These 2 articles answer the above objections
Wednesday, November 11, 2020
Sam Shamoun "The Deception of Allah and the Uncertainty of Salvation" (2)
Related to the above article by Sam Shamoun:
Sam Shamoun "The Deception of Allah and the Uncertainty of Salvation" (1)
Because of His attribute of Justice He would not wrong anyone. Allah is the Ultimate Truth and anything called upon besides Him is falsehood 20:6,62,24:25,31:30.
He is the best (Khair means best in the sense of good and positive) Al Makireen 3:54,8:30, the best of planners because He always plans for the good, and only Him knows what is ultimately good. In 3:54 for example, that planning came to oppose the Jews' plans to kill Jesus. It resulted in Allah raising Jesus to Himself and honoring him above his enemies. MAKARA (to plan) from the point of view of the humans can mean to plan for the good or plan for the bad and if it is for the latter then it is preceded by sayia/bad as in 40:45 or 16:45.
When speaking of Allah protecting Musa from Pharaoh's plans, the Quran specifies that this plan of Pharaoh was bad sayiaat plur. Again in 35:10,43 the Quran uses sayiaat to specify how the things people are planning for are bad. When sayia is not used then the context specifies what type of makar the people are devising 27:48-50,8:30,10:21 by showing who is trying to deceive who. It is the never changing sunna/way of Allah that He will always counter the evil plans of those people planning against Him no matter how elaborate their plan is
14:46"though their plan was such that the mountains should pass away thereby".
Ultimately, Allah's plan is always good, even when it brings about total destruction. He is the best (Khair) Al Makireen as in Ibrahim, Jesus or the early Muslims' cases when He defeated the machinations of the wicked people by countering them with an elaborate, comprehensive plan that ultimately only leaves the "good" standing.
The Hebrew Scriptures speak in similar terms of God's slowly but surely unfolding His destructive plan against the disbelieving oppressors without them realizing it Isa19:17. He is also said to be One who lays snares Jer50:24,Ezek17:20 plots evil towards the sinners Micah2:3, acts crookedly with the crooked Ps18:27 and creates not only good but also evil Deut30:15,Isa45:7,1Sam16:14.
The Quranic notion of Allah planning therefore always comes in the context of moral reflexivity, never as an initial action. The reflexive nature of good and evil deeds is a common theme in the Quran; spending in charity is like spending on oneself 2:272, eating the wealth of the orphans under care is like filling one's belly with fire 4:10. Stinginess ultimately translates into miserliness unto nobody but oneself 47:38, trying to lead astray leads oneself first and foremost astray 3:69,4:113 etc.
The planning of Allah is thus a a reciprocal effect in direct return to attempts at planning against Allah. The Quran states in the context of Yusuf/Joseph's story and the deception of his brothers to get rid of him
The planning of Allah is thus a a reciprocal effect in direct return to attempts at planning against Allah. The Quran states in the context of Yusuf/Joseph's story and the deception of his brothers to get rid of him
12:21"And thus, We established Joseph in the land that We might teach him the interpretation of events. And Allah is predominant over His affair, but most of the people do not know".
The story of Yusuf illustrates in one of the most beautiful ways the notion of Allah "planning", how He counters the plan of the evil doers with a more intricate plan that always prevails. Once the plan was fulfilled and all matters were settled, Yusuf said
12:100"Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise".
The planning of Allah is subtle beyond human capacity, implemented with perfect knowledge and wisdom.
The Arabic for "to deceive" is khada'a, as in 2:9 when speaking of those trying to deceive Allah and the believers while they only deceive themselves. It is the law of Allah that if one intends to deceive Him, mock His communications 6:10,15:11-15 or actively fight His guidance 4:115 then that deceit, mockery or violence will encompass him 45:33.
Its effect is in the metaphysical sphere first and foremost; hardening his heart through a seal of his spiritual senses, eventually taking him to his doom at his appointed time
16:33-34,86:15-17,21:38-41"And they say: When will this threat come to pass if you are truthful? Had those who disbelieve but known (of the time) when they shall not be able to ward off the fire from their faces nor from their backs, nor shall they be helped. Nay, it shall come on them all of a sudden and cause them to become confounded, so they shall not have the power to avert it, nor shall they be respited. And certainly messengers before you were scoffed at, then there befell those of them who scoffed that at which they had scoffed".
