Many Muslims believe that they will reap some huge reward or all of their sins will be washed away if they perform lots of worship during one unknown night near the end of the month of Ramadan. However, there is no statement in the Quran that tells people to try and find Lailat Al-Qadr.
According to verses 97:1-5, we know that God revealed something in the Night of Decree (Laylatul-qadr).
Indeed, We sent it down (Arabic: Anzalnahu) during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn. (97:1-5)
The Arabic word “anzalnahu” means “we sent it down”. This most like means that the Quran was sent down. If we look at verse 44:2-4, we find that the same word (anzalnahu) was used to describe the Quran being sent down.
The month of Ramadhan [is that] in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion. … (2:185 part)
And according to verse 17:106, we find that the Quran was not revealed all at once or only during the month of Ramadan but rather a little at a time throughout prophet Muhammad’s ministry.
And [it is] a Qur’an which We have separated [by intervals] that you might recite it to the people over a prolonged period. And We have sent it down progressively. (17:106)
Based on the facts about Laylatul-Qadr described above, we see that the Quran never tells people to seek the Night of Decree (Laylatul Qadr). The revelation of the Quran began on the Night of Decree (Laylatul Qadr) and the rest of the Quran was revealed throughout the remainder of Muhammad’s life.
Lastly, the purpose of fasting in the month of Ramadhan is to guard against evil and learn self-restraint (Arabic: tattaqun) as described in verse 2:183.
O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may learn self-restraint / guard against evil – (2:183)
Do we begin fasting at the time of fajr or some time afterwards?
Many Muslims believe that fasting begins when it’s time for fajr prayer. However, careful analysis would prove that fasting begins some time after when fajr prayer begins.
The Quran in verse 2:187 indicates that fasting begins when “the white thread of dawn appears to you distinct from its black thread.”
… And eat and drink until the white thread of dawn becomes distinct to you from its black thread. …(2:187)
In order to determine when fasting should begin, we need to understand a few concepts.
Fajr Prayer Period
Fajr is an Arabic word that means dawn. Therefore, the fajr prayer means the dawn prayer which means the fajr prayer time period is from the beginning of dawn until the end of dawn.
What is dawn?
By definition, dawn begins when the sun starts to lighten the sky and ends when the sunrise begins. Scientifically, there are 3 stages of dawn:
Astronomical Dawn Astronomical Dawn is when the geometric center of the Sun’s disk is 18 degrees below the horizon. At this point, twilight is so faint that it is generally indistinguishable from night, especially in areas with light pollution.
Nautical Dawn / First Light Nautical dawn is when the geometric center of the Sun’s disk reaches an angle of 12 degrees below the horizon. The sunlight reflected by the atmosphere is now generally sufficient to distinguish the sky from land or water in clear weather conditions. This is also called “first light” because it’s the first point of dawn when the sun’s light (not the sun itself) is noticeable to the human eye.
Civil Dawn Civil dawn is when the geometric center of the Sun’s disc is 6° below the horizon.
Sunrise
Sunrise is when the geometric center of the Sun’s disk is at the horizon.
Beginning of fajr prayer time period
Muslims usually take astronomical dawn to be the beginning of the fajr prayer time period even though the sky is still dark to the human eye and light is only visible in certain conditions and possibly using scientific equipment.
Beginning of fasting
Since verse 2:187 indicates that fasting begins at the point when sunlight first becomes visible to the human eye, then based on the stages of dawn described above, the beginning of fasting would be at the beginning of the nautical dawn stage, aka “first light”.
Conclusion
Since Muslims consider the fajr prayer to begin at astronomical dawn and since we have just proven that the beginning of fasting begins at nautical dawn (first light), then fasting begins some time after the fajr prayer. In order to determine when nautical dawn or first light occurs in your area, you can visit https://www.timeanddate.com/astronomy/dawn.html
Do we end fasting at the time of maghrib (sunset) or night (layl)?
Many Muslims believe that the time to break their fast in Ramadan is at Maghrib (sunset). However, the Quran makes it very clear that you must fast till night time (layl) which is as soon as there is no more sunlight in the sky, not when the sun is setting and it’s still bright outside. This is proven in verse 2:187.
…and eat and drink, until the white thread of dawn appears to you distinct from its black thread. Then complete the fast till the night (Arabic: layl)… (2:187)
At no place in the Quran is ‘layl’ (night) the same thing as sunset.
What is sunset?
The description of “sunset” is clearly defined when we look at the following verse:
حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ
Until, when he reached the setting of the sun (Arabic: Maghriba-l-shams) … (18:86)
The word ‘maghriba’ comes from its root word ‘Ghurub’ (G-R-B) which means to retire, to depart, to be hidden from view or to be absent. Used along with ‘shams’ (sun) it refers to sunset, or the west which is clearly the setting place of the sun.
Verse 2:187 does not instruct people to fast until the ‘ghurub’ of the ‘shams’ (setting of the sun). Rather, it informs people to fast till ‘layl’ (night).
In verse 20:130 and 50:39, we see another reference to “ghurub” which clearly indicate the setting of the sun, aka “sunset”.
So be patient, [O Muhammad], over what they say and exalt [ Allah ] with praise of your Lord before the rising of the sun and before its setting, (50:39)
As you can see, the term “ghurub” which means “sunset” is well known in the Quran. If God wanted people to end their fast at sunset, He could have just used the word “ghurub” but He didn’t. Instead, God wanted people to end their fast at night which is why He used the word “layl”.
Following are some dictionary definitions of “ghurub”.
OMAR, A M, Dictionary of the Holy Quran, Arabic Words – English Meanings, Noor Foundation – International Inc, First Edition May 24, 2003, Reprint used February 26 2010, Page 400
LANE. E.W, Edward Lanes Lexicon, Williams and Norgate 1863; Librairie du Liban Beirut-Lebanon 1968, Volume 3, Page 971
What is “layl” (night)
Layl (night) is when there is no more noticeable sunlight in the sky. In other words, it is when twilight has ended and the sky is dark.
In verse 91:1-4, we see that “layl” or night is when both the sun and its light can no longer be seen.
By the Sun and its brightness (splendour, brightness, brilliance – duha) and the moon when it follows it and the day (Arabic: nahar) when it displays it (sun’s glory) and the night (Arabic: layl) when it covers / conceals it. (18:86)
If the sun is below the horizon and hidden from view but sunlight is still seen in the sky, that’s still sunset (ghurub) and not layl (night).
In verse 10:067 we see proof that daytime (nahar) is contrasted with nighttime (layl) in that daytime is when you can see things / things are visible.
It is He who made for you the night to rest therein and the day, giving sight. (18:86)
Obviously, at sunset or maghrib time, you can still see things outside because there’s still plenty of sunlight in the sky. That’s because it isn’t nighttime (layl) yet.
