Allah (SWT) sent His Messengers to acquaint people with their Creator (SWT), His Attributes, His Right on His slaves, and the religion He has chosen for them; to inform them of the purpose of their creation, their relationship with the creatures around them; to illustrate the secret of their existence and the stages of their creation in the past, present and future; to show His Laws and Ordinances that control the Universe and control their life; to draw their attention to what makes Allah pleased with them and facilitate their closeness to Him and enjoying his satisfaction; to warn them against disbelief, attributing partners to Him in His Lordship, His Godhead, or His Own Names and Attributes; to teach them the Shari’ah (Law) that makes them happy in this life and successful in the Hereafter, and to teach them decent morals and good manners; to warn them against bad manners and crooked behavior; and to purify them and straighten their morals.

Allah (SWT) says: “A similar (favor have you already received) in that We have sent among you a Messenger of your own, rehearsing to you Our Signs and purifying you and teaching you the Book and wisdom and teaching you what you know not.” (II: 181)

Allah (SWT) sent the Messenger to protect humanity against divergence and controversy and guide them to the truth. Allah (SWT) says: “And we sent down the Book to you so that you should make clear to them those things in which they differ and that it should be a guide and a mercy to those who believe.” (XVI: 64)

Allah (SWT) made the Messengers examples to be copied by the faithful in establishing His Religion and applying His Shari’ah and in being warned against difference in it. Allah (SWT) says: “The same religion has He established for you as that which We enjoined on Noah--that which We have sent by inspiration to you and that which We enjoined on Abraham, Moses, and Jesus: namely, that you should remain steadfast in Religion and make no division therein: To those who worship other things besides Allah, hard is the (way) to which you call them. Allah chooses to Himself those whom He pleases and guides to Himself those who turn to Him.” (XLII: 13) Allah (SWT) also says: “We have sent down to you the Book in truth, that you might judge between people by that which Allah has shown you, so be not an advocate for those who betray their trust.” (IV: 105)

Allah (SWT) has made the Messengers good examples for the people in respect of good manners, virtuous behavior and correct worship. Allah (SWT) says: “You have indeed in the Messenger of Allah an excellent example for him who hopes in Allah and the Final Day and who remembers Allah much.” (XXXIII: 21)

Allah (SWT) sent the Messengers to give the faithful the good tidings of the ever-lasting pleasures Allah has prepared for them, and to warn the unbelievers of the consequences of their disbelief. He sent them to establish the convincing argument to people from their Lord and invalidate any pretext they claim: “Messengers who gave good news as well as warning, that mankind, after (the coming) of the Messengers, should have no pleas against Allah, for Allah is Exalted in power, and All-Wise.” (IV:165)

Allah (SWT) made Muhammad (Peace be upon him) as the last Messenger and sent him to all humanity. Allah (SWT) says: “Muhammad is not the father of any of your men but (he is) the Messenger of Allah, and the seal of the Prophets, and Allah has full knowledge of all things.” (XXXIII: 40) Allah (SWT) also says: “We have not sent you but a mercy for all creatures.” (XXI: 107)

To make people convinced of the truthfulness of what the Messengers have informed them, and establish the strong credible proof, and prevent their being accused of telling lies, Allah (SWT) supported them with the Signs that proved their truthfulness.

Allah (SWT) says: “We sent afortime Our Messengers with Clear Signs and sent down with them the Book and the Balance (of Right and wrong), that men may stand forth in justice.” (LVII: 25)

The great Wisdom of Allah is obvious in the fact that the Sign of every Messenger was suitable for the people to whom he was sent, so that the argument would be clear and the sign more obvious. Allah (SWT) gave Muhammad (Peace be upon him) such signs as were suitable for the Arabs and other nations in that generation and the following ones till the Day of Judgment.

The Signs of the Prophet (Peace be upon him) were so important that they were the only Signs of the Messengers that have survived till now. They prove the truthfulness of the Prophet (Peace be upon him) and the truthfulness of the Messengers before him, and with them all humanity will have no justification to reject Faith. Today the Jews cannot bring the staff of Moses (Peace be upon him) or any of his other signs. Nor are the Christians able to present the signs of Jesus (Peace be upon him) today. Both Jews and Christians have nothing but the historical narration.

The Signs of Muhammad (Peace be upon him), on the other hand, are still there among us and will remain till the Day of Judgment. The greatest of these Signs is the Holy Qur’an that is enough argument by itself, for it has been revealed with the Knowledge of Allah (SWT). The most prominent of its Signs today is the subject of “Scientific Miracles” which presents to all humanity the Great Miracle with the Divine Knowledge it carries, as Allah (SWT) says: “But Allah bears witness that what He has sent unto you He has sent with His (Own) knowledge, and the angels bear witness. But enough is Allah far a witness.” (IV: 166)

The Messenger (Peace be upon him) has numerous Miracles and Signs other than the Qur’an with which the argument is established in our age and the following ages.

Following is a discussion of some of the Signs and Miracles of Muhammad (Peace be upon him).

Allah (SWT) took the covenant of the Prophets that they should believe in Muhammad (Peace be upon him) and support him, should he be sent as a messenger in their lifetime, and that they should inform their peoples of the same so that his anticipated Prophethood my be made known among all peoples.

Allah (SWT) says: “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 believe in him and render him help.’ Allah said: ‘Do you agree and take my covenant as binding on you?’ They said: ‘we agree’ He said: ‘Then bear witness and I am with you among the witnesses.” (III: 81)

Messengers used to be sent to their particular peoples, whereas Muhammad (Peace be upon him) has been sent to humanity in general. All previous Prophets announced his anticipated advent. Jesus (Peace be upon him), as Allah (SWT) tells us in the holy Qur’an, told his people of that: “And remember, Jesus, the son of Mary said: ‘O children of Israel! I am the Messenger of Allah sent to you, confirming the Torah (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!’” (LXI: 6)

The good tidings in former Scriptures includes pieces of news about the advent of Muhammad (Peace be upon him) and information concerning his name, physical and moral characteristics, his ancestry, the location where he would be sent, the attributes of his companions and those of his foes, the features of the religion he would preach, the events he would experience, and the time when he would be sent. All that would be in support of his truthfulness when he appeared and revealed those same characteristics. Such characteristics and good tidings had been received by the followers of those religions through their priests, learned men and soothsayers many centuries before the birth of Muhammad (Peace be upon him). The Holy Qur’an refers to this good tidings as proofs of the truthfulness of Muhammad (Peace be upon him). Allah (SWT) says: “The unbelievers say: ‘You are not a messenger.’ Say: ‘it is enough that Allah is a witness between me and you, as well as those who have knowledge of the book.’” (XIII: 43) Allah (SWT) also says: “Is it not a sign to them that the learned of the Children of Israel know it (as true)?” (XXVI: 197 Allah (SWT) also says: “Verily it is mentioned in the Scriptures of former peoples.”(XXVI: 196)

Allah (SWT) says about Muhammad (Peace be upon him): “The People of the Book know him as they know their sons.”(II: 146)

This means that the fact that these characteristics apply to Muhammad (Peace be upon him) clearly indicates that he was meant by them and that he was the Messenger whose advent Allah (SWT) announced.

The Holy Qur’an refers to the illiteracy of the Messenger (Peace be upon) and confirms that it is mentioned in the Bible.

Allah (SWT) says: “Those who follow the Messenger, the illiterate Prophet, Who they find mentioned in their own (scriptures) in the Torah and the Gospel.”(VII: 157)

The illiteracy of the Prophet (Peace be upon him) and how the revelation to him started are still mentioned in the Bible even nowadays.

In the book of Isaiah (29:12), we read: “ And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.”

In Good News Bible, we read: “ If you give it to someone who can’t read and ask him to read it to you, he will answer that the does not know how.”

This text agrees with what happened later to the Prophet (Peace be upon him). We read in a tradition narrated by ‘Ubayd ibn ‘Umayr and reported by Ibn Ishaq that the Prophet (Peace be upon him) said: “Gabriel came to me with a sheet of silk wherein there was a book and said, ‘Read!’ I said , ‘ I don’t know how.’”

A long time has elapsed since the advent of Jesus (Peace be upon him); yet no revelation has been endowed upon an unlettered Prophet other than the illiterate Prophet, Muhammad (Peace be upon him), whose illiteracy they find mentioned in their scriptures even today.

The Hebraic Versions of Torah still carry the name of Muhammad without ambiguity. In the song of songs, chapter 5,Verse 16,we read:

Then, who can be described as having all virtuous characteristics but Muhammad, the great Prophet, Allah’s beloved and favored Messenger?

The word “comforter” is translated from the Greek word “paracletos” which had been used to replace the original word “periclytos” meaning “Muhammad” or “Ahmad” in Arabic. The two Greek utterances have little difference in pronunciation as well as in spelling; therefore, the scribes could have easily used one word for the other in some versions. Jews and Christians have preferred the corrupted version to the true one.

There is a Gospel known by the name the Gospel of Barnabas, which the church banned in 492 AD by the order of Pope Gelasius. It was confiscated everywhere. But there was still a copy of that Gospel in the library of Pope Sixtus V. Fortunately a certain Roman Monk called Framarino managed to bring it out. He had found the letters of Ireneus, where the came upon the name of the Gospel of Barnabas mentioned as a reference. His curiosity urged him to look for that gospel. When he became a close friend to Pope Sixtus V, he got that copy of the gospel and found in it that there would come a time when it would be claimed that Jesus is Allah’s son, and this misconception would continue till Muhammad, Allah’s Messenger comes, to set things right.

In the Gospel of Barnabas, (220:4), we read: “And this mocking shall continue until the advent of Muhammad the Messenger of God, who, when he shall come, shall reveal this deception to those who believe in God’s Law.”

Framarino was converted to Islam and published among people this Gospel, which the church had opposed.

This is mentioned by Abdullah Al-Turjuman, whose name had been Anslam Tormida. He had been a Spanish priest before he was converted to Islam. He died in 832 AH.

Jubayr ibn Mut’im said: “ I heard Allah’s Messenger (Peace be upon him) saying: ‘I have various names: I am Muhammad, and I am Ahmad, and I am Al-Mahi with whom Allah obliterates disbelief, and I am Al-Hashir at whose feet people will be gathered, and I am Al-‘Aqib.’’’ Allah (SWT) says: “And Remember, the son of Mary, said: ‘ O children of Israel! I am the Messenger of Allah (sent to you) confirming the Torah (which came) before me, and giving glad tidings of a Messenger to come after me whose name shall be Ahmad.’ When he came to them with clear signs, they said, ‘ This is evident sorcery.’’’(61:6)

Professor Abdul-Ahad Dawud Al-Ashuri, the former archbishop of Mosul, who was converted to Islam, says (in his book “Muhammad in the Bible”): “The statement popular among Christians: “Glory be to Allah in the heavens and peace be on earth and happiness be among people” was originally: “Glory be to Allah in the heavens, Islam be on earth, and Muhammad is for people.”

In Athrava Veda (another Hindu Scripture), Kanda 20, Sukia 127, Mantra 1-3, we read: “O people! Listen to this carefully! Muhammad will be raised among people…. His greatness will be praised even in paradise and it will be subjected to him, and he is the Muhammad.”

In Bhawishya Purana (another Hindu scripture ) parv 3, Khand 3, Adhya 3 , Shalok 5-8, we read: “Just then an illiterate man with the epithet Teacher, Muhammad by name, comes only with his companions. The angel will purify him with the five things.”

The five things of purification are obviously the five daily prayers that cleanse a Muslim of his sins.

Prophet Abraham and his son Ishmael (Peace be upon them), while in Mecca, asked Allah (SWT) to make out of their offspring a Muslim nation and send among them a Messenger from among themselves. Their prayer is mentioned in These Qur’anic Verses: “Our lord! Make us Muslims, bowing to Your (Will), and out of our progeny (make) a Muslim nation, bowing to Your (Will); and show us our places for the celebration of (due) rites; and turn unto us (in Mercy); for you are the Oft-Returning, Most Merciful. Our lord! Send among them a Messenger who shall rehearse your Signs to them and instruct them in Scripture and wisdom, and sanctify them; for you are the Exalted in Might, the Wise.” (II: 128-129)

Allah’s promise to Abraham that he would make a great righteous nation out of Ishmael’s progeny is mentioned in the Old Testament. In the Book of Genesis (17:20), we read: “And as for Ishmael, I heard thee. Behold, I have blessed him, and will make him fruitful and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.”

We also read in Genesis (21:13): “And also of the son of the bondwoman will I make a nation, because he is they seed.”