Their attempted deceptive plans against Allah, were always 14:46"with Allah" ie fully controlled by Him
85:20"And Allah encompasses them on every side (wara2 as is used in common speak doesnt only signify "back" but "all sides")".
He renders their plans ineffective by reversing the intended purpose;
In accordance with Allah's law of causality 2:9, the Quran shows in 4:142 the hypocrites striving to deceive Allah, then this same deception is returned to them by Allah, and this is the only verse attributing khada'a (to deceive) to Allah. That deception, which is in other words self-deception and the result of one's actions, is attributed to Allah because as in all phenomena, natural or spiritual, it is in accordance with His laws that the disbelievers or those seeking to harm His cause will destroy their own souls without perceiving it, whether through the
41:23"(evil) thought which you entertained about your Lord that has tumbled you down into perdition"
or through the active struggle of the enemies of Islam who
40:25,4:113"do not bring (aught) to perdition but their own souls"
deceiving their own selves without perceiving
16:45-7,6:123"and they do not plan but against their own souls, and they do not perceive".
Not only do they not perceive that higher reality, but in fact so deep and intricate is a single of God's decree that all humans together would need a 1000 year of unceasing planning and reflecting to equal the lapse of time needed for it to be divinely decreed and concretely implemented 22:47,32:5. This is another way of expressing the impossibility for humans to come up with such intricate concepts.
The evil plotting of those who reject the truth and actively oppose it, aiming at ruining the faith of the believers
6:26"only bring destruction upon their own souls while they do not perceive".
As stated in the Quran, deceivers do not perceive that their very behaviour is causing their own destruction in degrees. This is the plan devised by Allah in regards to them, the fact that their deception inevitably causes a chain of events that puts the deceiver at the receiving end of his own actions
7:182-3,68:44-45"We will overtake them by degrees, from whence they perceive not: And I do bear with them, surely My plan is firm".
Destruction coming on them "from whence they perceive not" refers to it coming from the very reality they denied and called a lie
39:25-48"Those before them denied, so the chastisement came to them from whence they perceived not..and what they never thought of shall become plain to them from Allah".
At that time, when they are all gathered, they will be challenged to unleash that plan they believed would bring them victory
77:38-9"This is the day of decision: We have gathered you and those of yore. So if you have a plan, plan against Me (now)".
The Quran in 16:26 uses the image of a building collapsing on the one devising evil plans, starting from the place one would normally seek refuge in when hiding from an attack, the foundations. This is because
35:43"the evil plans shall not beset any save the authors of it".
Their deception is returned to them while they do not perceive
16:34"So the evil (consequences) of what they did shall afflict them and that which they mocked shall encompass them"
causing them destruction through their own hands
8:51"This is for what your own hands have sent on before".
That gradually unfolding self-deception takes them to a destination, described in the Quran as "lying in wait" for those heedless of it 78:21. It is but a natural concept, that of the misdeeds accumulating to a point that they cannot but suddenly overwhelm the guilty.
The idea is present throughout the HB as here stated by the prophet Hosea
Hos7:2"They do not say in their heart that I remember all their evil. Now their deeds have surrounded them; they were before My face".
David's eloquent Psalms says
7:16-17"He dug a pit and deepened it, and he fell into the pit that he made. The trouble they cause recoils on them; their violence comes down on their own heads" Ps35:8"May darkness that he does not know come upon him, and his net that he hid shall ensnare him; in the darkness may he fall into it".
It is also to be noted that, contrary to 3:54,8:30 Allah never describes Himself as "khair al khadieen" because khair (good) cannot be used with khadaa which is an evil act. Makar therefore does not mean to deceive but to plan, either for good or for bad, this is further irrefutable through the following
7:123"Firon said: Do you believe in Him before I have given you permission? Surely this is a plot which you have secretly devised (makar makartumuhu) in this city".