Following are some verses that reference the word “layl” which clearly indicate it to mean nighttime and not sunset.
And We made between them and the towns which We had blessed, towns easy to be seen, and We made stages of journey between them easy, (saying): Travel in them safely both by night (Arabic: layliya) and day. (34:18)
Indeed, your Lord knows, [O Muhammad], that you stand [in prayer] almost two-thirds of the night or half of it or a third of it, and [so do] a group of those with you. … (73/20)
It would be hard to believe that the reference to the word “layl” in the above verses means sunset.
In verse 79:29, we see one more reference to “layl” which indicates that it is when there is darkness as opposed to brightness.
وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا
And He darkened its night and extracted its brightness. (79:29)
When does layl (night) begin?
The Quran refers to certain periods of nighttime as being totally dark. For example, ‘al-layli muzliman’ (10:27) or ‘ghasaq al-layl’ (17:78). The Quran in verse 12:16 also refers to “night” as “isha” to describe the night prayer (salaat al-isha). However, the Quran doesn’t use any of these terms to describe the time at which to end fasting. Therefore, it would be reasonable to understand the beginning of night to be the end of sunset when there is no more light in the sky.
Twilight
The twilight phases in the morning are often called dawn, while the twilight phases in the evening are referred to as dusk. However, unlike the term twilight, which describes a time span, the terms dawn and dusk refer to moments during the transitions between day and night.
Civil dawn is the moment when the geometric center of the Sun is 6 degrees below the horizon in the morning. It is preceded by nautical twilight.
Similarly, civil dusk is the instant when the geometric center of the Sun is 6 degrees below the horizon in the evening. It marks the beginning of nautical twilight.
Following is an example of the different parts of a day (and night) for San Francisco on June 5, 2017.
Black is nighttime, light blue is daytime. The darker blue shadings represent the twilight phases during dawn (left) and dusk (right).
As you can see, sunset / dusk / ghurub begins at 8:28 PM. This is also the beginning of civil twilight and corresponds to the time when Muslims pray Maghrib. However, you’ll notice that when you step outside at Maghrib, there’s still plenty of sunlight in the sky. Obviously, this is not night (layl). Complete night (total darkness), in this example, begins at 10:21 PM. The beginning of night should, therefore, at least, be at the end of civil twilight which, in this example, is at 8:59 PM. According to Weather Underground (https://www.wunderground.com/), last light is at 8:59 PM. If you step outside at this time, you’ll notice that the sky is dark. Therefore, it is reasonable to take the beginning of “layl” (night) to be at the end of civil twilight.
You can also use the Golden Hour app. The screenshot of Golden Hour below shows last light (beginning of night) in Hayward, CA, USA on Dec 27, 2021 to be at 5:26 PM.
Most Muslims believe that praying must be done in Arabic. However, the Quran does not require prayer to be done only in Arabic. As a matter of fact, the Quran requires that you understand what you are saying when you are praying. If you don’t speak Arabic, you would likely not understand what you are saying, in which case you should probably pray in a language that you understand. Sadly, many, if not most, Muslims today continue to pray in Arabic yet have only a vague idea as to the meaning of the Arabic sounds they make. Many Muslims who were raised Muslim were taught to memorize the Arabic words that they utter during prayer. By the time they are adults, or even before then, they could recite the Arabic words without even thinking much or at all. Arguably, if you don’t understand the meaning of the words you utter during prayer, you will likely lose focus and your mind will wander off to think about anything but God. Consequently, it would be understandable to see why some people would lose interest in praying or feel that it is futile as they don’t feel any connection with God or feel they are even communicating with God.
Variations in language and color
In verse 30:22, we see that God created man having different languages and colors.
And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs for those of knowledge. (30:22)
And since God is fair and just, it wouldn’t make sense that God would make any particular group or groups of people at an advantage or disadvantage, whether due to native language or for any other reason.
Different Messengers, Different Languages
Verse 14:4 proves that the messengers of God all spoke the language of their respective communities.
And We did not send any messenger except [speaking] in the language of his people to state clearly for them, and Allah sends astray [thereby] whom He wills and guides whom He wills. And He is the Exalted in Might, the Wise. (14:4)
There are many verses in the Quran that prove that many of the prophets before Muhammad prayed. That being the case, what language did prophets Moses and Jesus pray in knowing that they did not speak Arabic. What about all of the other prophets and messengers such as Saleh, Hud, Lot, Abraham, Ishmael, Isaac, David, Solomon? They most likely did not all speak Arabic.
In verse 42:7, we see the Quran was revealed in Arabic to Muhammad, an Arabic-speaking person, to warn the Arabic-speaking people in his community.
And thus We have revealed to you an Arabic Qur’an that you may warn the Mother of Cities [Makkah] and those around it and warn of the Day of Assembly, about which there is no doubt. A party will be in Paradise and a party in the Blaze. (42:7)
Though the Quran is meant for all of humanity, the Quran was revealed in Arabic so that the immediate community who spoke Arabic would understand it. Obviously, if the Quran was to be given to someone in Japan, it would need to be translated into Japanese.
The primordial testimony
In verse 7:172, we see that when God creates everyone (the Children of Adam), God asks each one of us if He is our Lord. In response, each one of us responds by saying, “Yes, we testify” that God is our Lord.
And [mention] when your Lord took from the children of Adam – from their loins – their descendants and made them testify of themselves, [saying to them], “Am I not your Lord?” They said, “Yes, we have testified.” [This] – lest you should say on the Day of Resurrection, “Indeed, we were of this unaware.” (7:172)
Since we testified to God upon our creation, likely before we even had a chance to open our eyes, what language, then, did we speak to God in?
God understands all languages
Verse 17:44 indicates that everything in existence declares God’s glory and praises Him even though we humans don’t understand how other creatures do it. Nevertheless, the verse proves that God understands all languages.
The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [ God ] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving. (17:44)
In verse 21:79 we see that mountains, birds and prophet David praised God yet neither did prophet David nor do birds or mountains speak Arabic.
And We gave understanding of the case to Solomon, and to each [of them] We gave judgment and knowledge. And We subjected the mountains to exalt [Us], along with David and [also] the birds. And We were doing [that]. (21:79)
Don’t pray until / unless you understand what you are saying
In verse 4:43, God instructs us to not pray until we understand what we are saying during prayer.
O you who have believed, do not approach prayer with a mind befogged (Arabic: sukara) until you know what you are saying … (4:43)
The Arabic word “sukara” in the verse above is usually translated as drunken intoxication as that is the popular meaning of the word. However, like many other words, “sukara” has other meanings, and in the context of this verse, it most likely means a state of mind devoid of clarity whether due to anger, distraction, or anything else. The specific word for “intoxication / drink” is “khamr” as used in verse 5:90. Since “khamr” is not the word used in verse 7:172 above, then the meaning of the phrase “until you know what you are saying” is not about getting over a hangover but rather about literally understanding the meaning of the words you say during prayer.