No righteous nation appeared out of Ishmael’s progeny other than the nation (Ummah) of Muhammad (Peace be upon him) that Allah (SWT) describes in His Saying: “You are the best of peoples, introduced to mankind….” (III: 110).

In the Book of Deuteronomy (18:17-18) we read Moses’ words : “And the Lord said unto me, ‘ They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth.”

“Their brethren” means the descendants of Ishmael (Peace be upon him), for he was the brother of Isaac (Peace be upon him), the forefather of the Children of Israel, since both Ishmael and Isaac were Abraham’s sons. Muhammad (Peace be upon him) is descended from Ishmael. Were the glad tidings meant to refer to one of the children of Israel it should say, “from among their own people”.

Muhammad (Peace be upon him) is from among their brethren. He is like Moses (Peace be upon him) in that both of them were Prophets and Messengers and came with a new law. Both of them fought against the polytheists, married, and were shepherds. The glad tidings cannot refer to Joshua as Jews claim, for Joshua did not receive any book of revelations, as the Book of Deuteronomy (34:10) confirms: “And there arose not a Prophet since in Israel like unto Moses.”

Nor can the glad tidings refer to Jesus (Peace be upon him), as Christians claim, for he was unlike Moses in many respects: he had only a mother and no father, and he spoke while a child in the cradle and he did not come with a new law as Moses did, and he did not die but was lifted to the heavens.

In Matthew (21: 42-43) we read: “Jesus saith unto them, Did ye never read in the scriptures: The stone which the builders rejected, the same is become the head of the corner: this is the lord’s doing and it is marvelous in our eyes? Therefore say I unto you, The Kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.”

This means that the Apostleship will be taken away from the Children of Israel and given to another nation, and thus the Messenger promised will be from among people other than the Children of Israel.

The Old Testament mentions the place where Ishmael (Peace be upon him) was brought up. In Genesis (21:19-20), we read: “And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad to drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.”

The Prophet (Peace be upon him) described Ishmael (Peace be upon him) as an archer. Once he came upon some men from the tribe of Aslam while they were throwing their arrows. He said to them: “ O children of Ishmael! Go on throwing [your arrows], for your father was an archer.”

In Isaiah (21:13), we read: “This is a message about Arabia.”

This is a reference to the place and the nation where a Messenger will appear carrying the Message from Allah to mankind.

Another clue indicating the place where the new religion will arise with its new mottoes uttered on mountain tops and shouted by people, is read in Isaiah (42:10-11): “Sing unto the Lord a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof. Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: Let the inhabitants of the rock (Sela) sing, let them shout from the tops of the mountains.”

Singing here means glorifying Allah with a shout sent on the tops of mountains. This corresponds to the prayer call (Adhan) of Muslims. Both Sela and the places where Kedar lived are locations in the Arabian Peninsula. All this indicates that the place of the new Message and the promised Messenger is Arabia.

In Deuteronomy (33:2), we read: “The Lord came from Sinai; and rose up from Seir unto them; he shined forth from mount Paran”

Some of the commentators of the Torah who were converted to Islam think that this statement in Torah refers to the places of the revelation of the Divine Guidance to the earth.

So, His coming from Sinai: Giving the Old Testament to Moses (Peace be upon him).

His rising from Seir: His giving the Gospel to Jesus (Peace be upon him).

Seir is a range of mountains that extends west to Araba Valley in Palestine. It is the land where Jesus (Peace be upon him) lived.

His shining from Mount Paran: Sending down the Qur’an to Muhammad (Peace be upon him). Paran is the ancient name of Mecca, which Ishmael (Peace be upon him) inhabited.

We read in the Old Testament that David (Peace be upon him) sings of Allah’s Sacred House and expresses his longing for it; for there Allah’s rewards are multiplied. We read in Psalms (84: 5-6) David’s words: “How happy are those whose strength comes from you, who are eager to make the pilgrimage to Mount Zion. As they pass through the dry valley of Baca, it becomes a place of springs.”

In King James Version, “ a place of springs” is replaced by “a well”.

The valley of Baca is mentioned in the Holy Qur’an , and it is the place where the Sacred House stands. Allah (SWT) says: “The first House (of worship) appointed for people was that at Baca, full of blessing and of guidance for all kinds of beings ; in it are Signs manifest ; [for example] the station of Abraham ; whoever enters it attains security. Pilgrimage therto is a duty people owe to Allah –Those who can afford the journey; but if any denies Faith, Allah stands not in need of any of His creatures.”(III: 96-97)

Allah (SWT) refers to the aridity of this valley when mentioning the supplication of Abraham (Peace be upon him): “O our Lord! I have made some of my offspring dwell in a valley without cultivation by thy Sacred House.”(XIV: 37)

It is well known that Allah (SWT) made the well of Zamzam gush in that dry valley when Hagar and her son Ishmael (Peace be upon him) dwelt in it.

The Christian Arabs were confused by the occurrence of ‘Baca’ in the text; therefore, they changed it in the Arabic version to sound like another Arabic word (buka’) meaning (crying). Thus the expression became: “passing through the Valley of buka’ (crying)”. There is no relation between the two words. Besides, the word Baca (in the English version) begins with a capital letter and cannot be translated, for it is a proper noun indicating a place.

Not only this but they deleted the word standing for “pilgrimage” completely.

In the Zoroastrian Scriptures there occurs glad tidings indicating the place where the Message of Muhammad (Peace be upon him) would appear:

“When the Zoroastrian people forsake their religion and become dissolute, a man will rise in Arabia whose followers will conquer Persia and subjugate the arrogant Persians. Instead of worshipping fire in their own temples, they will turn their faces in prayer towards the Ka’ba of Abraham, which will be cleaned of all idols.”

The Ummah (nation) of Muhammad (Peace be upon him) is an illiterate nation that had no significance among peoples. It was amazing that the Messenger who would rise from it would become the head of the corner in the structure of Prophethood.

Abu Hurayrah (May Allah be pleased with him) narrates that the Prophet (Peace be upon him) said: “My similitude and that of the Prophets before me is that of a man who has built a house well and beautifully except for an adobe in one of the corners. People set out going around it and admiring it, saying: would that this adobe is not missing!” I am the adobe and I am the seal of Prophets.”

This glad tidings said by Jesus (Peace be upon him) suggests that the Prophet described was not one of the Children of Israel and that prophecy would be taken away from the Children of Israel and given to another nation that would “bring forth the fruits thereof.” It turned out that the intended nation was the nation that was despised by people, the Ummah of Muhammad (Peace be upon him), the new Ummah which Allah made the best Ummah presented for mankind.

This glad tidings suggests that Allah tells Isaiah by inspiration that a revealed message will come from Arabia. That region of Arabia is the barren land where the caravans of the people of Dedan camp. Dedan is north to Al-Madina Al-Munawwarah as shown in the following old map appearing in Good News Bible. (Figure 34)

The inspiration received by Isaiah orders the people of Tema to offer food and drink to a refugee fleeing before swords. The occurrence of the order after informing of the revealed message in Arabia is a good clue indicating that the fleeing refugee is the receiver of that message whom Allah orders the people of Tema to support.

Tema is a region belonging to Medina district, where the people of Tema lived and then most of them moved to Yathrib (Medina). Arab historians, quoting the Jewish residents of the Arabian Peninsula, say that the first time Jews came to dwell in Hijaz (Arabia) was during the time of Moses (Peace be upon him) when he sent them in an expedition against the Amalekites in Tema. After conquering them and returning to Sham (in the wake of Moses’ death), they were prevented from entering Sham, for it was claimed that they had violated Moses’ Law by sparing the life of one of the sons of the Amalekites’ king. Thus they had to go back to Hijaz and settle in Tema. Then most of them moved to Yathrib. So, the Jewish people of Yathrib had been the people of Tema addressed in the Biblical text. Isaiah addressed the people of Tema in this chapter in the later half of the eighth century BC.

The information revealed to Isaiah says that the fleeing refugee would be accompanied by others: “people are fleeing to escape from swords.”

Then the prophesy mentions the damage that would befall the glory of Kedar a year after that event, which indicates that the escape would be from them and that their penalty would be inflicted upon them because of that event.

This glad tidings corresponds perfectly with Muhammad (Peace be upon him) and his eemigration. The Divine Revelation came down to Muhammad (Peace be upon him) in Arabia, in the barren regions of Arabia (Mecca and Medina). He eemigrated from Mecca, the residence of the children of Kedar (Quraysh) who had chosen a tough youth from every tribal group to gather and assassinate Muhammad (Peace be upon him) on the night of this eemigration. The youths came fully armed, but the Prophet eemigrated (fleeing). The people of Quraysh pursued him with their swords and bows as the prophecy states:

Then Allah punished Quraysh (the children of Kedar) a year or so after the Prophet’s eemigration, when Quraysh tribe lost its glory and greatness in Badr Battle wherein its men were badly defeated and many of them were killed:

The prophesy assures that this information, the promise that the Divine Message would be sent down in Arabia, the Prophet’s coming with that Message, the events of his emigration and victory, are all divinely revealed; for:

What this glad tidings tells us must have been realized, because it was supposed to happen during an era when swords and arrows were the tools of war. Such an era of fighting with swords and arrows has passed.

This glad tidings proves the truthfulness of the Message of Muhammad (Peace be upon him) and it is a divine forerunner of his coming conveyed by one of the Prophets of the Children of Israel (i.e. Isaiah). This text is still intact even today, in spite of the strong tendency of disbelieving Jews and Christian to distort and corrupt their scriptures.

This corresponds to what the honorable Companion Abdullah ibn ‘Amr (May Allah be pleased with him) quoted from the Old Testament at his time. ‘Ata ibn Yasar asked him: “will you tell me about the description of the Prophet in Torah?” He said: “Yes. By Allah, he is described in the Torah with some of what is said about him in the Holy Qur’an:

With Islam the language of worshipping Allah has become one language; the Qur’an is read during the prayer in Arabic exclusively, and the worshippers stand in a straight row shoulder to shoulder.

This suggests that the qibla would change from the direction of Jerusalem, and that would he done through a Messenger, which actually happened through Prophet Muhammad (Peace be upon him) according to Allah’s Ordinance in the Verse: “Then turn your face in the direction of the Sacred Mosque: where you are, turn your faces in that direction. The People of the Book know well that it is the truth from their Lord. Nor is Allah unmindful of what they do.”(II: 144)

Allah (SWT) says: “And we have sent down to you the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.”(XVI: 89) Allah (SWT) also says: “Your companion does not say (aught) of (his own) desire. It is no less than inspiration sent down to him.”(LIII: 3-4)

About Muhammad and his Companions, we quote the literal translation of a Persian text from the Zoroastrian scripture, Dasatir: “When such deeds the Persians will do, from among the Arabs a man will be born from among the followers of whom crown and throne and kingdom and religion of the Persians all shall be overthrown and dissoluted. And will be the arrogant people subjected. They will see instead of the house of idols and the temple of fire the house of worship of Abraham without any idol in it, the Qibla. And they will be a mercy for the worlds and then they will capture places of the temples of fire, Madain and Ctesiphon and of the surrounding places of it and Tus and Balkh and other places of eminence sacred and religious leader theirs will be a man eloquent and his message or what he will say will be well-connected.”

From the good tidings we have cited above it is obvious that the scriptures sanctified by various nations poined out to the anticipated Prophet, even several centuries before his advent. Allah (SWT) says: “Verily it is (mentioned) in the scriptures of former peoples.” (XXVI: 169)

These pieces of glad tidings and news , which anticipated the advent of the Prophet (Peace be upon him) were copnveyed from one generation to another among all the nations of the world, for Allah’s Messengers (peace be upon them) told their peoples of the anticipated coming of the Prophet (peace be upon him) . Such glad tidings were behind the conversion of many people to Islam.The People of the Book, the Jews and Christians had been waiting for the coming of Muhammad (Peace be upon him), and when he came with the Divine Message some of their scholars and learned men, like Abdullah ibn Salam, believed in him. Allah (SWT) says: “Tell me! If this (Qur’an) is from Allah and you reject it, and a witness from among the Children of Israel testified that it is from Allah { like the Torah} and he believed , while you are too proud to believe. Verily Allah guides not the people who are unjust.”(XLVI: 10)

Some of the People of the Book rejected Allah’s religion and refused to follow Muhammad (Peace be upon him) out of arrogance and envy and insisted on showing him enmity and hatred. They aimed at corrupting and altering the texts that described him and they concealed a lot of the authentic texts from the public. Allah (SWT) says: “You (Jews) have made it (the Scripture) into (separate) paper sheets disclosing (some of it) and cocealing much.” (VI: 91) Allah (SWT) also says: “From among those who are Jews, there are some who displace words from their (right) places.” (IV: 46) Allah (SWT) also says: “We made their heartrs hard. They displace the words from their (right) places.” (V: 13)

The process of corruption and alteration continued throughout the ages up to now. However, some obvious clues have remained in their Books till now describing Muhammad (peace be upon him) and certifying the truthfulness of his being the Messenger of Allah and the last among Prophets and Messengers. We have noticed that these Books describe the Prophet (Peace be upon him) as illiterate and mention his name, ancestry, the place and time of his advent as a Messenger and describe his speech and morals and the Law that he would come with, his emigration and the flight of his enemis before him. Such characteristics do not apply to any but Muhammad (Peace be upon him).