If makar meant to deceive, this verse would be liguistically flawed "this is a deception which you have deceived". Makar instead, means to plan "this is a plan which you have planned". To determine the nature of that plan, as said earlier, one needs to look at the context in which the word is used as well as whether the word sayia is related to it.
The same case is repeated in 27:50 where makara can only mean to plan
"And they planned (makaru) a plan (makran), and We planned (makarna) a plan (makran) while they perceived not".
Kayd, which may also be used for the good 12:76, is used in the same manner as makar 7:183,8:18,12:52,37:98,40:25,68:45etc and in particular 86:15 to see that it does not mean to "deceive".
Sam Shamoun "Allah Disgraces His “Prophet”" (3)
On a Saturday or Sunday towards the end of Safar the second month of 10/632, the Prophet sensed the coming of his time. He took Ali by the hand, and accompanied by a few of his Companions, went to al-Baqi' the graveyard of Medina and, standing between the graves of his fallen companions, he addressed them and offered them his prayers.
Gabriel used to review the Quran once a year with him and this special year, he did it twice.
"I see this as an indication of the coming of my end"
he said.
He then returned to his home where he rested from his illness for 3 days till wednesday where he went to the mosque and admonished the people. After that, and to further cement the memorization of the Quran among his people, the prophet summoned Zayd bin Thabit, Ubayy bin Kaab and all three recited to one another.
On a friday, he sat again on the pulpit reminding them of the essence of Islam
"O people, there is nothing which can stand between Allah and anyone that could benefit a man or ward off evil from him except good deeds. O people, let no ambitious man claim anything, or one full of desires, desire anything! For by Him Who sent me with the truth, only good deeds coupled with Allah's mercy can lead to salvation. Even I, had I rebelled against Allah, would have fallen".
His illness persisted for some days, and went on deteriorating until he began losing and regaining consciousness back and forth. Those present around him recognized the seriouslness of his condition while others began arguing among oneanother whether he had started losing his full mental faculties. That observation by some unnamed companions was not based on facts, the prophet was not speaking irrationally or behaving erraticaly. They were speculating upon his health as happens many times among people gathered around a severely ill person to whom they are attached
"The Prophet replied, ‘Leave me as I am in a better state than what you are asking me to do.’"
Umar, in his concern during those last moments did not want him to talk too much and exhert himself by having something written. Umar felt the prophet had conveyed all that was necessary for the guidance of the people and he thus did not need to further worry himself in those last, painful moments
"When Allah’s Apostle was on his death-bed and in the house there were some people among whom was ‘Umar bin Al-Khattab, the Prophet said, “Come, let me write for you a statement after which you will not go astray.” ‘Umar said, “The Prophet is seriously ill and you have the Qur’an; so the Book of Allah is enough for us".
Following the Book of God includes following the sunnah of the last prophet, as proven from the Book itself. Here Umar is directing his comment to those whom he felt were inappropriately pressing the prophet on his death bed. And in fact the prophet did issue verbatim instructions a few moments later, things which the community was already aware of but which he felt were important to stress again
"keep well my memory through kindness to my family. Treat with kindness the people of dhimma, and feed the poor. Observe regular prayers, and be kind to the women whom your right hands possess" ‘Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.’.
He continued to repeat these injunctions until he could endure no longer, and turned his face away from the people. Next morning, he allowed no one to come in to see him because of his grave illness. Ali, however, stayed beside him, not leaving him except for necessary errands. As his head was placed in Ali's lap, he opened his eyes and quoted in a feeble voice to Fatimah his daughter who was crying
3:144"And Muhammad is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed will you turn back upon your heels?"
Through 3:144, the believers are therefore told to remember God's guidance by constantly being grateful and remain on the path of truth regardless of any hardship, including a tragedy like the death of their beloved prophet because at the end it is for their own good and disbelief is their loss only
"And whoever turns back upon his heels, he will by no means do harm to Allah in the least; and Allah will reward the grateful".
The Prophet finally breathed his last, while Ali's hand rested beneath his jaw. The Prophet died two nights before the end of Safar.