Based on the correct understanding of verse 7:172 just explained, it would appear that most Muslims are violating this verse since they simply don’t understand the meaning of the words they utter during prayer.
Are you supposed to pray quietly?
Most Muslims pray quietly. However, according to verse 17:110, you’re supposed to pray with a moderate volume.
Say, “Call upon Allah or call upon the Most Merciful. Whichever [name] you call – to Him belong the best names.” And do not recite [too] loudly in your prayer or [too] quietly but seek between that an [intermediate] way. (17:110)
Can you shorten your prayer while on vacation?
Some Muslims believe that if they are traveling, e.g. on vacation, they can shorten their 4 rakaah prayers to 2 rakaahs. However, the Quran makes it clear that that option is only available if you are in danger, e.g. if an enemy can attack you.
In verse 4:101, if one reads the complete verse and not just the first part of it, we clearly see that the shortening of prayers is only allowed if you are in danger or fear on a journey.
And when you travel throughout the land, there is no blame upon you for shortening the prayer, if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy. (4:101)
Can we mention Muhammad or anyone else during prayer?
Many Muslims recite the tashahhud and salawaat al-nabi during prayer. However, the Quran in verse 72:18 and 20:14 make it clear that
Indeed, God confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [ God to confer] blessing upon him and ask [ Allah to grant him] peace. (33:56)
However, it doesn’t say you must do it during prayer which, according to verse 20:14, is reserved for God. If one wants to ask God to bless Muhammad and Abraham or make a statement of testimony as to their belief that Muhammad is a messenger of God, they can do that after the prayer. To prevent violating the requirements of prayer as stated in the two verses above, one should only mention God and focus on worshipping Him and not mix the statements uttered with anything besides worshipping God. Furthermore, it is clear from the Quran that many people such as Abraham, Moses, Jesus, and many more, prayed before Muhammad’s time. Since Muhammad didn’t exist yet, they couldn’t have prayed and mentioned Muhammad’s name. Therefore, adding Muhammad’s name during prayer must have been an addition which, unfortunately, violates the Quran.
Can Muhammad or other people’s names be displayed in mosques?
Most mosques throughout the world have Arabic calligraphy written on their walls. They also often emphasize two names in particular: Allah (God) and Muhammad. Most people seem to think this is acceptable. However, verse 72:18 makes it very clear that mosques are for God and that we must not invoke anyone besides God in them.
The Messenger … and the believers …, [saying], “We make no distinction between any of His (God’s) messengers.” … (2:285)
Therefore, we must treat all messengers as equal. To mention Muhammad’s name in mosques is somewhat a violation of verse 72:18 and to do so without mentioning the other messengers is a violation of 2:285. Therefore, any name besides God’s name should probably not be displayed in mosques.
Many Muslims believe that they must perform ablution (wudu) or be in a “purified” state, e.g. not be menstruating, in order to touch the Quran. However, the Quran never mentions this requirement. Muslims often cite verses 56:77-79 as proof of the requirement to be pure in order to touch the Quran.
Indeed, it is a noble Qur’an, in a book well-protected; None touch it except the purified. (56:77-79)
Statement vs command
The first issue is that many Muslims think that the statement “none touch it except the purified” is a command. Everywhere else in the Quran God gives commands by telling people to either do this or don’t do that. As you can see, the statement “none touch it except the purified” is not a command but rather a statement of fact.
What book is well-protected?
Many people assume that the book that is well-protected mentioned in verse 56:78 above is the Quran. If that were true, then the subsequent verse (56:79) would be invalid since anyone who is impure, however one wants to define impure, could obviously touch a Quran while they are impure. Therefore, the book that is well-protected can’t be the Quran.
In order to determine what book is well-protected, we must examine all verses in the Quran which deal with this subject.
Umm Al-Kitaab (Mother of the Book)
In verses 13:39 and 43:2-4, we find the mention of a book called Umm Al-Kitaab (Mother of the Book).
By the clear Book, Indeed, We have made it an Arabic Qur’an that you might understand. And indeed it is, in the Mother of the Book with Us, exalted and full of wisdom. (43:2-4)
From the above verses, we find proof that there is a master book called “The Mother of the Book” which is in the presence of God and that the Quran is in it.
Luh-e-Mahfuz / Guarded / Protected Tablet
In verses 85:21-22, we see mention of a protected tablet (Luh-e Mahfuuz).
بَلْ هُوَ قُرْآنٌ مَّجِيدٌ فِي لَوْحٍ مَّحْفُوظٍ
But this is an honored Qur’an. [Inscribed] in a guarded tablet. (85:21-22)
Based on these verses, it becomes clear that there is another book or tablet which serves as a master source that is with God and cannot be corrupted. All messages and scriptures have emanated from this master book.
Correct meaning of 56:77-79
Now that we know about the mother of the book and that the Quran came from it, if we revisit verses 56:77-79, we find that the book that is well-protected that only the “purified” can touch must mean the Mother of the Book that is with God Himself.
Indeed, it is a noble Qur’an, in a book (a separate book called the Mother Book or Guarded Tablet) well-protected; None touch it except the purified. (56:77-79)
Isn’t the Quran also protected?
Using verse 15:9, many Muslims believe that the Quran is well-protected.
Indeed, it is We who sent down the reminder (Arabic: dhikr) and indeed, We will be its guardian (Arabic: haafizhun). (15:9)
Some Quran translations translated the word “dhikr” as “Quran” when it actually means “reminder.” ‘Dhikr’ in Arabic means to remember, to recollect, to remind, to preserve something in memory. Therefore, this verse states that the “remembrance” of the Quran will be protected. This is understandable as we know that the Quran has always been memorized in its oral transmission. Though there are slight differences between Hafs and Warsh transmissions of the Quran, the differences are insignificant with regard to the message of the Quran. The Quran was never revealed as a physical book but rather as an oral narration that was later written down. In verse 36:69, we see proof that the Quran was not only recited from memory at the time of the prophet as a reminder (dhikr) but its physical form as a written book also existed at the same time.
And We did not give Prophet Muhammad knowledge of poetry, nor is it befitting for him. It is not but a reminder (Arabic: dhikr) and a clear Qur’an. (36:69)
Conclusion
Based on the above analysis, we see proof that verses 56:77-79 do not mean that one must perform ablution or not be menstruating in order to touch the Quran. Likewise, there is no other verse in the Quran that requires purity in order to touch the Quran.
