Subcontinent’s First Islamic Extremist Political Party
Authur:Yasser Latif Hamdani
The role of Majlis-e-Ahrar (truly the real grandfather organization of all Islamic Extremist Parties in the subcontinent and also of all anti-Shia and anti-Ahmadi agitation in Pakistan subsequently) is the most significant when it comes to Militant Islam in the subcontinent. This was a pre-partition body of Nationalist Muslims who had sided with the Congress throughout the independence movement and had been part of satyagraha (this is significant) at the time they believed in secular nationalism and secular India and in 1931 formed itself as a Indian Nationalist Muslim body, separate from the Congress, but always in support of it and in staunch opposition to the Muslim League.
It started its anti-Ahmaddiya movement in 1933 … when it clashed with All India Kashmir Committee – a rival organization fighting against Dogra Rule in Kashmir. Besides Dr. Muhammad “Allama” Iqbal (who was till 1933 or so probably an Ahmadi and whose father and elder brother were staunch Ahmadis), the AIKC consisted of Mirza Bashiruddin Mahmud – the second caliph of Jamaat Ahmaddiya… the rivalry of these two organizations turned Majlis-e-Ahrar-e-Islam against the Ahmadis altogether. (Ironically Bashiruddin Mahmud’s presidency of the said organization turned Dr. Iqbal against Ahmadis as well but that is another story. Majlis-e-Ahrar is clearly the oddest Islamic movement in the subcontinent… it was for “secular” and “united India”, was extremely anti-Ahmadi and was also fighting for “Madh-e-Sahaba” (or the honor of Sahaba) against Shias while its president – another significant point- was a Shia Muslim by the name of Maulana Mazhar Ali Azhar. So it was an Indian Nationalist “Secularist” anti-Ahmadi, anti-Shia, anti-Jinnah Movement led by a Shia Alim!!!! Ironies never cease. I hope my Indian friends are taking note: the Majlis-e-Ahrar was part and parcel of the Quit India Movement launched by the Congress and denounced the Muslim League for not taking part in it. Majlis-e-Ahrar’s greatest propaganda was against Mahomed Ali Jinnah … who they denounced as “Kafir-e-Azam”.
Maulana Mazhar Ali Azhar wrote the famous couplet: “Ik Kafira kay peechay Islam ko chora, Yeh Quaid-e-Azam hai kay Kafir-e-Azam”
Repeatedly Pakistan was described as “Palidistan”, “Kafiristan” and “Khakistan” by the Majlis-e-Ahrar. In 1946…. it’s candidates were soundly defeated by the Muslim League’s candidates. This is when Maulana Mazhar Ali Azhar said “Madhe Sahaba can be a weapon against the League”- an obvious reference to Jinnah’s own background as a Khoja Shia Mahomedan (It is worthwhile to remember that Madhe-Sahaba is very much being used against Pakistan and Sipah-e-Sahaba is a direct result of this line of thinking). When the Muslim League launched its Direct Action especially in Punjab against the Unionist government, Majlis-e-Ahrar-e-Islam logically remained completely aloof from it (This is also very significant- I’ll come to it later… because Muslim League’s short sighted policy in Punjab also met its come-uppance) .
The creation of Pakistan and partition of India in 1947 came as a complete shock to the Ahrar leadership. They went underground, resurfacd in May 1948, announced that they were disbanding as a political party and would continue as a religious group only. They also declared that in political matters they would take Muslim League’s lead but refused to join it on account of “unIslamic views” of Sir Zafrulla and Mian Iftikharuddin. In Pind Daddan Khan in 1949, they raised two significant demands: 1. Ahmadis be declared Kafir. 2. No Non-muslims should be allowed to hold positions in the new state’s government (Please note above that till 1947, the same group was advocating a United Secular India and was completely fine with Hindus or any other group ruling India.
In 1949, the same year Sahibzada FaizulHassan – another crook (who later hobnobbed with Ayub Khan) from the Majlis-e-Ahrar declared that: 1. All women without Purdah- especially Raana Liaqat Ali Khan- were prostitutes. 2. Muslim women were raped in East Punjab because Quaid-e-Azam wanted to be the governor general of Pakistan. By 1950, Majlis-e-Ahrar-e-Islam began to reinvent itself politically. Their objective was to gain state power…. for this purpose alone they formed Majlis-e-Amal (consisting of religious parties) …. which raised again the demand that 1. Ahmadis be declared Non-Muslim 2. Zafrullah being a Non-Muslim should be thrown out of the government. By 1953… they gave Khawaja Nazimuddin – the Prime Minister and the leader of the Muslim League- an ultimatum- either accept the demands or face civil disobedience i.e. “Raast-Iqdaam”… the plan for Raast Iqdam was modelled on the “Satyagraha” of the Quit India movement… with individuals offering themselves for arrest and so and so forth. But what is significant is the name “Raast Iqdam”… Raast Iqdam translates neatly into English as “Direct Action”… Muslim League was getting a taste of its own medicine and in this one stroke, Mullahs were about hijack the Pakistan idea… the same Mullahs who had not only stayed away from the League’s Direct Action but had opposed the Pakistan Movement tooth and nail. Khawaja Nazimuddin – himself a veteran of the League’s Direct Action- knew that civil disobedience in the subcontinent was never peaceful immediately arrested crooks in chief the leaders of the Majlis-e-Amal which led to open rioting in Lahore.
Munir Report is the most significant document in Pakistan’s history. It establishes the roots of Anti-Ahmaddiya movement in the erstwhile anti-Pakistan forces amongst the Muslim clergy who now used the age-old dispute to weaken the new state. It also exposes shameless opportunists like Daultana- a feudal politician with otherwise a largely secular and left-leaning world view (a Punjabi forerunner of Zulfikar Ali Bhutto) and a Punjab Leaguer- who encouraged the Ulema to strengthen his own position and then even had the audacity to suggest that it was happening because of Ahmadis’ attitude and because Pakistan had a vague religious basis for creation which gave too much power to the Mullahs. The last statement is significant, however. There was nothing vague about what Jinnah said on 11th August or repeatedly about the principle of equal citizenship… but the Muslim League leaders subsequently (including Sir Zafrulla himself) did deliberately create the vague religious basis legally when they passed the Objectives Resolution. However Pakistan’s Constituent Assembly had also passed a resolution promising equal citizenship without any bar and the right to profess and propagate one’s religion without any fear. And there was nothing vague about Nehru-Liaqat Pact between India and Pakistan, wherein, largely on Pakistan’s suggestion, the same principle was embodied. The Munir Report’s statement that “a party even of the background of Ahrar could bring down a government in the name of religion in Pakistan” … shows how urgent it was for Pakistan to be declared a secular state.
Furthermore,I think the pre-partition politics of civil disobedience of both Congress and the League was totally disastrous… and here one must give Congress the credit of having spawned, funded and encouraged what in my opinion was the first real terrorist group of the subcontinent i.e. Majlis-e-Ahrar. Given that LeT chief Hafiz Saeed is “intellectually and morally inspired” by Maulana Ataullah Shah Bokhari of the Majlis-e-Ahrar, not just Pakistanis but Indians are paying for the Congress’ encouragement of the Mullahs starting with the Khilafat movement and which continued throughout the 1930s and 1940s. Khawaja Nazimuddin, who was a profoundly religious man himself, refused the demands saying that the issue of whether Ahmadis are Muslim or not is upto the constituent assembly and two that Zafrulla was appointed by Jinnah himself and there was no way a Muslim Leaguer would remove him.
Pakistan today faces the same old enemy yet again but on a much magnified scale. Pakistan must make a clear break with the crooks, cranks and madmen who continue to stab it in the back. This battle is one that has to be fought on an ideological plane much more than on a military front. Today Pakistan’s very existence is at stake because these crooks, cranks and madmen and their ideologies strike at the root of Jinnah’s Pakistan- a return to which idea can alone save us from our humiliation.
Sunday 30 May 2010
Wednesday 19 May 2010
Outstanding Traits and Merits
Biography of the Prophet (Sirah)
Hits in the Holy Qur'an 50
The Holy Qur'an > Surah Al-Baqarah> Verse 125
Remember We made the House a place of assembly for men and a place of safety; and take ye the Station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in Prayer).
The Holy Qur'an > Surah Al-Baqarah> Verse 214
Or do ye think that ye shall enter the Garden (of Bliss) without such (trials) as came to those who passed away before you? They encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: "When (will come) the help of Allah" ah! verily, the help of Allah is (always) near!
The Holy Qur'an > Surah Al-Baqarah> Verse 218
Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah, they have the hope of the Mercy of Allah: and Allah is Oft-Forgiving, Most Merciful.
The Holy Qur'an > Surah Al-i-'Imran> Verse 195
And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: ye are members, one of another; those who have left their homes, and were driven out therefrom, and suffered harm in My Cause, and fought and were slain, verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath - a reward from the Presence of Allah - and from His Presence is the best of rewards."
The Holy Qur'an > Surah Al-A'raf> Verse 157
"Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (Scriptures) - in the Law and the Gospel - for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); he releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the Light which is sent down with him, it is they who will prosper."
The Holy Qur'an > Surah Al-Anfal> Verse 26
Call to mind when ye were a small (band), despised through the land, and afraid that men might despoil and kidnap you; but He provided a safe asylum for you, strengthened you with His aid, and gave you good things for sustenance: that ye might be grateful.
The Holy Qur'an > Surah Al-Anfal> Verse 67
It is not fitting for a Prophet that he should have prisoners of war until he hath thoroughly subdued the land. Ye look for the temporal goods of this world; but Allah looketh to the Hereafter: and Allah is Exalted in might, Wise.
The Holy Qur'an > Surah Al-Anfal> Verse 68
Had it not been for a previous ordainment from Allah, a severe penalty would have reached you for the (ransom) that ye took.
The Holy Qur'an > Surah Al-Anfal> Verse 72
Those who believed, and adopted exile, and fought for the Faith, with their property and their persons, in the cause of Allah, as well as those who gave (them) asylum and aid, these are (all) friends and protectors, one of another. As to those who believed but came not into exile; ye owe no duty of protection to them until they come into exile; but if they seek your aid in religion, it is your duty to help them, except against a people with whom ye have a treaty of mutual alliance. And (remember) Allah Seeth all that ye do.
The Holy Qur'an > Surah Al-Anfal> Verse 74
Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah, as well as those who give (them) asylum and aid, these are (all) in very truth the Believers: for them is the forgiveness of sins and a provision most generous.
The Holy Qur'an > Surah Al-Anfal> Verse 75
And those who accept Faith subsequently, and adopt exile, and fight for the Faith in your company, they are of you. But kindred by blood have prior rights against each other in the Book of Allah. Verily Allah is well-acquainted with all things.
The Holy Qur'an > Surah At-Touba> Verse 20
Those who believe, and suffer exile and strive with might and main, in Allah's cause, with their goods and their persons, have the highest rank in the sight of Allah: they are the people who will achieve (salvation).
The Holy Qur'an > Surah At-Touba> Verse 21
Their Lord doth give them glad tidings of a Mercy from Himself, of His good pleasure, and of Gardens for them, wherein are delights that endure:
The Holy Qur'an > Surah At-Touba> Verse 40
If ye help not (your Leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion: they two were in the Cave, and he said to his companion, "Have no fear for Allah is with us": then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise.
The Holy Qur'an > Surah At-Touba> Verse 84
Nor do thou ever pray for any of them that dies, nor stand at his grave; for they rejected Allah and His Messenger, and died in a state of perverse rebellion.
The Holy Qur'an > Surah At-Touba> Verse 100
The vanguard (of Islam), the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in (all) good deeds, well-pleased is Allah with them, as are they with Him: for them Hath He prepared Gardens under which rivers flow, to dwell therein forever: that is the supreme Felicity.
The Holy Qur'an > Surah At-Touba> Verse 108
Never stand thou forth therein. There is a mosque whose foundation was laid from the first day on piety; it is more worthy of thy standing forth (for prayer) therein. In it are men who love to be purified; and Allah loveth those who make themselves pure.
The Holy Qur'an > Surah At-Touba> Verse 117
Allah turned with favour to the Prophet, the Muhajirs, and the Ansar, who followed Him in a time of distress, after that the hearts of a part of them had nearly swerved (from duty); but He turned to them (also): for He is unto them Most Kind, Most Merciful.
The Holy Qur'an > Surah An-Nahl> Verse 41
To those who leave their homes in the cause of Allah, after suffering oppression, We will assuredly give a goodly home in this world: but truly the reward of the Hereafter will be greater. If they only realised (this)!
The Holy Qur'an > Surah An-Nahl> Verse 42
(They are) those who persevere in patience, and put their trust on their Lord.
Hits in the Holy Qur'an 50
The Holy Qur'an > Surah Al-Baqarah> Verse 125
Remember We made the House a place of assembly for men and a place of safety; and take ye the Station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in Prayer).
The Holy Qur'an > Surah Al-Baqarah> Verse 214
Or do ye think that ye shall enter the Garden (of Bliss) without such (trials) as came to those who passed away before you? They encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: "When (will come) the help of Allah" ah! verily, the help of Allah is (always) near!
The Holy Qur'an > Surah Al-Baqarah> Verse 218
Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah, they have the hope of the Mercy of Allah: and Allah is Oft-Forgiving, Most Merciful.
The Holy Qur'an > Surah Al-i-'Imran> Verse 195
And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: ye are members, one of another; those who have left their homes, and were driven out therefrom, and suffered harm in My Cause, and fought and were slain, verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath - a reward from the Presence of Allah - and from His Presence is the best of rewards."
The Holy Qur'an > Surah Al-A'raf> Verse 157
"Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (Scriptures) - in the Law and the Gospel - for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); he releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the Light which is sent down with him, it is they who will prosper."
The Holy Qur'an > Surah Al-Anfal> Verse 26
Call to mind when ye were a small (band), despised through the land, and afraid that men might despoil and kidnap you; but He provided a safe asylum for you, strengthened you with His aid, and gave you good things for sustenance: that ye might be grateful.
The Holy Qur'an > Surah Al-Anfal> Verse 67
It is not fitting for a Prophet that he should have prisoners of war until he hath thoroughly subdued the land. Ye look for the temporal goods of this world; but Allah looketh to the Hereafter: and Allah is Exalted in might, Wise.
The Holy Qur'an > Surah Al-Anfal> Verse 68
Had it not been for a previous ordainment from Allah, a severe penalty would have reached you for the (ransom) that ye took.
The Holy Qur'an > Surah Al-Anfal> Verse 72
Those who believed, and adopted exile, and fought for the Faith, with their property and their persons, in the cause of Allah, as well as those who gave (them) asylum and aid, these are (all) friends and protectors, one of another. As to those who believed but came not into exile; ye owe no duty of protection to them until they come into exile; but if they seek your aid in religion, it is your duty to help them, except against a people with whom ye have a treaty of mutual alliance. And (remember) Allah Seeth all that ye do.
The Holy Qur'an > Surah Al-Anfal> Verse 74
Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah, as well as those who give (them) asylum and aid, these are (all) in very truth the Believers: for them is the forgiveness of sins and a provision most generous.
The Holy Qur'an > Surah Al-Anfal> Verse 75
And those who accept Faith subsequently, and adopt exile, and fight for the Faith in your company, they are of you. But kindred by blood have prior rights against each other in the Book of Allah. Verily Allah is well-acquainted with all things.
The Holy Qur'an > Surah At-Touba> Verse 20
Those who believe, and suffer exile and strive with might and main, in Allah's cause, with their goods and their persons, have the highest rank in the sight of Allah: they are the people who will achieve (salvation).
The Holy Qur'an > Surah At-Touba> Verse 21
Their Lord doth give them glad tidings of a Mercy from Himself, of His good pleasure, and of Gardens for them, wherein are delights that endure:
The Holy Qur'an > Surah At-Touba> Verse 40
If ye help not (your Leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion: they two were in the Cave, and he said to his companion, "Have no fear for Allah is with us": then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise.
The Holy Qur'an > Surah At-Touba> Verse 84
Nor do thou ever pray for any of them that dies, nor stand at his grave; for they rejected Allah and His Messenger, and died in a state of perverse rebellion.
The Holy Qur'an > Surah At-Touba> Verse 100
The vanguard (of Islam), the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in (all) good deeds, well-pleased is Allah with them, as are they with Him: for them Hath He prepared Gardens under which rivers flow, to dwell therein forever: that is the supreme Felicity.
The Holy Qur'an > Surah At-Touba> Verse 108
Never stand thou forth therein. There is a mosque whose foundation was laid from the first day on piety; it is more worthy of thy standing forth (for prayer) therein. In it are men who love to be purified; and Allah loveth those who make themselves pure.
The Holy Qur'an > Surah At-Touba> Verse 117
Allah turned with favour to the Prophet, the Muhajirs, and the Ansar, who followed Him in a time of distress, after that the hearts of a part of them had nearly swerved (from duty); but He turned to them (also): for He is unto them Most Kind, Most Merciful.
The Holy Qur'an > Surah An-Nahl> Verse 41
To those who leave their homes in the cause of Allah, after suffering oppression, We will assuredly give a goodly home in this world: but truly the reward of the Hereafter will be greater. If they only realised (this)!
The Holy Qur'an > Surah An-Nahl> Verse 42
(They are) those who persevere in patience, and put their trust on their Lord.
Qualities of the Prophet
Biography of the Prophet (Sirah)
Hits in the Holy Qur'an 188
Hits in Hadith Encyclopedia (or Al-Bayan) 15
The Holy Qur'an > Surah Al-Baqarah> Verse 23
And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (if there are any) besides Allah, if your (doubts) are true.
The Holy Qur'an > Surah Al-Baqarah> Verse 99
We have sent down to thee manifest Signs (ayat); and none reject them but those who are perverse.
The Holy Qur'an > Surah Al-Baqarah> Verse 119
Verily, We have sent thee in truth as a bearer of glad tidings and a warner: but of thee no question shall be asked of the Companions of the Blazing Fire.
The Holy Qur'an > Surah Al-Baqarah> Verse 143
Thus have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and we appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (from the Faith). Indeed it was (a change) momentous, except to those guided by Allah. And never would Allah make your faith of no effect. For Allah is to all people most surely full of Kindness, Most Merciful.
The Holy Qur'an > Surah Al-Baqarah> Verse 185
Ramadan is the (month) in which was sent down the Qur-an, as a guide to mankind, also Clear (Signs) for guidance and judgment (between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (should be made up) by days later. Allah intends every facility for you; He does not want to put you to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.
The Holy Qur'an > Surah Al-i-'Imran> Verse 3
It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus).
The Holy Qur'an > Surah Al-i-'Imran> Verse 7
He it is Who has sent down to thee the Book; in it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are not of well-established meaning. But those in whose hearts is perversity follow the part thereof that is not of well-established meaning. Seeking discord, and searching for its hidden meanings, but no one knows its true meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.
The Holy Qur'an > Surah Al-i-'Imran> Verse 64
Say: "O People of the Book! come to common terms as between us and you: that we worship none but Allah; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will)."
The Holy Qur'an > Surah Al-i-'Imran> Verse 84
Say: "We believe in Allah, and in what has been revealed to us and what was revealed to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the Prophets, from their Lord: we make no distinction between one and another among them, and to Allah do we bow our will (in Islam)."
The Holy Qur'an > Surah Al-i-'Imran> Verse 144
Muhammad is no more than a Messenger: many were the Messengers that passed away before him. If he died or were slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve him) with gratitude.
The Holy Qur'an > Surah Al-i-'Imran> Verse 151
Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority; their abode will be the Fire; and evil is the home of the wrong-doers!
The Holy Qur'an > Surah Al-i-'Imran> Verse 159
It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him).
The Holy Qur'an > Surah Al-i-'Imran> Verse 199
And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them, bowing in humility to Allah: they will not sell the Signs of Allah for a miserable gain! for them is a reward with their Lord, and Allah is swift in account.
The Holy Qur'an > Surah An-Nisaa> Verse 41
How then if We brought from each People a witness, and We brought thee as a witness against these People!
The Holy Qur'an > Surah An-Nisaa> Verse 47
O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah must be carried out.
The Holy Qur'an > Surah An-Nisaa> Verse 79
Whatever good, (O man!) happens to thee, is from Allah; but whatever evil happens to thee, is from thy (own) soul. And We have sent thee as a Messenger to (instruct) mankind. And enough is Allah for a witness.