Regarding his burrial, Ali suggested:
"Allah, be He exalted, received the soul of His Prophet in the purest of spots; let him, therefore, be buried there."
They accepted his advice and buried the Prophet in the room where he died. Aws ibn Khawli was the one who lifted the Prophet's body and brought it down in the grave. Ali went down into the grave and uncovered the Prophet's face and placed his cheek on the ground, facing the qiblah, and laid him on his right side. He laid grave slabs and covered the tomb with earth.
Sam Shamoun "Allah Disgraces His “Prophet”" (2)
Assuming the poison story to be true, why didnt God's prophet die on the spot with those who ate the poisonned meal.
Our opponents will keep on scratching their heads about this.
Instead he lived on for years, fasted every year in the scorching desert heat, fulfilled all his duties of statesman, army commander, husband, counselor and friend, and conquered Mecca. He destroyed the idols with his own hands and fulfilled every prophecy made at the beginning of his call. What the opponents need to realize is that the reason he did not die then, is because God didnt allow the prophet to die until his mission was accomplished.
5:67"O Apostle, deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people"
Muhammad died a natural death and he didnt even need to appeal to Christ in order to neutralize any type of injested poison as embarrassingly proposed by the Greek writers of the Gospels Mk16:18. After all Christians do believe in their potential in performing even greater miracles (Greek "erga") than Jesus Jn14:12. God was definitely supporting His prophet after he ate the poisoned meal, just as He supported him before despite the difficulties and attempts at his life. He was not immidiately put to death or disallowed to continue his mission and transmitting his message after injesting the poison. The opposite would have been the case had he been a false prophet or had done something at that point heavily disapproved of by God, as forcefully warned in the Quran would instantly, not progressively, happen to him 69:45-47.
This defeated the "test" that the Jewess desired to make the prophet go through, as it says in one version of the report that she wanted to kill him with the poison
"Thereupon he said: Allah will never give you the power to do it".
The effect of poison as intended by the one using it is immidiate or very short term death of the victim, as happenned to one companion that ate the meal at that occasion with the prophet. The objective however of immidiate death or harm was defeated in regards the prophet.
It isnt uncommon in Jewish history to attempt poisoning a prophet sent to them. That is what they did to the prophet Jeremiah's food. In Jer11:19 it lit. says
It isnt uncommon in Jewish history to attempt poisoning a prophet sent to them. That is what they did to the prophet Jeremiah's food. In Jer11:19 it lit. says
"Let us destroy his food with wood"
ie Let us put poison into his food. This Jewish woman that poisoned the prophet's meal and his companion wanted to see
"if you were a Prophet, then Allaah would tell you about it, and if you were not a Prophet the people would be rid of you".
This as a side note bellies the unfounded allegation in anti-Islamic circles that the woman offered the poisonned meal in revenge for the killing of her family. She was testing his prophethood. So the prophet took a bite and sensed the poison, and immidiately said to all those taking part in the meal to withdraw their hands from it, although most had already eaten from it at that point. It was unfortunately too late for one of his companions who died from it. Miraculously, that companion was the only casualty of the incident, and this allowed the unveiling of an intricate outcome and lesson from the event. The prophet then confronted the culprit. This woman thought that a prophet claimant dying in such circumstances would expose him as a liar but the opposite happenned: his companion died and Muhammad lived on until
"This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion".
The Jewess Zaynab bint al harith was later forgiven by the prophet. Other versions state that when Bishr ibn al-Bara’ ibn Ma’roor died as a result of the effects of this food, then the prophet executed her as a qisaas punishment, while others yet like ibn Kathir maintain that she even converted to Islam, seeing that the prophet passed her "falsification" test and was thus left alone. She initially approached the prophet with the meal after the treaty negotiations with the Jewish leadership of Khaybar had ended.
