, and so on. C5 may be

appropriate in certain milieus, but not in others. Again, we need to affirm the diversity found throughout the C1-C6

spectrum.

It is possible that C5 may only be a temporary option. Few case C5 studies have been documented, and none go back far

enough to watch C5 dynamics across several generations of time. C5 may prove to only be a transitional stage, ending

when believers choose, or are forced by the Muslim community, to leave Islam, thereby moving to another point on the

C1-C6 spectrum. The first century Jews gathered regularly in the temple with non-Messianic Jews, and in homes with

fellow Messianic Jews (Acts 2:46-47). However, in time Jewish authorities began expelling any Jew who believed Jesus

was the Messiah. It is noteworthy that this separation of the two communities was not initiated by Jewish believers. Still,

many Jews and Jewish leaders came to faith in the intermittent years. The same sequence of events could eventually

happen to today‘s Messianic Muslims. Meanwhile, MBBs like Soleh who stay in their community may be used of God to

usher millions of Muslims into His Kingdom.

While we must be careful to guard against syncretism, we must also be mindful that ascent to perfect theological

propositions is not the apex of the coming Kingdom that Jesus proclaimed. All our work must be judged according to

Scripture. So let us pray for these infant, emerging C5 congregations. In particular, please join us in praying for Taufik,

Achmad, Abdul, Soleh and all the people whom their witness touches.

References

Barker, Kenneth (Ed.). 1995 The NIV Study Bible. Grand Rapids, MI: Zondervan Publishing House. Study Notes: ―Acts

11:26,‖ p. 1670.

Gilliland, Dean S. 1998 ―Context is Critical in Islampur Case.‖ Evangelical Missions Quarterly 34(4):415-417.

Hiebert, Paul. 1994 ―The Category ‗Christian‘ in the Missionary Task by Paul.‖ Anthropological Insights on Missiological

Issues. Grand Rapids, MI: Baker Books. Pp. 107-136.

Johnstone, Patrick. 1993 Operation World. Grand Rapids, MI: Zondervan Publishing House.

Massey, Joshua. 1999 ―His Ways Are Not Our Ways: God‘s Amazing Unpredictability in Drawing Muslims to Jesus.‖

Evangelical Missions Quarterly 35(2):188–197.

Parshall, Phil. 1998 ―Danger! New Directions in Contextualization.‖ Evangelical Missions Quarterly 34 (4):404-406, 409-

410.

Travis, John. 1998. ―Must all Muslims leave Islam to follow Jesus.‖ Evangelical Missions Quarterly 34(4):411-415.

Winter, Ralph. 1999 ―Going Far Enough: Taking Some Tips From the Historical Record.‖ Perspectives on the World

Christian Movement. Pasadena, CA: William Carey Library. Pp. 666–667.

Woodberry, J. Dudley. 1989 ―Contextualization Among Muslims: Reusing Common Pillars.‖ In The Word Among Us:

Contextualizing Theology for Mission Today, Dean S. Gilliland (ed.). Dallas, TX: Word Publishing. Pp. 282- 312.

Also reprinted in IJFM, vol. 13:4, 1996.

John Travis and Andrew Workman minister among Muslims in Asia.

return to menu

Digging Deeper Links from the Discussion Guide for

The CHALLENGE of ISLAM (Part 1): What is Islam?

How You can talk to an ordinary “folk” Muslim.

http://www.ctsfw.net/media/pdfs/salisburyjinnsamulets.pdf

1

Jinn, Amulets, and a Prophet Named Isa:

Sharing the Gospel with Ordinary Muslims

by Thayer Salisbury

What do you expect when a Christian and a Muslim try to discuss their faith? Debate?

Misunderstanding? Anger? Frustration?

This paper is a brief and simple attempt to help ordinary Christians understand and

converse with ordinary Muslims, especially Muslims whose faith may be described as ―folk

Islam‖ rather than classical Islam. In it we will examine some differences between the beliefs of

many ordinary Muslims and that of the classical Islam that one might read about in a textbook.

We will also note what the Qur‟an actually says about Jesus, things of which most Christians

and many Muslims are unaware. Finally, we will consider how we can talk in ways that will be

intelligible and that will lead to the central issue of the Muslim/Christian divide.

Sources

Textbooks generally describe other religions in terms of the written sources available

from those religions whenever such sources are available. Inevitably, this leads to a

concentration on the form of the religion held by literate followers rather than by average

believers who have learned their beliefs orally. While in the realm of Christendom it is certainly

of value to study the writings of Thomas Aquinas, such study does not give insight into the faith

of the average European peasant of the thirteenth century.