Is it not high time for those who have gone astray from the Truth to follow its guidance and believe in Allah’s religion, Allah’s Messenger and the Truth that has been revealed to him? Allah (SWT) says: “You are the best of people introduced to mankind, enjoining what is right , forbidding what is wrong, and believing in Allah. If only the People of the Book had Faith, it were best for them : among them are some who have faith, but most of them are pervereted transgressors.” (III:110)

The limited human knowledge cannot tell us about the unseen that is beyond the reach of the available tools of science. Man cannot, by himself, know wherefrom he came or whereto he is going or what is going on in the unseen world around him. Besides, man is in need of instructions and guidance to show him the right path to follow. Therefore, man cannot do without the inspiration revealed by Allah, Who has created and guided His creation.

Thus Allah (SWT) sent His Messengers to guide people, and sent with them such signs and miracles as would support them and prove the authenticity of their Message and uncover the falsity of pseudo Prophets and refute the disbelieving and incredulous.

Most of the signs and miracles of the Messengers before Muhammad (Peace be upon him) had been tangible and could be seen by the audience then. Their effect would continue for several generations and then dwindle with time. Moreover, the signs presented by the Messengers were distinct from the Divine Books revealed to them; the miraculous sign was one thing and the Book another.

In contrast, the Miraculous Sign of the Seal of Prophets and Messengers (Peace be upon him) was manifested in both his Message and the Book revealed to him. The Miraculous Sign and the Message, being one and the same thing, represented by the Holy Qur’an, have continued living among all generations and will continue with their original strength and glamour till the Day of Judgement. In addition Allah (SWT) supported His Messenger with many other signs and proofs.

The unseen is concealed from all creation; none knows it for sure except Allah, the Exalted. If Allah (SWT) should support His Messengers with information from the unseen that would prove their truthfulness and their being informed by Allah (SWT).

The information about the unseen past is represented by the history of religions and nations, and in the history of the Universe as a whole. The unseen present was represented in the lifetime of the Prophet (Peace be upon him) by such events as occurred in distant places, yet he told of them, or by hidden intents of the audience which Divine Inspiration would disclose to him. As for the unseen future, it is concerned with the future of people and the Universe.

The unseen past is represented by the beginning of creation and the history of the Universe, as Allah (SWT) says: “I did not call them to witness the creation of the Heavens and the earth, nor (even) their own creation.” (XVIII: 51), and the history of nations and religions. None during the time of Muhammad (Peace be upon him) knew the secrets of the origin of the Universe and its history. Besides, the Prophet’s people were ignorant of most of the history of nations and Messengers, as is indicated by Allah’s Saying: “Such are some of the stories of the Unseen, which We have revealed to you. Before this, neither you, nor your people knew them…” (XI: 49)

The Qur’an states that the heavens and the earth were one connected entity, and then Allah (SWT) separated them from each other. Allah (SWT) says: “Have not those who disbelieve known that the heavens and the earth were one connected entity, then We separated them? And We made from water every living thing. Will they not then believe?” (XXI:30)

This fact remained an unknown secret throughout the centuries before and after the revelation of the Qur’an, till man set out collecting clues and evidence from all over the world and compare the various terrestrial phenomena, or even cosmological phenomena to find out the fact of the previous connection between our planet Earth and other heavenly bodies. (Figure 35)

That could be achieved only when the approach suggested by the Qur’an for discovering the origin of creation was adopted: Allah (SWT) says: “Say, ‘Travel through the earth and see how Allah originated creation.’” (XXIX: 20)

Man has discovered that the interior of the earth is still glowing fire like the sun and stars, and like the interior of most of the planets. (Figure 36)

Man has discovered that the earth’s crust formed after losing its heat, and learned that the earth and the heavenly bodies were one whole entity consisting of common elements that could be detected by analyzing the light coming from them with a spectroscope. It has also been found that stars and planets are sill forming from smoke (nebulae) in the sky.

Researchers in the field of astronomy have observed that stars are still moving away from each other even now. The planets in the solar system are also moving away from each other. It has been proved scientifically that the moon moves away from the earth by four centimeters a year.

This indicates that the earth and the heavenly bodies were closer to each other one million years ago, and they had been much closer a billion years ago. Thus, by going back in time, we conclude that there was one whole body before separation.

The fact that the earth and sky were one body could not be imagined by people at the time when the Qur’an was being revealed. Nobody then could have imagined that the date-palm on earth, and the ocean were one part of the glowing, burning sun, or they were one day of the same material as that of the moon or stars.

But modern scientific research and its advanced technologies have managed to reveal the secret which the Holy Qur’an mentioned many centuries ago. This indicates that this knowledge about the creation and origin of the Universe was revealed to Muhammad (Peace be upon him) by Allah, the Omniscient, the Exalted.

This is another example of news about nations from the unseen past. Dr. Maurice Bucaille in his Book (Qur’an and Modern Science) shows the exact correspondence between what is mentioned in the Qur’an about the fact of Moses’ Pharaoh after having been drowned in the sea and the fact that his corpse is still kept as a sign for people. Allah (SWT) says: “So this day we shall deliver your (dead) body that you may be a Sign to those who come after you. And verily, many among mankind are heedless of our Signs.” (X: 92)

Dr Bucaille says: “The story of the Old Testament regarding the exodus of the Jews with Moses (Peace be upon him) from Egypt strongly confirms the hypothesis that Merneptah, the successor of Ramses II, was Egypt’s Pharaoh during the time of Moses (Peace be upon him). The medical study of the mummy of Merneptah yielded further useful information on the probable causes of this Pharaoh’s death. The Bible records that (the corpse) was engulfed in the sea, but does not give any details as to what subsequently became of the body. The Qur’an, in the Surah mentioned above notes that the body of the Pharaoh, who was to be damned would be saved from the water. A medical examination of this mummy has moreover shown that the body could not have stayed in the water for long, for it does not show signs of deterioration due to prolonged submersion.

Dr Bucaille, in an interview with me, said that he was among the team of doctors who examined Pharaoh’s corpse and observed in it:

Dr Bucaille, exposing the miraculous significance of this point, says: “While the Qur’an was being revealed to people through Muhammad (Peace be upon him), all the corpses of the Pharaohs, which people suspected, truly or falsely, were related to the Exodus, were buried in the graveyards of the valley of kings of Teba on the opposite riverside of the Nile in front of the present city of Aqsur. At the time of Muhammad (Peace be upon him) nothing was known about this matter and the corpses had not been discovered till the end of the 19 ^th century.

Consequently, the corpse of Moses’ Pharaoh, which is still present, is regarded as material evidence in the form of a mummified body of a person who was acquainted with Moses (Peace be upon him) and who refused his demands and chased him and died in that pursuit. Allah saved his corpse from utter damage in order to be a sign for people, as mentioned in the Qur’an.

This historical information about the fate of the Pharaoh’s corpse was not known by any human being while the Qur’an was being revealed, and even several centuries thereafter, but it was revealed in Allah’s Book through the illiterate Messenger, which proves that the source of this information was Divine Revelation.

Among the stories about the ancient which people have had a lot of doubts about was the story which claims that Jesus (Peace be upon him) was crucified, as mentioned in the Christian Gospels. The disciples of Jesus and the Roman masses witnessed the event of crucifixion and had no doubt that Jesus (Peace be upon him) had been killed and crucified. But the disciples saw Jesus (Peace be upon him) alive after the claimed crucifixion, as is mentioned in Luke’s gospel: [While the two were telling them this, suddenly the Lord himself stood among them and said to them, “Peace be with you.” They were terrified, thinking that they were seeing a ghost. But he said to them, “Why are you alarmed? Why are these doubts coming up in your minds? Look at my hands and my feet, and see that it is I myself. Feel me, and you will know, for a ghost doesn’t have flesh and bones, as you can see I have.”

It was an embarrassing situation: People said that he had been crucified and they had seen that manifestly; the disciples said they had met him, after the alleged event of crucifixion, both in body and soul, a living person.

They found no interpretation for this discrepancy but saying: “He was crucified, died and was buried, and was then resurrected from among the dead”. But the Holy Qur’an has revealed the secret and clarified the puzzle in Allah’s Saying: “And because of their saying (in boast), ‘We killed Jesus Christ, son of Mary, the Messenger of Allah.’ But they neither killed him nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts. They have no certain knowledge, but only conjecture to follow, for surely, they killed him not.” (IV: 157)

Thus, the one really crucified was a person resembling him. Those who said they had seen him on the cross told what they had seen, thinking that it was Jesus, not the one resembling him that had been crucified. Those who said they had seen him after the event were also right, for he had not been crucified. The Qur’an came with the authentic information that put an end to the dispute and clarified the situation.

This type of miraculous points is one of the proofs confirming the truthfulness of the Messenger (Peace be upon him), for the event had happened a long time before Muhammad (Peace be upon him), and people then had been bewildered and embarrassed. Then an illiterate Prophet living among an illiterate nation, numerous centuries later, comes to disclose the secret and give the true interpretation of apparently contradictory scenes, and thus clarifying the case and eliminating the ambiguity. This proves that this knowledge which is conveyed by an illiterate Prophet, cannot be from any source other than Allah.

The conversion of a large number of rabbis and monks to Islam throughout history proves that the historical information the Qur’an gives about the Messengers and their disciples is true, knowing that such information was given by an illiterate Prophet whose people had no such information in their culture.

No human being knows what others are thinking of, or what happens in distant places in the absence of a means of communication. But the Messenger (Peace be upon him), through the Divine Revelation, would tell what others were thinking of and planning secretly against him or against other people, for Allah (SWT) would reveal that to him and to those involved. The hypocrites used to live in horror fearing that Allah would disclose their secrets, as Allah says: “The hypocrites are afraid lest a Surah (Qur’anic chapter) should be sent down about them, showing them what is (really passing) in their hearts. Say, ‘(Go on) mocking! But verily Allah will bring to light all that you fear (should be revealed)…’” (IX: 64)

Not only that, but even when some of the believers concealed some secrets from the Prophet (Peace be upon him), Allah would disclose them to him through Divine Revelation, and the Prophet would tell the people involved, as it happened to some of his wives. Allah says: “Then when he told her thereof, she said, ‘Who told you this?’ He said, ‘The All-Knower, the All-Aware (Allah) told me.’” (LXVI: 3)

Informing of what others are thinking of or of events that took place far away from the Prophet (Peace be upon him) is evidence of the authenticity of his Message, and a proof that his knowledge in this respect was revealed to him by Allah, the Exalted.

Allah (SWT) says: “Should they gain the upper hand over you, they would behave to you as enemies and stretch forth their hands and their tongues against you with evil and they desire that you should disbelieve. Neither your relatives, nor your children will benefit you on the Day of Resurrection. He will judge between you, and Allah is the All-Seer of what you do.” (LX: 1-3)

Al-Hafiz ibn Kathir (May Allah be merciful to him) said: “ These Verses were revealed because of the story of Hatib ibn Abi Balta’a. Hatib was one of the Muhajirs (emigrants) and participated in Badr Battle and had children and property in Mecca. He was not from Quraysh, but was an ally to ‘Uthman. When Allah’s Messenger (Peace be upon him) decided to conquer Mecca when its population repealed the pledge, he ordered the Muslims to get ready to invade them, saying: “ O Allah! Keep them unaware of our intention.”

Then, Hatib wrote a letter and sent it with a woman to Quraysh, informing them of the Messenger’s decision to invade them, hoping to gain some privilege from them. Allah (SWT) informed His Messenger (Peace be upon him) of that in response to his previous invocation. The Messenger sent somebody to pursue that woman and restore the letter from her.

An authentic hadith shows the story. Ali (May Allah be pleased with him) said: “Allah’s Messenger (Peace be upon him) sent me, Al-Zubair and Al-Miqdad, saying: ‘set out till you arrive at Rawdat Khakh, where you will find a woman with a letter.’ (On meeting the woman) we said: ‘Bring the letter out; otherwise, you will have to undress.’ She brought the letter out of her braids. We took the letter and gave it to Allah’s Messenger (Peace be upon him). Lo! It was from Hatib to some polytheists in Mecca, informing them of something about the Messenger’s affairs. Allah’ Messenger (Peace be upon him) said: ‘O Hatib! What is this?’ He said: ‘Don’t take a prompt attitude towards me! You know I was not from Quraysh but living among them while the other emigrants with you have relatives, who would protect their families in Mecca. I, having no blood relationship with Quraysh, thought of doing them a favor so that they may protect may relatives. I did not do that out of disbelief in Islam.’