In such circumstances it would have been against decorum and basic sensitivity to refuse it based on suspicion. In ancient times, especially in rural cultures till this day, refusal to share a meal when the host clearly displays his peaceful intentions is a sign of treachery and mistrust. The Quran relates how Abraham was fearful of his guests that refused the food he offered them despite his clear hospitality 11:69-70. There were no means to the prophet Muhammad by which to chemically test the meal and verify his suspicion. His detractors wouldnt have missed this opportunity to charge him with accusing an innocent woman without proof. Neither did he behave like the kings and leaders of times past by having someone taste the food before he ate nor would it have ever been in his thought and character to have forced the woman to eat it herself or forced any of the Jews to eat it to prove that it was not poisoned.
In accordance with his lofty character and prophetic status, he wanted to show that he was willing to trust the Jews, hoping that, perhaps, they will be guided. He did not yield to suspicion, even with the enemy. Yet, by eating, he did not show any lack of wisdom because showing suspicions without proof is not the way to build a relationship. And the prophet, in accordance with the Quran's commands was never one to be inconsiderate of others or sceptical of their inner condition. Especially in the context of warfare, the good treatment of captives, as the prophet was here exemplifying, is expected to soften their hearts towards Islam. But if they act treacherously despite the Muslims' honourability, they will be overpowered just as they had been 8:70-71.
What is interesting with Bishr is that he was the only one, together with the prophet, that sensed the poison during the meal. Although the prophet spat out the morsel in his mouth after briefly chewing on it, Bishr, seeing him beginning to eat, trusted his judgement and swallowed his bite prior to the prophet's reaction. The remaining Muslims did not sense the poison and started eating, just like Bishr, trusting the prophet's judgement, until everyone was told to stop. This is where something strange occurs. Bishr, according to most reports dies instantly, as well as a dog that ate a morsel of the poisonned meal. The prophet lives on but suffers occasionally from the effects of the poison while it had no consequence on the remaining Muslims. Bishr's martyrdom revealed the deadly nature of the poison. The prophet's sickness proved the entire meal was toxic, not just Bishr's portion. The remaining Muslims' immunity was miraculous, given that the whole meal was poisoned. Had only Bishr or only the prophet been afflicted, one could have argued that a specific part of the meal was poisoned or that a specific individual was particularly sensitive to the poison. If the prophet was safeguarded and that someone else, together with Bishr were afflicted, someone could have said the prophet was simply lucky. The Prophet's sickness was necessary to prove that no human being will be allowed to put an end to his life, despite being clearly poisoned, until his mission is accomplished. The manner in which these events unfolded show that God was in full control.
The poison story, assuming it happenned, is actually just 1 of the many attempts at the life of God's prophet, keeping also in mind all the battles in which he himself took part against the rejecters, but never did God allow his messenger to die before the end of his mission, like Moses wasnt allowed to die through all his jihad battles until his mission was fulfilled. The poison certainly did injure him and cause him sustained pain, but nowhere does it say or hint that it was the direct cause of death. The poison damage on his body was just one of many scars the prophet carried with him until his deathbed, whether due to the years of hardship, starvation and persecution or the years of battle. Despite all that, he still lived beyond the average life expectancy of his common folk and only once his mission was completed.
He saw with his very eyes every single prophecy made in the earliest years of prophethood fulfilled, cleansed God's chosen and blessed land of Mecca and restaured it to its original Abrahamic purpose.
Neither Moses nor Aaron, according to the convoluted HB, even get to fulfill their life mission of entering the promised land, despite the battles they led. They are suddenly dispatched from the narrative for the most ridiculous reasons. Moses was condemned by God for some misdeed and put to death while his
"eyes were not weak nor his strength gone".
His heartfelt prayer was denied
Deut3"Let me, I pray, cross over and see the good land on the other side of the Jordan..But YHWH was furious with me on your behalf and would not listen to me. YHWH said to me, “Enough! Never speak to Me of this matter again!"