Certainly, it is important that Christians working with Muslims study the Qur‟an and

other written sources. But it cannot be assumed that such study brings Christians into touch with

the mind of the ordinary Muslim. We must especially avoid the assumption that the writings of

modern Muslim theologians will be helpful in understanding ordinary Muslims. It could be that

Muslim theologians are as out of touch with average Muslims as some Christian theologians are

out of touch with ordinary Christians. Or, to illustrate the point with another analogy, the study

of classical music is of little value in understanding bluegrass, and the study of classical Islam is

of little value in understanding folk Islam.

Folk ways are rarely written down by people themselves. Therefore, the description of

folk Islam given in this paper is not based on primary written sources, but on the description

given by others who have observed folk Islam in its various manifestations. The description is

general, and is intended only as an introduction to the subject. Christians attempting to work with

Muslims will have to find out for themselves how this general overview applies in any specific

case. While no attempt is made to explain how to know one kind of Muslim from another, it is

believed that the perceptive reader will be able to do so just by being aware of the different

worldviews involved.

The Worldview of Folk Islam

While classical Islam may have a two-layered view of the universe, not all that different

from the view of orthodox Western Christianity, folk Islam has a three-layered universe,

borrowed from animism or tribal religions. In this respect it is not very different from folk

Christianity1 as it existed in the middle ages and as it exists today in Latin America and Africa.2

A great deal of attention has been given to the distinction between Sunni and Shi'a in

Islam. This distinction, while important, should not distract us from a consideration of the

fundamental worldview issue. Whether a person is a Sunni or a Shi'a he is still likely to hold a

three layered view of reality, and this worldview difference will be more important in

understanding them and communicating with them than the Sunni/ Shi'a distinction.

Bill Musk, in his book The Unseen Face of Islam, charts the difference between the view

of folk Islam and that of Western believers (176). The Western believer views reality as

consisting of two realms: the natural and the supernatural, or, as Musk labels them, the empirical

and the trans-empirical. God, angels, and devils are in the trans-empirical; humans and animals

are in the empirical. Contact between the two may be viewed as frequent or rare. It is sometimes

believed to be overt and obvious, sometimes subtle and unseen, depending on one‘s theological

position in regard to miracles. But all Christians profess some idea of direct contact between the

realm of God and the realm of humans.

The view of most tribal religions, folk Islam, and Christo-Paganism are significantly

different. They live in a three-layered universe. There is 1.) the empirical world of humans,

animals, rocks and trees; there is 2.) the distant trans-empirical world of God; and there is also

3.) an intervening trans-empirical world of ancestors, jinn, and other spiritual forces. This

intervening world is in more direct contact with the empirical world than with the distant God,

and therefore is of great concern on a daily basis. In fact, this intervening layer of reality may be

seen as being in constant operation in certain animals as well as in certain places, rocks and trees.

While the high God (Allah, in the case of the Muslims) may be the only being that must be

pleased in order for humans to achieve eternal bliss, other beings must be dealt with in order to

live a happy, healthy life on earth. In situations where daily survival is a struggle, there may be

more emphasis placed on the relationship with the intervening layer of forces than with the high

God.

The realm of the high God (and possibly high angels)

___________________________ _____ _________________________

The realm of spirits, ghosts, saints, ancestors, jinn,

angels and various other powers.

== == == == == == == == == == == == ==== == == == == == ==

The realm in which humans live

In the figure above, the double line is the supernatural or non-empirical domain. Single line

dividers represent divisions within a general domain (natural/empirical or

supernatural/nonempirical). The porosity of a line attempts to represent how much one layer is

thought to influence the one below.

Evaluating the Three Layered Universe

Certain passages within the Qur‟an may give support to the belief that the supernatural

domain is layered, and that human dealings with the supernatural will be mostly with beings

other than God. The Qur‟an speaks of the heavens as being divided into several stories (67:3,

78:12). Angels are mentioned in the Qur‟an as dealing with humans. Two angels are appointed

to each human, they record the actions of every person (50:16-22). One difficult Quranic passage

may indicate that the means of magic were taught to humans by the angels Harut and Marut

(2:102). ―Jinn‖ (a kind of spirit power distinct from angels and generally thought to be

mischievous or wicked) is also mentioned frequently in the Qur‟an (6:100; 11:119; 15:27; 34:40-

41; 72:1-19).

Yet it may not be because of any specific Quranic passages that Islam, of the

monotheistic religions, is especially susceptible to this multi-layered view of supernatural reality.

The desire to avoid ―shirk,‖ the sin of associating any other being with God, has led to a

distancing of God from all other beings. The view of God as remote, and as attending to humans

only through intermediaries, is easily accommodated. In fact, such a view is necessary for the

ordinary person. For if God is distant from our ordinary daily concerns, we must have some way

of dealing with those concerns (cf. Musk, 238).

Many Christians also have been guilty of teaching a remote God. The abstract description

of God in the categories of systematic theology can contribute to this impression on the part of

many believers. Prior to the enlightenment, many Christians were deeply concerned about the

intermediate realm of saints, angels, and demons. Since the enlightenment, science and western

medicine have served this role for Westernized believers (both Christian and Muslim).