Allah’s Messenger (Peace be upon him) said: ‘He has said the truth.’ ‘Umar (May Allah be pleased with him) said: ‘Let me strike the neck of this hypocrite!’ Allah’s Messenger (Peace be upon him) said: ‘He took part in Badr Battle. Who knows! Perhaps, Allah looked at the people (i.e. fighters) of Badr and said: Do whatever you like, for I have forgiven you!’”

In a narration by Al-Bukhari is added: Allah revealed the Verse: “O you who believe! Take not My enemies and your enemies as friends.” (LX: 1)

Who then told the Prophet (Peace be upon him) of what Hatib had done? Who had pointed out to him the place where his messengers would find that woman? It was the Divine Revelation that Allah supported His Messenger with and revealed to him what was unknown to him.

Qatada ibn Al-Nu’man said: A family from among our relatives were called Banu Ubayriq: Bishr, Bashir and Mubashshir. Bashir was a hypocrite who used to compose poetry to satirize the Companions of the Prophet (Peace be upon him) and claim that it was said by some Arabs, saying such and such person said so and so. When the Prophet’s Companions heard that poetry, they would say: ‘By Allah! None would say this poetry but this vicious person.’ They would say: ‘Ubayriq’s son said it.’

Ubayriq’s family were poor both in the Islamic and pre-Islamic periods. The food of the people in Medina was just dates and barley. A well-off man, when a caravan (of camels) carrying flour from Sham came, would buy some exclusively for himself; his dependents would eat just dates and barley.

When a caravan came from Sham, my uncle Rifa’a ibn Zayd purchased a load of flour and kept it in a store where there were arms: an armor and a sword. He was attacked and the store was broken in and the food and arms were stolen. My uncle Rifa’a came to me in the morning and said: ‘O nephew! We were attacked last night and our store was broken into and our food and arms were carried away. We investigated among the Ansar and asked and some said that they had seen Bani Ubayriq lighting a fire the night before and guessed that they had done so to cook some of their (stolen) food. Banu Ubayriq, while we were asking in the house, had said: “By Allah, We suspect that the thief is Labid ibn Sahl.” Labid was one of our men, a righteous sincere Muslim. When Labid heard that, he drew his sword, protesting: “I steal! By Allah, I will use the sword against you unless you show the real thief.” They said to him: “Keep away! You are not the man to do so.”

We investigated further among the Ansar till we felt sure that Banu Ubayriq were the thieves. My uncle said to me: ‘O nephew! Would you go to Allah’s Messenger (Peace be upon him) and tell him about the theft?’ So I went to Allah’s Messenger (Peace be upon him) and said: ‘Some of our relatives who are rough and offensive broke into the store of my uncle Rifa’a ibn Zayd and took away his arms and food. Let them return our arms. As for the food, we are not in need of it.’ The Prophet (Peace be upon him) said: ‘I will order them to do so!’ when Banu Ubayriq heard of that, they went to a man from among them called Usair ibn ‘Urwah and talked to him about that. A group of people of the Ansar gathered and said: ‘O Allah’s Messenger! Qatada ibn Al-Nu’man and his uncle have accused of theft some righteous sincere Muslims among our relatives, without presenting any proof or evidence.’ Then I went to Allah’s Messenger (Peace be upon him) and talked to him. He said: ‘You have accused of theft such people as praised for their true Islam and righteousness, without a proof or evidence!’

So, I returned wishing that I had given up some of my property instead of having talked to the Messenger (Peace be upon him). My uncle Rifa’a came to me and asked: ‘O nephew, what have you done?’ I told him what Allah’s Messenger (Peace be upon him) had said to me, and he said: ‘May Allah help us!’ Soon were revealed the following Qur’anic Verses: “We have sent down the Book conveying the truth, so that you may judge between men by what Allah has shown you. So be not an advocate for the treacherous. But seek the forgiveness of Allah, for Allah is Oft-forgiving, Most Merciful. And argue not on behalf of those who deceive themselves, for Allah does not like anyone who is a betrayer, a sinner. They may hide (their crimes) from men, but they cannot hide them from Allah, seeing that He is in their midst when they plot by night in words what he does not approve. And Allah ever encompasses what they do. Lo! You are those who have argued for them in this life, but who will argue with Allah for them on the Day of Resurrection, or who will then be their defender? If anyone does evil or wrongs himself but afterwards seeks Allah’s forgiveness, he will find Allah Oft-Forgiving, Most Merciful. And if anyone earns sin, he earns it against himself, for Allah is All-Knowing, All-Wise. But if anyone earns a fault or a sin and throws it onto someone innocent. he has indeed burdened himself with falsehood and a manifest sin. But for the Grace of Allah and His Mercy to you, a party of them would certainly have plotted to lead you astray, but (in fact) they will only lead themselves astray and they can do no harm to you in the least. For Allah has sent down to you the Book and Wisdom and taught you what you knew not. And great is the Grace of Allah unto you.” (IV: 105-113)

When these Verses were revealed, the arms were brought to Allah’s Messenger (Peace be upon him) and he returned them to Rifa’a. When I brought the arms to my uncle, who was an elderly with weak sight (or aged) in the pre-Islamic period, and I had thought that his Islam was imperfect, he said: ‘O nephew! Let this be used in the Cause of Allah.’ Then I realized that his Islam was right. When these Verses had been revealed, Bashir followed the polytheists.

From these two events we understand that Muhammad (Peace be upon him) was a human being who could not know by himself anything about the unseen, but rather received such knowledge, which was unknown to people, from Allah, the Omniscient. All that proves that he was a Prophet.

Telling about the unseen future is one of the greatest Signs of authenticity of the Message of Muhammad (Peace be upon him), because the future is hidden from people and only Allah knows it. The realization of the prophecies about worldly events is an indication of the truthfulness of what he tells us about the unseen Hereafter.

Following are examples of future events Allah (SWT) informed his Messenger of before their occurrence.

The Holy Qur’an told that the Romans who had been conquered by the Persians in Jerusalem would counterattack and wage a new war against the Persians, and that the Romans would be the conquerors this time, within a few years (less than 10 years). Allah (SWT) says: “A.L.M.! The Romans have been defeated in the lowest spot of the earth, and they, after their defeat, will be victorious.” (XXX: 1-3)

His saying: “And they, after their defeat, will be victorious” Is a prophecy about the unseen future that would come true within a period of no less than three years and no more than nine, as is indicated by the Arabic expression “Bid’ ”.

The reason behind the revelation of these Verses, informing of this future event, was that the polytheists of Quraysh rejoiced at the victory of the Persian pagans over the Christian Romans, and, moreover, expressed their satisfaction and happiness before the Muslims so much so that some of them said to them: “ we will do to you what the Persians have done to the Romans,” which saddened the Muslims, for they regarded the People of the Book closer to them than the polytheists. So Allah (SWT) revealed these Verses.

The disclosure of this information exposed the Prophethood of Muhammad (Peace be upon him) to a difficult trial: the Romans should gain victory within a limited period; the two nations had just come out of a war in which the Persians were victorious over the Romans, and it was very probable that the result would encourage the victor to pursue his victories and bring more defeats upon the loser.

But the Prophet (Peace be upon him) told the people this news which he had received from His Lord. He knew well that, by doing so, he had made his religion, future and companions depend on the realization of this prophecy, i.e. the victory of the defeated nation within a few years. Such a prophecy cannot be declared except by a Prophet who is certain of the promise of his Lord, Who controls the fate of nations, states and armies and knows what will happen in the future.

Abu Bakr Al-Siddiq (May Allah be pleased with him) made a bet with some polytheists of Quraysh concerning the realization of this prophesy. It was a bet between Islam and Disbelief, about the realization of this prophecy within a limited period of time.

The Muslims celebrated the realization of this prophecy seven years later, when they had just concluded the Hudaybiyah treaty and the Prophet (Peace be upon him) was among them. That caused many people to embrace Islam.

Allah (SWT) told the truth in His saying: “A.L.M. The Romans have been defeated in the lowest spot of the earth and they, after their defeat, will be victorious in a few (3-9) years. The decision is with Allah in the past and in the future. And on that day, the believers will rejoice with the Help of Allah. He helps whom He wills, and He is Exalted in Might, Most Merciful. (It is) a promise of Allah and Allah never fails to keep His Promise, but most men know not.” (XXX: 1-6)

Allah (SWT) says: “Truly did Allah fulfil the vision of His Messenger. You shall enter the Sacred Mosque, if Allah wills, with minds secure, heads shaved, (or) hair cut short, and without fear. For He knew what you knew not, and He granted, besides this, a close victory.” (XLVIII: 27)

Allah’s Messenger (Peace be upon him) saw in dream that he entered Mecca and circumambulated the Ka’ba. Prophets’ dreams are Divine Revelation, so the Prophet informed his Companions of his dream while he was in Medina. When they headed towards Mecca in the year of Hudaybiyah, none of them doubted that the dream would come true that year.

When Quraysh prevented them from entering Mecca and performing the ‘Umarh, some of the Companions (May Allah be pleased with them) were somewhat displeased so much so that ‘Umar ibn Al-Khattab (May Allah be pleased with him) asked Allah’s Messenger (Peace be upon him) about that, saying: “Didn’t you tell us that we would come to the House (i.e. Ka’ba) and circumambulate it?” He replied: “Yes. But did I tell you that you would come to it this year?” ‘Umar said: “No.” The Prophet (Peace be upon him) said: “You will come to it and circumambulate it.”

Allah’s Messenger (Peace be upon him) concluded the Hudaybiyah treaty with the polytheists of Quraysh, which was a speedy manifest victory, as Allah (SWT) described it: “Verily We have granted you a manifest victory.” (XLVIII: 1)

Through it the number of Muslims doubled within two years, and during it Quraysh violated the treaty and that led to the Conquest of Mecca.

The Conquest of Khaybar was part of the close victory. Allah (SWT) promised the Muslims involved in the Hudaybiyah Treaty in the same Surah: “Indeed, Allah was pleased with the believers when they gave you the pledge under the tree. He knew what was in their hearts, and He sent down tranquility upon them, and He rewarded them with a near victory, and abundant spoils that they will capture, and Allah is Exalted in Power, Full of Wisdom. Allah has promised you many abundant spoils you will capture and He has hastened for you this, and He has restrained the hands of men from you that it may be a Sign for the believers, and that He may guide you to the Straight Path.” (XLVIII:18-20)

Within a few months the Muslims conquered Khaybar, and Allah’s Messenger (Peace be upon him) did not allow other than the participants in the Hudaybiyah treaty to go out to Khaybar. All that was a miraculous Sign for the believers.

Allah (SWT) told his Messenger of what those who had not attended Hudaybiyah would say when Allah’s Messenger (Peace be upon him) set out for Khaybar along with those who had gone with him to Hudaybiyah, in His Saying: “those who lagged behind (will say), when you set forth to take booty (in war), ‘Allow us to follow you.’ They want to change Allah’s Words. Say, ‘You shall not follow us. Allah has already declared (this) beforehand.’ Then they will say, ‘But you are jealous of us.’ Nay, but little do they understand (such things).’” (XLVIII: 15)

After the close victory that Allah (SWT) had promised the believers, the dream of Allah’s Messenger (Peace be upon him) about entering the Sacred Mosque came true. He and his Companions entered it safely with their heads shaved or their hair cut short.

All that was of the information of the unseen revealed to Allah’s Messenger (Peace be upon him) before the relevant events occurred accordingly.

Al-Sha’bi said: “Allah’s Messenger (Peace be upon him) gained in Hudaybiyah what he did not gain in any other invasion: His previous and later sins were forgiven by Allah; he was given the Ridwan pledge; ate the dates of Khaybar; the sacrificial offering reached its destination; the Romans defeated the Persians, and the believers rejoiced at the victory of the People of the Book over the Magians.