The Holy Qur'an > Surah An-Nisaa> Verse 105
We have sent down to thee the Book in truth, that thou mightest judge between men as guided by Allah: so be not (used) as an advocate by those who betray their trust;
The Holy Qur'an > Surah An-Nisaa> Verse 113
But for the Grace of Allah to thee and His Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and Wisdom and taught thee what thou knewest not (before): and great is the Grace of Allah unto thee.
The Holy Qur'an > Surah An-Nisaa> Verse 136
O ye who believe! believe in Allah and His Messenger and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone far, far astray.
The Holy Qur'an > Surah An-Nisaa> Verse 162
But those among them who are well-grounded in knowledge, and the Believers, believe in what hath been revealed to thee and what was revealed before thee; and (especially) those who establish regular prayer and practise regular charity and believe in Allah and in the Last Day: to them shall We soon give a great reward.
Hits in the Holy Qur'an 188
Hits in Hadith Encyclopedia (or Al-Bayan) 15
The Holy Qur'an > Surah Al-Baqarah> Verse 23
And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (if there are any) besides Allah, if your (doubts) are true.
The Holy Qur'an > Surah Al-Baqarah> Verse 99
We have sent down to thee manifest Signs (ayat); and none reject them but those who are perverse.
The Holy Qur'an > Surah Al-Baqarah> Verse 119
Verily, We have sent thee in truth as a bearer of glad tidings and a warner: but of thee no question shall be asked of the Companions of the Blazing Fire.
The Holy Qur'an > Surah Al-Baqarah> Verse 143
Thus have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and we appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (from the Faith). Indeed it was (a change) momentous, except to those guided by Allah. And never would Allah make your faith of no effect. For Allah is to all people most surely full of Kindness, Most Merciful.
The Holy Qur'an > Surah Al-Baqarah> Verse 185
Ramadan is the (month) in which was sent down the Qur-an, as a guide to mankind, also Clear (Signs) for guidance and judgment (between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (should be made up) by days later. Allah intends every facility for you; He does not want to put you to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.
The Holy Qur'an > Surah Al-i-'Imran> Verse 3
It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus).
The Holy Qur'an > Surah Al-i-'Imran> Verse 7
He it is Who has sent down to thee the Book; in it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are not of well-established meaning. But those in whose hearts is perversity follow the part thereof that is not of well-established meaning. Seeking discord, and searching for its hidden meanings, but no one knows its true meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.
The Holy Qur'an > Surah Al-i-'Imran> Verse 64
Say: "O People of the Book! come to common terms as between us and you: that we worship none but Allah; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will)."
The Holy Qur'an > Surah Al-i-'Imran> Verse 84
Say: "We believe in Allah, and in what has been revealed to us and what was revealed to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the Prophets, from their Lord: we make no distinction between one and another among them, and to Allah do we bow our will (in Islam)."
The Holy Qur'an > Surah Al-i-'Imran> Verse 144
Muhammad is no more than a Messenger: many were the Messengers that passed away before him. If he died or were slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve him) with gratitude.
The Holy Qur'an > Surah Al-i-'Imran> Verse 151
Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority; their abode will be the Fire; and evil is the home of the wrong-doers!
The Holy Qur'an > Surah Al-i-'Imran> Verse 159
It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him).
The Holy Qur'an > Surah Al-i-'Imran> Verse 199
And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them, bowing in humility to Allah: they will not sell the Signs of Allah for a miserable gain! for them is a reward with their Lord, and Allah is swift in account.
The Holy Qur'an > Surah An-Nisaa> Verse 41
How then if We brought from each People a witness, and We brought thee as a witness against these People!
The Holy Qur'an > Surah An-Nisaa> Verse 47
O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah must be carried out.
The Holy Qur'an > Surah An-Nisaa> Verse 79
Whatever good, (O man!) happens to thee, is from Allah; but whatever evil happens to thee, is from thy (own) soul. And We have sent thee as a Messenger to (instruct) mankind. And enough is Allah for a witness.
The Holy Qur'an > Surah An-Nisaa> Verse 105
We have sent down to thee the Book in truth, that thou mightest judge between men as guided by Allah: so be not (used) as an advocate by those who betray their trust;
The Holy Qur'an > Surah An-Nisaa> Verse 113
But for the Grace of Allah to thee and His Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and Wisdom and taught thee what thou knewest not (before): and great is the Grace of Allah unto thee.
The Holy Qur'an > Surah An-Nisaa> Verse 136
O ye who believe! believe in Allah and His Messenger and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone far, far astray.
The Holy Qur'an > Surah An-Nisaa> Verse 162
But those among them who are well-grounded in knowledge, and the Believers, believe in what hath been revealed to thee and what was revealed before thee; and (especially) those who establish regular prayer and practise regular charity and believe in Allah and in the Last Day: to them shall We soon give a great reward.
Qualities of the Prophet
Biography of the Prophet (Sirah)
Hits in the Holy Qur'an 188
Hits in Hadith Encyclopedia (or Al-Bayan) 15
The Holy Qur'an > Surah Al-Baqarah> Verse 23
And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (if there are any) besides Allah, if your (doubts) are true.
The Holy Qur'an > Surah Al-Baqarah> Verse 99
We have sent down to thee manifest Signs (ayat); and none reject them but those who are perverse.
The Holy Qur'an > Surah Al-Baqarah> Verse 119
Verily, We have sent thee in truth as a bearer of glad tidings and a warner: but of thee no question shall be asked of the Companions of the Blazing Fire.
The Holy Qur'an > Surah Al-Baqarah> Verse 143
Thus have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and we appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (from the Faith). Indeed it was (a change) momentous, except to those guided by Allah. And never would Allah make your faith of no effect. For Allah is to all people most surely full of Kindness, Most Merciful.
The Holy Qur'an > Surah Al-Baqarah> Verse 185
Ramadan is the (month) in which was sent down the Qur-an, as a guide to mankind, also Clear (Signs) for guidance and judgment (between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (should be made up) by days later. Allah intends every facility for you; He does not want to put you to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.
The Holy Qur'an > Surah Al-i-'Imran> Verse 3
It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus).
The Holy Qur'an > Surah Al-i-'Imran> Verse 7
He it is Who has sent down to thee the Book; in it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are not of well-established meaning. But those in whose hearts is perversity follow the part thereof that is not of well-established meaning. Seeking discord, and searching for its hidden meanings, but no one knows its true meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.
The Holy Qur'an > Surah Al-i-'Imran> Verse 64
Say: "O People of the Book! come to common terms as between us and you: that we worship none but Allah; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will)."
The Holy Qur'an > Surah Al-i-'Imran> Verse 84
Say: "We believe in Allah, and in what has been revealed to us and what was revealed to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the Prophets, from their Lord: we make no distinction between one and another among them, and to Allah do we bow our will (in Islam)."
The Holy Qur'an > Surah Al-i-'Imran> Verse 144
Muhammad is no more than a Messenger: many were the Messengers that passed away before him. If he died or were slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve him) with gratitude.
The Holy Qur'an > Surah Al-i-'Imran> Verse 151
Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority; their abode will be the Fire; and evil is the home of the wrong-doers!
The Holy Qur'an > Surah Al-i-'Imran> Verse 159
It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him).
The Holy Qur'an > Surah Al-i-'Imran> Verse 199
And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them, bowing in humility to Allah: they will not sell the Signs of Allah for a miserable gain! for them is a reward with their Lord, and Allah is swift in account.
The Holy Qur'an > Surah An-Nisaa> Verse 41
How then if We brought from each People a witness, and We brought thee as a witness against these People!
The Holy Qur'an > Surah An-Nisaa> Verse 47
O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah must be carried out.
The Holy Qur'an > Surah An-Nisaa> Verse 79
Whatever good, (O man!) happens to thee, is from Allah; but whatever evil happens to thee, is from thy (own) soul. And We have sent thee as a Messenger to (instruct) mankind. And enough is Allah for a witness.
The Holy Qur'an > Surah An-Nisaa> Verse 105
We have sent down to thee the Book in truth, that thou mightest judge between men as guided by Allah: so be not (used) as an advocate by those who betray their trust;
The Holy Qur'an > Surah An-Nisaa> Verse 113
But for the Grace of Allah to thee and His Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and Wisdom and taught thee what thou knewest not (before): and great is the Grace of Allah unto thee.
The Holy Qur'an > Surah An-Nisaa> Verse 136
O ye who believe! believe in Allah and His Messenger and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone far, far astray.
The Holy Qur'an > Surah An-Nisaa> Verse 162
But those among them who are well-grounded in knowledge, and the Believers, believe in what hath been revealed to thee and what was revealed before thee; and (especially) those who establish regular prayer and practise regular charity and believe in Allah and in the Last Day: to them shall We soon give a great reward.
Hits in the Holy Qur'an 188
Hits in Hadith Encyclopedia (or Al-Bayan) 15
The Holy Qur'an > Surah Al-Baqarah> Verse 23
And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (if there are any) besides Allah, if your (doubts) are true.
The Holy Qur'an > Surah Al-Baqarah> Verse 99
We have sent down to thee manifest Signs (ayat); and none reject them but those who are perverse.
The Holy Qur'an > Surah Al-Baqarah> Verse 119
Verily, We have sent thee in truth as a bearer of glad tidings and a warner: but of thee no question shall be asked of the Companions of the Blazing Fire.
The Holy Qur'an > Surah Al-Baqarah> Verse 143
Thus have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and we appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (from the Faith). Indeed it was (a change) momentous, except to those guided by Allah. And never would Allah make your faith of no effect. For Allah is to all people most surely full of Kindness, Most Merciful.
The Holy Qur'an > Surah Al-Baqarah> Verse 185
Ramadan is the (month) in which was sent down the Qur-an, as a guide to mankind, also Clear (Signs) for guidance and judgment (between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (should be made up) by days later. Allah intends every facility for you; He does not want to put you to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.
The Holy Qur'an > Surah Al-i-'Imran> Verse 3
It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus).
The Holy Qur'an > Surah Al-i-'Imran> Verse 7
He it is Who has sent down to thee the Book; in it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are not of well-established meaning. But those in whose hearts is perversity follow the part thereof that is not of well-established meaning. Seeking discord, and searching for its hidden meanings, but no one knows its true meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.
The Holy Qur'an > Surah Al-i-'Imran> Verse 64
Say: "O People of the Book! come to common terms as between us and you: that we worship none but Allah; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will)."
The Holy Qur'an > Surah Al-i-'Imran> Verse 84
Say: "We believe in Allah, and in what has been revealed to us and what was revealed to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the Prophets, from their Lord: we make no distinction between one and another among them, and to Allah do we bow our will (in Islam)."
The Holy Qur'an > Surah Al-i-'Imran> Verse 144
Muhammad is no more than a Messenger: many were the Messengers that passed away before him. If he died or were slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve him) with gratitude.
The Holy Qur'an > Surah Al-i-'Imran> Verse 151
Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority; their abode will be the Fire; and evil is the home of the wrong-doers!
The Holy Qur'an > Surah Al-i-'Imran> Verse 159
It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him).
The Holy Qur'an > Surah Al-i-'Imran> Verse 199
And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them, bowing in humility to Allah: they will not sell the Signs of Allah for a miserable gain! for them is a reward with their Lord, and Allah is swift in account.
The Holy Qur'an > Surah An-Nisaa> Verse 41
How then if We brought from each People a witness, and We brought thee as a witness against these People!
The Holy Qur'an > Surah An-Nisaa> Verse 47
O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah must be carried out.
The Holy Qur'an > Surah An-Nisaa> Verse 79
Whatever good, (O man!) happens to thee, is from Allah; but whatever evil happens to thee, is from thy (own) soul. And We have sent thee as a Messenger to (instruct) mankind. And enough is Allah for a witness.
The Holy Qur'an > Surah An-Nisaa> Verse 105
We have sent down to thee the Book in truth, that thou mightest judge between men as guided by Allah: so be not (used) as an advocate by those who betray their trust;
The Holy Qur'an > Surah An-Nisaa> Verse 113
But for the Grace of Allah to thee and His Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and Wisdom and taught thee what thou knewest not (before): and great is the Grace of Allah unto thee.
The Holy Qur'an > Surah An-Nisaa> Verse 136
O ye who believe! believe in Allah and His Messenger and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone far, far astray.
The Holy Qur'an > Surah An-Nisaa> Verse 162
But those among them who are well-grounded in knowledge, and the Believers, believe in what hath been revealed to thee and what was revealed before thee; and (especially) those who establish regular prayer and practise regular charity and believe in Allah and in the Last Day: to them shall We soon give a great reward.
The Prophet's Biography in Al-Madinah
Biography of the Prophet (Sirah)
Hits in the Holy Qur'an 177
The Holy Qur'an > Surah Al-Baqarah> Verse 100
Is it not (the case) that every time they make a Covenant, some party among them throw it aside, nay, most of them are faithless.
The Holy Qur'an > Surah Al-Baqarah> Verse 114
And who is more unjust than he who forbids that in places for the worship of Allah, His name should be celebrated? Whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment.
The Holy Qur'an > Surah Al-Baqarah> Verse 142
The Fools among the people will say: "What hath turned them from the Qibla to which they were used?" Say: To Allah belong East and West: He guideth whom He will to a Way that is straight.
The Holy Qur'an > Surah Al-Baqarah> Verse 143
Thus have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and we appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (from the Faith). Indeed it was (a change) momentous, except to those guided by Allah. And never would Allah make your faith of no effect. For Allah is to all people most surely full of Kindness, Most Merciful.
The Holy Qur'an > Surah Al-Baqarah> Verse 144
We see the turning of thy face (for guidance) to the heavens: now shall We turn thee to a Qibla that shall please thee. Turn then thy face in the direction of the Sacred Mosque: wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord, nor is Allah unmindful of what they do.
The Holy Qur'an > Surah Al-Baqarah> Verse 150
So from whencesoever thou startest forth, turn thy face in the direction of the Sacred Mosque; and wheresoever ye are, turn your face thither: that there be no ground of dispute against you among the people, except those of them that are bent on wickedness; so fear them not, but fear Me; and that I may complete My favours on you, and ye may (consent to) be guided;
The Holy Qur'an > Surah Al-Baqarah> Verse 177
It is not righteousness that ye turn your faces towards East or West; but it is righteousness to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practise regular charity, to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing.
The Holy Qur'an > Surah Al-Baqarah> Verse 194
The prohibited month, for the prohibited month, and so for all things prohibited, there is the law of equality. If then any one transgresses the prohibition against you, transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves.
The Holy Qur'an > Surah Al-Baqarah> Verse 196
And complete the Hajj or Umra in the service of Allah, but if ye are prevented (from completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (necessitating shaving), (he should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the Umra on to the Hajj, he must make an offering such as he can afford, but if he cannot afford it, he should fast three days during the Hajj and seven days on his return, making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque, and fear Allah, and know that Allah, is strict in punishment.
The Holy Qur'an > Surah Al-Baqarah> Verse 217
They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be Companions of the Fire and will abide therein.
The Holy Qur'an > Surah Al-i-'Imran> Verse 13
"There has already been for you a Sign in the two armies that met (in combat): one was fighting in the Cause of Allah, the other resisting Allah; these saw with their own eyes twice their number. But Allah doth support with His aid whom He pleaseth. In this is a warning for such as have eyes to see."
The Holy Qur'an > Surah Al-i-'Imran> Verse 69
It is the wish of a section of the People of the Book to lead you astray. But they shall lead astray (not you), but themselves, and they do not perceive!
The Holy Qur'an > Surah Al-i-'Imran> Verse 72
A section of the People of the Book say: "Believe in the morning what is revealed to the Believers, but reject it at the end of the day; perchance they may (themselves) turn back;
The Holy Qur'an > Surah Al-i-'Imran> Verse 76
Nay, those that keep their plighted faith and act aright, verily Allah loves those who act aright.
The Holy Qur'an > Surah Al-i-'Imran> Verse 81
Behold! Allah took the Covenant of the Prophets, saying: "I give you a Book and Wisdom; then comes to you a Messenger, confirming what is with you; do you believe him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."
The Holy Qur'an > Surah Al-i-'Imran> Verse 100
O ye who believe! if ye listen to a faction among the People of the Book, they would (indeed) render you apostates after ye have believed!
The Holy Qur'an > Surah Al-i-'Imran> Verse 111
They will do you no harm, barring a trifling annoyance; if they come out to fight you, they will show you their backs, and no help shall they get.
The Holy Qur'an > Surah Al-i-'Imran> Verse 118
O ye who believe! take not into your intimacy those outside your ranks: they will not fail to corrupt you. They only desire your ruin: rank hatred has already appeared from their mouths: what their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom.
The Holy Qur'an > Surah Al-i-'Imran> Verse 121
Remember that morning thou didst leave thy household (early) to post the Faithful at their stations for battle; and Allah heareth and knoweth all things:
The Holy Qur'an > Surah Al-i-'Imran> Verse 123
Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah; thus may ye show your gratitude.
Hits in the Holy Qur'an 177
The Holy Qur'an > Surah Al-Baqarah> Verse 100
Is it not (the case) that every time they make a Covenant, some party among them throw it aside, nay, most of them are faithless.
The Holy Qur'an > Surah Al-Baqarah> Verse 114
And who is more unjust than he who forbids that in places for the worship of Allah, His name should be celebrated? Whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment.
The Holy Qur'an > Surah Al-Baqarah> Verse 142
The Fools among the people will say: "What hath turned them from the Qibla to which they were used?" Say: To Allah belong East and West: He guideth whom He will to a Way that is straight.
The Holy Qur'an > Surah Al-Baqarah> Verse 143
Thus have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and we appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (from the Faith). Indeed it was (a change) momentous, except to those guided by Allah. And never would Allah make your faith of no effect. For Allah is to all people most surely full of Kindness, Most Merciful.
The Holy Qur'an > Surah Al-Baqarah> Verse 144
We see the turning of thy face (for guidance) to the heavens: now shall We turn thee to a Qibla that shall please thee. Turn then thy face in the direction of the Sacred Mosque: wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord, nor is Allah unmindful of what they do.
The Holy Qur'an > Surah Al-Baqarah> Verse 150
So from whencesoever thou startest forth, turn thy face in the direction of the Sacred Mosque; and wheresoever ye are, turn your face thither: that there be no ground of dispute against you among the people, except those of them that are bent on wickedness; so fear them not, but fear Me; and that I may complete My favours on you, and ye may (consent to) be guided;
The Holy Qur'an > Surah Al-Baqarah> Verse 177
It is not righteousness that ye turn your faces towards East or West; but it is righteousness to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practise regular charity, to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing.
The Holy Qur'an > Surah Al-Baqarah> Verse 194
The prohibited month, for the prohibited month, and so for all things prohibited, there is the law of equality. If then any one transgresses the prohibition against you, transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves.
The Holy Qur'an > Surah Al-Baqarah> Verse 196
And complete the Hajj or Umra in the service of Allah, but if ye are prevented (from completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (necessitating shaving), (he should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the Umra on to the Hajj, he must make an offering such as he can afford, but if he cannot afford it, he should fast three days during the Hajj and seven days on his return, making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque, and fear Allah, and know that Allah, is strict in punishment.
The Holy Qur'an > Surah Al-Baqarah> Verse 217
They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be Companions of the Fire and will abide therein.
The Holy Qur'an > Surah Al-i-'Imran> Verse 13
"There has already been for you a Sign in the two armies that met (in combat): one was fighting in the Cause of Allah, the other resisting Allah; these saw with their own eyes twice their number. But Allah doth support with His aid whom He pleaseth. In this is a warning for such as have eyes to see."
The Holy Qur'an > Surah Al-i-'Imran> Verse 69
It is the wish of a section of the People of the Book to lead you astray. But they shall lead astray (not you), but themselves, and they do not perceive!
The Holy Qur'an > Surah Al-i-'Imran> Verse 72
A section of the People of the Book say: "Believe in the morning what is revealed to the Believers, but reject it at the end of the day; perchance they may (themselves) turn back;
The Holy Qur'an > Surah Al-i-'Imran> Verse 76
Nay, those that keep their plighted faith and act aright, verily Allah loves those who act aright.
The Holy Qur'an > Surah Al-i-'Imran> Verse 81
Behold! Allah took the Covenant of the Prophets, saying: "I give you a Book and Wisdom; then comes to you a Messenger, confirming what is with you; do you believe him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."