“Allah” is not the universal name of God. “Allah” is a word in Arabic that means “God.” Therefore, Arabic-speaking Jews and Christians also call God “Allah.” For example, they would say “Insha Allah” which means “God willing” even though they are Jewish or Christian. The Quran refers to God as “Allah” because the Quran is in Arabic. Logically, therefore, if the Quran were revealed in English, Allah would be called “God” and if the Quran were revealed in Indonesian, Allah would be called “Tuhan”, which is simply the Indonesian translation of the word “Allah.” However, translators of the Quran, for some reason, only translate all other Arabic words in the Quran and not the word “Allah”.
El, Yahweh, Allah
Prophets Abraham, Isaac, and Jacob knew God as “El”. Prophet Moses knew God as “Yahweh”. Prophet Muhammad knew God as “Allah”
“And God spoke to Moses and said to him, I am the Lord (Hebrew: Yahweh) and I appeared to Abraham, to Isaac and to Jacob as God Almighty (Hebrew: ‘El Shaddai’) but I was not known to them by my name ‘Yahweh'” (Exodus 6.2-3)
“Say: “Call upon Allah, or call upon Rahman: by whatever name you call upon Him, (it is well): for to Him belong the most beautiful names. ….” (17:110 part)
Conclusion
God’s name is ALL good names. So, if you are speaking a language other than Arabic, you don’t have to refer to God as Allah. You can just say whatever the translation of the word “God” is in the language you are speaking.
يعتقد معظم المسلمين بالإضافة إلى القرآن أن الحديث مصدر صحيح للشريعة الإسلامية ، تثبت الحجج أدناه بسهولة إستخدام القرآن والمنطق الأساسي بأن معظم المسلمين ليسوا على خطأ فحسب ، بل أنهم كافرون وفقاً للقرآن لأنهم يحكمون بإستخدام الحديث.
هيا نبدأ
القضاء فقط من كتاب الله (التوراة ، القرآن)
قبل أن يُنزّل الله تعالى القرآن الكريم على محمد، أنزل الله التوراة على موسى ليحكم بين اليهود. في ذلك الوقت، كان النبيون والأحبار اليهود والربانيون يحكمون بالتوراة. ثبت ذلك في آية 5:44 عندما أخبر الله تعالى الناس بعدم استبدال آياته بشيء آخر، على سبيل المثال، قوانين من صنع الإنسان، ومن لا تحكم بما أنزله الله، على سبيل المثال التوراة والقرآن، فإنه كافر.
بعد وفاة موسى، في القرن الثاني من الحقبة الحالية قام الأحبار بتأليف كتاب يطلق عليه التلمود يتضمن كلاً من
المشناه (التوراة الشفهية / أقوال أو أحاديث مفترضة عن موسى عليه السلام) وفقاً للتقليد اليهودي، فإن التوراة الشفهية قد تناقلت شفهياً في سلسلة متصلة من جيل إلى آخر إلى أن تم التعهد بكتابتها. هذا مشابه جداً للحديث النبوي / الأقوال المنقولة عن محمد عليه السلام
الجِمارا سلسلة من التعليقات التفصيلية والحوارات المتعلقة بالمشناه
في هذه الأيام، يحكم معظم اليهود حسب الكتاب المقدس (التوراة) و التلمود الذي يتضمن أقوال مفترضة عن موسى عليه السلام. هذا مشابه جداً لكيفية حكم التابعين من خلال القرآن الكريم حتى ظهور كتب الأحاديث النبوية (الأحاديث المفترضة عن محمد عليه السلام). في ذلك الوقت، كان الناس يحكمون بالقرآن والحديث.
التسلسل الزمني للأحداث
السنة
الحدث
منذ زمن طويل جداً
أنزل الله التوراة على موسى عليه السلام
منذ زمن طويل جداً
حكم النبيون والأحبار اليهود والربانيون بالتوراة
~ 200 ميلادي
كتب الأحبار اليهود التلمود يتضمن أقوال مفترضة عن موسى عليه السلام
~ 200 ميلادي حتى الآن
حكم اليهود بكلاً من التوراة والتلمود
609-632 ميلادي
أنزل الله القرآن الكريم على محمد عليه السلام
~ 800 ميلادي
كتب البخاري الحديث المفترض عن محمد عليه السلام
800 ميلادي حتى الآن
يحكم المسلمون بالقرآن الكريم والحديث معاً
الحكم فقط بالقرآن الكريم
بوجه خاص، الآية رقم 45:6 في القرآن الكريم تخبر الناس بأن يحكموا بالقرآن الكريم وليس الحديث. لاحظ أن الكلمة العربية المستخدمة للحديث هي حديث
إن ما أنزله الله هو القرآن، وقبل ذلك أنزل التوراة، ويعتبر كلاهما من الكتب المقدسة من الله ولكن لم يُنزّل الله الحديث. لاحظ استخدام كلمة “أنزل” في الآيات التالية تؤكد أن ما أنزله الله القرآن وليس الحديث.c
في الآية 13:37 نقرأ أن الله أنزل “تشريعاً عربياً” الذي يؤكد أن القرآن العربي هو القانون الذي نحكم من خلاله.
وَكَذَٰلِكَ أَنزَلْنَاهُ حُكْمًا عَرَبِيًّا ۚ…
الحديث ليس وحياً
سوف يدّعي بعض تابعين الحديث أنه بالإضافة إلى القرآن، فإن الأحاديث اليومية عن محمد هي أيضاً وحي من الله. والتي يمكن إثبات الخطأ بها بسهولة.
الإثبات 1:
تشير الآية القرآنية 66:1 إلى وضع قد شكك فيه الله محمد بعد أن نهى محمد عن شيء جعله الله شرعاً. إن كان كل ما قاله محمد هو وحي من الله، فلماذا يشكك الله محمد عن شيء قاله محمد؟ منطقياً، لأن ليس كل ما قاله محمد هو وحي من الله.
في الآيات 69: 44-46، هدّد الله بقتل محمد إذا أدلى محمد ببيانات كاذبة عن الله. هذا يثبت أن ليس كل ما قاله محمد هو وحي من الله لأنه لو كان كل شيء كذلك، لما كان يتطلب ذلك أن يحتاج هذا التهديد. إذا كان الله يريد حرفياً أن يقول أن كل كلمة خرجت من فم محمد كانت وحياً من الله، كان بإمكانه أن يقول ذلك دون أي تهديدات.
يشير حديث صحيح البخاري #1629 أن محمد قد نهى عن أداء الصلاة وقت الفجر وغروب الشمس. هذا تناقض واضح مع القرآن الذي اتفق معه تابعين الحديث.
حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ ـ رضى الله عنه ـ قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَنْهَى عَنِ الصَّلاَةِ عِنْدَ طُلُوعِ الشَّمْسِ وَعِنْدَ غُرُوبِهَا. https://sunnah.com/bukhari/25/113
جميع المسلمون، حتى أولئك الذين يستخدمون الحديث للشريعة الإسلامية، سيواصلوا أداء صلاتي الفجر والمغرب رغم أن الحديث الصحيح يُحرّم ذلك. في هذه الحالة، قد يقولوا على الرغم من أن الحديث صحيح، إلا أنهم اختاروا تجاهله لأنه يتعارض مع القرآن، لكنهم سيقولون أن الأحاديث الأخرى لا زالت صالحة. بعبارة أخرى، ينتهي بهم الأمر بالاختيار لاتباع بعض الأحاديث ورفض الأخرى. ومن غير المثير للدهشة، أن الآية القرآنية 68: 36-38 تسأل هؤلاء الناس الذين يحكمون بالكتاب (على سبيل المثال كتب الحديث) حيث يأخذون ويختارون القوانين أياً كانت التي يريدون اتباعها.
الحقيقة أن تابعين الحديث يعترفوا بأن بعض الأحاديث الصحيحة غير مقبولة ويجب أن تجعلهم يشككوا في صحة الأحاديث الأخرى حتى لو كانت تبدو مقبولة.
حذر النبي محمد باستخدام القرآن فقط
يعتقد بعض تابعين الحديث بأنهم يقلدون محمد، وأنهم سيستخدمون الحديث لتحذير الناس الآخرين من الشريعة الإسلامية. ومن المفارقات، الآيات القرآنية 50:45 و 6:19 تثبت أن محمد نفسه قام بالتحذير باستخدام القرآن فقط.
من المحتم أن يخبرك تابعي الحديث أن الحديث ضروري جداً للشريعة الإسلامية لأنه يفسر لك كيفية الصلاة. ما لا يدركه هؤلاء الناس أن.
لا أحد يتعلم كيفية الصلاة من قراءة الحديث. بدلاً من ذلك، يتعلموا من الناس الآخرين مثل آباءهم.
لا يشرح الحديث كيفية الصلاة بشكل صحيح. باعتبار أن الصلاة شعائر يومية، في الواقع لا يقول الكثير عن كيفية الصلاة، يجعلك تتساءل عن صحة الحديث في العموم.
حتى لوكان الحديث يشرح بوضوح كيفية الصلاة، وبما أن كتب الحديث لم تُكتب حتى 200 سنة بعد وفاة محمد، لذلك لمدة قرنين بعد وفاة محمد، لم يستطع أحد الصلاة لأن كتب الحديث لم تُكتب بعد. من غير المنطقي أن الناس لم يستطيعوا الصلاة لمدة 200 عام لأنهم كانوا ينتظروا أن يكتب البخاري كتاب الحديث.
من المنطقي التصديق بأن الله لم يقدم إرشادات خطوة بخطوة عن كيفية الصلاة في القرآن لأنه منذ البداية كان الله يعلم بأن الناس ستتعلم من خلال اتباع محمد وبعد وفاة محمد، ستتعلم الناس من مجتمعاتها، على سبيل المثال عندما تذهب للصلاة في المسجد يوم الجمعة. في واقع الأمر، معرفة كيفية الصلاة تمر من جيل إلى آخر، وليس من خلال قراءة آلاف الأحاديث لمحاولة فهم الأمر مثل بعض الكلمات المتقاطعة الهائلة.
جدال “التفسير”
سيجادل بعض تابعين الحديث في أن تفسيري للآيات أعلاه أو أي آية أخرى بهذا الخصوص هي غير صحيحة. يبدو أنهم يعتقدون أن تفسيرهم فقط هو التفسير الصحيح. يتناول القرآن التفسير الصحيح للآية 3:7 حيث يذكر الله أن هناك نوعين من الآيات.
1. آيات محددة (واضحة)
هذه الآيات هي أساس القرآن وبما أنها واضحة فإذن التفسير غير ضروري. تعني الآيات ما يقولونه لأن المعنى حرفي.
2. آيات غير محددة (غير واضحة)
هذه الآيات غير واضحة والله فقط يعلم المعنى الصحيح. توجد هذه الآيات الغير واضحة كاختبار للناس الذي يريدون تفسيرها بطريقة معينة لتبرير آرائهم الشخصية ومصالحهم.
بما أن الآيات المستخدمة في الجدالات أعلاه واضحة، فإن “التفسير غير الصحيح” هو جدال غير صالح.
جدال “التقاليد”
سيجادل بعض تابعين الحديث بأنه يجب احترام التقاليد الإسلامية وأخدها بعين الاعتبار وبما أن المسلمين تقليدياً سيتبعون الحديث، فيجب على المسلمين الاستمرار في القيام بذلك. هذا الجدال غير صالح لأن ليس كل التقاليد صحيحة والتقاليد ليست أساس للدين. لا يوجد في القرآن ما يقول أنه ينبغي على تابعين الحديث اتباع تقاليد وممارسات أسلافهم. وفي المقابل، يقدم القرآن في الواقع مثال حيث يُظهر بوضوح كيف أن التقاليد لا مكان لها في الدين وهو بالتأكيد ليس بديلاً عن الوصايا الواضحة في القرآن.
في الآيات 21: 52-53 سأل إبراهيم عليه السلام والده وقومه لماذا يعبدون التماثيل. وكان جوابهم أنهم فقط يتبعون تقاليد آباءهم والتي كان من الواضح أنها غير صحيحة.
في الآية 2:170 أُمر والد إبراهيم وقومه باتباع ما أنزله الله لكنهم بدلاً من ذلك أصروا على اتباع تقاليد آباءهم. بعد ذلك، يقول الله أن آباءهم لم يعرفوا شيئاً ولم يكونوا يهتدون.
سيجادل بعض تابعين الحديث أنه بدون الحديث لن يعرف المسلمون أنه يجب عليهم دفع 2.5% من دخلهم لتلبية متطلبات الزكاة التي يعتقدون تماماً أنها تذهب للفقراء والمحتاجين. هناك بعض المسائل التي تتعلق بهذا الجدال.
1. يجب على الجميع دفع الزكاة، ليس المسلمين فقط
بشكل خاطئ، يعتقد تابعين الحديث أنه يجب على المسلمين فقط دفع الزكاة. الآية القرآنية 41:7 تثبت أنه حتى غير المسلمين بمن فيهم المشركين يجب عليهم دفع الزكاة.
في الآيات 19:31، 19:55، 2:83، 7:156، 5:12، 21:73، 4:162، و 98:5 نرى دليلاً على أن العديد من مجموعات الناس تدفع الزكاة تعود إلى زمن إبراهيم عليه السلام نفسه. لذلك، لم يكن مبلغ الزكاة يعتمد على شيء يفترض أن محمد قاله، على سبيل المثال الحديث.