The call of the Messenger (Peace be upon him) to Islam provoked the polytheists and aroused their rage. It also provoked the Jews’ grudge and cunning. After the emigration the Jews and the polytheists joined hands to pose a real threat to the life of Allah’s Messenger (Peace be upon him). Conspiracies aiming at assassinating or killing him increased, and precautions and preparations against such conspiracies and threats represented a burden impeding the task of propagating Islam. Therefore, Allah promised to protect his Messenger against his enemies, and told him of that in His Saying: “O Messenger! Proclaim what has been sent down to you from your Lord. And if you did not, then you would not have fulfilled and proclaimed His Message. Allah will protect you from men (who mean mischief), for Allah guides not those who reject Truth.” (V:67)

‘Aisha (May Allah be pleased with her) said: “Allah’s Messenger (Peace be upon him) used to be guarded until “Allah will protect you from men” was revealed. Thereupon he looked out of the tent and dismissed the guards, saying: “O people! Go away, for Allah, the Exalted, has guaranteed my security.”

This represented an excellent example of utter trust in the promise of Allah (SWT) and the perfect confidence in its realization. Thenceforth he did not appoint guards for his private security, exclusively trusting in and depending on the truthful Divine Promise.

A reasonable man would not risk his life if he had any doubt about the truthfulness of such a promise. Subsequent events occurred then, realizing Allah’s Promise to safeguard his Messenger.

Jabir ibn Abdullah said: “ We accompanied Allah’s Messenger (Peace be upon him) in Najd Campaign. When he was in a valley full of thorny trees and it was midday nap, he sat in the shade of a tree and hung his sword. The others also scattered in the shade of trees. While we were in that state Allah’s Messenger (Peace be upon him) called us. We went to him to see a Bedouin sitting in front of him. He said: ‘This (Bedouin) came upon me while I was asleep and drew my sword. I woke up to see him standing over me brandishing an unsheathed sword. He said: ‘Who can protect you from me?’ I said: ‘Allah!’ Then he sheathed the sword and sat down, as you see him.’ Allah’s Apostle (Peace be upon him) did not punish him.”

In this campaign Allah’s Messenger (Peace be upon him) was poisoned. The Jew Zainab bint Al-Harith, the wife of Salam ibn Mishkim gave him a roasted sheep as a gift after she had poisoned it. She had asked what type of meat he preferred. When she was told that it was the arm, she added more poison to it.

When he ate, the sheep told him that it was poisoned. He ordered his Companions to stop eating and said: “Gather the Jews who are here together.” When they were gathered together he said to them: “I am going to ask you about something. Will you tell me the truth?” They said: “Yes, O, Abu Al-Qasim!” Allah’s Messenger (Peace be upon him) said to them: “Who is your father?” They said: “Our father is so-and-so!” He said: “You have told a lie, your father is so-and-so!” They said: “You have told truth and honored (us)!” He said: “Will you tell me the truth if I ask you about something?” They said: “Yes, O, Abu Al-Qasim! If we told you another lie you would discover it as you have done about our father.”

Allah’s Messenger (Peace be upon him) said: “Who will be the dwellers of Hell?” They said: “We will abide in it for a short time and then you will take our place in it!” Allah’s Messenger (Peace be upon him) said: “Be driven into it despised. By Allah, we will never take your place in it.” Then he added: “Will you tell me the truth about something I want to ask about?” They said: “Yes.” He said: “Have you put poison in this sheep?” They said: “Yes.” He said: “What urged you to do so?” They said: “We wanted to find out whether you were a liar, in which case we would get rid of you; otherwise, you would not be harmed, if you were a Prophet.”

Then the woman was brought to Allah’s Messenger (Peace be upon him) and she said: “I intended to kill you.” He said: ‘Allah would not have given you power over me.” The Prophet’s Companions said: “Shall we kill her?” He said: “No.” He did not harm or punish her.

Abu Al-Aswad mentioned in his “campaigns” on the authority of ‘Urwah: “And Allah’s Messenger (Peace be upon him) returned from Tabuk to Medina. While still on his way (to Medina) some hypocrites conspired to throw Allah’s Messenger (Peace be upon him) down a steep mountain road on the way. When they reached that mountain road they wanted to take the same road with him. When Allah’s Messenger came upon them, he was told of their intention.

He said: “I recommend that you take the bottom of the valley, for it is wider for you!” Allah’s Messenger took the mountain road while the others took the bottom of the valley, excepting the persons who had conspired against Allah’s Messenger (Peace be up on him). When they heard that, they got ready, veiled their faces and intended to commit a great crime. Allah’s Messenger (Peace be upon him) ordered Hudhayfah ibn Al-Yaman and ‘Ammar ibn Yasir to walk with him. He ordered ‘Ammar to hold the reins of the she-camel, and ordered Hudhayfah to drive it. While they were walking, they heard the hurried movement of those people behind them dashing towards him. Allah’s Messenger (Peace be upon him) got angry and ordered Hudhayfah to keep them away. Hudhayfah noticed the anger of Allah’s Messenger (Peace be upon him) and returned with a stick with a crooked end and faced the faces of their camels and hit them with that stick. He saw the men with their veiled faces and felt that they were none but travelers. When they saw Hudhayfah they were scared by Allah, thinking that their plot had been discovered. Thus they hurried to mix with people.

Hudhayfah headed towards Allah Messenger (Peace be upon him) till he caught up with him. He then said: “O Hudhayfah! Hit the she-camel! O ‘Ammar! Walk.” They hurried till they reached the peak of the mountain road and came out of it waiting for the people. The Prophet (Peace be upon him) said to Hudhayfah: “Have you recognized anyone in that group or caravan?” Hudhayfah said: “I recognized the she-camel of so and so and so also. It was dark and when I came upon them they were veiled.” Allah’s Messenger (Peace be upon him) said: “Do you know the affair of those riders and what they wanted to do?” They said: “No! O Allah’s Messenger.” He said: “They conspired to walk with me till I climb the mountain road and then knock me down from it.” They said: “Shall we, then, O Allah’s Messenger strike their necks?” He said: “I hate to hear people talk and say: Muhammad is killing his Companion.” Then he named them to them both and told them to keep that confidential.

Allah’s Messenger (Peace be upon him) died after he had proclaimed the Message of his Lord and Allah (SWT) perfected the Religion through him without being harmed by his enemies in spite of his and his companions’ exposure to bloody violent confrontations. In contrast three of his well-guided Successors were assassinated after Islam had become powerful and Muslims got strong and overcome their enemies. True was Allah’s Saying: “And Allah will protect you from people”

From the present discussion we have seen how there came true the promise told by the Qur’an that the Prophet (Peace be upon him) would be protected from people and how none of his enemies would harm him till he died.

The Qur’anic Sign (or Miracle), which is present among us and which will remain after us as long as Allah wishes, conveys the Divine Message to all human beings, and contains the evidence that proves the authenticity of this Message. So it is both the proof and the thing proved:

Allah (SWT) says: “Can they (Muslims) who rely on a clear proof (the Qur’an) from their Lord, which a witness from Himself teaches (be equal to the disbelievers)?” (XI: 17)

The Qur’an is miraculous in both expression and meaning, for it is from Allah: its wording is Divine and its meanings and sciences are Divine. They all point out to the source they are derived from.

It is, therefore, a witness and evidence we have. Allah (SWT) says: “Say, ‘what thing is most weighty in evidence?’ Say, ‘Allah is witness between me and you. This Qur’an has been revealed to me that I may warn you and all that it reaches.’” (VI: 19)

So, it was a Message and a miracle for those to whom it was revealed and it is so for those who will succeed them till the Day of Judgement.

Allah (SWT) made the Divine Knowledge that is carried by the Qur’anic Verses the proof confirming that the Qur’an is from Allah, as Allah (SWT) says: “But Allah bears witness to that which He has sent down to you. He has sent it down with His Knowledge, and the angels bear witness, and Allah is sufficient as a witness.” (IV: 166) (i.e., He revealed it carrying His Knowledge).

This Verse illustrates the nature of the scientific miracle which was revealed to refute the infidels’ disbelief in the Prophethood of Muhammad (Peace be upon him). This miracle continues among people and is renewed whenever new facts are discovered in the fields of knowledge and sciences related to the meanings of the Divine Revelation.

Al-Khazin, in his interpretation of this Verse says: “But Allah bears witness, O Muhammad, that you are a Prophet, by means of this Qur’an, which has been revealed to you.”

Ibn Kathir said: “Allah bears witness that you are His Messenger, to whom the Book has been revealed…It is the Great Qur’an…Therefore, He says: ‘He revealed it with His Knowledge’, that is, it contains His Knowledge which He wants his bondmen to learn i.e.… His Signs, Guidance and Criterion (of right or wrong), what Allah likes and is pleased with, what He dislikes and refuses, knowledge about the unseen related to the past and future.”

Abu Al-‘Abbas ibn Taymiyah said: Allah’s Witness regarding what He has sent down is His Witness that Allah has sent it down from His own Knowledge. Whatever information in it is from Allah’s knowledge, and not from anyone subordinate to Him. This is expressed in His Saying: “If then they (your false gods) answer not your (call), know that this revelation is sent down (replete) with Allah’s Knowledge and that there is no god but Allah. Will you then be Muslims?” (XI: 14)

Every Verse in Allah’s Book carries Divine Knowledge which human beings comprehend as they ascend the ladder of progressive knowledge and science in the relevant field touched by that Qur’anic Verse.

The Qur’an is full of Verses dealing with cosmic phenomena. Its talk about the Universe is the Talk of One Who knows its secrets and subtleties, although all humanity at the time of the Prophet (Peace be upon him) did not know most of those secrets, and, instead, myths and superstitions were prevalent then.

Dr Maurice Bucaille, the well-known international French surgeon, presents to humanity a thesis in which he says: “Ample evidence has proved that the Quran we read today is the same Qur’an that the Prophet (Peace be upon him) read to his Companions. Since the Qur’an talks about the Universe and its secrets extensively, we can find out, through that, whether the Qur’an is from Allah, by means of a test known to reasonable people in our time.

If the Qur’an had been from Muhammad (Peace be upon him), and it is full of descriptions of such universal phenomena as the earth, the sky, mountains, seas, rivers, the sun, the moon, plants, animals, man, winds, rain…etc, its information about these phenomena would have reflected the knowledge of Muhammad (Peace be upon him) and his education about the created things and their secrets, and it would also reflect the knowledge of his society and environment and the sciences of his age in those fields. Those sciences were overwhelmingly naive, and superstitious. So, we would find the Qur’an full of superstitions, myths and naïve information when talking about the Universe and its secrets as is the case with the books that were written in those times, including the Old and New Testaments that have been corrupted.

That is if the Qur’an had been authored by Muhammad (Peace be upon him). But if the Qur’an is from Allah, we will find its discussion about creation and its secrets surpass and supercede the findings of modern sciences. We will find modern discoveries try breathlessly to catch up with it to confirm the facts it contains in various fields.”

Dr Bucaille Spent ten years in verifying this test. He studied the Qur’an and Arabic, compared the Qur’an with modern scientific discoveries, and then wrote a book titled: “The Study of the Holy Books in the Light of Modern Science.”

In this book he proves that the Qur’an is free from corruption or distortion, while the Bible is not. He illustrates the discrepancies between the Bible and modern sciences, and proves the supremacy and precedence of the Qur’an over these sciences and shows that this is expressed in Allah’s promise in his saying: “Soon will We show them Our Signs in the Universe, and in their own selves, until it becomes manifest to them that this is the Truth. Is it not sufficient that your Lord does witness all things?” (XLI: 53)

Bucaille says: “The Qur’an is not only free from contradictory narration which characterizes the various versions of the Bible, but it also manifests--to everyone who starts studying it objectively and in the light of science--its special feature, i.e. its correspondence with the data of modern sciences. Moreover, as we have proved, the reader discovers in it statements of scientific nature which could not have been made by any person living at the time of Muhammad (Peace be upon him). Therefore, modern knowledge my enable us to understand some of the Qur’anic Verses which have not been fully interpreted till now.

Thus, the truth unfolds as Allah (SWT) has promised. The detailed meanings of the Qur’anic Verses about the universal facts are observed and made obvious and understood, as Allah (SWT) says: “ This is but a Reminder to (all) the worlds. And you shall certainly know the truth of it (all) after a while.” (XXXVIII: 87-88)

Al-farra, interpreting the Arabic word (hin, a while, in the Verse) said: “It is after death and before it, that is, the truth of what I say will appear to you ‘after a while’, in the future.” Al-Sadiy Al-Kabir said the same. Ibn Jarir Al-Tabari, after mentioning the various sayings about the word ‘a while’ in the Verse, said: “The most acceptable saying is that Allah told the infidels in the Qur’an that they would know the truth of it after a while, without specifying a period. The Arabic word for ‘a while’, as Arabs know it, means unlimited time, with no specific boundaries. Therefore, the most correct thing to say is that the word is unrestricted, as Allah (SWT) used it without indicating a specific period of time.