The Holy Qur'an > Surah Al-i-'Imran> Verse 100
O ye who believe! if ye listen to a faction among the People of the Book, they would (indeed) render you apostates after ye have believed!
The Holy Qur'an > Surah Al-i-'Imran> Verse 111
They will do you no harm, barring a trifling annoyance; if they come out to fight you, they will show you their backs, and no help shall they get.
The Holy Qur'an > Surah Al-i-'Imran> Verse 118
O ye who believe! take not into your intimacy those outside your ranks: they will not fail to corrupt you. They only desire your ruin: rank hatred has already appeared from their mouths: what their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom.
The Holy Qur'an > Surah Al-i-'Imran> Verse 121
Remember that morning thou didst leave thy household (early) to post the Faithful at their stations for battle; and Allah heareth and knoweth all things:
The Holy Qur'an > Surah Al-i-'Imran> Verse 123
Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah; thus may ye show your gratitude.
Migration of Prophet Muhammad Peace Be Upon Him
Biography of the Prophet (Sirah)
Hits in the Holy Qur'an 18
Hits in Hadith Encyclopedia (or Al-Bayan) 4
The Holy Qur'an > Surah Al-Baqarah> Verse 218
Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah, they have the hope of the Mercy of Allah: and Allah is Oft-Forgiving, Most Merciful.
The Holy Qur'an > Surah Al-i-'Imran> Verse 195
And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: ye are members, one of another; those who have left their homes, and were driven out therefrom, and suffered harm in My Cause, and fought and were slain, verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath - a reward from the Presence of Allah - and from His Presence is the best of rewards."
The Holy Qur'an > Surah An-Nisaa> Verse 89
They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): so take not friends from their ranks until they flee in the way of Allah (from what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks.
The Holy Qur'an > Surah An-Nisaa> Verse 97
When angels take the souls of those who die in sin against their souls, they say: "In what (plight) were ye?" They reply: "Weak and oppressed were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (from evil)?" Such men will find their abode in Hell, what an evil refuge!
The Holy Qur'an > Surah An-Nisaa> Verse 98
Except those who are (really) weak and oppressed, men, women, and children who have no means in their power, nor (a guide-post) to direct their way.
The Holy Qur'an > Surah An-Nisaa> Verse 99
For these, there is hope that Allah will forgive: for Allah doth blot out (sins) and forgive again and again.
The Holy Qur'an > Surah An-Nisaa> Verse 100
He who forsakes his home in the cause of Allah, finds in the earth many a refuge, wide and spacious: should he die as a refugee from home for Allah and His Messenger, his reward becomes due and sure with Allah: and Allah is Oft-Forgiving, Most Merciful.
The Holy Qur'an > Surah Al-Anfal> Verse 72
Those who believed, and adopted exile, and fought for the Faith, with their property and their persons, in the cause of Allah, as well as those who gave (them) asylum and aid, these are (all) friends and protectors, one of another. As to those who believed but came not into exile; ye owe no duty of protection to them until they come into exile; but if they seek your aid in religion, it is your duty to help them, except against a people with whom ye have a treaty of mutual alliance. And (remember) Allah Seeth all that ye do.
The Holy Qur'an > Surah Al-Anfal> Verse 74
Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah, as well as those who give (them) asylum and aid, these are (all) in very truth the Believers: for them is the forgiveness of sins and a provision most generous.
The Holy Qur'an > Surah At-Touba> Verse 20
Those who believe, and suffer exile and strive with might and main, in Allah's cause, with their goods and their persons, have the highest rank in the sight of Allah: they are the people who will achieve (salvation).
The Holy Qur'an > Surah At-Touba> Verse 40
If ye help not (your Leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion: they two were in the Cave, and he said to his companion, "Have no fear for Allah is with us": then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise.
The Holy Qur'an > Surah An-Nahl> Verse 41
To those who leave their homes in the cause of Allah, after suffering oppression, We will assuredly give a goodly home in this world: but truly the reward of the Hereafter will be greater. If they only realised (this)!
The Holy Qur'an > Surah Al-Israa> Verse 80
Say: "O my Lord! let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me)."
The Holy Qur'an > Surah Al-Hajj> Verse 58
Those who leave their homes in the cause of Allah, and are then slain or die, on them will Allah bestow verily a goodly Provision: truly Allah is He Who bestows the best Provision.
The Holy Qur'an > Surah An-Nur> Verse 22
Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want, and those who have left their homes in Allah's cause: let them forgive and overlook: do you not wish that Allah should forgive you? For Allah is Oft-Forgiving, Most Merciful.
The Holy Qur'an > Surah Al-'Ankabut> Verse 8
We have enjoined on man kindness to parents: but if they (either of them) strive (to force) thee to join with Me (in worship) anything of which thou hast no knowledge, obey them not. Ye have (all) to return to Me, and I will tell you (the truth) of all that ye did.
The Holy Qur'an > Surah Al-'Ankabut> Verse 56
O My servants who believe! truly, spacious is My Earth: therefore serve ye Me, (and Me alone)!
The Holy Qur'an > Surah Al-Hashr> Verse 8
(Some part is due) to the indigent Muhajirs, those who were expelled from their homes and their property, while seeking Grace from Allah and (His) Good Pleasure, and aiding Allah and His Messenger: such are indeed the sincere ones;
Hadith Encyclopedia (or Al-Bayan)
Verily the Exalted and Mighty Allah does not sleep, and it does not befit Him to sleep. He lowers the Scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the...
Hadith Encyclopedia (or Al-Bayan)
go back and tell her that what Allah had taken belonged to Him, and to him belonged what He granted and He has an appointed time for everything. So you the messenger order her to show endurance and seek reward from Allah. The messenger came back...
Hits in the Holy Qur'an 18
Hits in Hadith Encyclopedia (or Al-Bayan) 4
The Holy Qur'an > Surah Al-Baqarah> Verse 218
Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah, they have the hope of the Mercy of Allah: and Allah is Oft-Forgiving, Most Merciful.
The Holy Qur'an > Surah Al-i-'Imran> Verse 195
And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: ye are members, one of another; those who have left their homes, and were driven out therefrom, and suffered harm in My Cause, and fought and were slain, verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath - a reward from the Presence of Allah - and from His Presence is the best of rewards."
The Holy Qur'an > Surah An-Nisaa> Verse 89
They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): so take not friends from their ranks until they flee in the way of Allah (from what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks.
The Holy Qur'an > Surah An-Nisaa> Verse 97
When angels take the souls of those who die in sin against their souls, they say: "In what (plight) were ye?" They reply: "Weak and oppressed were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (from evil)?" Such men will find their abode in Hell, what an evil refuge!
The Holy Qur'an > Surah An-Nisaa> Verse 98
Except those who are (really) weak and oppressed, men, women, and children who have no means in their power, nor (a guide-post) to direct their way.
The Holy Qur'an > Surah An-Nisaa> Verse 99
For these, there is hope that Allah will forgive: for Allah doth blot out (sins) and forgive again and again.
The Holy Qur'an > Surah An-Nisaa> Verse 100
He who forsakes his home in the cause of Allah, finds in the earth many a refuge, wide and spacious: should he die as a refugee from home for Allah and His Messenger, his reward becomes due and sure with Allah: and Allah is Oft-Forgiving, Most Merciful.
The Holy Qur'an > Surah Al-Anfal> Verse 72
Those who believed, and adopted exile, and fought for the Faith, with their property and their persons, in the cause of Allah, as well as those who gave (them) asylum and aid, these are (all) friends and protectors, one of another. As to those who believed but came not into exile; ye owe no duty of protection to them until they come into exile; but if they seek your aid in religion, it is your duty to help them, except against a people with whom ye have a treaty of mutual alliance. And (remember) Allah Seeth all that ye do.
The Holy Qur'an > Surah Al-Anfal> Verse 74
Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah, as well as those who give (them) asylum and aid, these are (all) in very truth the Believers: for them is the forgiveness of sins and a provision most generous.
The Holy Qur'an > Surah At-Touba> Verse 20
Those who believe, and suffer exile and strive with might and main, in Allah's cause, with their goods and their persons, have the highest rank in the sight of Allah: they are the people who will achieve (salvation).
The Holy Qur'an > Surah At-Touba> Verse 40
If ye help not (your Leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion: they two were in the Cave, and he said to his companion, "Have no fear for Allah is with us": then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise.
The Holy Qur'an > Surah An-Nahl> Verse 41
To those who leave their homes in the cause of Allah, after suffering oppression, We will assuredly give a goodly home in this world: but truly the reward of the Hereafter will be greater. If they only realised (this)!
The Holy Qur'an > Surah Al-Israa> Verse 80
Say: "O my Lord! let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me)."
The Holy Qur'an > Surah Al-Hajj> Verse 58
Those who leave their homes in the cause of Allah, and are then slain or die, on them will Allah bestow verily a goodly Provision: truly Allah is He Who bestows the best Provision.
The Holy Qur'an > Surah An-Nur> Verse 22
Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want, and those who have left their homes in Allah's cause: let them forgive and overlook: do you not wish that Allah should forgive you? For Allah is Oft-Forgiving, Most Merciful.
The Holy Qur'an > Surah Al-'Ankabut> Verse 8
We have enjoined on man kindness to parents: but if they (either of them) strive (to force) thee to join with Me (in worship) anything of which thou hast no knowledge, obey them not. Ye have (all) to return to Me, and I will tell you (the truth) of all that ye did.
The Holy Qur'an > Surah Al-'Ankabut> Verse 56
O My servants who believe! truly, spacious is My Earth: therefore serve ye Me, (and Me alone)!
The Holy Qur'an > Surah Al-Hashr> Verse 8
(Some part is due) to the indigent Muhajirs, those who were expelled from their homes and their property, while seeking Grace from Allah and (His) Good Pleasure, and aiding Allah and His Messenger: such are indeed the sincere ones;
Hadith Encyclopedia (or Al-Bayan)
Verily the Exalted and Mighty Allah does not sleep, and it does not befit Him to sleep. He lowers the Scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the...
Hadith Encyclopedia (or Al-Bayan)
go back and tell her that what Allah had taken belonged to Him, and to him belonged what He granted and He has an appointed time for everything. So you the messenger order her to show endurance and seek reward from Allah. The messenger came back...
The Prophet's Biography in Meccah
Biography of the Prophet (Sirah)
Hits in the Holy Qur'an 406
The Holy Qur'an > Surah Al-Baqarah> Verse 118
Say those without knowledge: "Why speaketh not Allah unto us? Or why cometh not unto us a Sign?" So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts).
The Holy Qur'an > Surah Al-Baqarah> Verse 119
Verily, We have sent thee in truth as a bearer of glad tidings and a warner: but of thee no question shall be asked of the Companions of the Blazing Fire.
The Holy Qur'an > Surah Al-Baqarah> Verse 147
The Truth is from thy Lord so be not at all in doubt.
The Holy Qur'an > Surah Al-Baqarah> Verse 170
When it is said to them: "Follow what Allah hath revealed:" they say: "Nay! we shall follow the ways of our fathers:" what! even though their fathers were void of wisdom and guidance!
The Holy Qur'an > Surah Al-Baqarah> Verse 212
The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for Allah bestows His abundance without measure on whom He will.
The Holy Qur'an > Surah Al-Baqarah> Verse 217
They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be Companions of the Fire and will abide therein.
The Holy Qur'an > Surah Al-Baqarah> Verse 252
These are the Signs of Allah: We rehearse them to thee in truth: verily thou art one of the Messengers.
The Holy Qur'an > Surah Al-Baqarah> Verse 258
Hast thou not turned thy vision to one who disputed with Abraham about his Lord, because Allah had granted him power? Abraham said: "My Lord is He Who giveth life and death." He said: "I give life and death." Said Abraham: "But it is Allah that causeth the sun to rise from the East do thou then cause him to rise from the West?" Thus was he confounded who (in arrogance) rejected Faith. Nor doth Allah give guidance to a people unjust.
The Holy Qur'an > Surah Al-i-'Imran> Verse 12
Say to those who reject Faith: "Soon will ye be vanquished and gathered together to Hell, an evil bed indeed (to lie on)!"
The Holy Qur'an > Surah Al-i-'Imran> Verse 58
"This is what We rehearse unto thee of the Signs and the Message of Wisdom."
The Holy Qur'an > Surah Al-i-'Imran> Verse 61
If anyone disputes in this matter with thee, now after (full) knowledge hath come to thee, say: "Come! let us gather together - our sons and your sons, our women and your women, ourselves and yourselves - then let us earnestly pray, and invoke the curse of Allah on those who lie!"
The Holy Qur'an > Surah Al-i-'Imran> Verse 62
This is the true account; there is no god except Allah; and Allah, He is indeed the Exalted in Power, the Wise.
The Holy Qur'an > Surah Al-i-'Imran> Verse 63
But if they turn back, Allah hath full knowledge of those who do mischief.
The Holy Qur'an > Surah Al-i-'Imran> Verse 81
Behold! Allah took the Covenant of the Prophets, saying: "I give you a Book and Wisdom; then comes to you a Messenger, confirming what is with you; do you believe him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."
The Holy Qur'an > Surah Al-i-'Imran> Verse 120
If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if ye are constant and do right, not the least harm will their cunning do to you; for Allah compasseth round about all that they do.
The Holy Qur'an > Surah Al-i-'Imran> Verse 126
Allah made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from Allah, the Exalted, the Wise:
The Holy Qur'an > Surah Al-i-'Imran> Verse 139
So lose not heart, nor fall into despair: for ye must gain mastery if ye are true in Faith.
The Holy Qur'an > Surah Al-i-'Imran> Verse 140
If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) we give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks martyr-witnesses (to Truth). And Allah loveth not those that do wrong.
The Holy Qur'an > Surah Al-i-'Imran> Verse 146
How many of the Prophets fought (in Allah's way), and with them (fought) large bands of godly men? But they never lost heart if they met with disaster in Allah's way, nor did they weaken (in will) nor give in. And Allah loves those who are firm and steadfast.
The Holy Qur'an > Surah Al-i-'Imran> Verse 164
Allah did confer a great favour on the Believers when He sent among them a Messenger from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while before that, they had been in manifest error.
Hits in the Holy Qur'an 406
The Holy Qur'an > Surah Al-Baqarah> Verse 118
Say those without knowledge: "Why speaketh not Allah unto us? Or why cometh not unto us a Sign?" So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts).
The Holy Qur'an > Surah Al-Baqarah> Verse 119
Verily, We have sent thee in truth as a bearer of glad tidings and a warner: but of thee no question shall be asked of the Companions of the Blazing Fire.
The Holy Qur'an > Surah Al-Baqarah> Verse 147
The Truth is from thy Lord so be not at all in doubt.
The Holy Qur'an > Surah Al-Baqarah> Verse 170
When it is said to them: "Follow what Allah hath revealed:" they say: "Nay! we shall follow the ways of our fathers:" what! even though their fathers were void of wisdom and guidance!
The Holy Qur'an > Surah Al-Baqarah> Verse 212
The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for Allah bestows His abundance without measure on whom He will.
The Holy Qur'an > Surah Al-Baqarah> Verse 217
They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be Companions of the Fire and will abide therein.
The Holy Qur'an > Surah Al-Baqarah> Verse 252
These are the Signs of Allah: We rehearse them to thee in truth: verily thou art one of the Messengers.
The Holy Qur'an > Surah Al-Baqarah> Verse 258
Hast thou not turned thy vision to one who disputed with Abraham about his Lord, because Allah had granted him power? Abraham said: "My Lord is He Who giveth life and death." He said: "I give life and death." Said Abraham: "But it is Allah that causeth the sun to rise from the East do thou then cause him to rise from the West?" Thus was he confounded who (in arrogance) rejected Faith. Nor doth Allah give guidance to a people unjust.
The Holy Qur'an > Surah Al-i-'Imran> Verse 12
Say to those who reject Faith: "Soon will ye be vanquished and gathered together to Hell, an evil bed indeed (to lie on)!"
The Holy Qur'an > Surah Al-i-'Imran> Verse 58
"This is what We rehearse unto thee of the Signs and the Message of Wisdom."
The Holy Qur'an > Surah Al-i-'Imran> Verse 61
If anyone disputes in this matter with thee, now after (full) knowledge hath come to thee, say: "Come! let us gather together - our sons and your sons, our women and your women, ourselves and yourselves - then let us earnestly pray, and invoke the curse of Allah on those who lie!"
The Holy Qur'an > Surah Al-i-'Imran> Verse 62
This is the true account; there is no god except Allah; and Allah, He is indeed the Exalted in Power, the Wise.
The Holy Qur'an > Surah Al-i-'Imran> Verse 63
But if they turn back, Allah hath full knowledge of those who do mischief.
The Holy Qur'an > Surah Al-i-'Imran> Verse 81
Behold! Allah took the Covenant of the Prophets, saying: "I give you a Book and Wisdom; then comes to you a Messenger, confirming what is with you; do you believe him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."
The Holy Qur'an > Surah Al-i-'Imran> Verse 120
If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if ye are constant and do right, not the least harm will their cunning do to you; for Allah compasseth round about all that they do.
The Holy Qur'an > Surah Al-i-'Imran> Verse 126
Allah made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from Allah, the Exalted, the Wise:
The Holy Qur'an > Surah Al-i-'Imran> Verse 139
So lose not heart, nor fall into despair: for ye must gain mastery if ye are true in Faith.
The Holy Qur'an > Surah Al-i-'Imran> Verse 140
If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) we give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks martyr-witnesses (to Truth). And Allah loveth not those that do wrong.
The Holy Qur'an > Surah Al-i-'Imran> Verse 146
How many of the Prophets fought (in Allah's way), and with them (fought) large bands of godly men? But they never lost heart if they met with disaster in Allah's way, nor did they weaken (in will) nor give in. And Allah loves those who are firm and steadfast.
The Holy Qur'an > Surah Al-i-'Imran> Verse 164
Allah did confer a great favour on the Believers when He sent among them a Messenger from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while before that, they had been in manifest error.
The beginning of revelation Muhmmad
Biography of the Prophet (Sirah)
Hits in the Holy Qur'an 18
The Holy Qur'an > Surah Al-A'raf> Verse 157
"Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (Scriptures) - in the Law and the Gospel - for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); he releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the Light which is sent down with him, it is they who will prosper."
The Holy Qur'an > Surah Al-A'raf> Verse 158
Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He that giveth both life and death. So believe in Allah and His Messenger, the unlettered Prophet, who believed in Allah and His Words: follow him that (so) ye may be guided."
The Holy Qur'an > Surah An-Najm> Verse 7
While he was in the highest part of the horizon:
The Holy Qur'an > Surah An-Najm> Verse 8
Then he approached and came closer,
The Holy Qur'an > Surah An-Najm> Verse 9
And was at a distance of but two bow-lengths or (even) nearer;
The Holy Qur'an > Surah An-Najm> Verse 10
So did (Allah) convey the inspiration to His Servant; (conveyed) what He (meant) to convey.
The Holy Qur'an > Surah An-Najm> Verse 11
The (Prophet's) (mind and) heart in no way falsified that which he saw.
The Holy Qur'an > Surah An-Najm> Verse 12
Will ye then dispute with him concerning what he saw?
The Holy Qur'an > Surah An-Najm> Verse 13
For indeed he saw him at a second descent,
The Holy Qur'an > Surah An-Najm> Verse 14
Near the Lote-tree beyond which none may pass:
The Holy Qur'an > Surah An-Najm> Verse 15
Near it is the Garden of Abode.
The Holy Qur'an > Surah An-Najm> Verse 16
Behold, the Lote-tree was shrouded (in mystery unspeakable!)
The Holy Qur'an > Surah An-Najm> Verse 17
(His) sight never swerved, nor did it go wrong!
The Holy Qur'an > Surah An-Najm> Verse 18
For truly did he see, of the Signs of his Lord, the Greatest!
The Holy Qur'an > Surah Al-Jumu'a> Verse 2
It is He Who has sent amongst the Unlettered a Messenger from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom, - although they had been, before, in manifest error; -
The Holy Qur'an > Surah Al-Muzzammil> Verse 5
Soon shall We send down to thee a weighty Message.
The Holy Qur'an > Surah At-Takwir> Verse 23
And without doubt he saw him in the clear horizon.