The realm of the high and distant God The realm of the high and distant God

____________ ___ ____________ = = = = = = = = = = = = = = = = =

The realm of spirits, ghosts, saints, Government, science,

ancestors, jinn, angels and various Western medicine, financial security

other powers

== == === == == == == == == = - - -- - - - - - - - - - - -

The realm in which humans live In the same (empirical) realmwith the humans

While it is tempting to dismiss the worldview of folk religion lightly, the above figure

illustrates that such a dismissal is hardly fair. In this figure, the view of folk religion is on the

left. Many Western believers hold a similar view, that depicted on the right. But for these

Westerners the means of dealing with life‘s daily problems has been moved into the empirical

domain.

Wherever a distant God is taught, something must be moved into the middle realm to deal

with life‘s everyday concerns. Western Christians sometimes think that they have greater faith

than folk believers, when in truth they have substituted faith in money, insurance, and the ―skill‖

of their doctors for faith in charms and amulets. The proper response to the realm of ancestors

and jinn is not to replace it with doctors and insurance agents, but to present the intimate,

incarnate God of the Bible.

Finding Common Ground

There is a large amount of common ground between the Christian and the average

Muslim. Both believe in one God, although the Muslim will think that the Christian believes in

three. Both believe that God spoke to Abraham, Moses, and many of the biblical prophets. Both

believe in the virgin birth of Jesus, although the Muslim will call him Isa. Both claim to believe

in equality before God. Both believe that everything we have is a gift from God and that we must

thankfully submit to God‘s will.

It is perhaps this last point that the Christian would need to emphasize when attempting

to build a relationship with a Muslim. The other points of common ground are either already

well-known to the Muslim, or perhaps they are sources of confusion and misunderstanding that

should not be addressed too early. But Muslims often do not perceive Christians as thankful or

willing to submit to God. Submission is central to Islam. The Muslim is one who submits to God

(sura 2:128). The Christian wanting to assure a Muslim that they have much in common should

consider using passages like 1 Peter 5:3-7. But more important than quoting such passages will

be the living of a life that is truly and thankfully submitted to God.

The folk Muslim is aware of the supernatural in every aspect of life. Nearly every act will

be prefaced with an appeal to God, a spirit, an ancestor, or some other supernatural force.

Christians in the past customarily referred their plans to God‘s will (James 4:13-16). But today

many Christians have the tendency to undertake even major projects and journeys without prayer

or reference to God‘s will. In doing so we have lost a common ground with the Muslim, in

addition to having violated a clear command of Scripture. If we want to work with Muslims, we

need to recover the sense of the spiritual in our own daily lives.

Something must also be said in regard to the Quranic teaching about Jesus. The Qur‟an

says more about Jesus than many realize. It would be good if Christians who intend to work with

Muslims would be aware of some of these passages.

Jesus is called ―Masih‖ (Messiah or Christ) several times in the Quran

(3:45;4:157;5:17,72;9:30,31), but it must not be assumed that the Muslim will understand this

term in the same way a Christian understands it. Jesus is also called ―‗abd,‖ or servant, of God

(4:172, 19:30; 43:58), and a sign of the coming judgment (4:61). Jesus is often listed among the

prophets in the Qur‟an, and in one passage he is quoted as speaking (while still a babe in the

cradle) and saying, ―I am indeed a servant of Allah: he hath given me a revelation and made me a

prophet‖ (19:30).3 Jesus is also called ―a word from Allah‖ (3:39).

All of these passages about Jesus will be understood differently by Muslims and

Christians. It is impractical for Christians to try to speak with Muslims about Jesus so long as

they are unaware of what the Qur‟an says about Him. The study of these Quranic passages, and

others that mention Jesus, is therefore recommended.

Areas of Difficulty

The areas of difficulty between Christians and Muslims are as great or greater than the

areas they hold in common. This is partly because of the different understandings of the things

they hold in common, and partly a result of the tendency, on both sides, of making unequal

comparisons. Unequal comparisons are drawn between the ideals of one faith and the reality of

another. Many who call themselves Christians make no attempt to live by Christ‘s standards. If

Christians do not want to be baited by a Muslim on this point, then they must not accuse Islam of

being the cause of all the violence that springs from people like Saddam Hussein. The Qur‟an

mentions that some Christian leaders are corrupt (9:34). The New Testament acknowledges the

same (Phil. 1:15-17, for example). The falsehood of some that claim to be Christians does not

disprove true Christianity, nor does the falsehood of some who claim to be Muslims disprove

Islam.