Oceanographers, in the wake of the scientific progress in this age, have discovered the barrier between two seas. They have found that a barrier separates two neighboring seas. The barrier moves between them, and it is called by scientists “a front” compared to the front between two armies. By virtue of this barrier each sea retains its own characteristics which Allah (SWT) has assigned to it and which are suitable for the organisms living in that environment. (Figure 37) , (Figure 38a)  ,  (Figure 38b)  &  (Figure 39)

Because of this barrier, the two neighboring seas mingle so slowly that the amount of water that passes from one sea to the other acquires the characteristics of the other sea while crossing the barrier which overturns the waters crossing from one sea to the other, keeping each sea with its own characteristics.

Oceanographers discovered that there were certain differences between water samples taken from various seas in 1284 AH/1873 AD, by the British Marine Scientific Expedition of the Challenger Voyage. It was discovered that masses of sea water vary in their composition, in respect of salinity, water temperature, density and types of marine organisms. The data were obtained from 362 oceanographic stations. The report of the expedition filled 29,500 pages in 50 volumes and took 23 years to complete. One of the great achievements of scientific exploration, the expedition also showed how little man knew about the sea.

After 1933 AD another American expedition set out in the Mexican Gulf and installed hundreds of sea stations to study the characteristics of seas. It found out that a large number of stations in a certain area gave similar information about the characteristics of the water in that area, whether in respect of salinity, density, temperature, marine organisms or solubility of oxygen in water, while another group of stations in another area gave a different set of data about that area. So, oceanographers concluded that there were two distinctive seas with different characteristics, and not just limited samples as the Expedition of Challenger showed.

Man installed hundreds of marine stations to study the characteristics of various seas. Scientists have found out that the differences in these characteristics distinguished one sea from another. But why do these seas not mix and become homogeneous in spite of the effect of tide and ebb that moves sea water twice a day, and causes seas to move forward and backward turbulently, besides other factors that cause sea water to be in continuous movement and turbulence, such as surface and internal waves and sea currents?

The answer appeared for the first time in scientific books in 1361 AH/1942 AD. Extensive studies of marine characteristics revealed that there are water barriers separating neighboring seas and maintaining the distinctive properties of each sea with respect to density, salinity, marine life, temperature and solubility of oxygen in water.

After 1962 AD there was known the role of sea barriers in modifying the properties of the water masses that pass from one sea to another, to prevent one sea from overwhelming the other. So salty seas retain their own properties and boundaries by virtue of these barriers.

Figures 37and 38 show the boundaries of the Mediterranean warm salt waters on entering the Atlantic Sea, the waters of which are cold and less salty.

A field study comparing the waters of Oman Gulf and those of the Arabian Gulf has shown the difference between them regarding their chemical properties, the prevalent vegetation and the barrier separating them.

About a hundred years of research and study has been required to discover the fact of the existence of barriers between sea water masses and their role in making each sea retain its own properties. Hundred of researchers took part and numerous precise scientific instruments and equipment were used to achieve that.

Fourteen centuries ago the Holy Qur’an revealed this fact.

Allah (SWT) says: “He has let free (MARAJA) the two sees meeting together. Between them is a barrier that they do not transgress. Then which of the Blessings of your Lord will you both (Jinn and men) deny? Out of them both come out pearls and carol.” (LV: 19-22) Allah (SWT) also says: “And He made a barrier between the two seas.” (XXVII: 61)

Ibn Faris said: “’maraja’: The consonants m, r and j form a root indicating a movement of going and coming and turbulence.”

Al-Asfahani said: “Some say that the word “bahr” (sea) is usually used to mean salt water rather than fresh water.”

Ibn Manzursaid: “’Bahr’ is more frequently used to describe salt water than fresh water.”

If the word “bahr” is used without qualification it means salt water; otherwise, it means the thing qualified.” The Holy Qur’an uses “nahr” (river) to indicate abundant running fresh water, while it uses “bahr” (sea) to indicate salt water. Allah (SWT) says: “And He has made the ships to be of service to you that they may sail through the sea by His Command; and He has made rivers (also) to be of service to you.”(XIV: 32)

In the hadith, “bahr” (sea) is also used to mean salt water. Allah’s Messenger (Peace be upon him) was asked by a man who said: “O Allah’s Messenger! We travel by sea and carry with us a little fresh water. If we should use it for wudu (ablution) we would get thirsty. May we use seawater for wudu? Allah’ Messenger (Peace be upon him) said: “Its water is pure and its dead (animals) are lawful (to eat).”

Al-Barzakh: It is the barrier. Most commentatorssuggest that it is invisible.

Al-baghi: Ibn Manzur said: “’Al-Baghi’ means transgression, exceeding the limits.”

Al-Jawhari and Al-Asfahani said the same.

Al-Marjan: Ibn Al-Jawzi said: “Al-Qadi Abu Ya’li says that Al-Marjan is a kind of bar-like pearls. Al-Zajjajsaid: “Al-Marjan is white, very white.” Ibn Mas’ud said: “Al-Marjan is red beads.” Abu Hayyan said that to some people Al-Marjan is red stone. Al-Qurtubi said: “It is said that Al-Marjan is the big pearls. The same is also said by ‘Ali and Ibn ‘Abbas (May Allah bestow His Mercy on them both). The small pieces of Marjan are the small pearls. It is also reported on their authority the opposite: the big pieces are called pearls and the smaller are called Marjan. Al-Dahhak and Qatadah said the same.”

Al-Alusisaid: “If we take into consideration the connotation of brilliance and glitter which the Arabic word “pearls” carries, and the connotation of movement and mixing that the word “Marjan” carries, we can say that “pearls” is used for big pieces and “Marjan” for small ones.”

Anyhow, Marjan is a kind of ornament that is found in various colors: white and red. It may be in big or small pieces. It is bar-like stone. In the Verse it is something other than pearls, for the conjunction “and” implies talking bout two different things. Marjan (carol), however, is found in salt seas only.

The Verse shows us the minute secrets which oceanography has revealed only recently. They describe the meeting between salt seas. Following is the evidence to that:

First: The Verse uses the word “bahrayn” (two seas) without any qualification. This means that salt seas are intended here.

Second: The Verses in Surat Al-Rahman show that the two seas yield pearls and “Marjan”(carol). It has become evident that Marjan is found in salt seas only. This indicates that the Verse is referring to two salt seas. Allah (SWT) says: “Out of them both come out pearls and carol,” i.e. out of each of them.

Who knew in the past that salt seas differ in many respects in spite of their apparent similarity to the observer? (They all taste salt, look blue, have waves, contain fish, etc.) How can they differ although they meet each other? We know that when two amounts of water are mixed in a container they get homogenous. How can seas remain differentiated even in the presence of the factors of mixing, such as the ebb and flow of the sea, currents and storms?

The Verse mentions the meeting of two salt seas that differ from one another. If the two seas were similar to one another, they would be one sea. However, differentiating between them in the Qur’anic utterance implies the difference between them although they are both salt.

“He has let free (Maraja) the two seas meeting together” means that the two seas are mixed; they are in the state of backward and forward movements, of mixing and turbulence at the site of the meeting, as is understood from the literal meaning of “Maraja”. This is the fact that science has discovered, that is to say, the barrier is described as being zigzag or wavy and shifting in position during the various seasons because of the tide and winds.

This Verse by itself implies the presence of so much mixing and merging between these seas as would deprive them of their distinctive properties. But Allah (SWT), the All-Knower, shows in the following Verse that “between them is a barrier which they do not transgress”, i.e. In spite of this state of merging and turbulence that characterizes the seas there is a barrier between them preventing them from transgressing or exceeding their limits.

This is what man has discovered as a result of the advances achieved in his sciences and instruments. It has been found that a third water mass separates the two seas and it has such properties as are different from those of each of the two seas separated by it.

Yet, in spite of the presence of the barrier, the waters of the two adjacent seas mix very slowly without one sea encroaching upon the other through carrying over its own properties to it, for the barrier zone is a region for changing the water crossing from one sea to the other so that it gradually acquires the properties of the sea that is going to enter and loses the properties of the sea it has come form. Thus neither of the two seas transgresses by carrying its own properties to the other, although they mix during the process of meeting. How truthful is Allah’s Saying: “He has let free (maraja) the two seas meeting together. Between them is a barrier which they do not transgress.”

Most commentators suggest that the barrier that separates the two seas referred to here is an invisible barrier created by Allah. Some commentators find it difficult to reconcile the idea of the seas being merging and the presence of a barrier at the same time, for the presence of a barrier entails the prevention of merging. So the mention of merging (maraja) entails the absence of a barrier. This apparent contradiction has been resolved by discovering the secrets of the seas.

We can conclude the following from the discussion above:

The Holy Qur’an, which was revealed more than 14 centuries ago, includes very precise pieces of information and knowledge about marine phenomena that have been discovered only recently by means of very sophisticated equipment. An instance in this respect is the existence of water barriers between seas. Allah (SWT) says: “He has let free (maraja) the two seas meeting together. Between them is a barrier which they do not transgress.”

The historical development of Oceanography shows that no precise information had been available on seas before Challenger Expedition (in 1873 AD), let alone at the time when the Holy Qur’an was being revealed 14 centuries ago to an illiterate Prophet that lived in a desert environment and never traveled by sea.

Oceanography has witnessed no advances except in the last two centuries, particularly in the latter half of the twentieth century. Prior to that a sea was considered as something fearful and mysterious. Myths and superstitions were fabricated about it. Sea voyagers were only interested in their own safety and how to find the correct routes during their long journeys. Man discovered that salt seas are different only in the thirties of the twentieth century, after thousands of marine stations had been established by researchers to analyze samples of sea water to measure the differences between the degrees of temperature, salinity, density and oxygen dissolubility in the sea water recorded at all those stations, and then realize that salt seas are different.

Man did not know anything about the barrier that separates between salt seas till the establishment of the aforesaid stations, and after spending a long time tracing these wavy moving barriers that change their geographical locations with the change of seasons.

Man did not know that the water masses of the two seas are separated by a water barrier and are mixed at the same time till he started studying with his ships and equipment the water movement in the meeting region of the seas and analyzing the water masses in those regions.

Man did not apply this rule to all seas that meet together except after vast scientific surveying, investigation and verification of this phenomenon, which occurs between each pair of adjacent seas in the world.

Now then, did Allah’s Messenger (Peace be upon him) own stations and equipment for analyzing water and the ability to trace the movement of various water masses? Did he carry out a comprehensive surveying process, although he never sailed the sea and lived at a time when superstitions were prevalent, particularly in the field of seas? Were, at the time of Allah’s Messenger (Peace be upon him) such researches, instruments and studies as are available for the oceanographers of today who have discovered all these secrets by means of research and study?

This knowledge, which the Qur’an came with, included a precise description of the subtlest secrets at a time when humanity could never have known them, which indicates that its source is Divine, as Allah (SWT) says: “Say: “the (Qur’an) was sent down by Him Who knows the secret (that is) in the heavens and the earth: Verily He is Oft-Forgiving, Most Merciful.” (XXV: 6)

It also indicates that the one to whom the Book was sent down was a Messenger inspired. Allah (SWT) but says the Truth in the Verse: “Soon will We show Our Signs in the Universe and in their own selves, until it becomes manifest to them that this the Truth. Is it not sufficient that your Lord does witness all things?”

The holy Qur’an describes the front of the head being lying and sinful. Allah (SWT) says: “a lying sinful nasiyah (front of the head).” (96: 16)

Since the front of the head does not speak, how can it be described as being lying? It does not commit sins. How is it then said to be sinful?

Professor Muhammad Yusuf Sukkar dispelled my perplexity while he was talking to me about the function of the brain.

He said: “The function of the portion of the brain that lies in the font of the human head is to control the human behavior.”

I said: “I have found it.”

He said: “what have you found?”

I said: “The interpretation of the saying of Allah (SWT): a lying sinful nasiyah.”

He said: “Let me consult my books and references.”

After having done so, he, confirming what he had said, added: “When a person intends to tell a lie, the decision is made in the frontal lobe of the brain, which is the front of the head. If he wants to commit a sin, the decision is made there, too.”

Then I discussed the subject with a number of specialized scholars, among whom was Keith L. Moore, who stated that the front of the head is responsible for judging and for directing human behavior. The working organs of the body (e.g. the limbs) are but tools to carry out the decision made in the front of the head. Therefore, the law in some states of the USA punishes major criminals that exhaust the police, by excising the front part of the brain (nasiyah), (for it is the center of control and guidance) whereupon the criminal becomes as mild as a child obeying the orders of anyone.