ما هي الزكاة؟
نظراً لأن على الجميع دفع الزكاة وزكاة المال وهي غالباً ما تستخدم لمساعدة الفقراء، ولذا سيبدو منطقياً أن الزكاة هي الضرائب الحكومية حيث تُستخدم الإيرادات الضريبية لصالح المجتمع بما يشمل الفقراء. في الولايات المتحدة الأمريكية، أكثر من 15% من عائدات الضرائب الفيدرالية تذهب إلى البرامج الاجتماعية لمساعدة الناس المحتاجين للمساعدة المالية. هذا مبلغ أكبر بكثير من 2.5% التي يدّعي تابعين الحديث أنه المبلغ الصحيح الذي يتوجب على المسلمين دفعه لتلبية متطلبات الزكاة. من المفارقات أن الدول الإسلامية التي يفترض أن يدفع الناس 2.5% فقط للزكاة هي من بعض أشد الدول فقراً في العالم. في المقابل، حيث أن يدفع الجميع الزكاة (الضرائب) في الولايات المتحدة، والأشخاص الذين يحتاجون المساعدة المالية يحصلون عليها ويخرجون من الفقر.
الحديث الأفضل
مما لا يثير الدهشة أن الحديث الأفضل هو حديث الله، وهو القرآن، والذي على الأرجح السبب الذي جعل الله يخبر للجميع أن يحكموا بالقرآن فقط وليس شيئاً آخر.
فيما يلي بعض الأمثلة التي يتعارض فيها الحديث مع القرآن وقد حكم المسلمون بالحديث بدلاً من القرآن.
صلاة الجمعة
يعتقد العديد من المسلمين أن المرأة ليس مطلوباً منها صلاة الجماعة في يوم الجمعة. ينشأ هذا الاعتقاد من الحديث في https://sunnah.com/abudawud/2/678. ومع ذلك، هذا تعارض مباشر مع آية القرآن 62:9 التي تحث جميع المؤمنين (رجالاً ونساءً) للصلاة معاً يوم الجمعة.
الزكاة 2.5%
يعتقد غالبية المسلمين أنه مطلوب منهم دفع 2.5% من دخلهم لتلبية متطلبات الزكاة. هذا الحد موجود في الحديث ولكن ليس موجوداً في القرآن.
الذهب والحرير
تحريم لبس الذهب والحرير على الرجال المسلمين نبع من الحديث. لا يوجد في القرآن ما يثبت أن الله حرّم هذا.
الموسيقى والغناء
تحريم الاستماع إلى الموسيقى والغناء للمسلمين أتى من الحديث. لا يوجد في القرآن ما يثبت أن الله حرّم هذا.
الحج بدون “محرم”
المقصود بالمِحْرِم هو شخص لا يُسمح له شرعاً بالزواج من امرأة معينة، مثل والد الفتاة أو ابنها أو أخيها أو جدها، إلخ. ومن هذا المنطلق، تعتقد النساء المسلمات أنها لا تستطيع الحج إلا إذا رافقها أحد “المحارم”. ينشأ هذا الاعتقاد من الحديث الذي يقول أنه لا يجوز أن يكون الرجل في رفقة امرأة وحدها وفي عزلة. مع زيارة ملايين الحجاج إلى مكة كل عام ، فإن كونهم في حالة “عزلة” هو عكس ما يحدث بالفعل. هذا الاعتقاد شائع في الثقافات التي يسيطر عليها الذكور كما هو الحال في المملكة العربية السعودية حيث من الواضح أن القاعدة من جانب واحد لأن القيد لا ينطبق على الرجال. ولا حاجة للقول أنه لا يوجد مثل هذا القانون في القرآن يحظر على النساء أداء فريضة الحج بدون “محرم”.
33% الحد الأقصى من تخصيص أصول الوصية
سيجادل بعض العلماء أن أكثر ما يمكنك تخصيصه في وصية ما هو الثلث (33%) لإجمالي الأصول الخاصة بك. هذه القيمة غير موجودة في القرآن. إنها موجودة في الحديث.
الحديث مثل تفسير القرآن
يعتقد بعض المسلمين أن الحديث ضروري لتفسير القرآن. ومع ذلك، هذا تعارض مباشر مع القرآن الذي ينص على
القرآن هو الحديث الأفضل (39:23)
القرآن كامل (6:115)
القرآن لا ينقصه شيء (6:38)
القرآن شُرِحَ بالتفصيل (6:114، 12:111، 41:3، 11:1)
القرآن توضيح لكل شيء (16:89)
القرآن هو التفسير الأفضل (25:33)
الخلاصة
يجب أن تبين الأدلة أعلاه بوضوح أن الحديث ليس مصدر غير صالح للشريعة الإسلامية فقط، ولكن اتباع والحكم بالحديث وفقاً للآية القرآنية 5:44 يجعلك كافر!
إذا كنتَ مسلماً، ولا سيما إذا كنت شخصاً ولد في دولة مسلمة وترعرعت كمسلم، قد تكون في حالة صدمة مما قرأته للتو. هذا طبيعي. لقد كنتُ مصدوماً بعد اكتشافي لهذه المعلومات بعد سنوات من الدراسة الغير متحيزة للقرآن والإسلام.
المؤهلات
قد تتساءل عن المؤهلات التي حصلتُ عليها لكي تصدق ما كتبته. ليس لدي لحية طويلة (بمحض إرادتي). لا أرتدي زي العلماء المسلمين العاديين. لقد ولدت وترعرعت في دولة غير إسلامية (الولايات المتحدة). بدلاً من دراسة الإسلام في جامعة إسلامية رفيعة المستوى، على سبيل المثال الأزهر، درستُ الهندسة (درجة البكالوريوس) و علوم الحاسوب (درجة الماجستير) في الجامعات العلمانية (جامعة كاليفورنيا، بيركلي، جامعة ولاية سان فرانسيسكو). إن مؤهلاتي بسيطة وتفي بمتطلبات الله، أي استخدام العقل ودراسة كلمة الله (القرآن). لا يشترط القرآن على أحد بأن يكون حاصلاً على درجة الدكتوراه في الدراسات الإسلامية لفهمه.
الاعتقاد السائد مقابل الدليل المنطقي
قد تعتقد أن غالبية المسلمين والعلماء المسلمين الذين يحكمون بالحديث لا يمكن أن يكونوا مخطئين. منطقياً، لا يساوي اعتقاد الغالبية الاعتقاد الصحيح. كما ذُكر في الآيات 21: 52-53 والآية 2:170 أعلاه، اعتقد والد إبراهيم والمجتمع بأكمله أن التماثيل كانت إلهاً. برغم أنهم كانوا يمثلون الأغلبية إلا أنهم كانوا على خطأ وإبراهيم كان وحده على صواب. يمكن قول نفس الشيء بالنسبة لمحمد الذي كان منذ البداية هو المسلم الوحيد في مجتمعه وعلى الرغم من الهجمات من أغلبية عبدة التماثيل، لكنه تحمّل. بعبارة أخرى، اتبع كلاً من إبراهيم ومحمد الدليل والمنطق بدلاً من المعتقدات السائدة الموجودة.