The Holy Qur'an > Surah Ad-Dhuha> Verse 3
Thy Guardian-Lord hath not forsaken thee, nor is He displeased.
Hits in the Holy Qur'an 18
The Holy Qur'an > Surah Al-A'raf> Verse 157
"Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (Scriptures) - in the Law and the Gospel - for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); he releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the Light which is sent down with him, it is they who will prosper."
The Holy Qur'an > Surah Al-A'raf> Verse 158
Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He that giveth both life and death. So believe in Allah and His Messenger, the unlettered Prophet, who believed in Allah and His Words: follow him that (so) ye may be guided."
The Holy Qur'an > Surah An-Najm> Verse 7
While he was in the highest part of the horizon:
The Holy Qur'an > Surah An-Najm> Verse 8
Then he approached and came closer,
The Holy Qur'an > Surah An-Najm> Verse 9
And was at a distance of but two bow-lengths or (even) nearer;
The Holy Qur'an > Surah An-Najm> Verse 10
So did (Allah) convey the inspiration to His Servant; (conveyed) what He (meant) to convey.
The Holy Qur'an > Surah An-Najm> Verse 11
The (Prophet's) (mind and) heart in no way falsified that which he saw.
The Holy Qur'an > Surah An-Najm> Verse 12
Will ye then dispute with him concerning what he saw?
The Holy Qur'an > Surah An-Najm> Verse 13
For indeed he saw him at a second descent,
The Holy Qur'an > Surah An-Najm> Verse 14
Near the Lote-tree beyond which none may pass:
The Holy Qur'an > Surah An-Najm> Verse 15
Near it is the Garden of Abode.
The Holy Qur'an > Surah An-Najm> Verse 16
Behold, the Lote-tree was shrouded (in mystery unspeakable!)
The Holy Qur'an > Surah An-Najm> Verse 17
(His) sight never swerved, nor did it go wrong!
The Holy Qur'an > Surah An-Najm> Verse 18
For truly did he see, of the Signs of his Lord, the Greatest!
The Holy Qur'an > Surah Al-Jumu'a> Verse 2
It is He Who has sent amongst the Unlettered a Messenger from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom, - although they had been, before, in manifest error; -
The Holy Qur'an > Surah Al-Muzzammil> Verse 5
Soon shall We send down to thee a weighty Message.
The Holy Qur'an > Surah At-Takwir> Verse 23
And without doubt he saw him in the clear horizon.
The Holy Qur'an > Surah Ad-Dhuha> Verse 3
Thy Guardian-Lord hath not forsaken thee, nor is He displeased.
Mohammed's biography before the revelation
Biography of the Prophet (Sirah)
Hits in the Holy Qur'an 16
Hits in Hadith Encyclopedia (or Al-Bayan) 1
The Holy Qur'an > Surah Al-i-'Imran> Verse 44
"This is part of the tidings of the things unseen, which We reveal unto thee (O Prophet!) by inspiration: thou wast not with them when they cast lots with arrows, as to which of them should be charged with the care of Mary: nor wast thou with them when they disputed (the point).
The Holy Qur'an > Surah Al-A'raf> Verse 157
"Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (Scriptures) - in the Law and the Gospel - for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); he releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the Light which is sent down with him, it is they who will prosper."
The Holy Qur'an > Surah Al-A'raf> Verse 158
Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He that giveth both life and death. So believe in Allah and His Messenger, the unlettered Prophet, who believed in Allah and His Words: follow him that (so) ye may be guided."
The Holy Qur'an > Surah Yunus> Verse 15
But when Our Clear Signs are rehearsed unto them, those who rest not their hope on their meeting with Us, say: "Bring us a Reading other than this, or change this," say: "It is not for me, of my own accord, to change it: I follow naught but what is revealed unto me: if I were to disobey my Lord, I should myself fear the Penalty of a Great Day (to come)."
The Holy Qur'an > Surah Yunus> Verse 16
Say: "If Allah had so willed, I should not have rehearsed it to you, or would He have made it known to you. A whole lifetime before this have I tarried amongst you: will ye not then understand?"
The Holy Qur'an > Surah Hud> Verse 100
These are some of the stories of communities, which We relate unto thee: of them some are standing, and some have been mown down (by the sickle of time).
The Holy Qur'an > Surah Yusuf> Verse 3
We do relate unto thee the most beautiful of stories, in that We reveal to thee this (portion of the) Qur-an: before this, thou too was among those who knew it not.
The Holy Qur'an > Surah Yusuf> Verse 102
Such is one of the stories of what happened unseen, which We reveal by inspiration unto thee: nor wast thou (present) with them when they concerted their plans together in the process of weaving their plots.
The Holy Qur'an > Surah An-Nahl> Verse 103
We know indeed that they say, "It is a man that teaches him." The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear.
The Holy Qur'an > Surah Al-Qasas> Verse 44
Thou wast not on the Western side when We decreed the commission to Moses, nor wast thou a witness (of those events).
The Holy Qur'an > Surah Al-Qasas> Verse 45
But We raised up (new) generations, and long were the ages that passed over them; but thou wast not a dweller among the people of Madyan, rehearsing Our Signs to them; but it is We Who send Messengers (with inspiration).
The Holy Qur'an > Surah Al-Qasas> Verse 46
Nor wast thou at the side of (the Mountain of) Tur when We called (to Moses). Yet (art thou sent) as a Mercy from thy Lord, to give warning to a people to whom no warner had come before thee: in order that they may receive admonition.
The Holy Qur'an > Surah Al-'Ankabut> Verse 48
And thou wast not (able) to recite a Book before this (Book came), nor art thou (able) to transcribe it with thy right hands: in that case, indeed, would the talkers of vanities have doubted.
The Holy Qur'an > Surah Sad> Verse 69
"No knowledge have I of the Chiefs on high, when they discuss (matters) among themselves.
The Holy Qur'an > Surah Al-Jumu'a> Verse 2
It is He Who has sent amongst the Unlettered a Messenger from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom, - although they had been, before, in manifest error; -
The Holy Qur'an > Surah Ad-Dhuha> Verse 6
Did He not find thee an orphan and give thee shelter (and care)?
Hadith Encyclopedia (or Al-Bayan)
Who will kill Ka'b bin Al-Ashraf؟ He has maligned Allah, the Exalted, and His Messenger. Muhammad bin Maslamah said Messenger of Allah, do you wish that I should kill him؟ He said Yes. He said Permit me to talk to him in the way I deem fit . He...
Hits in the Holy Qur'an 16
Hits in Hadith Encyclopedia (or Al-Bayan) 1
The Holy Qur'an > Surah Al-i-'Imran> Verse 44
"This is part of the tidings of the things unseen, which We reveal unto thee (O Prophet!) by inspiration: thou wast not with them when they cast lots with arrows, as to which of them should be charged with the care of Mary: nor wast thou with them when they disputed (the point).
The Holy Qur'an > Surah Al-A'raf> Verse 157
"Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (Scriptures) - in the Law and the Gospel - for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); he releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the Light which is sent down with him, it is they who will prosper."
The Holy Qur'an > Surah Al-A'raf> Verse 158
Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He that giveth both life and death. So believe in Allah and His Messenger, the unlettered Prophet, who believed in Allah and His Words: follow him that (so) ye may be guided."
The Holy Qur'an > Surah Yunus> Verse 15
But when Our Clear Signs are rehearsed unto them, those who rest not their hope on their meeting with Us, say: "Bring us a Reading other than this, or change this," say: "It is not for me, of my own accord, to change it: I follow naught but what is revealed unto me: if I were to disobey my Lord, I should myself fear the Penalty of a Great Day (to come)."
The Holy Qur'an > Surah Yunus> Verse 16
Say: "If Allah had so willed, I should not have rehearsed it to you, or would He have made it known to you. A whole lifetime before this have I tarried amongst you: will ye not then understand?"
The Holy Qur'an > Surah Hud> Verse 100
These are some of the stories of communities, which We relate unto thee: of them some are standing, and some have been mown down (by the sickle of time).
The Holy Qur'an > Surah Yusuf> Verse 3
We do relate unto thee the most beautiful of stories, in that We reveal to thee this (portion of the) Qur-an: before this, thou too was among those who knew it not.
The Holy Qur'an > Surah Yusuf> Verse 102
Such is one of the stories of what happened unseen, which We reveal by inspiration unto thee: nor wast thou (present) with them when they concerted their plans together in the process of weaving their plots.
The Holy Qur'an > Surah An-Nahl> Verse 103
We know indeed that they say, "It is a man that teaches him." The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear.
The Holy Qur'an > Surah Al-Qasas> Verse 44
Thou wast not on the Western side when We decreed the commission to Moses, nor wast thou a witness (of those events).
The Holy Qur'an > Surah Al-Qasas> Verse 45
But We raised up (new) generations, and long were the ages that passed over them; but thou wast not a dweller among the people of Madyan, rehearsing Our Signs to them; but it is We Who send Messengers (with inspiration).
The Holy Qur'an > Surah Al-Qasas> Verse 46
Nor wast thou at the side of (the Mountain of) Tur when We called (to Moses). Yet (art thou sent) as a Mercy from thy Lord, to give warning to a people to whom no warner had come before thee: in order that they may receive admonition.
The Holy Qur'an > Surah Al-'Ankabut> Verse 48
And thou wast not (able) to recite a Book before this (Book came), nor art thou (able) to transcribe it with thy right hands: in that case, indeed, would the talkers of vanities have doubted.
The Holy Qur'an > Surah Sad> Verse 69
"No knowledge have I of the Chiefs on high, when they discuss (matters) among themselves.
The Holy Qur'an > Surah Al-Jumu'a> Verse 2
It is He Who has sent amongst the Unlettered a Messenger from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom, - although they had been, before, in manifest error; -
The Holy Qur'an > Surah Ad-Dhuha> Verse 6
Did He not find thee an orphan and give thee shelter (and care)?
Hadith Encyclopedia (or Al-Bayan)
Who will kill Ka'b bin Al-Ashraf؟ He has maligned Allah, the Exalted, and His Messenger. Muhammad bin Maslamah said Messenger of Allah, do you wish that I should kill him؟ He said Yes. He said Permit me to talk to him in the way I deem fit . He...
Good signs of the Prophet's mission
Biography of the Prophet
Hits in the Holy Qur'an 9
Hits in Hadith Encyclopedia (or Al-Bayan) 1
The Holy Qur'an > Surah Al-Baqarah> Verse 129
"Our Lord! Send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in Scripture and Wisdom, and sanctify them: for Thou art the Exalted in Might, the Wise."
The Holy Qur'an > Surah Al-Maidah> Verse 19
O People of the Book! now hath come unto you, making (things) clear unto you, Our Messenger, after the break in (the series of) Our Messengers, lest ye should say: "There came unto us no bringer of glad tidings and no warner (from evil)"; but now hath come unto you a bringer of glad tidings and a warner (from evil). And Allah hath power over all things.
The Holy Qur'an > Surah Al-An'am> Verse 20
Those to whom We have given the Book know this as they know their own sons. Those who have lost their own souls refuse therefore to believe.
The Holy Qur'an > Surah Al-A'raf> Verse 157
"Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (Scriptures) - in the Law and the Gospel - for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); he releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the Light which is sent down with him, it is they who will prosper."
The Holy Qur'an > Surah Ash-Shu'araa> Verse 196
Without doubt it is (announced) in the revealed Books of former peoples.
The Holy Qur'an > Surah Ash-Shu'araa> Verse 197
Is it not a Sign to them that the Learned of the Children of Israel knew it (as true)?
The Holy Qur'an > Surah Al-Ahqaf> Verse 10
Say: "See ye? If (this teaching) be from Allah, and ye reject it, and a witness from among the Children of Israel testifies to its similarity (with earlier scripture), and has believed while ye are arrogant, (how unjust ye are!) truly, Allah guides not a people unjust."
The Holy Qur'an > Surah Al-fat-h> Verse 29
Muhammad is the Messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds, Forgiveness, and a great Reward.
The Holy Qur'an > Surah As-Saff> Verse 6
And remember, Jesus, the son of Mary, said: "O Children of Israel! I am the Messenger of Allah (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of a Messenger to come after me, whose name shall be Ahmad." But when he came to them with Clear Signs they said, "This is evident sorcery!"
Hadith Encyclopedia (or Al-Bayan)
Anybody who equips a warrior going to fight in the way of Allah is like one who actually fights. And anybody who looks well after his family in his absence is also like one who actually...
Hits in the Holy Qur'an 9
Hits in Hadith Encyclopedia (or Al-Bayan) 1
The Holy Qur'an > Surah Al-Baqarah> Verse 129
"Our Lord! Send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in Scripture and Wisdom, and sanctify them: for Thou art the Exalted in Might, the Wise."
The Holy Qur'an > Surah Al-Maidah> Verse 19
O People of the Book! now hath come unto you, making (things) clear unto you, Our Messenger, after the break in (the series of) Our Messengers, lest ye should say: "There came unto us no bringer of glad tidings and no warner (from evil)"; but now hath come unto you a bringer of glad tidings and a warner (from evil). And Allah hath power over all things.
The Holy Qur'an > Surah Al-An'am> Verse 20
Those to whom We have given the Book know this as they know their own sons. Those who have lost their own souls refuse therefore to believe.
The Holy Qur'an > Surah Al-A'raf> Verse 157
"Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (Scriptures) - in the Law and the Gospel - for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); he releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the Light which is sent down with him, it is they who will prosper."
The Holy Qur'an > Surah Ash-Shu'araa> Verse 196
Without doubt it is (announced) in the revealed Books of former peoples.
The Holy Qur'an > Surah Ash-Shu'araa> Verse 197
Is it not a Sign to them that the Learned of the Children of Israel knew it (as true)?
The Holy Qur'an > Surah Al-Ahqaf> Verse 10
Say: "See ye? If (this teaching) be from Allah, and ye reject it, and a witness from among the Children of Israel testifies to its similarity (with earlier scripture), and has believed while ye are arrogant, (how unjust ye are!) truly, Allah guides not a people unjust."
The Holy Qur'an > Surah Al-fat-h> Verse 29
Muhammad is the Messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds, Forgiveness, and a great Reward.
The Holy Qur'an > Surah As-Saff> Verse 6
And remember, Jesus, the son of Mary, said: "O Children of Israel! I am the Messenger of Allah (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of a Messenger to come after me, whose name shall be Ahmad." But when he came to them with Clear Signs they said, "This is evident sorcery!"
Hadith Encyclopedia (or Al-Bayan)
Anybody who equips a warrior going to fight in the way of Allah is like one who actually fights. And anybody who looks well after his family in his absence is also like one who actually...
Biography of the Prophet (Sirah) > The (Pre Islamic Age)
Hits in the Holy Qur'an 87
Hits in Hadith Encyclopedia (or Al-Bayan) 1
The Holy Qur'an > Surah Al-Baqarah> Verse 170
When it is said to them: "Follow what Allah hath revealed:" they say: "Nay! we shall follow the ways of our fathers:" what! even though their fathers were void of wisdom and guidance!
The Holy Qur'an > Surah Al-Baqarah> Verse 189
They ask thee concerning the New Moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for pilgrimage. It is no virtue if ye enter your houses from the back: it is virtue if ye fear Allah. Enter houses through the proper doors: and fear Allah: that ye may prosper.
The Holy Qur'an > Surah Al-i-'Imran> Verse 20
So if they dispute with thee, say: "I have submitted my whole self to Allah and so have those who follow me." And say to the People of the Book and to those who are unlearned: "Do ye (also) submit yourselves?" If they do, they are in right guidance, but if they turn back, thy duty is to convey the Message; and in Allah's sight are (all) His servants.
The Holy Qur'an > Surah Al-i-'Imran> Verse 103
And hold fast, all together, by the Rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour 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 Allah make His Signs clear to you: that ye may be guided.
The Holy Qur'an > Surah Al-i-'Imran> Verse 130
O ye who believe! devour not Usury, doubled and multiplied; but fear Allah; that ye may (really) prosper.
The Holy Qur'an > Surah An-Nisaa> Verse 4
And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, take it and enjoy it with right good cheer.
The Holy Qur'an > Surah An-Nisaa> Verse 7
From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large, a determinate share.
The Holy Qur'an > Surah An-Nisaa> Verse 19
O ye who believe! ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may take away part of the dower ye have given them, except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good.
The Holy Qur'an > Surah An-Nisaa> Verse 22
And marry not women whom your fathers married - except what is past: it was shameful and odious - an abominable custom indeed.
The Holy Qur'an > Surah An-Nisaa> Verse 23
Prohibited to you (for marriage) are: your mothers, daughters, sisters; father's sisters, mother's sisters; brother's daughters, sister's daughters; foster-mothers (who gave you suck), foster-sisters; your wives' mothers; your step-daughters under your guardianship, born of your wives to whom ye have gone, no prohibition if ye have not gone in; (those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time, except for what is past; for Allah is Oft-Forgiving, Most Merciful.
The Holy Qur'an > Surah An-Nisaa> Verse 119
"I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah." Whoever, forsaking Allah, takes Satan for a friend, hath of a surety suffered a loss that is manifest.
The Holy Qur'an > Surah An-Nisaa> Verse 127
They ask thy instruction concerning the Women. Say: Allah doth instruct you about them: and (remember) what hath been rehearsed unto you in the Book, concerning the orphans of women to whom ye give not the portions prescribed, and yet whom ye desire to marry, as also concerning the children who are weak and oppressed; that ye stand firm for justice to orphans. There is not a good deed which ye do, but Allah is well-acquainted therewith.
The Holy Qur'an > Surah Al-Maidah> Verse 3
Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah; that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject Faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-Forgiving, Most Merciful.
The Holy Qur'an > Surah Al-Maidah> Verse 103
It was not Allah who instituted (superstitions like those of) a slit-ear she-camel, or a she-camel let loose for free pasture, or idol sacrifices for twin births in animals, or stallion camels freed from work; it is blasphemers who invent a lie against Allah; but most of them lack wisdom.
The Holy Qur'an > Surah Al-Maidah> Verse 104
When it is said to them: "Come to what Allah hath revealed; come to the Messenger": they say: "Enough for us are the ways we found our fathers following." What! even though their fathers were void of knowledge and guidance?
The Holy Qur'an > Surah Al-An'am> Verse 136
Out of what Allah hath produced in abundance in tilth and in cattle, they assigned Him a share: they say, according to their fancies: "This is for Allah, and this is for our 'partners'! But the share of their "partners" reacheth not Allah, whilst the share of Allah reacheth their "partners!" Evil (and unjust) is their assignment!
The Holy Qur'an > Surah Al-An'am> Verse 137
Even so, in the eyes of most of the Pagans, their "partners" made alluring the slaughter of their children, in order to lead them to their own destruction, and cause confusion in their religion. If Allah had willed, they would not have done so: but leave alone them and their inventions.
The Holy Qur'an > Surah Al-An'am> Verse 138
And they say that such and such cattle and crops are taboo, and none should eat of them except those whom - so they say - we wish; further, there are cattle forbidden to yoke or burden, and cattle on which, (at slaughter) the name of Allah is not pronounced, inventions against Allah's name: soon will He requite them for their inventions.
The Holy Qur'an > Surah Al-An'am> Verse 139
They say: "What is in the wombs of such and such cattle is specially reserved (for food) for our men, and forbidden to our women; but if it is stillborn, then all have shares therein. For their (false) attribution (of superstitions to Allah), He will soon punish them: for He is full of wisdom and knowledge.
The Holy Qur'an > Surah Al-An'am> Verse 140
Lost are those who slay their children, from folly, without knowledge, and forbid food which Allah hath provided for them, inventing (lies) against Allah. They have indeed gone astray and heeded no guidance.
Hits in Hadith Encyclopedia (or Al-Bayan) 1
The Holy Qur'an > Surah Al-Baqarah> Verse 170
When it is said to them: "Follow what Allah hath revealed:" they say: "Nay! we shall follow the ways of our fathers:" what! even though their fathers were void of wisdom and guidance!
The Holy Qur'an > Surah Al-Baqarah> Verse 189
They ask thee concerning the New Moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for pilgrimage. It is no virtue if ye enter your houses from the back: it is virtue if ye fear Allah. Enter houses through the proper doors: and fear Allah: that ye may prosper.
The Holy Qur'an > Surah Al-i-'Imran> Verse 20
So if they dispute with thee, say: "I have submitted my whole self to Allah and so have those who follow me." And say to the People of the Book and to those who are unlearned: "Do ye (also) submit yourselves?" If they do, they are in right guidance, but if they turn back, thy duty is to convey the Message; and in Allah's sight are (all) His servants.