The Anatomical structure of the upper region of the forehead shows that it consists of one of the bones of the skull, called the fronted bone, which protects one of the lobes of the brain called the frontal lobe, which contains several neural centers in various locations and with various functions. (Figure 40)

The prefrontal cortex constitutes the bulk of the frontal lobe of the brain, and its function is involved in the making of one’s personality. It is also considered as a superior center among the centers of concentration, thinking and memory. It plays a significant role in the person’s emotion and it is somehow concerned with initiative and discrimination.

The cortex is situated directly behind the forehead; it is hidden deep in the front of the head. Thus the prefrontal cortex directs some of the human behavior that reflects one’s personality, with respect to being truthful, lying, right, wrong…etc. It also distinguishes between these virtues and vices and urges one to take the initiative whether with good or evil intent.

In a joint research on the scientific miracle of nasiyah by Keith L. Moore and me, presented in an international conference held in Cairo in 1980, Keith L. Moore did not talk about the function of the frontal lobe of the human brain only, but talked about the function of the nasiyah in the brains of various animals. Demonstrating pictures of the fronted lobes of a number of animals, he said: “The comparative anatomical study of human and animal brains shows that the nasiyah has the same function: It is the center of the control and guidance in both man and animals that have brains. (Figure 41)

His saying drew my attention to the saying of Allah (SWT): “There is not a moving animal but He has the grasp of its nasiyah. Verily, my Lord is on a straight Path.” (XI:56)

I also called to mind some of the traditions of the Prophet (Peace be upon him), such as: “O Allah! I am your servant and the son of your servant and the son of your bondmaid, my nasiyah (front of the head) is in Your Hands…” and: “ I seek refuge with you from the evil of everything whose nasiyah is in Your Grasp.” and: “Horses have goodness embedded in their nasiyahs, till the Day of Resurrection.”

From the meanings of these texts we can conclude that the nasiyah is the center of control and guidance of both human and animal behavior.

Allah (SWT) says: “Let him beware! If he does not stop, We will take him by the nasiyah (front of the head), a lying, sinful nasiyah!” (96:15-16)

Al-Nasiyah: the front of the head.

The commentators’ sayings:

Most commentators have interpreted this Verse metaphorically, saying that describing the nasiyah being lying and sinful is not to be taken literally; the description is attributed to the owner of the nasiyah and not to the nasiyah itself. Other commentators such as Al-Hafiz ibn Kathir left the Verse without comments.

From the sayings of the commentators (May Allah bestow His Mercy on them) we understand that they did not know that the nasiyah is the center of deciding to tell a lie or commit a sin; therefore, they interpreted the Verse metaphorically, while the text literally describes the nasiyah being lying and sinful. They attributed the description to the owner of the nasiyah although the grammatical structure of the utterance does not permit that; otherwise, the structure would have been the genitive construction which is completely different from the adjectival construction.

Other commentators did not comment on the Verse sparing themselves the involvement in something beyond their knowledge and the knowledge of their age.

Professor Keith L. Moore, illustrating this Scientific Miracle, says: “The information we now know about the function of the brain, was not mentioned throughout history, nor do we find anything about it in the medical books. Should we survey all the medical literature during the time of the Prophet (Peace be upon him) and several centuries thereafter, we would find no mention of the function of the frontal lobe (nasiyah), or an explanation of it or a statement about it except in this Book (the Holy Qur’an), which indicates that such information is of the Knowledge of Allah, the Almighty, Who knows everything, and that Muhammad is Allah’s Messenger.

The first time the function of the frontal lobe was known was in 1842, when a railway worker in America was hit with a bar that pierced his forehead. That affected his behavior leaving the other functions of his body intact. Only then doctors came to know the function of the frontal lobe of the brain and its bearing on human behavior.

Doctors, up to then, had thought that this portion of the human brain is a mute region with no function. Who, then, informed Muhammad (Peace be upon him) that this portion of the brain (nasiyah) is the center of control and guidance in both people and animals and that it is the source of telling lies and committing sins?

Prominent commentators had to interpret the explicit text metaphorically because they did not know this secret, in order to safeguard the Qur’an from being accused of lying by people who were ignorant of this fact throughout the past centuries. The fact that the nasiyah is the center of control and guidance in both men and animals is clearly mentioned in Allah’s Book and the Sunnah of his Messenger (Peace be upon him).

Who, then, told Muhammad (Peace be upon him) in particular, of this secret and this fact?

It is the Divine Knowledge that no falsehood can approach from before or behind it. It is a witness from Allah that the Qur’an is from Him and was revealed with His Knowledge.

Allah (SWT) says: “ Have we not made the earth as a wide expanse, and the mountains as pegs?” (78: 6-7)

The Verse indicates that mountains are pegs for the earth. A peg has part of it above the surface of the earth and the bulk of it underground; its function being stabilizing something else. Geographers and geologists, however, define the mountain as a landmass that projects conspicuously above its surroundings and is higher than a hill.

Professor Zaghlul El-Naggar says: “All current definitions of mountains are confined only to the outer morphology of such landforms, without the slightest notion to their subsurface extensions which have lately proved to be several times their outward height.”

Then he adds: “This fact started to come to light only in the middle of the nineteenth century, when George Airy (1865) proposed that the enormously heavy mountains are not supported by a strong rigid crust below, but that they ‘float’ in a ‘sea’ of dense rocks”.

Airy’s theory became on actual fact because of the progressive knowledge of the internal structure of the earth by means of seismic measurements. It has become definitely known that mountains have roots extending deep in the ground and may be up to fifteen times the height of the outward protrusions above ground, and the mountains play a significant role in halting the horizontal jerky movement of the lithospheric plates. This role started to be understood in the framework of plate tectonics in the late 1960. (Figure 42)

Professor Zaghlul defines mountains in the light of this modern information by saying: “Mountains are merely the tops of great masses of rock, floating in a more dense substratum as icebergs float in water.”

The Qur’an describes mountains in respect of their shape and function. Allah (SWT) says: “And the mountains as pegs.” (78: 7) and “He set on the earth mountains standing firm, lest it should shake with you.” (3: 10) and “And we have set on the earth mountains standing firm, lest it should shake with them, and we have made therein broad ways (between mountains) for them to pass through; that they may receive guidance.” (21: 31)

Mountains are pegs with respect to the earth’s surface, for as most of a peg is hidden in the ground for stabilization, the bulk of a mountain is hidden underground to stabilize the earth’s crust.

Moreover, as ships are anchored with anchors that are sunk in water, the earth’s crust is stabilized by its mountains with their roots extending in the mantle, a semi-liquid sticky layer upon which the earth’s crust floats.

The commentators (May Allah bestow His Mercy upon them) observed these meanings, when interpreting Allah’s saying: “And the mountains as Pegs.” Following are some examples:

Ibn Al-Jawzi said: “And the mountains as pegs,” for the earth lest it should shake.

Al-Zamakhshari said: “And the mountains as pegs,” means we stabilized it with mountains as a house is stabilized with pegs.

Al-Qurtubi said: “And the mountains as pegs,” in order that the earth may get stable and may not overturn its population.

Abu Hayyan said: “And the mountains as pegs,” means we have stabilized it with pegs, as a house is fixed with pegs.

Al-Shawkani said: “And the mountains as pegs,” means we have made mountains as pegs for the earth to get clam and not to shake, as a house is stabilized with pegs.

When Allah (SWT) created the continents they appeared in the form of a thin solid crust floating on magma. They began to shake and get restless; therefore, Allah (SWT) created the volcanic mountains that were formed from under the crust, the rocks being cast outside the surface of the earth to come back attracted by the earth and accumulated gradually to form mountains. The accumulated masses would exert their weights on the mantle sending into it their roots of mountainous matter, which cause the earth’s crust to be stabilized and balanced.

In the Saying of Allah (SWT): “He set on the earth mountains standing firm.” (31: 10) there is an allusion to the way the volcanic mountains were formed, i.e. by casting their matter out of the earth’s interior upwards and then bringing it down to settle on the earth’s surface. (Figure 43)

A tradition of the Messenger (Peace be upon him) describes this method. Anas ibn Malik narrated that the Prophet (Peace be upon him) said: “When Allah created the earth it started shaking. Then He created the mountains bringing them down upon it…”

Note the saying of the Prophet (Peace be upon him) which illustrates the way of creating mountains: “bringing them down upon it,” i.e. their creation was by their coming out of the earth and their returning onto it.

Mountains do not reveal the form of pegs or anchors. They just appear as prominent masses elevated upon the earth’s surface, as they are defined by geographers and geologists. Nobody can know their peg-like shape or anchor shape unless he knows their portions that submerge into the plastic matter of the mantle. It had been impossible for anybody to imagine any such things before the appearance of Sir George Airy’s theory in 1855 AD.

Who, then, told Muhammad (Peace be upon him) of the function of mountains and that they serve as pegs and anchors, a fact hidden from people till 1960 AD?

Did the Messenger (Peace be upon him) witness the process of creating the earth while it was shaking? Or the formation of the volcanic mountains through being cast out of the earth’s interior and brought back to settle on the earth?

Is this not sufficient proof that this knowledge is a Revelation from Allah (SWT) to His Messenger, the illiterate Prophet, Who came from an illiterate nation at an age when superstitions and myths were prevalent?

It is the scientific proof that the source of this Qur’an is the Creator of the earth and the mountains, the Knower of the secrets of the heavens and the earth Who says: “Say: The (Qur’an) was sent down by Him Who knows the mystery (that is) in the heavens and the earth. Verily He is Oft-Forgiving, Most Merciful.” (XXV: 6)

Allah (SWT) ordained that plants, people and animals receive their food from what plants produce in their green factories.

These green factories are built up by the plant at the beginning of its growth and are called by botanists “Chloroplasts” which contain the chlorophyll which the Qur’an calls “Al-Khadir” (green substance), where the plant utilizes the light energy and changes it into chemical energy leading ultimately to the production of various kinds of grain, fruit and other parts of vegetation that we see in gardens and fields.

The Qur’an draws our attention to these facts in the Saying of Allah (SWT): “It is He who sends down water (rain) from the sky. With it We produce vegetation of all kinds from which (water or plants) We produce green substance (Khadir), out of which We produce grain in clusters. And out of date-palms, from their spathes come forth clusters of dates hanging low and near, and (We produce) gardens of grapes, olives and pomegranates, each similar (in leaves or shape), yet different (in fruit and taste). Look at (and think over) their fruits when they begin to bear fruit, and (look at) the ripeness thereof. Behold! In these things there are Signs for people who believe.” (VI: 99)

Thus, these green factories appear in the plant at the beginning of its growth. The plant is produced from its seed or part of its body by means of water. Allah (SWT) sends rain down from the sky to produce with it vegetation of all kinds, and from the plant He produces these green factories that produce the substances necessary to produce grain, fruit and all the other parts of the plant.

Yet this fact was not uncovered to people till 1600 AD, after 300 years of research, when botanists carried out numerous researches and experiments in the field of botanical physiology to understand the process of photosynthesis.

In 1804 AD, De Saussure proclaimed that there are two types of gas exchange: one type takes place in the light, the other in the dark, and that it is the green parts of the plant that absorb CO2 and release O2 in the presence of light. Then there proceeded continuous discoveries in this field.

In 1942 AD Meyer said that the original source of energy used by plants and animals is the sun and that the light energy absorbed by plants is converted into chemical energy through photosynthesis. (Figure 44)

961 AD Glass said that the most significant compounds involved in the process of converting the light energy into chemical energy in plants are the pigments found inside the chloroplasts or “pigment carriers”. (Figure 45)

The plant starts photosynthesis by means of these components and organelles. All this results in producing carbohydrates which are involved in complex biological processes that produce the raw material for the cellular wall, amino acids, proteins, lipids, hormones, pigments, …etc. These substances are the essential matter to make all the plant parts which people and animals feed on. (Figure 46)

Scholarly researchers in the field of plant physiology have discovered that the green substance (the chloroplasts) absorbs the light energy and converts it into chemical energy to produce various fruits. This discovery was realized after continuous studies and various experiments that lasted for three centuries, up to the twentieth century.

This process of producing grain, fruits and trees was an unknown secret hidden deep in the thycloids of the chloroplasts that cannot be seen with the naked eye and which have been known by botanists only after a prolonged series of continuous researches and studies carried out by scholars over several centuries.

And only after methods of precise scientific investigation were available that they ultimately declared that in the plant there is a green substance and that it is this substance that produces carbohydrates that constitute the basic matter for producing all types of fruit, tree and vegetation.

This is what the Holy Qur’an decided fourteen centuries ago and was conveyed by an illiterate Prophet who lived in a desert environment among an illiterate nation at a time when no equipment of scientific research were available.