If anything, the argument of sudden death as a sign of divine disapproval, a charge misapplied to the prophet Muhammad in relation to the poison story, fits instead the biblical Moses, put to death at the highlight of his prophetic career and while he was in full health. Even if, in the worst case, Muhammad's death is directly correlated to the Quranic warning in 69:45-47 not to falsely attribute a statement to God, then it still means the prophecy came true, that Muhammad was physically prevented from altering it and that the Quran is the authentic, preserved and protected word of the Creator. The verse says his hand will be seized the moment he tries doing so, then killed. The words imply even a minuscule uttering in God's name. It would be impossible for him to walk around making lengthy speeches up. That is why the verse comes in a passage where Allah stresses the divine origin of the Quran, and then states the hypothetical scenario, following by a reiteration of its veracity. But assuming for argument's sake Muhammad at some point lied and was killed by God, this must then mean that all he previously spoke in God's name, was true revelation uttered by a true prophet.
Just for arguments' sake, even if the prophet Muhammad had died from the delayed effects of the poison, this is certainly not an argument against his prophethood, not according to Zaynab bint al harith's own HB criteria for the identification of prophets as outlined in Deut18, nor in light of the Bible's own reports of the constant assaults, some succesful and others not, against true prophets' lives.
As a final note it is ironic that those trying to cast doubts on the truthfulness of Muhammad's prophethood by misrepresenting this story are mainly if not only Christians, who firmly believe in the Greek Testament and its depiction of Jesus' ignoble, humiliating and accursed end which probably no true prophet, even those murdered by the sinful Israelites, ever were inflicted with. What does that do to Jesus' credibility as a man sent by God, judging by those critics' own standards?
Sam Shamoun "Allah Disgraces His “Prophet”" (1)
The Quran rejects the popular occult sciences, like magic and witchcraft, such as those wrongly attributed to the prophet Sulayman by some of his contemporaries and those that followed 2:102. Obviously the people misinterpreted Sulayman's ability, granted to him by God, of controling entities of the unseen for his own benefit. Such falsehood is abundantly found in a wide variety of Solomonic lore, including the 5th century CE Testament of Solomon, each drawing from oneanother as well as other lost sources, written and oral. Particularly among Greek Christians that used amulets, medallions seals or rings with his name.
Magic or witchcraft are qualified with the word sihr, from the root S-Ha-R meaning to make things look other than what they actually are, ie deception. There are 3 ways one can try and achieve that objective; the trick or slight of hand, the chemistry and the psychological manipulation, all of themmeant at deceiving one into perceiving something else than what is actually occuring. These practices have therefore no intrinsic power. Sorcery at that time consisted of worshipping the jinn and straying from monotheism and that is why the Quran and the traditions warn against these practices.
Magic or witchcraft are qualified with the word sihr, from the root S-Ha-R meaning to make things look other than what they actually are, ie deception. There are 3 ways one can try and achieve that objective; the trick or slight of hand, the chemistry and the psychological manipulation, all of themmeant at deceiving one into perceiving something else than what is actually occuring. These practices have therefore no intrinsic power. Sorcery at that time consisted of worshipping the jinn and straying from monotheism and that is why the Quran and the traditions warn against these practices.
Throughout the Quran, sorcery has always been associated with evil-mindedness, perverse beliefs, evil deeds and terrifying intimidation of people. It in addition is an act of apostasy to believe in the influence of false gods and the jinn who were worshipped in the process. Muslim jurists the likes of Malik ibn Anas considered sorcery as a manifestation of its practitioner’s perverted faith and prescribed punishments for it.
When relating Moses' public confrontation with Pharaoh's sorcerers, the Quran says that they
7:116"saharoo aAAyuna alnnasi/they tricked the eyes of the people",
the point being that magic is about tricking the eyes to think that what it sees is reality when it is not. There are some reports in hadith literature speaking of people attempting to bewitch the prophet, and even succeeding for a short lapse of time, confusing him in conjugal matters. In Bukhari and Muslim, the time span under which the prophet was affected is said to be 40 days. Weaker reports as narrated by ibn Saad from ibn al Hakam speak of 6 months. None however speak of whatever the prophet was afflicted with as "black magic". The scholars have referred to it as illusion, in conformity with the meaning of the word as stated earlier. It is known that to the prophet, besides being dutiful in his prophetic task of conveying the divine message, an area beyond the reach of evil interference, his second priority was being dutiful as a husband. Due to his outstanding daily responsibilities, the Quran gave him leeway in that aspect and yet, as attested in the traditions he would do his utmost to spend in an equal amount of time with each of his wives. Since this aspect of his private life was most important to him, he thus felt confused in that specific matter and in nothing else, by whatever evil had affected his perception of reality. It is not like the author of the illusion had intended to affect this specific matter in the prophet's life. Assuming the reports as true for argument's sake, a crafty magic trick/illusion can certainly confuse anyone momentarily, in any kind of matter, just as what happened to Moses as he was deceived by the sorcerers' slight of hand 20:66.