The Holy Qur'an > Surah Al-i-'Imran> Verse 103
And hold fast, all together, by the Rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour 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 Allah make His Signs clear to you: that ye may be guided.
The Holy Qur'an > Surah Al-i-'Imran> Verse 130
O ye who believe! devour not Usury, doubled and multiplied; but fear Allah; that ye may (really) prosper.
The Holy Qur'an > Surah An-Nisaa> Verse 4
And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, take it and enjoy it with right good cheer.
The Holy Qur'an > Surah An-Nisaa> Verse 7
From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large, a determinate share.
The Holy Qur'an > Surah An-Nisaa> Verse 19
O ye who believe! ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may take away part of the dower ye have given them, except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good.
The Holy Qur'an > Surah An-Nisaa> Verse 22
And marry not women whom your fathers married - except what is past: it was shameful and odious - an abominable custom indeed.
The Holy Qur'an > Surah An-Nisaa> Verse 23
Prohibited to you (for marriage) are: your mothers, daughters, sisters; father's sisters, mother's sisters; brother's daughters, sister's daughters; foster-mothers (who gave you suck), foster-sisters; your wives' mothers; your step-daughters under your guardianship, born of your wives to whom ye have gone, no prohibition if ye have not gone in; (those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time, except for what is past; for Allah is Oft-Forgiving, Most Merciful.
The Holy Qur'an > Surah An-Nisaa> Verse 119
"I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah." Whoever, forsaking Allah, takes Satan for a friend, hath of a surety suffered a loss that is manifest.
The Holy Qur'an > Surah An-Nisaa> Verse 127
They ask thy instruction concerning the Women. Say: Allah doth instruct you about them: and (remember) what hath been rehearsed unto you in the Book, concerning the orphans of women to whom ye give not the portions prescribed, and yet whom ye desire to marry, as also concerning the children who are weak and oppressed; that ye stand firm for justice to orphans. There is not a good deed which ye do, but Allah is well-acquainted therewith.
The Holy Qur'an > Surah Al-Maidah> Verse 3
Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah; that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject Faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-Forgiving, Most Merciful.
The Holy Qur'an > Surah Al-Maidah> Verse 103
It was not Allah who instituted (superstitions like those of) a slit-ear she-camel, or a she-camel let loose for free pasture, or idol sacrifices for twin births in animals, or stallion camels freed from work; it is blasphemers who invent a lie against Allah; but most of them lack wisdom.
The Holy Qur'an > Surah Al-Maidah> Verse 104
When it is said to them: "Come to what Allah hath revealed; come to the Messenger": they say: "Enough for us are the ways we found our fathers following." What! even though their fathers were void of knowledge and guidance?
The Holy Qur'an > Surah Al-An'am> Verse 136
Out of what Allah hath produced in abundance in tilth and in cattle, they assigned Him a share: they say, according to their fancies: "This is for Allah, and this is for our 'partners'! But the share of their "partners" reacheth not Allah, whilst the share of Allah reacheth their "partners!" Evil (and unjust) is their assignment!
The Holy Qur'an > Surah Al-An'am> Verse 137
Even so, in the eyes of most of the Pagans, their "partners" made alluring the slaughter of their children, in order to lead them to their own destruction, and cause confusion in their religion. If Allah had willed, they would not have done so: but leave alone them and their inventions.
The Holy Qur'an > Surah Al-An'am> Verse 138
And they say that such and such cattle and crops are taboo, and none should eat of them except those whom - so they say - we wish; further, there are cattle forbidden to yoke or burden, and cattle on which, (at slaughter) the name of Allah is not pronounced, inventions against Allah's name: soon will He requite them for their inventions.
The Holy Qur'an > Surah Al-An'am> Verse 139
They say: "What is in the wombs of such and such cattle is specially reserved (for food) for our men, and forbidden to our women; but if it is stillborn, then all have shares therein. For their (false) attribution (of superstitions to Allah), He will soon punish them: for He is full of wisdom and knowledge.
The Holy Qur'an > Surah Al-An'am> Verse 140
Lost are those who slay their children, from folly, without knowledge, and forbid food which Allah hath provided for them, inventing (lies) against Allah. They have indeed gone astray and heeded no guidance.
How Baha'is View Islam
"Blessing and peace be upon Him [Muhammad] through Whose advent Bathá [Mecca] is wreathed in smiles, and the sweet savours of Whose raiment have shed fragrance upon all mankind-- He Who came to protect men from that which would harm them in the world below. Exalted, immensely exalted is His station above the glorification of all beings and sanctified from the praise of the entire creation. Through His advent the tabernacle of stability and order was raised throughout the world and the ensign of knowledge hoisted among the nations. May blessings rest also upon His kindred and His companions through whom the standard of the unity of God and of His singleness was uplifted and the banners of celestial triumph were unfurled. Through them the religion of God was firmly established among His creatures and His Name magnified amidst His servants."
- Tablets of Baha'u'llah revealed after the Kitab-i-Aqdas, p. 162
--------------------------------------------------------------------------------
Even though the Baha'i Faith is an independent religion and is not a sect of Islam, we find in the writings of Shoghi Effendi (the Guardian of the Baha'i Faith 1921-1957), much emphasis on the need for Baha'is to help correct the many mistaken views about Islam, held by the majority of people in the West:
'There is so [much] misunderstanding about Islam in the West in general that you have to dispel. Your task is rather difficult and requires a good deal of erudition. Your chief task is to acquaint the friends with the pure teaching of the Prophet [Muhammad] as recorded in the Qur'án, and then to point out how these teachings have, throughout succeeding ages, influenced[,] nay[,] guided the course of human development. In other words you have to show the position and significance of Islam in the history of civilization.'
- Shoghi Effendi, (the Guardian of the Baha'i Faith). Lights of Guidance, New Delhi: Bahá'í Publishing Trust, 2nd rev. and enlarged edition, 1988, #1664.
--------------------------------------------------------------------------------
'The mission of the American Bahá'ís is, no doubt to eventually establish the truth of Islam in the West.'
- Shoghi Effendi, Lights of Guidance, #1665.
--------------------------------------------------------------------------------
On the importance of the study of Islam to Bahá'ís, the Guardian, Shoghi Effendi, said that for 'a proper and sound understanding of the Cause' its study was 'absolutely indispensable.'
- Lights of Guidance, #1903.
--------------------------------------------------------------------------------
The Faith standing identified with the name of Bahá'u'lláh disclaims any intention to belittle any of the Prophets gone before Him, to whittle down any of their teachings, to obscure, however slightly, the radiance of their Revelations, to oust them from the hearts of their followers, to abrogate the fundamentals of their doctrines, to discard any of their revealed Books, or to suppress the legitimate aspirations of their adherents. Repudiating the claim of any religion to be the final revelation of God to man, disclaiming finality for His own Revelation, Bahá'u'lláh inculcates the basic principle of the relativity of religious truth, the continuity of Divine Revelation, the progressiveness of religious experience. His aim is to widen the basis of all revealed religions and to unravel the mysteries of their scriptures. He insists on the unqualified recognition of the unity of their purpose, restates the eternal verities they enshrine, coordinates their functions, distinguishes the essential and the authentic from the nonessential and spurious in their teachings, separates the God-given truths from the priest-prompted superstitions, and on this as a basis proclaims the possibility, and even prophecies the inevitability, of their unification, and the consummation of their highest hopes.
As to Muhammad, the Apostle of God, let none among His followers who read these pages, think for a moment that either Islám, or its Prophet, or His Book, or His appointed Successors, or any of His authentic teachings, have been, or are to be in any way, or to however slight a degree, disparaged. The lineage of the Báb, the descendant of the Imám Husayn; the divers and striking evidences, in Nabíl's Narrative, of the attitude of the Herald of our Faith towards the Founder, the Imáms, and the Book of Islám; the glowing tributes paid by Bahá'u'lláh in the Kitáb-i-Íqán to Muhammad and His lawful Successors, and particularly to the "peerless and incomparable" Imám Husayn; the arguments adduced, forcibly, fearlessly, and publicly by `Abdu'l-Bahá, in churches and synagogues, to demonstrate the validity of the Message of the Arabian Prophet; and last but not least the written testimonial of the Queen of Rumania, who, born in the Anglican faith and notwithstanding the close alliance of her government with the Greek Orthodox Church, the state religion of her adopted country, has, largely as a result of the perusal of these public discourses of `Abdu'l-Bahá, been prompted to proclaim her recognition of the prophetic function of Muhammad-- all proclaim, in no uncertain terms, the true attitude of the Bahá'í Faith towards its parent religion.
The Continuity of Revelation (continued)"God," is her royal tribute, "is All, everything. He is the power behind all beginnings.... His is the Voice within us that shows us good and evil. But mostly we ignore or misunderstand this voice. Therefore, did He choose His Elect to come down amongst us upon earth to make clear His Word, His real meaning. Therefore, the Prophets; therefore, Christ, Muhammad, Bahá'u'lláh, for man needs from time to time a voice upon earth to bring God to him, to sharpen the realization of the existence of the true God. Those voices sent to us had to become flesh, so that with our earthly ears we should be able to hear and understand."
What greater proof, it may be pertinently asked, can the divines of either Persia or Turkey require wherewith to demonstrate the recognition by the followers of Bahá'u'lláh of the exalted position occupied by the Prophet Muhammad among the entire company of the Messengers of God? What greater service do these divines expect us to render the Cause of Islám? What greater evidence of our competence can they demand than that we should kindle, in quarters so far beyond their reach, the spark of an ardent and sincere conversion to the truth voiced by the Apostle of God, and obtain from the pen of royalty this public, and indeed historic, confession of His God-given Mission? ...
Indeed, the essential prerequisites of admittance into the Bahá'í fold of Jews, Zoroastrians, Hindus, Buddhists, and the followers of other ancient faiths, as well as of agnostics and even atheists, is the wholehearted and unqualified acceptance by them all of the divine origin of both Islám and Christianity, of the Prophetic functions of both Muhammad and Jesus Christ, of the legitimacy of the institution of the Imamate, and of the primacy of St. Peter, the Prince of the Apostles. Such are the central, the solid, the incontrovertible principles that constitute the bedrock of Bahá'í belief, which the Faith of Bahá'u'lláh is proud to acknowledge, which its teachers proclaim, which its apologists defend, which its literature disseminates, which its summer schools expound, and which the rank and file of its followers attest by both word and deed.
Nor should it be thought for a moment that the followers of Bahá'u'lláh either seek to degrade or even belittle the rank of the world's religious leaders, whether Christian, Muslim, or of any other denomination, should their conduct conform to their professions, and be worthy of the position they occupy. "Those divines," Bahá'u'lláh has affirmed, "...who are truly adorned with the ornament of knowledge and of a goodly character are, verily, as a head to the body of the world, and as eyes to the nations. The guidance of men hath, at all times, been and is dependent upon these blessed souls." And again: "The divine whose conduct is upright, and the sage who is just, are as the spirit unto the body of the world. Well is it with that divine whose head is attired with the crown of justice, and whose temple is adorned with the ornament of equity." And yet again: "The divine who hath seized and quaffed the most holy Wine, in the name of the sovereign Ordainer, is as an eye unto the world. Well is it with them who obey him, and call him to remembrance." "Great is the blessedness of that divine," He, in another connection, has written, "that hath not allowed knowledge to become a veil between him and the One Who is the Object of all knowledge, and who, when the Self-Subsisting appeared, hath turned with a beaming face towards Him. He, in truth, is numbered with the learned. The inmates of Paradise seek the blessing of his breath, and his lamp sheddeth its radiance over all who are in heaven and on earth. He, verily, is numbered with the inheritors of the Prophets. He that beholdeth him hath, verily, beheld the True One, and he that turneth towards him hath, verily, turned towards God, the Almighty, the All-Wise." "Respect ye the divines amongst you," is His exhortation, "They whose acts conform to the knowledge they possess, who observe the statutes of God, and decree the things God hath decreed in the Book. Know ye that they are the lamps of guidance betwixt earth and heaven. They that have no consideration for the position and merit of the divines amongst them have, verily, altered the bounty of God vouchsafed unto them."
- The Promised Day Is Come, by Shoghi Effendi, p. 108
--------------------------------------------------------------------------------
Let none, however, mistake my purpose, or misrepresent this cardinal truth which is of the essence of the Faith of Bahá'u'lláh. The divine origin of all the Prophets of God--including Jesus Christ and the Apostle of God, the two greatest Manifestations preceding the Revelation of the Báb--is unreservedly and unshakably upheld by each and every follower of the Bahá'í religion. The fundamental unity of these Messengers of God is clearly recognized, the continuity of their Revelations is affirmed, the God-given authority and correlative character of their Books is admitted, the singleness of their aims and purposes is proclaimed, the uniqueness of their influence emphasized, the ultimate reconciliation of their teachings and followers taught and anticipated. "They all," according to Bahá'u'lláh's testimony, "abide in the same tabernacle, soar in the same heaven, are seated upon the same throne, utter the same speech, and proclaim the same Faith."
- The Promised Day Is Come, by Shoghi Effendi, p. 107
- Tablets of Baha'u'llah revealed after the Kitab-i-Aqdas, p. 162
--------------------------------------------------------------------------------
Even though the Baha'i Faith is an independent religion and is not a sect of Islam, we find in the writings of Shoghi Effendi (the Guardian of the Baha'i Faith 1921-1957), much emphasis on the need for Baha'is to help correct the many mistaken views about Islam, held by the majority of people in the West:
'There is so [much] misunderstanding about Islam in the West in general that you have to dispel. Your task is rather difficult and requires a good deal of erudition. Your chief task is to acquaint the friends with the pure teaching of the Prophet [Muhammad] as recorded in the Qur'án, and then to point out how these teachings have, throughout succeeding ages, influenced[,] nay[,] guided the course of human development. In other words you have to show the position and significance of Islam in the history of civilization.'
- Shoghi Effendi, (the Guardian of the Baha'i Faith). Lights of Guidance, New Delhi: Bahá'í Publishing Trust, 2nd rev. and enlarged edition, 1988, #1664.
--------------------------------------------------------------------------------
'The mission of the American Bahá'ís is, no doubt to eventually establish the truth of Islam in the West.'
- Shoghi Effendi, Lights of Guidance, #1665.
--------------------------------------------------------------------------------
On the importance of the study of Islam to Bahá'ís, the Guardian, Shoghi Effendi, said that for 'a proper and sound understanding of the Cause' its study was 'absolutely indispensable.'
- Lights of Guidance, #1903.
--------------------------------------------------------------------------------
The Faith standing identified with the name of Bahá'u'lláh disclaims any intention to belittle any of the Prophets gone before Him, to whittle down any of their teachings, to obscure, however slightly, the radiance of their Revelations, to oust them from the hearts of their followers, to abrogate the fundamentals of their doctrines, to discard any of their revealed Books, or to suppress the legitimate aspirations of their adherents. Repudiating the claim of any religion to be the final revelation of God to man, disclaiming finality for His own Revelation, Bahá'u'lláh inculcates the basic principle of the relativity of religious truth, the continuity of Divine Revelation, the progressiveness of religious experience. His aim is to widen the basis of all revealed religions and to unravel the mysteries of their scriptures. He insists on the unqualified recognition of the unity of their purpose, restates the eternal verities they enshrine, coordinates their functions, distinguishes the essential and the authentic from the nonessential and spurious in their teachings, separates the God-given truths from the priest-prompted superstitions, and on this as a basis proclaims the possibility, and even prophecies the inevitability, of their unification, and the consummation of their highest hopes.
As to Muhammad, the Apostle of God, let none among His followers who read these pages, think for a moment that either Islám, or its Prophet, or His Book, or His appointed Successors, or any of His authentic teachings, have been, or are to be in any way, or to however slight a degree, disparaged. The lineage of the Báb, the descendant of the Imám Husayn; the divers and striking evidences, in Nabíl's Narrative, of the attitude of the Herald of our Faith towards the Founder, the Imáms, and the Book of Islám; the glowing tributes paid by Bahá'u'lláh in the Kitáb-i-Íqán to Muhammad and His lawful Successors, and particularly to the "peerless and incomparable" Imám Husayn; the arguments adduced, forcibly, fearlessly, and publicly by `Abdu'l-Bahá, in churches and synagogues, to demonstrate the validity of the Message of the Arabian Prophet; and last but not least the written testimonial of the Queen of Rumania, who, born in the Anglican faith and notwithstanding the close alliance of her government with the Greek Orthodox Church, the state religion of her adopted country, has, largely as a result of the perusal of these public discourses of `Abdu'l-Bahá, been prompted to proclaim her recognition of the prophetic function of Muhammad-- all proclaim, in no uncertain terms, the true attitude of the Bahá'í Faith towards its parent religion.
The Continuity of Revelation (continued)"God," is her royal tribute, "is All, everything. He is the power behind all beginnings.... His is the Voice within us that shows us good and evil. But mostly we ignore or misunderstand this voice. Therefore, did He choose His Elect to come down amongst us upon earth to make clear His Word, His real meaning. Therefore, the Prophets; therefore, Christ, Muhammad, Bahá'u'lláh, for man needs from time to time a voice upon earth to bring God to him, to sharpen the realization of the existence of the true God. Those voices sent to us had to become flesh, so that with our earthly ears we should be able to hear and understand."
What greater proof, it may be pertinently asked, can the divines of either Persia or Turkey require wherewith to demonstrate the recognition by the followers of Bahá'u'lláh of the exalted position occupied by the Prophet Muhammad among the entire company of the Messengers of God? What greater service do these divines expect us to render the Cause of Islám? What greater evidence of our competence can they demand than that we should kindle, in quarters so far beyond their reach, the spark of an ardent and sincere conversion to the truth voiced by the Apostle of God, and obtain from the pen of royalty this public, and indeed historic, confession of His God-given Mission? ...
Indeed, the essential prerequisites of admittance into the Bahá'í fold of Jews, Zoroastrians, Hindus, Buddhists, and the followers of other ancient faiths, as well as of agnostics and even atheists, is the wholehearted and unqualified acceptance by them all of the divine origin of both Islám and Christianity, of the Prophetic functions of both Muhammad and Jesus Christ, of the legitimacy of the institution of the Imamate, and of the primacy of St. Peter, the Prince of the Apostles. Such are the central, the solid, the incontrovertible principles that constitute the bedrock of Bahá'í belief, which the Faith of Bahá'u'lláh is proud to acknowledge, which its teachers proclaim, which its apologists defend, which its literature disseminates, which its summer schools expound, and which the rank and file of its followers attest by both word and deed.
Nor should it be thought for a moment that the followers of Bahá'u'lláh either seek to degrade or even belittle the rank of the world's religious leaders, whether Christian, Muslim, or of any other denomination, should their conduct conform to their professions, and be worthy of the position they occupy. "Those divines," Bahá'u'lláh has affirmed, "...who are truly adorned with the ornament of knowledge and of a goodly character are, verily, as a head to the body of the world, and as eyes to the nations. The guidance of men hath, at all times, been and is dependent upon these blessed souls." And again: "The divine whose conduct is upright, and the sage who is just, are as the spirit unto the body of the world. Well is it with that divine whose head is attired with the crown of justice, and whose temple is adorned with the ornament of equity." And yet again: "The divine who hath seized and quaffed the most holy Wine, in the name of the sovereign Ordainer, is as an eye unto the world. Well is it with them who obey him, and call him to remembrance." "Great is the blessedness of that divine," He, in another connection, has written, "that hath not allowed knowledge to become a veil between him and the One Who is the Object of all knowledge, and who, when the Self-Subsisting appeared, hath turned with a beaming face towards Him. He, in truth, is numbered with the learned. The inmates of Paradise seek the blessing of his breath, and his lamp sheddeth its radiance over all who are in heaven and on earth. He, verily, is numbered with the inheritors of the Prophets. He that beholdeth him hath, verily, beheld the True One, and he that turneth towards him hath, verily, turned towards God, the Almighty, the All-Wise." "Respect ye the divines amongst you," is His exhortation, "They whose acts conform to the knowledge they possess, who observe the statutes of God, and decree the things God hath decreed in the Book. Know ye that they are the lamps of guidance betwixt earth and heaven. They that have no consideration for the position and merit of the divines amongst them have, verily, altered the bounty of God vouchsafed unto them."