The Verse of the Holy Qur’an could have done without mentioning the “green substance” and nobody would have objected to that, except one that knew the fundamental role of that substance. However, its mention implies that the one who mentions it knows well its main role in the production of grain, fruit and all tree and vegetation. How great it is of the Holy Qur’an to mention the truth and guide people on the road to find out the secret, by saying: “Look at (and think over) their fruits when they begin to bear fruit and (look at) the ripeness thereof.” It draws the attention to the beginning of the fruit formation and its relation with ripeness whereupon no more fruits are produced because the leaves of some plants turn yellow and their cells die.

Who, then, informed Muhammad (Peace be upon him) of this fact? Muhammad, the illiterate Prophet, who lived in an illiterate culture, at a time when the simplest instruments were not available, let alone possessing the advanced instruments and research centers and laboratories in the field of plant physiology that are required to discover these facts.

The existence of this precise botanical information in the Qur’an proves that it is from Allah, Who says: “But Allah bears witness to that which He has sent down to you. He has sent it down with His Knowledge, and the angles bear witness, and Allah is sufficient as a witness.” (IV: 166)

In the previous chapters it has been shown that Messengers are sent to guide people to the religion of Allah (SWT). Moreover, some of the signs and miracles of the Message of Muhammad (Peace be upon him) have been cited to prove its authenticity and the fact that he is a Messenger sent by Allah. Your unwavering belief in these signs and miracles entail that you testify that Muhammad is the true Messenger of Allah.

This testimony (shahadah) means that you declare with utter certainty and with no questioning that Muhammad (Peace be upon him) is Allah’s Messenger to all humanity. Such testimony (shahadah) entails certain obligations and requisites, the most significant of which are the following:

Allah (SWT) says: “Muhammad is not the father of any of your men, but (he is) the Messenger of Allah and the last of the Prophets…” (XXXIII: 40) Allah (SWT) also says: “Nor does he say anything of (his own) desire. It is only a Revelation revealed (to him).” (LIII: 1-3) Allah (SWT) also says: “We have not sent you but as a giver of glad tidings and a warner to all mankind.” (XXXIV: 28) Allah (SWT) says: “We have not sent you but as Mercy for all creatures.” (XXI: 107)

These Verses tell of the Prophethood of Muhammad (Peace be upon him) and the Message he received from His Lord and believed in and conveyed to his nation who believed in it, in their turn.

Allah (SWT) says: “And he who has brought the truth and he who has believed therein--such are the men who do right.” (XXXIX: 33)

So, he is the truthful and creditable Prophet who does not say things out of wishful thinking and whims. The Divine Message was completed and terminated with him and he was sent as Mercy for all humanity.

The Prophet (Peace be upon him) said: “A Prophet used to be sent to his own people in particular, but I have been sent to all mankind in general.”

By virtue of his Message, all mankind would have no pretext for rejecting faith, as the Prophet (Peace be upon him) said: (By Him in whose hand is my soul, none of this nation, whether a Jew or a Christian, comes to know of me and dies without believing in what I have been sent with, but will certainty be requited with Hell.)

The nation referred to in this tradition means the nation addressed with this Message through the Messenger, i.e. all human beings. It is different from the nation that accepted the Message and believed in the Messenger (Peace be upon him).

Loving the Prophet (Peace be upon him) is one of the essentials of religion and is related to Loving Allah, the Almighty. His love is mentioned adjacent to Allah’s Love. Some Verses of the Qur’an warn those who love any other dear things more than they love Allah and His Messenger. Allah (SWT) says: “Say, ‘If it be that your fathers, your sons, your brothers, your wives, or your kindred, the wealth you have gained, the commerce in which you fear a decline, or the dwellings in which you delight – are dearer to you than Allah, or His Messenger, or the striving in His Cause, then wait until Allah brings about His Decision. And Allah guides not the rebellious.” (IX: 24)

The Messenger (Peace be upon him) says: (A person will enjoy the sweetness of faith if he is characterized by these three traits: that he loves Allah and His Messenger more than anything else, that he doe not love any person except for the sake of Allah and that he abhors returning to disbelief as much as does his being cast into the fire.)

Anas (May Allah be pleased with him) narrated that Allah’s Messenger (Peace be upon him) said: (None among you will have Faith, unless I am dearer to him than his parent, his children and all people in general.)

When ‘Umar said to the Prophet (Peace be upon him): (“You are dearer to me than everything except myself.” He said, “Nay, O ‘Umar! Till I become dearer to you than yourself.” Then ‘Umar said: “By Allah! You are now dearer to me than myself.” Whereupon he said: “Now, O ‘Umar!”

Loving the Messenger results from knowing the Greatness of Allah, Who has sent him, and from knowing the Messenger, his perfect traits and the excellence of the Message he has delivered to people.

First: The obligatory love which requires obeying him by carrying out the duties imposed by him and abstaining from such deeds as forbidden by him, and believing in whatever he tells and feeling satisfied therewith.

Second: Additional optional love represented by following his Sunnah, manners and morals and imitating his private conduct and his good treatment of his family, companions, and people in general.

The companions (May Allah be pleased with them) set the most wonderful examples in their prefect sincere love of Allah’s Messenger (Peace be upon him). They sacrificed themselves and offered their property willingly to support their religion and protect and defend their Prophet, Muhammad (Peace be upon him).

Once ‘Ali ibn Abi Talib (May Allah be pleased with him) was asked: (How much did you love Allah’s Messenger (Peace be upon him)?) He replied: ( By Allah! He was more endeared to us than our property, children, fathers and mothers, and more than cold water to a very thirsty person.)

‘Amr ibn Al-’As (May Allah be pleased with him) would say: (None was more beloved to me that Allah’s Messenger (Peace be upon him) or more dignified in my eyes.)

A sign of loving the Prophet (Peace be upon him) is loving his Sunnah and the guidance he came with and loving his family and companions (May Allah be pleased with them all.)

Allah (SWT) regards His Messenger’s obedience as His own. He says: “He who obeys the Messenger, obeys Allah, in fact…” (IV: 80)

He regards the Messenger’s obedience as a means of guidance. He says: “If you obey him, you will be guided.” (XXIV: 54)

He regards the Messenger’s obedience as a sign of loving Him and the cause of Allah’s loving his servant and forgiving his sins. Allah (SWT) says: “Say: ‘If you do love Allah, follow me: Allah will love you and forgive your sins, for Allah is Oft-Forgiving, Most Merciful.’” (III: 31)

Al-Hasan Al-Basri and other men of the salaf said: “Some people claimed to love Allah, so he tested them with this Verse.” This means that love or lack of love is verified by the degree of following and obeying (the Messenger).

Allah (SWT) puts the Messenger’s obedience in juxtaposition with His. He says: “Say: Obey Allah and obey the Messenger.” (XXIV: 54)

Allah (SWT) makes the Messenger’s obedience together with His own a means of accompanying those on whom Allah has bestowed His Grace: the Prophets, those of absolute belief, the martyrs and the righteous. Allah (SWT) says: “Those who obey Allah and the Messenger will be in the company of those on whom Allah has bestowed His Grace: the Prophets, those of absolute belief, the martyrs and the righteous. Ah! What a beautiful Fellowship!” (IV: 69)

Allah (SWT) urges us in His Book to follow the example of Allah’s Messenger. He says: “You have, indeed, in Allah’s Messenger a good example to follow, for anyone whose hope is in Allah and the Final Day and who engages much in the praise of Allah.” (XXXIII: 21)

Allah’s Messenger (Peace be upon him) said: “All my followers will enter Paradise except those who would not.” They (his audience) said: “Who would not, O Allah’s Messenger?” He said: “Whoever obeys me will enter Paradise; and whoever disobeys me has really refused to (enter it).”

The companions were the keenest to follow the example of the Prophet (Peace be upon him). Abdullah ibn ‘Umar (May Allah be pleased with them both) said: (The Prophet (Peace be upon him) put on a gold ring and the people then put on gold rings. Then the Prophet (Peace be upon him) said: “I have put on a gold ring.” He then took it off and said: “I will never put it on,” whereupon the people took off their rings.

He who believes in the truthfulness of the Message of Muhammad (Peace be upon him) knows that Allah’s satisfaction and the pleasures of Paradise depend on one’s following of and utter submission to the Messenger’s teachings and instructions. Such following and submission are evidence of sincere Faith, as Allah (SWT) says: “But no, by your Lord, they can have no (real) Faith until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, but accept (them) with full submission.” (IV: 65) Allah (SWT) also says: “The answer of the Believers, when summoned to Allah and His Messenger, in order that he my judge between them, is no other than this: They say: ‘We hear and we obey.’ It is such as these that will attain felicity.” (XXIV: 51) Allah (SWT) also says: “So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in punishment.” (LIX: 7)

Allah’s Messenger (Peace be upon him) warned those who reject his teachings and refuse his Sunnah which explains and elucidates Allah’s Book on the pretext that they do not find that Sunnah in Allah’s Book.

Allah’s Messenger (Peace be upon him) said: (Perchance, One of you, while relaxing on his couch, is told of something I have enjoined to do or prohibited to do, and would say: I do not know! We follow only what we find in Allah’s Book.)

Muslim scholars have agreed that an unacceptable, objectionable opinion is that which contradicts what the Messenger (Peace be upon him) has taught.

Ibn Al-Qayyim (May Allah bestow His Mercy upon him) said: As for the obligation to be polite to Allah’s Messenger (Peace be upon him), the Qur’an is full thereof: the peak of politeness to him involves complete submission to him, obeying his orders, accepting and believing what he says without interpreting it with what contradicts it, out of false fancy which one calls reasoning, or wrapping it with a misgiving or doubt, preferring to it other men’s opinions and their minds’ rubbish… No judge is to be consulted but the Messenger and no judgment is to be accepted but his. His order should be carried out and his saying should be believed without waiting for the opinion of one’s own master (sheik), Imam, the followers of one’s own sect or cult, or somebody one venerates, so that, if they give one their permission, one will carry that order out and accept that saying, or, to be on the safe side, one would neglect the Messenger’s order and saying depending on their verdict; otherwise, one would distort the sense of that order or saying and call such distortion interpretation or implication and would say: “ We interpret it or understand it as implying so and so…”

Politeness to him entails that one should not issue orders or prohibitions before he does so and gives his permission, as Allah (SWT) says: “O you who believe! Do not put yourselves forward before Allah and His Messenger. But fear Allah: for Allah is He Who hears and knows all things.” (XLIX: 1)

This is valid till the Day of Resurrection and has not been abrogated. Suggesting something that opposes his Sunnah after his death is like doing so in his lifetime, which is obvious to reasonable people.

Being polite to him requires lowering your voice in his presence, for raising it would lead to annulling your good deeds. How abominable would then be the suggestion of such opinions and thoughts as would contradict his Sunnah and teachings!

A Sign of being polite to him is that his saying is not looked upon as ambiguous, but the opinions about it may be problematic, and that his statement should not be opposed by analogy but all analogies should be ignored and cast aside in preference for his statement.

Allah (SWT) says: “ This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.” (V: 3)

This Verse shows that the religion has been perfected with The Book and the Sunnah. Therefore, nothing else is needed to add to the religion apart from what has come from the Glorified Creator, Who exclusively has the right to establish the religion; for as He alone has created people, it is He alone Who establishes the religion for them. “What! Have they partners who have established for them some religion without the permission of Allah?” (XLII: 21)

So, there is no religion without Allah’s permission, and the religion Allah has permitted is complete. Therefore, any innovation in Allah’s religion is rejected, as the Messenger (Peace be upon him) said: (If somebody innovates in this order (i.e. religion) of ours something that is inconsistent with it, it will be rejected.) In another narration: (If somebody does a deed that is inconsistent with our order, that deed is rejected.)

The Messenger (Peace be upon him) warned us against following innovations by saying: (…Those of you who will live after me will experience a lot of discrepancy. So, I recommend that you follow my Sunnah and the Sunnah of the Well-Guided Orthodox Caliphs. Adhere to them as firmly as one bites on something with his molars. And beware unprecedented practices, for every unprecedented practice is an innovation, and every innovation is an error.)

The Prophet (Peace be upon him) used to say in his speeches: (Now then! Verily the best speech is Allah’s Book and the best guidance is the guidance of Muhammad, and the worst deeds are those unprecedented and every innovation is an error.)

Allah (SWT) shows that the path of success for the believers is to believe in the Messenger, revere him, support him and follow him, Allah (SWT) says: “So it is those who believe in him, honor him, help him, and follow the light which is sent down unto him, it is they who will prosper.” (VII: 157)

Supporting the Prophet (Peace be upon him) is realized by supporting his religion and his Sunnah against whatever opposes them.

▲