البقر
أنت تؤمن بالقرآن، وتعتبر نفسك شخصاً عاقلاً، ولكن قد تمر بوقت عصيب في قبول العبارات القرآنية (المعروفة بعبارات الله) أعلاه. قد تكون في حالة إنكار لأن البراهين الواضحة الواردة أعلاه تتعارض مع تقاليدك ومعتقداتك القديمة. في هذه الحالة، قد تكذب على نفسك فقط. لن تهتم للأدلة القرآنية التي قرأتها بأم عينيك أو هل أنت كما قال الله في الآية 7:179 “أضل من الأنعام”؟
بالتأكيد لك كامل الحرية بأن تؤمن بما تشاء. لكن إذا أردت أن تختار عدم الاتفاق مع الجدالات أعلاه. إذاً، كما قال الله في الآية 2:111 أظهر دليلك، إذا كنتَ صادقاً.
Some Muslims believe that there are no aliens. However, the Quran indicates that there are living creatures beyond the Earth.
Definition of alien
Alien: “An extraterrestrial being. A form (s) of life assumed to exist outside the Earth or its atmosphere within other parts of the Universe”
What is the Arabic word “Da’aba”?
Da’aba means to go gently, crawl, creep or walk. The word basically captures whatsoever moves on the earth, especially that of animals and beasts of burden, quadrupeds, any moving creature, insects, and humans.
Daabatun (n.): Moving creature; Crawling animal.
Dawaabbun (n.plu.): Crawling animals.
Daba has been used to denote humans too (24:45; 35:45). It is also used negatively (16:61 8:22; 8.55).
Dabbah n.f. (pl. dawab) has been used many times in the Quran: 2:164, 6:38, 8:22, 8:55, 11:6, 11:56, 16:49, 16:61, 22:18, 24:45, 27:82, 29:60, 31:10, 34:14, 35:28, 35:45, 42:29, 45:4
What is the Arabic word “Samawaat (heavens)”?
The Quranic expression “Samawat wal ‘ard” means “The Heavens and the Earth”. It denotes the whole Universe in its entirety.
Indeed, your Lord is Allah, who created the heavens and the earth (Arabic: samawat wal ‘ard) in six days and then established Himself above the Throne, arranging the matter [of His creation]. There is no intercessor except after His permission. That is Allah, your Lord, so worship Him. Then will you not remember? (10:3)
Indeed, We have adorned the nearest heaven (Arabic: samaa) with an adornment of stars / planets. (37:6)
Based on the above verses, it should be clear that the Arabic word “samaa” (heaven) or plural “samawaat” (heavens) means the entire universe.
Proof of alien existence
Now that we know what da’ba (moving creature) and samawaat (heavens / universe) mean, we can see from verse 42:29 that there are moving creates in both the heavens and the earth.
And of his signs is the creation of the heavens and earth and what He has dispersed in both of them (Arabic: fi-hima) of creatures. And He, for gathering them when He wills, is competent.(42:29)
The basis of the question posed by the angels
In verse 2:30, there is a story about the angels questioning God regarding man’s vicegerency on the Earth.
And [mention, O Muhammad], when your Lord said to the angels, “Indeed, I will make upon the earth a vicegerent.” They said, “Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?” Allah said, “Indeed, I know that which you do not know.”(42:29)
For the angels to ask whether God was going to place on Earth a creature such as humans who will shed blood, they must have known about a similar creature that sheds blood, e.g. in some other part of the universe. If the angels had no prior knowledge of a similar creature that behaves that way, they wouldn’t have asked that question. At this point in the conversation with God, humans had not yet been created. Also, angels have no knowledge of the future as, according to the Quran, only God knows the future.
Many Muslims believe that because the Quran is in Arabic, then Arabic must be a holy or superior language. However, the Quran makes it clear that this is not the case.
No distinction between languages
In verse 30:22, we see that God makes no distinction between any language.
And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs for those of knowledge. (30:22)
Obviously, Arabic is important if you want to study the Quran since it’s in Arabic but that doesn’t mean that Arabic is better than any other language. Similarly, if one wanted to study the Torah or Injil, then other languages such as Hebrew or Latin would be important for understanding those scriptures.
Different messengers, different languages, but same message
The Quran was revealed in Arabic for no reason other than so that the designated primary audience at the time (Arabs) could understand it. The same reason applied to all previous messengers. Previous messengers were Muslim yet they did not speak nor pray in Arabic. They were sent with the language of their people so they could communicate clearly to their people. This is proven in verse 14:4.
And We did not send any messenger except [speaking] in the language of his people to state clearly for them, and Allah sends astray [thereby] whom He wills and guides whom He wills. And He is the Exalted in Might, the Wise. (14:4)
Arabic for an Arabic-speaking community
Even though the Quran is meant for all of mankind, verse 42:7 proves that the Quran was sent down in Arabic so that the prophet could warn his own mother town and the immediate towns around him.
And thus We have revealed to you an Arabic Qur’an that you may warn the Mother of Cities [Makkah] and those around it and warn of the Day of Assembly, about which there is no doubt. A party will be in Paradise and a party in the Blaze. (42:7)
The term “hawlaha” means “around it” and refers to towns immediately around the mother city. It does not mean all towns all around the world. Thus definition can be verified by seeing other uses of the term “hawlaha” in the Quran. Therefore, if the Quran needed to be explained to someone in China, it would need to be translated into Chinese.
Indeed, I am to you a trustworthy messenger. So fear Allah and obey me. (26:162-163)
The same Arabic sentence has been used for Prophets Noah (26:106-107), Hud (26:125-126); Saleh (26:143-144); Lut (26:162-163) and Shuaib (pbut) (26:178-179) one after the other. Not one of these messengers ever delivered this sentence in Arabic but rather in their own languages to their own people. Therefore, it is the message which is important, not the language it is delivered in. The Quran itself is a translation from other languages into Arabic.
There are many historical dialogues and stories mentioned in the Quran of Prophets Noah, Abraham, Moses, Jesus (pbut), different messengers, angels, Iblis (Satan), Pharaoh, and even of an ant (27:18) and a Hoopoe bird (27:22). All this speech has been captured and translated by God Himself for an Arabic audience to grasp the message and its wisdom. If God can translate the speech of others throughout history to make the message clear to an Arab audience, then why can’t non-Arabic speakers focus their endeavors to understand the message in their own languages?
This explanation is proven a few verses later in 26:195-196.