- The Promised Day Is Come, by Shoghi Effendi, p. 108
--------------------------------------------------------------------------------
Let none, however, mistake my purpose, or misrepresent this cardinal truth which is of the essence of the Faith of Bahá'u'lláh. The divine origin of all the Prophets of God--including Jesus Christ and the Apostle of God, the two greatest Manifestations preceding the Revelation of the Báb--is unreservedly and unshakably upheld by each and every follower of the Bahá'í religion. The fundamental unity of these Messengers of God is clearly recognized, the continuity of their Revelations is affirmed, the God-given authority and correlative character of their Books is admitted, the singleness of their aims and purposes is proclaimed, the uniqueness of their influence emphasized, the ultimate reconciliation of their teachings and followers taught and anticipated. "They all," according to Bahá'u'lláh's testimony, "abide in the same tabernacle, soar in the same heaven, are seated upon the same throne, utter the same speech, and proclaim the same Faith."
- The Promised Day Is Come, by Shoghi Effendi, p. 107
Arab-Islamic Philosophy
Arab-Islamic Philosophy
A Contemporary Critique
By Mohammed al-Jabri
The distinguished Moroccan philosopher Mohammed Abed al-Jabri, in this summary of his own work, examines the status of Arab thought in the late twentieth century. Al-Jabri rejects what he calls the current polarization of Arab thought between an imported modernism that disregards Arab tradition and a fundamentalism that would reconstruct the present in the image of an idealized past.
Both past and present intellectual currents are examined. Al-Jabri first questions the current philosophical positions of the liberals, the Marxists, and the fundamentalists. Then he turns to history, exploring Arab philosophy in the tenth and twelfth centuries, a time of political and ideological struggle. In the writings of Ibn Hazm and Averroës, he identifies the beginnings of Arab rationalism, a rationalism he traces through the innovative fourteenthcentury work of Ibn Khaldun.
Al-Jabri offers both Western readers and his own compatriots a radical new approach to Arab thought, one that finds in the past the roots of an open, critical rationalism which he sees as emerging in the Arab world today.
Mohammed Abed al-Jabri, Professor of Philosophy at Mohammed V University in Rabat, Morocco, is one of the major intellectual figures in the contemporary Arab world. His early research on the epistemological origins of Arab thought resulted in his major work, a trilogy: naqd al 'aql al 'arabi, published in Beirut in 1982, 1986, and 1989.
Translator Aziz Abbassi, a native of Morocco, is a writer and linguist currently living in the United States.
Middle East Monograph Series, No. 12
Center for Middle Eastern Studies, University of Texas at Austin
A Contemporary Critique
By Mohammed al-Jabri
The distinguished Moroccan philosopher Mohammed Abed al-Jabri, in this summary of his own work, examines the status of Arab thought in the late twentieth century. Al-Jabri rejects what he calls the current polarization of Arab thought between an imported modernism that disregards Arab tradition and a fundamentalism that would reconstruct the present in the image of an idealized past.
Both past and present intellectual currents are examined. Al-Jabri first questions the current philosophical positions of the liberals, the Marxists, and the fundamentalists. Then he turns to history, exploring Arab philosophy in the tenth and twelfth centuries, a time of political and ideological struggle. In the writings of Ibn Hazm and Averroës, he identifies the beginnings of Arab rationalism, a rationalism he traces through the innovative fourteenthcentury work of Ibn Khaldun.
Al-Jabri offers both Western readers and his own compatriots a radical new approach to Arab thought, one that finds in the past the roots of an open, critical rationalism which he sees as emerging in the Arab world today.
Mohammed Abed al-Jabri, Professor of Philosophy at Mohammed V University in Rabat, Morocco, is one of the major intellectual figures in the contemporary Arab world. His early research on the epistemological origins of Arab thought resulted in his major work, a trilogy: naqd al 'aql al 'arabi, published in Beirut in 1982, 1986, and 1989.
Translator Aziz Abbassi, a native of Morocco, is a writer and linguist currently living in the United States.
Middle East Monograph Series, No. 12
Center for Middle Eastern Studies, University of Texas at Austin
The Study of Islamic Philosophy
Al-Tawhid
The Study of Islamic Philosophy
--------------------------------------------------------------------------------
Ibrahim Bayyumi Madkour
translated from Persian by Shahyar Sa'adat
Vol. 1, No. 1 (Muharram 1404 AH)
For a long time Islamic philosophy was under a cloud of doubt and uncertainty. Some people denied its existence while others affirmed it. This uncertainty continued all through the nineteenth century. Those who denied the very existence of an Islamic philosophy feigned ignorance and maintained that the teachings of Islam opposed all free discussion and investigation, and therefore Islam has never risen to the aid of philosophy and science throughout the centuries of its existence. The only fruits Islam has borne for its followes have been intellectual despotism and dogmatism, they said. Christianity, in comparison, has been the cradle of free thought and discussion, they maintained, patronizing art and literature, encouraging the sciences, and becoming a fertile ground for the germination of new philosophy and helping it to develop and bear fruit. [1]
1. Racial Prejudice
Those who attacked and denigrated Islamic philosophy did not stop at the kind of arguments that have been mentioned. They went much further an extended their fallacious notions to general racial characteristics, and extended what they said about philosophy and learning to political matters. It is surprising that although the French politically opposed racial discrimination, they were among the people who sowed the seeds of this kind of attitude, the effects of which have continued well into the present century. For example, Renan was the first person who openly stated the view that the Semitic race is inferior to the Aryan race.[2] This judgement of Renan's had an effect on some of his contemporaries, and some of his disciples and students repeated his views and published them far and wide. This was because Renan was both an unequalled master of the Semitic languages and was more familiar with Islamic matters than other researchers of his day.
Advancing the notions of the 'Semitic spirit' in contrast to the 'Aryan spirit' by Leon Gauthier during the early part of the twentieth century was nothing other than the continuation of the argument made by Renan. In Gauthier's view, the Semitic mind is only capable of comprehending details and particulars which are disconnected with each other or are combined and incapable of conceiving any coherent order or relationship between details. In other words, the 'Semitic spirit' is that of division and separation, or in Gauthier's words, espirit separatiste. The 'Aryan spirit' on th other hand, is the spirit of integration and synthesis, espirit fusionniste, as he calls it.[3]
It follows naturally that since the Arabs are inherently able to understand only particulars and isolated facts, they would be unable to form any theories, propositions, laws or hypotheses. It would be futile therefore to look for any philosophical or scientific investigations on their part. This is especially true now when Islam has narrowed their intellectual horizons and closed the doors to any speculative discussions, so much so that the Muslim student denigrates and ridicules science and philosophy.[4]
Those who stated such views, held that Islamic philosophy is simply an imitation of Aristotelian philosophy, and Islamic philosophical texts are nothing other than repititions of Greek ideas in Arabic.[5]
The views of Renan, which I have just mentioned, were widespread during the nineteenth century. Fortunately the days when the habits, customs, ethical, moral, and intellectual characteristics of a nation were thought to be products of either its geographical conditions or racially inherited traits have passed. Other attempts in the same vein or formulating so-called 'national psychology' or 'group psychology' proved equally futile.
Moreover, who has claimed that Islamic philosophy is a creation of Arab thinking? It is a well established fact that many nationalities such as the Persians, Indians, Turks, Egyptians, Syrians, Barbars, and Andalusians contributed to the development and enrichment of Islamic philosophy.
Islamic civilsation at its zenith not only did not block the path of science, it both confirmed and encouraged it. And far from opposing philosophy, it welcomed and embraced it with open arms. It welcomed opinions and views of every shade and colour. How can Islam, which invites mankind to observe the heavens and the earth and to contemplate and meditate upon their mysteries, oppose discussion and inquiry and restrict the freedom of thought? Even Renan, who expressed the kind of views about Islamic philosophy and science that we have already mentioned, has confessed elsewhere that Muslims treated conquered peoples with an indulgence unheard of throughout history. For example, some among the Jews and Christians accepted Islam while others preserved their ancestral faith and attained to high and honoured official positions in the courts of the Muslim caliphs and rulers. Moreover, although Muslims differed with the Jews and the Christians in regard to beliefs and religious principles, they still married in those communities.[6]
Of course, this is not the first time that this French historian and philologist has contradicted himself. In one place he denies the very existence of such a thing as an Arab (Islamic) philosophy and says: "The only thing that the Arabs (Muslims) accomplished was to learn a Greek encyclopedia of the seventh and eighth centuries."[7] Then he goes on to contradict his denial and asserts that there is a uniquely Islamic philosophy whose special characteristics must be given attention. He confesses that, "the Arabs (Muslims), like the Latins, through engaging in interpretation of Aristotle's works learned how to formulate a philosophy full of peculiar chraracteristics and elements in serious opposition to what was taught at the Lyceum."[8] He then adds that "The original movement in Islamic philosophy should be sought in the various schools of the Mutakallimun (theologians)."[9] These contradictory statements of Renan's and the negligence evident in his works did not remain hidden from Dugat, one of his contemporaries. Dugat believed that the quality of thought such as witnessed in Ibn Sina could not result in anything other than original and sophisticated interpretations and views: and the schools of thought such as that of the Mu'tazilites and the Ash'arites are nothing other than original creations of Islamic thought.[10]
In the twentieth century what was expressed in the form of guess and speculation by menlike Dugat wad found to be irrefutable and proven fact. Researchers became gradually more familiar with Islamic topics than before, and their understanding of the original and unique characteristics of Islamic thought gradually increased. As they came to know more about Islam, their judgement of it became fairer and more even-handed. The truth of the matter is that the malicious intent of the nineteenth century European scholars was quite evident in their handling of various Islamic topics; because, while on the one hand they admitted that "the works of the Islamic philosophers have not been adeqautely studied and our knowledge of their substance and content of their writings is incomplete,"[11] in the next breath they made the most general and blanket statements and judgements on it and said that Islamic philosophy is nothing other than an imitation of Aristotle. It is well to keep in mind that these scholars had no direct access to Islamic philosophy because they did not have the original texts at their disposal, while the Latin translations could not give a full and accurate portrayal of the scope and depth of this philosophy. Today, however, we can speak with complete certainty of the accomplishments which the Islamic civilization had made in this regard and still claim that there are a large number of topics in Islamic thought which have not yet been fully investigated and discussed.
As to the question of whether we should call this philosophy "Islamic" or "Arab", such questions are nothing but futile arguments over words and names. This philosophy developed and grew in an Islamic environment and was written in the Arabic language. The fact however that these thoughts were written in Arabic does not mean that Islamic philosophy is a creation of the Arab element. We who have already condemned racism have never claimed any such things. Islam gathered in its fold numerous nationalities and all of them contributed to the growth and development of its thought. And as for this philosophy being called "Islamic", it can not be claimed that it is the product of the intellectual efforts of the Muslims alone, since such a claim would not sit well with the historical evidence available. Historical records show that the earliest teachers of the Muslims were Nestorian, Jacobites, Jews, and Sabaeans, and that Muslim scholars cooperated with their Nestorian and Jewish contemporaries in their philosophical and scientific investigations.
In any case, I am inclined to call this philosophy "Islamic" because of two reasons. Firstly, Islam is not just a religion it is also a civilization; and the topics of Islamic philosophy, despite the variety of its sources and backgrounds of writers, are rooted in the Islamic civilization. Secondly, the problems, the foundations, and aims of this philosophy are all Islamic, and it was Islam that formed this cohesive philosophy by gathering teachings and views belonging to many different cultures and schools of thought.
2. Islamic Philosophy
Islamic philosophy is unique in the sort of topics and issues with which it deals, the sort of problems it attempts to solve and the methods it uses in order to solve them
Islamic philosophy concerned itself with such matters as the problem of unity and multiplicity, the relationship between God and the world, both of which had been subjects of heated controversies and discussions among the theologians for a long time.[12]
Another aim of this philosophy was to reconcile revelation with reason, knowledge with faith, and religion with philosophy, and to show that reason and revelation do not contradict each other, and that religion would be accepted by the pagan when it is illuminated by the light of philosophic wisdom. It aimed to prove also that when religion embraces philosophy it takes on philosophical qualities just as philosophy too assumes the colour of religion. In all, Islamic philosophy is a creature of the environment in which it grew and flourished, and as is quite obvious, it is a religious and spiritual philosophy.
(a) Topics: Although Islamic philosophy is religiously oriented, it has not ignored any major philosophical issues. For example, it has extensively discussed the problem of being, and defended its position on issues like time, space, matter, and life. Its treatment of epistemology is both unique and comprehensive. It drew distinction between the self (nafs) and reason, inborn and acquired qualities, accuracy and error, surmise and certain knowledge. It has investigated the question of what is virtue and happiness and divided virtues into a number of categories and reached the conclusion that the highest virtue is uninterrupted contemplation and serene realization of the Truth.
Muslim thinkers divided philosophy into the two generally accepted categories of 'speculative' and 'practical' and their discussions extended over varied topics such as natural philosophy, mathematics, metaphysics, ethics and politics.[l3] Evidently, the Islamic thinkers believed philosophy to have a much greater scope than is generally given it today, and in this regard their work was similar to that of the Greek philosophers, specially Aristotle, whom they imitated and followed. Thus, Islamic philosophy was intermingled with medicine, biology, chemistry, botany, astronomy and music. Generally speaking, all the fields of science were considered to be nothing other than branches of philosophy.
Considering all that has been said, it would not be an overstatement to claim that Islamic philosophy encompasses all the various aspects of Islamic culture. It should, of course, be kept in mind that during the ages when Islamic philosophy was developing and maturing, learning and investigation were carried out in an encyclopedic and all-round manner. Furthermore, it should be kept in mind that the full range of Islamic philosophical thought cannot be fully accessible through the study of philosophical texts alone. In order that a full understanding be attained, it is necessary to expand the range of investigation and research to include discussion of theology (kalam) and mysticism (tasawwuf). It might even be necessary to relate any discussion of Islamic philosophy to the history of Islamic Law and the principles of jurisprudence. It is not rare to discover philosophical ideas, concepts, and views in what are ostensibly Islamic scientific texts dealing with such topics as medicine, geometery, chemistry, and astronomy. Furthermore, some Muslim scientists showed more courage and freedom in expressing philosophical views than that shown by those specializing in the field of philosophy. Also, amongst Islamic mystical and theological discussions, views and positions are encountered which in their profundity and precision equal any found amongst the Aristotelians. These Muslim thinkers challenged Aristotle's philosophy and struggled against it for many years. This struggle led to the emergence of a distinctive Islamic philosophy and thought. Later on a certain methodology and forms of rational analysis were introduced into discussions about the foundations of Islamic law and the principles of jurisprudence which have a distinctly perceptible philosophical tinge. It is even possible to uncover in their involved procedures, rules and methods similar to those in use today.
(b) Islamic Philosophy and Christian Scholasticism: What we have already said may give an idea of the wide scope of philosophical thought in Islam. And it would be a mistake to limit ourselves-as the nineteenth century European scholars did-to the study of a few scattered Latin and Hebrew translations. In fact, if the depth and the scope of Muslim philosophers' thinking is ever to be clearly and fully understood, it must be done through an examination of the original sources themselves.
However, even though not all the original texts have as yet been published and subjected to research, enough is known to convince us that the material gathered by the Muslim thinkers of the Middle Ages was greater than that gathered by the Christian scholars of that era, that the Muslim thinkers explored wider horizons, enjoyed more complete freedom, and made greater inventions and discoveries than their Christian counterparts. If, therefore, one is to speak of a Christian philosophy, or as it is better known, of Christian Scholasticism, it would be more apt to speak first of an Islamic philosophy and an Islamic Scholasticism, especially since Christian Scholastic thought owes much to Islamic Scholasticism for developing and clarifying many of its problems and issues.[14]
Islamic philosophy is to the East what Latin philosophy is to the West. The combination of these two philosophical traditions plus the scientific investigations carried out by Jewish scholars complete the history of speculative thought of the Middle Ages. In order that the true place of Islamic philosophy can clearly be understood, and a full understanding of the various stages in the development of human thought be attained, it is essential that we investigate the relationship of the Islamic philosophy with ancient, medieval, and modern philosophies.
(c) The Islamic and the Greek Philosophies: We do not deny the fact that philosophical thought in Islam has been influenced by Greek philosophy and that Islamic philosophers have mostly adoped Aristotle's views. Nor do we deny that Islamic thinkers looked upon Plotinus with wonder and followed him in many instances. If a word is not repeated it dies, and who has not been an apprentice at the school of his predecessors? We, the children of the twentieth century, are still relying on the scientific work done by the Greeks and Romans in a number of fields. If, however, we should go so far as to label the use and join the chorus sung by the likes of Renan who claims that Islamic philosophy is nothing other than a replica of Aristotelian philosophy, or of some others who say that it is an exact copy of NeoPlatonic philosophy, we would be completely mistaken.[15] The truth of the matter is that Islamic philosophy has been influenced by a number of factors, the result of which was birth of new ideas and views. Just as it has been influenced by Greek thought, it has also been influenced by the Indian and Persian cultural traditions.
The exchange and adoption of ideas do not always imply blind obedience. Several individuals may examine a particular topic and the result of their investigations may appear in a number of forms. A philosopher may utilize some of the ideas of another philosopher but this does not prevent him from giving birth to new ideas or to wholly new philosophical systems. Spinoza, for example, even though clearly followed Descartes, was the originator of an independent philosophical system of his own, and Ibn Sina, even though a loyal disciple of Aristotle, put forth views never professed by his master. Each of the Islamic philosophers lived in a particular environment distinct from the environment of the other, and it would be a mistake if we ignore the influence that these particular circumstances have had on their philosophical ideas and views. Thus the Muslim world could have a philosophy appropriate to its social conditions and religious principles. As to what the nature of this philosophy is, only an extensive discussion and analysis of its main ideas and principles could provide us with the answer.
(d) Islamic Philosophy and Modern Philosophy: It is not possible for us to adequately discuss the relationship of Islamic philosophy with modern philosophy in this article and speak of the chain of ideas that relate these two together. This is specially true since repeated attempts have been made during the middle of the present century to discover the principles of modern philosophy and their roots in Christian Scholasticism.
Today, when we are aware, of the relationship between modern and medieval philosophy, on the one hand, and the influence of Islamic philosophy on European medieval thought on the other, how is it possible to ignore the influence that Islamic thought has had on modern philosophy? In this study we shall discuss some examples of this influence and relation. As we shall prove, the similarity between Islamic philosophy and modern philosophy is so strong that one may speak of the existence of a kind of kinship between them.
Without going into details we can say that the history of modern philosophy originates with the consideration of two important issues: firstly, the significance of the experimental aspect, which deals with matters related to external reality; secondly speculation, which is concerned with the rational sciences. In other words, the experience of Bacon on the one hand and the doubt of Descartes on the other, have been the subjects of discussion and controversy in the modern age. Moreover, it has been pointed out before that Christian Scholastic thinkers and the Renaissance philosophers engaged in experimentation and paid attention to the world of nature a long time before Bacon. Roger Bacon, whom Renan calls "the real prince of thought during the middle ages" did not limit himself to carrying out chemical experiments but widened the scope of his experiments to include the world of nature. Now if it can be shown that he had contact with the works of Islamic scientists, we can conclude that his experimental approach, or rather the origin of experimentation during the Renaissance, were both products of Islamic thought and Muslim thinkers, because they were the ones who used observatories and laboratories in order to discover scientific truths.
As for the Cartesian doubt, there is evidence that it had some precedence during the Christian Middle Ages and we believe that any study of the origin of Cartesian doubt will remain defective without any attempt to discover it in Islamic philosophy. Who can say that the doubt of Descartes is not wholly or partially influenced by the doubt of Al-Ghazzali? Even if we set aside the question of influence, the two philosophers are still found to think in parallel and similar terms. Elsewhere in our discussions we have shown that Descartes' "cogito" is not entirely inspired by St. Augestine and that there is much similarity between it and Ibn Sina's idea of "man suspended in spaced."[16]
In short, since Christian and Jewish Scholasticism-which is closely related to the Islamic world-is the link connecting Islamic philosophy to modern philosophical speculation, the probability of transfer and exchange of ideas cannot be denied.