The Heart of the Matter

Muslims have trouble with certain Christian affirmations, such as the triune nature of

God and the teaching of original sin. They have problems with Christians consuming of

forbidden meat and alcohol. They are also confused by some worship practices, such as the use

of musical instruments. Folk Muslims have additional practical concerns with the influence of

spiritual forces other than God. All of these need some attention, but the critical difficulty for

most Muslims is the death, burial and resurrection of Jesus. Two Quranic passages are of special

concern here. Sura 4:156-158 speaks of the Jews and says,

That they rejected Faith; that they uttered against Mary a grave

false charge4; that they said, ―We killed Christ Jesus the son

of Mary, the messenger of Allah‖ -- but they killed him not, nor

crucified him, but so it was made to appear to them and those

who differ therein are full of doubts, with no knowledge but

only a conjecture to follow, for of a surety they killed him not

-- nay Allah raised him unto himself; and Allah is exulted in

power, wise.

Some Muslims teach that Jesus was crucified, but not killed, and that he recovered in the

tomb. This would seem to contradict the plain statement of the Qur‟an. The more common

Muslim belief is that Jesus was ―raised up‖ to God before the crucifixion and that someone else

was mistakenly crucified in his place. Thus ―it was made to appear‖ to the Jews that they had

killed him.

Parrinder and others have argued that the Quranic passage does not say that Jesus was not

crucified, only that the Jews did not crucify him. Indeed John 19:11 is pointed out as a New

Testament passage that implies the same idea (Parrinder, 119). But such an interpretation of the

Qur‟an is not likely to appeal to many Muslims. On the surface, the passage seems to deny that

Jesus died. Most Muslims will accept this as fact.

It should be noted that the problem most Muslims have with the death, burial and

resurrection of Jesus is not the same as that of most secularists. Secularists deny the Gospel

because they cannot accept the miracle of the resurrection. Muslims have little objection to the

miraculous. They deny not so much the resurrection but the crucifixion. Their sense of God‘s

honor does not allow them to believe that a divine messenger might have been treated in this way

(cf. Huffard).

The other Quranic passage that refers to the death of Jesus is Sura 19:33.5. Here Jesus is

quoted as saying, ―So peace is on me the day I was born, the day that I die, and the day that I

shall be raised up to life again.‖ Here Christians see a clear reference to the Gospel story, much

as it is recorded in the New Testament. Muslim scholars have employed considerable toil over

this passage. Those who claim that he was snatched up without seeing death generally explain

that he will come again some day and then will die. On the surface, this hardly fits.

How a discussion of these passages would proceed between Muslims and Christians is

hard to predict. The fact is we rarely get to this critical discussion. Long before reaching this

point one side offends the other and the discussion is broken off. Until Christians and Muslims

have grappled with the death, burial, and resurrection of Jesus they have not really touched on

the heart of the matter at all (1 Cor. 2:2; 15:1-3). But we have trouble getting there, and trouble

communicating once there.

Getting to the Heart

How do we get to the heart of the matter with the ordinary Muslim, and converse

intelligibly once there?

If the ordinary Muslim sees his Christian neighbor as someone either unaware of or

unconcerned with the (spiritual) forces that are concern him greatly, there will be no motive for

serious discussion. Christians ought to be aware of the spiritual dimension in daily life. They

ought not to make plans without reference to God (James 4:13-16), they ought to be constant in

prayer (1 Thess. 5:17). Prayer and other signs of trust in God ought to characterize the lives of

Christians, whether they have Muslim friends or not. Materialism and other signs of trust in this

world ought not to characterize us. A greater awareness of God in daily life is the first

prerequisite for study with a Muslim, especially a folk Muslim. The fear of the unseen

intermediate realm is their greatest felt need. If our God is distant and remote, there will be no

point in learning about him.

No Muslim will feel comfortable with Christians who have dogs around the house, or

serve pork at a meal. A willingness to adapt in these, and similar matters, is the second

prerequisite for study with a Muslim.

Once a discussion has begun there will be no substitute for a practical understanding of

the atonement, and an ability to explain it plainly. We must never deny that it is in some ways

beyond our comprehension. After all, why serve a God we can fully comprehend with our finite

minds? But we must not be satisfied with childish answers regarding the matters of eternity. The

careful study of passages like Romans 3, 1 Corinthians 15, Philippians 2, as well as some

knowledge of the relevant Quranic passages, is a third prerequisite.6

Many Muslims tend to expect rejection, misrepresentation, and misunderstanding when

they speak with Christians. Study, and thoughtful consideration of their world view can help us

to overcome this.

NOTES

1Often called Christo-Paganism.

2This view may be returning in America. Note the recent interest in angels in American

Christianity.

3―God‖ in Yusuf Ali‘s original edition.

4Accusing her of conceiving through immorality.

5There are a few others that refer to it without using the word death. Those interested in such

passages may see Parrinder, 106ff.

6John Stott‘s The Cross of Christ will point the reader to many other relevant New Testament

passages, and give some helpful illustrations.

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