Nothing is said to you, [O Muhammad], except what was already said to the messengers before you. Indeed, your Lord is a possessor of forgiveness and a possessor of painful penalty. (41:43)
According to verse 41:44, God chose Arabic for the Quran because no one would have believed Muhammad if the Quran was in a foreign language to the Arabs.
And if We had made it a non-Arabic Qur’an, they would have said, “Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?” … (41:44)
Therefore, to conclude, Arabic is not a special and holy language.
Many Muslims believe that prophet Muhammad is more special than the other prophets
However, the Quran makes it clear that all prophets are equal and that Muhammad is no more special than the other prophets. This is proven in verse 2:285.
“The messenger believes in that which has been revealed to him from his Lord and (so do) believers. Each one believes in God and His angels and His scriptures and His messengers – We make no distinction between any of His messengers – and they say: We hear, and we obey. …. ” (2:285)
Some Muslims assume that because the Quran was revealed to prophet Muhammad that he must be superior to other prophets and messengers. However, other prophets also have exclusive characteristics that, in some cases, may make them seem superior.
Prophet Moses’ Exclusivity
Only once has God used the Arabic term ‘mahabbata(n)-minni’ (love from me) with respect to a child and this is with regards Prophet Moses (pbuh) (20:39)
Prophet Moses (pbuh) is the only Messenger of God mentioned by name that was spoken to directly by God. Others, including Prophet Muhammad (pbuh) only received inspiration (4:163-164)
Prophet Moses (pbuh) was chosen over ‘mankind’ (Arabic: is’tafaytuka ala l-nasi) by virtue of his mission and because God spoke to him directly (7:144)
Prophet Moses (pbuh) is the most mentioned Messenger of God in the Quran whilst Prophet Muhammad (pbuh) is only mentioned four times directly by name (3:144, 33:40, 47:2, 48:29).
Prophet Jesus’ Exclusivity
He was the only Prophet strengthened with the Holy Spirit since birth (5:110)
He was born with wisdom and spoke with wisdom as a young child (19:29; 3:46, 5:110) unlike other Prophets who did not receive Divine guidance until later in life (e.g. Prophets Abraham, Moses and Muhammad (pbut))
He was conceived from an immaculate conception (3:47; 19:20)
He was granted the power to heal the sick, the blind and to bring the dead to life (5:110).
Prophet Solomon’s Exclusivity
No messenger of God was given a kingdom such as that of Prophet Solomon (pbuh) after him (38:35)
He understood the speech of birds (along with Prophet David) (pbuh) (27:16) and the ants (27:19)
He had control over the winds (38:36; 21:81)
He had control over the Jinn that worked for him (38:37)
Prophet Abraham’s Exclusivity
Prophet Abraham (pbuh) is referred to as the father of faith (22:78)
Prophet Abraham (pbuh) is referred to as a ‘khalil’ (friend) of God (4:125)
Prophet Muhammad (pbuh) and all believers are asked to follow the footsteps / religious ways of Prophet Abraham (pbuh) (16:123)
Prophet Noah’s Exclusivity
He was the only prophet or messenger of God mentioned as being granted such an extended life span of 950 years (29:14)
Prophet Jonah’s Exclusivity
Prophet Jonah (pbuh) is the only messenger of God whose subsequent Prophetic ministerial success is expressed in numbers of over 100,000 believers (37:147-148).
Prophet Joseph’s Exclusivity
His charm / beauty was greatly admired (akbara), awed at (hasha-lillah – God save us) and even likened to that of a noble angel (malakun karim) (12:31)
He has been mentioned as being granted the wisdom to interpret dreams / events (12:6; 21; 36; 46; 100-101)
Though God has preferred and ranked some messengers over others, believers are not allowed to rank or differentiate between the messengers.
We have made some of these messengers to excel the others among them are they to whom God spoke, and some of them He exalted by rank / degrees; and We gave clear miracles to Jesus son of Mary, and strengthened him with the Holy Spirit. … (2:253)
Many Muslims believe that the term “Muslim” and “Mu’min” are interchangeable and have the same meaning. However, according to the Quran, many people are Muslims (including some Jews and Christians) but not all Muslims are Mu’mins.
A “Muslim” (Submitter) by definition is anyone who submits or surrenders their will to the one true God. This is irrespective of whether or not they believe in the Quran or prophet Muhammad.
A “Mu’min” (Believer), in the context of the Quran, is one who believes in
The one true God
All of God’s angels
All of God’s scriptures including the Torah, Injeel, and Quran
All of God’s messengers including Abraham, Moses, Jesus, and Muhammad
One may be a Muslim (Submitter) but not yet be a Mu’min (believer) as true faith has not yet entered their hearts. This is proven in verse 49:14.
The desert Arabs say, “We believe!” Say, “Do not say you believe; but only say, ‘We have submitted our wills to God (as Submitters / Muslims),’ as belief has not yet entered your hearts. But if you obey God and His Messenger, He will not deprive you anything of your deeds: for God is Oft-Forgiving, Most Merciful.” (49:14)
Therefore, being a Muslim (Submitter) first is a pre-requisite for acquiring belief to become a Mu’min (believer). Verse 7:143 shows the example of prophet Moses when he became a Mu’min (believer). Verse 2:260 shows the example of prophet Abraham who asked to have his heart strengthened so that he could become a Mu’min (believer).
There are many proofs in the Quran of people who lived before prophet Muhammad and were Muslim.
Prophet Noah (10:72)
Prophet Solomon (27:31, 27:42)
Prophet Lot (51:36)
Prophet Abraham (3:67)
Disciples of Prophet Jesus (3:52)
Prophet Joseph (12:101)
Prophet Jacob’s children (2:133)
Pharaoh’s magicians (7:126)
None of these people could have known of the Quran or the coming of prophet Muhammad, yet they are described as Muslims (Submitters). Therefore, being a Muslim (Submitter), according to the Quran, does not require belief in the Quran or prophet Muhammad. It just requires submitting one’s will to the one true God.
As a matter of fact, during the time of prophet Muhammad some people amongst the People of the Book (Jews and Christians) did believe in Muhammad and they, therefore, were Mu’mins (believers) even though they were still Jews and Christians.
And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth. They say, “Our Lord, we have believed, so register us among the witnesses. (5:83)
And there are, certainly, among the People of the Book, those who believe in God, in the revelation to you (Muhammad), and in the revelation to them (Torah, Injil), bowing in humility to God …. (3:199)
People who believed in the previous scriptures, including Jews and Christians, were already Muslims.
Those to whom We gave the Scripture before it – they are believers in it. And when it is recited to them, they say, “We have believed in it; indeed, it is the truth from our Lord. Indeed we were, [even] before it, Submitters (Muslims).” (28:52-53)