Indeed it would amount to hasty generalization if, without having first properly investigated and studied the issue, we were to say that there have been no connections between the East and the West in regard to the world of thought and philosophic and rational speculation. It has been proven today that an exchange dating back to the ancient times did exist and it was renewed during the middle ages. What is there then to stop such a connection from existing today? Ideas and opinions cannot be imprisoned in limited geographical boundaries, their movement cannot be restricted. What was once referred to as the secret of the atom, is common scientific knowledge today in all parts of the world.
Viewpoints of Islamic Philosophy
We cannot find any example of a full and complete study of Islamic philosophy either in the East or in the West before the middle of the nineteenth century. This is so because whenever the Western scholar turned his attention to the study of matters relating to the East, it was mostly with the economic or political aspects that he was concerned, not with the cultural aspect. If we encounter any instances of such cultural studies in the eighteenth century or the early part of the nineteenth century, it is mostly based on Latin sources. As for the Easterners, they were so lost in economic and political difficulties during this period that they had no interest in keepimg alive their ancient culture or revitalizing their Islamic heritage.
(a) The Movement of Orientalism: In the second half of the nineteenth century the European Orientalists became interested m Islamic subjects and became vanguards of a movement that rapidly developed and reached its zenith during the first quarter of the twentieth century. Some of these European scholars even travailed to the East and studied in its schools in order to better understand the spiritual and intellectual life of the Orient. Europe and America competed with each other in the publication of Islamic culture. Schools where Oriental languages were taught, and colleges where Islamic subjects were studied were established in Paris, Rome, London, and Berlin. Scholarly and historical societies were formed for the sole purpose of investigating and examining the various aspects of Islamic civilization.
Periodically, seminars were held by Orientalists, where valuable presentations and discussions occured. At the same time, learned and scholarly journals and publications were devoted to the study of Oriental subjects. These debates, discussions and exchanges of views, caused the cloud of ignorance and confusion to be scattered and the facts of the matter to be more cleady perceived.
This Orientalist movement had welcome results. Texts unknown up to the time were discovered. Precious manuscripts of texts were published. The new techniques of publication of books accompanied with notes and indices came into widespread usage, and a number of the most important works in the libraries of the Muslim world were translated into living European languages such as Italian, French, English and Gemman. The publishing of such translated works in turn stimulated interest and discussion in various aspects of Islamic civilization such as politics, economics, history, literature, Quranic interpretation and exegesis, science and philosophy all of which received brief treatment in articles published in scholarly journals and were dealt with extensively in books.
Research and study increased in proportion to the level of knowledge and information that became available. Scholars and investigators fell into the habit of spending years in scholarly research in order to clarify hidden or poorly understood points. Such intensive researches led various groups of scholars to specialize in different aspects of the Islamic civilization. Some became experts in the Arabic language and Islamic literature while others became specialists in Islamic theology and jurisprudence. Still a third group concentrated on Muslim mysticism, while a fourth group delved deep into the field of Islamic science and philosophy. The fruit of this expansion and specialization in the field of Islamic studies was the Encyclopedia of Islam which was published in French, German and English languages. This book is itself the clear proof of the extensive knowledge of Islam gathered by the Orientalists and their intense interest in Islamic culture and civilization. The Encyclopedia of Islam is indeed a rich and important source of information indispensable for every researcher of Islamic subjects.
The East was also influenced by the work of the Western Orientalists. The scholars of the East adopted many of their views, translated many of their texts, and following the path paved by them, became their partners in reviving the glory and brilliance of Eastern culture They also finished what had been left incomplete by the Western Orientalists or filled in gaps left in their treatment of various subjects. These contributions, although small in each instance, were spread over a wide range, so that none of the aspects of Islamic culture were ignored. Still what has been done is only the beginning of an effort that must grow and expand.
(b) The Orientalists And Philosophy: Philosophy was not left out of the general trend described above. Texts written by Muslim philosophers, which had remained in their original manuscript form, were published and the original Arabic versions were compared with the Hebrew and Latin translations of them which were extant. The study of their notes and commentaries helped a great deal in solving any problems which may have existed in regard to their meaning. Without the efforts of the Orientalists, these books would have remained in some corner of a library, unread, gathering dust. And if it were not for the fact that they understood a number of ancient and modern languages and possessed a correct methodology, the works published by them would not have been characterized by such care and authenticity.
The work of the European Orientalists was not limited to the printing and publication of books; they tried to discover and explore the whole horizon of intellectual life in Islam and to write about it. For instance, they wrote about the history of Islamic philosophy and philosophers, theology and the theologians, Sufism and the Sufies and described the various sects and schools of thought found in Islam. Sometimes they investigated the life, opinions and views of one individual. At other times they wrote books about scientific terms and definitions, so that their names were inseparably linked with the subject of their specialization. Who, for example, on hearing the name of Nicholson is not reminded of tasawwuf? It would be outside of the scope of this work to mention all the Orientalists alongside the subjects of their specialization which made them famous. It would suffice to say that Orientalism possessed a unique vigour and vitality during the first quarter of the present century which also included the study and investigation of speculative subjects. In spite of all this, the history of Islamic philosophy and the views of its most eminent thinkers are as yet insufficiently understood and it is the missing link in the chain of human intellectual history. We still do not know exactly how this philosophy came into existence, what was the manner of its development, what factors caused its flourishing and flowering, and what were the causes of its decay. Nor has the work of the Islamic philosophers ever been scrutinized one by one so as to show how much each one of them borrowed or inherited from his predecessors and how much of his philosophy was the result of his own original thought. The sad truth of the matter is that the shining stars of Islamic philosophy are strangers in their own lands and to their own people. What better proof of this than the fact that many of us Easterners know more about Rousseau and Spencer than about AlKindi and AlFarabi? And if God had not so decreed that a group of Orientalists should make a study of them, today we would have known nothing useful about these great figures.
The work of the Orientalists, however, is too limited in scope to adequately deal with a subject such as Islamic philosophy. Moreover, in some cases they contain either literal or technical errors, or are deficient in some other manner. Sometimes these studies are so brief that it is not possible to fathom the intent of their writers. Perhaps the cause of all these difficulties is that some of the scholars who have investigated Islamic philosophy do not understand the Arabic language sufficiently and have not mastered the history of Islamic culture. Others, not lacking in any of the aforementioned aspects are completely ignorant of the history of Islamic philosophy. There are, of course, brilliant exceptions to this general weakness. Two examples of such beautiful and informative works are Van den Bergh's translation of the Metaphysics of Ibn Rushd, and De Boer's History of Islamic Philosophy. One cannot reall Van den Bergh's book and not feel that he is reading a philosopher commenting on philosophy.[16] And one cannot reall De Boer's book without wishing that he had made it a much larger work.[17]
Of course, much time has passed since the publication of the books mentioned above and the other works by the Orientalists. They are thus in need of revision, and the conclusions reached in them must be reexamined in the light of the far greater knowledge of Islamic thought now available. This is especially true since the more access we have attained to the original manuscripts, the greater was the rapidity by which our problems have been solved and our mistakes corrected.
Although the history of the efforts to gather the inheritance of Islamic tradition and attempts to revitalize the Islamic civilization date back only to the beginning of the twentieth century, a great deal of progress has been made and much material has been made available to the researcher. Nevertheless, the need for new analysis and discussion based on the study of these newly available facts and source material is absolutely undeniable.
(c) The Road Ahead: We must continue on the path that we have been following until now and fully discover this hidden link in the chain of human intellectual history, and put it in its proper place. Up to now, the Orientalists have made important contributions and have made great efforts to accomplish this task. It is our duty to try to overtake them; and if we are unable to do this, at least we should keep pace with them. It is not enough for us to make a thinker or an inventor famous by mentioning his ideas or his inventions, we must make an effort to revive his works. All the nations of the world are in a race with one another in trying to publish the works of their scientists and thinkers.
The field of our study is vast and there are innumerable opportunities for research. Our first duty is to gather and publish the writings of the philosophers of Islam; works which have remained as manuscripts until this day, or have been published in an unsatisfactory form. I say this because as long as we have not studied the works of our philosophers and scientists in the language in which they were originally written, we cannot understand the essence and the core of their teachings.
When we found out that treatises written by AlKindi are to be found in the libraries of the city of Istanbul, or that manuscripts of the works of AlFarabi are scattered among libraries of London, Paris, and Escorial,[18] or that from the famous work of Ibn Sina, Shifa', the publisher has printed only the first volume, Logic,[19] then we realized the importance and necessity of gathering the texts of our philosophers and publishing them. It is unnecessary to mention the fact that Ibn Rushd is better known in the Latin world than he is in the Muslim world, and that some American Orientalists have been publishing his writings for some time now.
The publishing of these texts would take a long time. Therefore it is necessary that a number of individuals and academies cooperate with one another in accomplishing this important task. The Cairo University had at one time adopted an interesting and effective technique in that it gathered films of some of the manuscripts and printed some samples from them. Unfortunately it has recently stopped doing this. Maybe it has been because of the war, and the university will resume this practice. I also hope that the College of Alexandria will also join this effort, and finally that all the universities of the East shall compete with one another in accomplishing this task.
A comment about the libraries of Istanbul must be made here. In these libraries, the heritage of more than six centuries of Islamic culture is stored. Naturally, texts can be found there the copies of which do not exist anywhere else in the world. For example, a German Orientalist has recently found some precious volumes in these libraries among which Ash'ari's Maqalat alIslamiyin can be mentioned. This book is an important source in the field of the history of Islamic doctrines. Since the publication of Ash'ari's book and the Nihayat alAqdam of Shahristani, some of the views we had held regarding Islamic theology (kalam) and theologians (mutakallimun) have changed.
I have no doubt that our Turkish brothers are aware of the value of this priceless heritage, and if they themselves are unable to publish these masterpieces they shall not hesitate to make them available to those who wish to do so.
Besides the publishing of these texts, we should also engage in investigation and discussion of the works of Islamic philosophers and get to know them just as well as we do the nonIslamic philosophers. We should prepare biographies of our thinkers, describe their views in detail, explain the factors which were instrumental in formation of their views, clearly evaluate their intellectual debt to the ancients and to their immediate predecessors, and examine the similarities existing between their ideas and those of their contemporaries.
I hope that the day will come when they will write about Al-Farabi just as they are writing today about Musa ibn Maymun, that they become as familiar with the works of Ibn Sina as they are with the writings of Thomas Aquinas, and shall discuss AlGhazzali just as they discuss Descartes. That would be the day when it can be justifiably said that Islamic philosophy has been given the recognition and stature it so rightly deserves.
Notes:
[1]. See V. Cousin, Cours de l' histoire de la philosophie, pp.4849, Paris l841.
[2]. E. Renan, Histoire Generale de systeme comparedes langues semitiques;
[3]. L. Gauthier, L'esprit semitique et l'esprit aryen, pp. 66~67, Paris 1923, see also I. Madkour, La Place d' al-Farabi, p, 14, Paris, 1934
[4]. Renan, "Le 'islamisme et la Science", dans Discours et Confe'rences, p. 337 Paris, 1887; Madkour, La Place d' al-Farabi, p. 54.
[5]. Renan, Averroe's et l'Averroesme, pp. 79, II, Paris, eighth edition.
[6]. Ibid, vol. I, p. 171. See also Goldziher, Le dogme et la loi de 1' Islam, pp. 29-34.
[7]. Renan, Averroe's, Avertissement, p.11.
[8]. Ibid, p.89.
[9]. Ibid.
[10] G. Dugat, Histoire des philsophes et des theologians musulmans, p. XV,
[11] G. Tennemann, Manuel de l' histoire de la philosophic (French translation by V. Cousin), T. I, pp.358359, Paris 1839.
[12]. Madkour, La place d'al-Farabi, p.46 et suive.
[13]. Madkour, L'Organon d'Aristote, p. 49 et suive, Paris, 1934.
[14] L. Gauthier, "Scolastique musulmane et sehoiastique chretienne", dans Revue d'Histoire de la philosophie, Paris, 1928.
[15] Renan, Averroe's, p. 88; Duhem, Le systeme du monde T. IV p 321 et suive, Paris, 1917.
[16] S. Van den Bergh, Die Epitome der Metaphysik des Averroes, Leiden, 1924.
[17]. T.J. De Boer, Geschichte der Philosophie im Islam, Stuttgart, 1901, tr. ang., par E.R, Jones, The History of Philosophy in Islam, London, 1903.
[18] Madkour, La place, pp.223225.
[19]. Madkour, L' Organon, pp. 1920.
The Study of Islamic Philosophy
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Ibrahim Bayyumi Madkour
translated from Persian by Shahyar Sa'adat
Vol. 1, No. 1 (Muharram 1404 AH)
For a long time Islamic philosophy was under a cloud of doubt and uncertainty. Some people denied its existence while others affirmed it. This uncertainty continued all through the nineteenth century. Those who denied the very existence of an Islamic philosophy feigned ignorance and maintained that the teachings of Islam opposed all free discussion and investigation, and therefore Islam has never risen to the aid of philosophy and science throughout the centuries of its existence. The only fruits Islam has borne for its followes have been intellectual despotism and dogmatism, they said. Christianity, in comparison, has been the cradle of free thought and discussion, they maintained, patronizing art and literature, encouraging the sciences, and becoming a fertile ground for the germination of new philosophy and helping it to develop and bear fruit. [1]
1. Racial Prejudice
Those who attacked and denigrated Islamic philosophy did not stop at the kind of arguments that have been mentioned. They went much further an extended their fallacious notions to general racial characteristics, and extended what they said about philosophy and learning to political matters. It is surprising that although the French politically opposed racial discrimination, they were among the people who sowed the seeds of this kind of attitude, the effects of which have continued well into the present century. For example, Renan was the first person who openly stated the view that the Semitic race is inferior to the Aryan race.[2] This judgement of Renan's had an effect on some of his contemporaries, and some of his disciples and students repeated his views and published them far and wide. This was because Renan was both an unequalled master of the Semitic languages and was more familiar with Islamic matters than other researchers of his day.
Advancing the notions of the 'Semitic spirit' in contrast to the 'Aryan spirit' by Leon Gauthier during the early part of the twentieth century was nothing other than the continuation of the argument made by Renan. In Gauthier's view, the Semitic mind is only capable of comprehending details and particulars which are disconnected with each other or are combined and incapable of conceiving any coherent order or relationship between details. In other words, the 'Semitic spirit' is that of division and separation, or in Gauthier's words, espirit separatiste. The 'Aryan spirit' on th other hand, is the spirit of integration and synthesis, espirit fusionniste, as he calls it.[3]
It follows naturally that since the Arabs are inherently able to understand only particulars and isolated facts, they would be unable to form any theories, propositions, laws or hypotheses. It would be futile therefore to look for any philosophical or scientific investigations on their part. This is especially true now when Islam has narrowed their intellectual horizons and closed the doors to any speculative discussions, so much so that the Muslim student denigrates and ridicules science and philosophy.[4]
Those who stated such views, held that Islamic philosophy is simply an imitation of Aristotelian philosophy, and Islamic philosophical texts are nothing other than repititions of Greek ideas in Arabic.[5]
The views of Renan, which I have just mentioned, were widespread during the nineteenth century. Fortunately the days when the habits, customs, ethical, moral, and intellectual characteristics of a nation were thought to be products of either its geographical conditions or racially inherited traits have passed. Other attempts in the same vein or formulating so-called 'national psychology' or 'group psychology' proved equally futile.
Moreover, who has claimed that Islamic philosophy is a creation of Arab thinking? It is a well established fact that many nationalities such as the Persians, Indians, Turks, Egyptians, Syrians, Barbars, and Andalusians contributed to the development and enrichment of Islamic philosophy.
Islamic civilsation at its zenith not only did not block the path of science, it both confirmed and encouraged it. And far from opposing philosophy, it welcomed and embraced it with open arms. It welcomed opinions and views of every shade and colour. How can Islam, which invites mankind to observe the heavens and the earth and to contemplate and meditate upon their mysteries, oppose discussion and inquiry and restrict the freedom of thought? Even Renan, who expressed the kind of views about Islamic philosophy and science that we have already mentioned, has confessed elsewhere that Muslims treated conquered peoples with an indulgence unheard of throughout history. For example, some among the Jews and Christians accepted Islam while others preserved their ancestral faith and attained to high and honoured official positions in the courts of the Muslim caliphs and rulers. Moreover, although Muslims differed with the Jews and the Christians in regard to beliefs and religious principles, they still married in those communities.[6]
Of course, this is not the first time that this French historian and philologist has contradicted himself. In one place he denies the very existence of such a thing as an Arab (Islamic) philosophy and says: "The only thing that the Arabs (Muslims) accomplished was to learn a Greek encyclopedia of the seventh and eighth centuries."[7] Then he goes on to contradict his denial and asserts that there is a uniquely Islamic philosophy whose special characteristics must be given attention. He confesses that, "the Arabs (Muslims), like the Latins, through engaging in interpretation of Aristotle's works learned how to formulate a philosophy full of peculiar chraracteristics and elements in serious opposition to what was taught at the Lyceum."[8] He then adds that "The original movement in Islamic philosophy should be sought in the various schools of the Mutakallimun (theologians)."[9] These contradictory statements of Renan's and the negligence evident in his works did not remain hidden from Dugat, one of his contemporaries. Dugat believed that the quality of thought such as witnessed in Ibn Sina could not result in anything other than original and sophisticated interpretations and views: and the schools of thought such as that of the Mu'tazilites and the Ash'arites are nothing other than original creations of Islamic thought.[10]
In the twentieth century what was expressed in the form of guess and speculation by menlike Dugat wad found to be irrefutable and proven fact. Researchers became gradually more familiar with Islamic topics than before, and their understanding of the original and unique characteristics of Islamic thought gradually increased. As they came to know more about Islam, their judgement of it became fairer and more even-handed. The truth of the matter is that the malicious intent of the nineteenth century European scholars was quite evident in their handling of various Islamic topics; because, while on the one hand they admitted that "the works of the Islamic philosophers have not been adeqautely studied and our knowledge of their substance and content of their writings is incomplete,"[11] in the next breath they made the most general and blanket statements and judgements on it and said that Islamic philosophy is nothing other than an imitation of Aristotle. It is well to keep in mind that these scholars had no direct access to Islamic philosophy because they did not have the original texts at their disposal, while the Latin translations could not give a full and accurate portrayal of the scope and depth of this philosophy. Today, however, we can speak with complete certainty of the accomplishments which the Islamic civilization had made in this regard and still claim that there are a large number of topics in Islamic thought which have not yet been fully investigated and discussed.
As to the question of whether we should call this philosophy "Islamic" or "Arab", such questions are nothing but futile arguments over words and names. This philosophy developed and grew in an Islamic environment and was written in the Arabic language. The fact however that these thoughts were written in Arabic does not mean that Islamic philosophy is a creation of the Arab element. We who have already condemned racism have never claimed any such things. Islam gathered in its fold numerous nationalities and all of them contributed to the growth and development of its thought. And as for this philosophy being called "Islamic", it can not be claimed that it is the product of the intellectual efforts of the Muslims alone, since such a claim would not sit well with the historical evidence available. Historical records show that the earliest teachers of the Muslims were Nestorian, Jacobites, Jews, and Sabaeans, and that Muslim scholars cooperated with their Nestorian and Jewish contemporaries in their philosophical and scientific investigations.
In any case, I am inclined to call this philosophy "Islamic" because of two reasons. Firstly, Islam is not just a religion it is also a civilization; and the topics of Islamic philosophy, despite the variety of its sources and backgrounds of writers, are rooted in the Islamic civilization. Secondly, the problems, the foundations, and aims of this philosophy are all Islamic, and it was Islam that formed this cohesive philosophy by gathering teachings and views belonging to many different cultures and schools of thought.
2. Islamic Philosophy
Islamic philosophy is unique in the sort of topics and issues with which it deals, the sort of problems it attempts to solve and the methods it uses in order to solve them
Islamic philosophy concerned itself with such matters as the problem of unity and multiplicity, the relationship between God and the world, both of which had been subjects of heated controversies and discussions among the theologians for a long time.[12]
Another aim of this philosophy was to reconcile revelation with reason, knowledge with faith, and religion with philosophy, and to show that reason and revelation do not contradict each other, and that religion would be accepted by the pagan when it is illuminated by the light of philosophic wisdom. It aimed to prove also that when religion embraces philosophy it takes on philosophical qualities just as philosophy too assumes the colour of religion. In all, Islamic philosophy is a creature of the environment in which it grew and flourished, and as is quite obvious, it is a religious and spiritual philosophy.
(a) Topics: Although Islamic philosophy is religiously oriented, it has not ignored any major philosophical issues. For example, it has extensively discussed the problem of being, and defended its position on issues like time, space, matter, and life. Its treatment of epistemology is both unique and comprehensive. It drew distinction between the self (nafs) and reason, inborn and acquired qualities, accuracy and error, surmise and certain knowledge. It has investigated the question of what is virtue and happiness and divided virtues into a number of categories and reached the conclusion that the highest virtue is uninterrupted contemplation and serene realization of the Truth.
Muslim thinkers divided philosophy into the two generally accepted categories of 'speculative' and 'practical' and their discussions extended over varied topics such as natural philosophy, mathematics, metaphysics, ethics and politics.[l3] Evidently, the Islamic thinkers believed philosophy to have a much greater scope than is generally given it today, and in this regard their work was similar to that of the Greek philosophers, specially Aristotle, whom they imitated and followed. Thus, Islamic philosophy was intermingled with medicine, biology, chemistry, botany, astronomy and music. Generally speaking, all the fields of science were considered to be nothing other than branches of philosophy.
Considering all that has been said, it would not be an overstatement to claim that Islamic philosophy encompasses all the various aspects of Islamic culture. It should, of course, be kept in mind that during the ages when Islamic philosophy was developing and maturing, learning and investigation were carried out in an encyclopedic and all-round manner. Furthermore, it should be kept in mind that the full range of Islamic philosophical thought cannot be fully accessible through the study of philosophical texts alone. In order that a full understanding be attained, it is necessary to expand the range of investigation and research to include discussion of theology (kalam) and mysticism (tasawwuf). It might even be necessary to relate any discussion of Islamic philosophy to the history of Islamic Law and the principles of jurisprudence. It is not rare to discover philosophical ideas, concepts, and views in what are ostensibly Islamic scientific texts dealing with such topics as medicine, geometery, chemistry, and astronomy. Furthermore, some Muslim scientists showed more courage and freedom in expressing philosophical views than that shown by those specializing in the field of philosophy. Also, amongst Islamic mystical and theological discussions, views and positions are encountered which in their profundity and precision equal any found amongst the Aristotelians. These Muslim thinkers challenged Aristotle's philosophy and struggled against it for many years. This struggle led to the emergence of a distinctive Islamic philosophy and thought. Later on a certain methodology and forms of rational analysis were introduced into discussions about the foundations of Islamic law and the principles of jurisprudence which have a distinctly perceptible philosophical tinge. It is even possible to uncover in their involved procedures, rules and methods similar to those in use today.
(b) Islamic Philosophy and Christian Scholasticism: What we have already said may give an idea of the wide scope of philosophical thought in Islam. And it would be a mistake to limit ourselves-as the nineteenth century European scholars did-to the study of a few scattered Latin and Hebrew translations. In fact, if the depth and the scope of Muslim philosophers' thinking is ever to be clearly and fully understood, it must be done through an examination of the original sources themselves.
However, even though not all the original texts have as yet been published and subjected to research, enough is known to convince us that the material gathered by the Muslim thinkers of the Middle Ages was greater than that gathered by the Christian scholars of that era, that the Muslim thinkers explored wider horizons, enjoyed more complete freedom, and made greater inventions and discoveries than their Christian counterparts. If, therefore, one is to speak of a Christian philosophy, or as it is better known, of Christian Scholasticism, it would be more apt to speak first of an Islamic philosophy and an Islamic Scholasticism, especially since Christian Scholastic thought owes much to Islamic Scholasticism for developing and clarifying many of its problems and issues.[14]
Islamic philosophy is to the East what Latin philosophy is to the West. The combination of these two philosophical traditions plus the scientific investigations carried out by Jewish scholars complete the history of speculative thought of the Middle Ages. In order that the true place of Islamic philosophy can clearly be understood, and a full understanding of the various stages in the development of human thought be attained, it is essential that we investigate the relationship of the Islamic philosophy with ancient, medieval, and modern philosophies.
(c) The Islamic and the Greek Philosophies: We do not deny the fact that philosophical thought in Islam has been influenced by Greek philosophy and that Islamic philosophers have mostly adoped Aristotle's views. Nor do we deny that Islamic thinkers looked upon Plotinus with wonder and followed him in many instances. If a word is not repeated it dies, and who has not been an apprentice at the school of his predecessors? We, the children of the twentieth century, are still relying on the scientific work done by the Greeks and Romans in a number of fields. If, however, we should go so far as to label the use and join the chorus sung by the likes of Renan who claims that Islamic philosophy is nothing other than a replica of Aristotelian philosophy, or of some others who say that it is an exact copy of NeoPlatonic philosophy, we would be completely mistaken.[15] The truth of the matter is that Islamic philosophy has been influenced by a number of factors, the result of which was birth of new ideas and views. Just as it has been influenced by Greek thought, it has also been influenced by the Indian and Persian cultural traditions.
The exchange and adoption of ideas do not always imply blind obedience. Several individuals may examine a particular topic and the result of their investigations may appear in a number of forms. A philosopher may utilize some of the ideas of another philosopher but this does not prevent him from giving birth to new ideas or to wholly new philosophical systems. Spinoza, for example, even though clearly followed Descartes, was the originator of an independent philosophical system of his own, and Ibn Sina, even though a loyal disciple of Aristotle, put forth views never professed by his master. Each of the Islamic philosophers lived in a particular environment distinct from the environment of the other, and it would be a mistake if we ignore the influence that these particular circumstances have had on their philosophical ideas and views. Thus the Muslim world could have a philosophy appropriate to its social conditions and religious principles. As to what the nature of this philosophy is, only an extensive discussion and analysis of its main ideas and principles could provide us with the answer.
(d) Islamic Philosophy and Modern Philosophy: It is not possible for us to adequately discuss the relationship of Islamic philosophy with modern philosophy in this article and speak of the chain of ideas that relate these two together. This is specially true since repeated attempts have been made during the middle of the present century to discover the principles of modern philosophy and their roots in Christian Scholasticism.
Today, when we are aware, of the relationship between modern and medieval philosophy, on the one hand, and the influence of Islamic philosophy on European medieval thought on the other, how is it possible to ignore the influence that Islamic thought has had on modern philosophy? In this study we shall discuss some examples of this influence and relation. As we shall prove, the similarity between Islamic philosophy and modern philosophy is so strong that one may speak of the existence of a kind of kinship between them.
Without going into details we can say that the history of modern philosophy originates with the consideration of two important issues: firstly, the significance of the experimental aspect, which deals with matters related to external reality; secondly speculation, which is concerned with the rational sciences. In other words, the experience of Bacon on the one hand and the doubt of Descartes on the other, have been the subjects of discussion and controversy in the modern age. Moreover, it has been pointed out before that Christian Scholastic thinkers and the Renaissance philosophers engaged in experimentation and paid attention to the world of nature a long time before Bacon. Roger Bacon, whom Renan calls "the real prince of thought during the middle ages" did not limit himself to carrying out chemical experiments but widened the scope of his experiments to include the world of nature. Now if it can be shown that he had contact with the works of Islamic scientists, we can conclude that his experimental approach, or rather the origin of experimentation during the Renaissance, were both products of Islamic thought and Muslim thinkers, because they were the ones who used observatories and laboratories in order to discover scientific truths.
As for the Cartesian doubt, there is evidence that it had some precedence during the Christian Middle Ages and we believe that any study of the origin of Cartesian doubt will remain defective without any attempt to discover it in Islamic philosophy. Who can say that the doubt of Descartes is not wholly or partially influenced by the doubt of Al-Ghazzali? Even if we set aside the question of influence, the two philosophers are still found to think in parallel and similar terms. Elsewhere in our discussions we have shown that Descartes' "cogito" is not entirely inspired by St. Augestine and that there is much similarity between it and Ibn Sina's idea of "man suspended in spaced."[16]
In short, since Christian and Jewish Scholasticism-which is closely related to the Islamic world-is the link connecting Islamic philosophy to modern philosophical speculation, the probability of transfer and exchange of ideas cannot be denied.
Indeed it would amount to hasty generalization if, without having first properly investigated and studied the issue, we were to say that there have been no connections between the East and the West in regard to the world of thought and philosophic and rational speculation. It has been proven today that an exchange dating back to the ancient times did exist and it was renewed during the middle ages. What is there then to stop such a connection from existing today? Ideas and opinions cannot be imprisoned in limited geographical boundaries, their movement cannot be restricted. What was once referred to as the secret of the atom, is common scientific knowledge today in all parts of the world.
Viewpoints of Islamic Philosophy
We cannot find any example of a full and complete study of Islamic philosophy either in the East or in the West before the middle of the nineteenth century. This is so because whenever the Western scholar turned his attention to the study of matters relating to the East, it was mostly with the economic or political aspects that he was concerned, not with the cultural aspect. If we encounter any instances of such cultural studies in the eighteenth century or the early part of the nineteenth century, it is mostly based on Latin sources. As for the Easterners, they were so lost in economic and political difficulties during this period that they had no interest in keepimg alive their ancient culture or revitalizing their Islamic heritage.
(a) The Movement of Orientalism: In the second half of the nineteenth century the European Orientalists became interested m Islamic subjects and became vanguards of a movement that rapidly developed and reached its zenith during the first quarter of the twentieth century. Some of these European scholars even travailed to the East and studied in its schools in order to better understand the spiritual and intellectual life of the Orient. Europe and America competed with each other in the publication of Islamic culture. Schools where Oriental languages were taught, and colleges where Islamic subjects were studied were established in Paris, Rome, London, and Berlin. Scholarly and historical societies were formed for the sole purpose of investigating and examining the various aspects of Islamic civilization.
Periodically, seminars were held by Orientalists, where valuable presentations and discussions occured. At the same time, learned and scholarly journals and publications were devoted to the study of Oriental subjects. These debates, discussions and exchanges of views, caused the cloud of ignorance and confusion to be scattered and the facts of the matter to be more cleady perceived.
This Orientalist movement had welcome results. Texts unknown up to the time were discovered. Precious manuscripts of texts were published. The new techniques of publication of books accompanied with notes and indices came into widespread usage, and a number of the most important works in the libraries of the Muslim world were translated into living European languages such as Italian, French, English and Gemman. The publishing of such translated works in turn stimulated interest and discussion in various aspects of Islamic civilization such as politics, economics, history, literature, Quranic interpretation and exegesis, science and philosophy all of which received brief treatment in articles published in scholarly journals and were dealt with extensively in books.
Research and study increased in proportion to the level of knowledge and information that became available. Scholars and investigators fell into the habit of spending years in scholarly research in order to clarify hidden or poorly understood points. Such intensive researches led various groups of scholars to specialize in different aspects of the Islamic civilization. Some became experts in the Arabic language and Islamic literature while others became specialists in Islamic theology and jurisprudence. Still a third group concentrated on Muslim mysticism, while a fourth group delved deep into the field of Islamic science and philosophy. The fruit of this expansion and specialization in the field of Islamic studies was the Encyclopedia of Islam which was published in French, German and English languages. This book is itself the clear proof of the extensive knowledge of Islam gathered by the Orientalists and their intense interest in Islamic culture and civilization. The Encyclopedia of Islam is indeed a rich and important source of information indispensable for every researcher of Islamic subjects.
The East was also influenced by the work of the Western Orientalists. The scholars of the East adopted many of their views, translated many of their texts, and following the path paved by them, became their partners in reviving the glory and brilliance of Eastern culture They also finished what had been left incomplete by the Western Orientalists or filled in gaps left in their treatment of various subjects. These contributions, although small in each instance, were spread over a wide range, so that none of the aspects of Islamic culture were ignored. Still what has been done is only the beginning of an effort that must grow and expand.
(b) The Orientalists And Philosophy: Philosophy was not left out of the general trend described above. Texts written by Muslim philosophers, which had remained in their original manuscript form, were published and the original Arabic versions were compared with the Hebrew and Latin translations of them which were extant. The study of their notes and commentaries helped a great deal in solving any problems which may have existed in regard to their meaning. Without the efforts of the Orientalists, these books would have remained in some corner of a library, unread, gathering dust. And if it were not for the fact that they understood a number of ancient and modern languages and possessed a correct methodology, the works published by them would not have been characterized by such care and authenticity.
The work of the European Orientalists was not limited to the printing and publication of books; they tried to discover and explore the whole horizon of intellectual life in Islam and to write about it. For instance, they wrote about the history of Islamic philosophy and philosophers, theology and the theologians, Sufism and the Sufies and described the various sects and schools of thought found in Islam. Sometimes they investigated the life, opinions and views of one individual. At other times they wrote books about scientific terms and definitions, so that their names were inseparably linked with the subject of their specialization. Who, for example, on hearing the name of Nicholson is not reminded of tasawwuf? It would be outside of the scope of this work to mention all the Orientalists alongside the subjects of their specialization which made them famous. It would suffice to say that Orientalism possessed a unique vigour and vitality during the first quarter of the present century which also included the study and investigation of speculative subjects. In spite of all this, the history of Islamic philosophy and the views of its most eminent thinkers are as yet insufficiently understood and it is the missing link in the chain of human intellectual history. We still do not know exactly how this philosophy came into existence, what was the manner of its development, what factors caused its flourishing and flowering, and what were the causes of its decay. Nor has the work of the Islamic philosophers ever been scrutinized one by one so as to show how much each one of them borrowed or inherited from his predecessors and how much of his philosophy was the result of his own original thought. The sad truth of the matter is that the shining stars of Islamic philosophy are strangers in their own lands and to their own people. What better proof of this than the fact that many of us Easterners know more about Rousseau and Spencer than about AlKindi and AlFarabi? And if God had not so decreed that a group of Orientalists should make a study of them, today we would have known nothing useful about these great figures.
The work of the Orientalists, however, is too limited in scope to adequately deal with a subject such as Islamic philosophy. Moreover, in some cases they contain either literal or technical errors, or are deficient in some other manner. Sometimes these studies are so brief that it is not possible to fathom the intent of their writers. Perhaps the cause of all these difficulties is that some of the scholars who have investigated Islamic philosophy do not understand the Arabic language sufficiently and have not mastered the history of Islamic culture. Others, not lacking in any of the aforementioned aspects are completely ignorant of the history of Islamic philosophy. There are, of course, brilliant exceptions to this general weakness. Two examples of such beautiful and informative works are Van den Bergh's translation of the Metaphysics of Ibn Rushd, and De Boer's History of Islamic Philosophy. One cannot reall Van den Bergh's book and not feel that he is reading a philosopher commenting on philosophy.[16] And one cannot reall De Boer's book without wishing that he had made it a much larger work.[17]
Of course, much time has passed since the publication of the books mentioned above and the other works by the Orientalists. They are thus in need of revision, and the conclusions reached in them must be reexamined in the light of the far greater knowledge of Islamic thought now available. This is especially true since the more access we have attained to the original manuscripts, the greater was the rapidity by which our problems have been solved and our mistakes corrected.
Although the history of the efforts to gather the inheritance of Islamic tradition and attempts to revitalize the Islamic civilization date back only to the beginning of the twentieth century, a great deal of progress has been made and much material has been made available to the researcher. Nevertheless, the need for new analysis and discussion based on the study of these newly available facts and source material is absolutely undeniable.
(c) The Road Ahead: We must continue on the path that we have been following until now and fully discover this hidden link in the chain of human intellectual history, and put it in its proper place. Up to now, the Orientalists have made important contributions and have made great efforts to accomplish this task. It is our duty to try to overtake them; and if we are unable to do this, at least we should keep pace with them. It is not enough for us to make a thinker or an inventor famous by mentioning his ideas or his inventions, we must make an effort to revive his works. All the nations of the world are in a race with one another in trying to publish the works of their scientists and thinkers.
The field of our study is vast and there are innumerable opportunities for research. Our first duty is to gather and publish the writings of the philosophers of Islam; works which have remained as manuscripts until this day, or have been published in an unsatisfactory form. I say this because as long as we have not studied the works of our philosophers and scientists in the language in which they were originally written, we cannot understand the essence and the core of their teachings.
When we found out that treatises written by AlKindi are to be found in the libraries of the city of Istanbul, or that manuscripts of the works of AlFarabi are scattered among libraries of London, Paris, and Escorial,[18] or that from the famous work of Ibn Sina, Shifa', the publisher has printed only the first volume, Logic,[19] then we realized the importance and necessity of gathering the texts of our philosophers and publishing them. It is unnecessary to mention the fact that Ibn Rushd is better known in the Latin world than he is in the Muslim world, and that some American Orientalists have been publishing his writings for some time now.
The publishing of these texts would take a long time. Therefore it is necessary that a number of individuals and academies cooperate with one another in accomplishing this important task. The Cairo University had at one time adopted an interesting and effective technique in that it gathered films of some of the manuscripts and printed some samples from them. Unfortunately it has recently stopped doing this. Maybe it has been because of the war, and the university will resume this practice. I also hope that the College of Alexandria will also join this effort, and finally that all the universities of the East shall compete with one another in accomplishing this task.
A comment about the libraries of Istanbul must be made here. In these libraries, the heritage of more than six centuries of Islamic culture is stored. Naturally, texts can be found there the copies of which do not exist anywhere else in the world. For example, a German Orientalist has recently found some precious volumes in these libraries among which Ash'ari's Maqalat alIslamiyin can be mentioned. This book is an important source in the field of the history of Islamic doctrines. Since the publication of Ash'ari's book and the Nihayat alAqdam of Shahristani, some of the views we had held regarding Islamic theology (kalam) and theologians (mutakallimun) have changed.
I have no doubt that our Turkish brothers are aware of the value of this priceless heritage, and if they themselves are unable to publish these masterpieces they shall not hesitate to make them available to those who wish to do so.
Besides the publishing of these texts, we should also engage in investigation and discussion of the works of Islamic philosophers and get to know them just as well as we do the nonIslamic philosophers. We should prepare biographies of our thinkers, describe their views in detail, explain the factors which were instrumental in formation of their views, clearly evaluate their intellectual debt to the ancients and to their immediate predecessors, and examine the similarities existing between their ideas and those of their contemporaries.
I hope that the day will come when they will write about Al-Farabi just as they are writing today about Musa ibn Maymun, that they become as familiar with the works of Ibn Sina as they are with the writings of Thomas Aquinas, and shall discuss AlGhazzali just as they discuss Descartes. That would be the day when it can be justifiably said that Islamic philosophy has been given the recognition and stature it so rightly deserves.
Notes:
[1]. See V. Cousin, Cours de l' histoire de la philosophie, pp.4849, Paris l841.
[2]. E. Renan, Histoire Generale de systeme comparedes langues semitiques;
[3]. L. Gauthier, L'esprit semitique et l'esprit aryen, pp. 66~67, Paris 1923, see also I. Madkour, La Place d' al-Farabi, p, 14, Paris, 1934
[4]. Renan, "Le 'islamisme et la Science", dans Discours et Confe'rences, p. 337 Paris, 1887; Madkour, La Place d' al-Farabi, p. 54.
[5]. Renan, Averroe's et l'Averroesme, pp. 79, II, Paris, eighth edition.
[6]. Ibid, vol. I, p. 171. See also Goldziher, Le dogme et la loi de 1' Islam, pp. 29-34.
[7]. Renan, Averroe's, Avertissement, p.11.
[8]. Ibid, p.89.
[9]. Ibid.
[10] G. Dugat, Histoire des philsophes et des theologians musulmans, p. XV,
[11] G. Tennemann, Manuel de l' histoire de la philosophic (French translation by V. Cousin), T. I, pp.358359, Paris 1839.
[12]. Madkour, La place d'al-Farabi, p.46 et suive.
[13]. Madkour, L'Organon d'Aristote, p. 49 et suive, Paris, 1934.
[14] L. Gauthier, "Scolastique musulmane et sehoiastique chretienne", dans Revue d'Histoire de la philosophie, Paris, 1928.
[15] Renan, Averroe's, p. 88; Duhem, Le systeme du monde T. IV p 321 et suive, Paris, 1917.
[16] S. Van den Bergh, Die Epitome der Metaphysik des Averroes, Leiden, 1924.
[17]. T.J. De Boer, Geschichte der Philosophie im Islam, Stuttgart, 1901, tr. ang., par E.R, Jones, The History of Philosophy in Islam, London, 1903.
[18] Madkour, La place, pp.223225.
[19]. Madkour, L' Organon, pp. 1920.
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