Both Moses and Muhammad were eventually given the inner strength by God to heal from the effect.
Further, something which is highly inconvenient to those Islam critics who mainly use those reports to discredit the prophet, he actually is described therein as receiving a vision indicating the author of the sihr as well as the location of the device he used. False prophets dont receive divine visions. After finding the device, the prophet doesnt destroy it, he didnt need to. God cured him, meaning the tool used had no power in and of itself.
"Those around him said: ‘O Messenger of Allah, should we not head toward that evil person and kill him?’ He said: ‘As for me, Allah has cured me, and I dislike causing evil to other people’. This is of the forbearance of the Messenger of Allah”.
To further corroborate the prophet, in such cases simply advised observing a certain diet, relevant to his own environment. He advised eating 7 ajwa dates of the type growing in Aliya near Medina, over 7 days at breakfast as a means by which the body is detoxified as well as safeguarded from the psychological manipulations of sihr (the health benefits of that diet were thought to keep the mind sharp and aware against such endeavors).
This is far from, and not even comparable to the absurd idea proposed in the Greek Testament of Christians able to neutralize deadly poison in Jesus' name. It is to be kept in mind however that the supposed confusion the prophet was victim of, never pertained to divine comunications, an area time and again declared as protected from any interference, human or else, from its descent from heaven until it is delivered to the prophet's heart and transmitted to the people. The Quran for example, in the context of truthfulness of prophethood and divine origin of the Book, repeatedly denies the claims made by his contemporaries that he might be demon possessed or under the effect of the jinn 16:98-100,26:221-3,69:41-2,81:22-25 or under a spell or that he is himself a magician/sorcerer 17:47-8,25:8-9,38:4,51:52-6 as other prophets were similarily calumnied.
This is far from, and not even comparable to the absurd idea proposed in the Greek Testament of Christians able to neutralize deadly poison in Jesus' name. It is to be kept in mind however that the supposed confusion the prophet was victim of, never pertained to divine comunications, an area time and again declared as protected from any interference, human or else, from its descent from heaven until it is delivered to the prophet's heart and transmitted to the people. The Quran for example, in the context of truthfulness of prophethood and divine origin of the Book, repeatedly denies the claims made by his contemporaries that he might be demon possessed or under the effect of the jinn 16:98-100,26:221-3,69:41-2,81:22-25 or under a spell or that he is himself a magician/sorcerer 17:47-8,25:8-9,38:4,51:52-6 as other prophets were similarily calumnied.
Tuesday, November 10, 2020
Sam Shamoun "Muhammad’s Need of A Savior" (4)
All prophets, including Moses or Noah, are sent as relentless reformers of their nations, first and foremost. Not as usherers of destruction. They are repeatedly depicted, as is done throughout the book as regards Muhammad, as grieving for their nations' sins, doing all they can to bring them to the path of righteousness. They remain in that passionate empathy for their people so long as the benefit of the doubt is there, in case their addresses still have a potential to desist from their rejection of the divine message.
But once it has been made manifest that their addressees will not desist and only increase in rebellion and hatred towards God, the messengers cannot remain empathetic to those who hate God. Any believer facing an enemy of God, will treat that person as one's own enemy. Nuh at some point prayed for the spiritual blindess to be inflicted on the mischievous elite that kept opposing and leading people astray.
Jeremiah or David, as reported in the Hebrew Bible, when confronted to the same kind of disbelievers said
Jer12:1-3,15:15,17:18,18:18-22,Lam1:21-2,3:59-66,Ps5:10-11,7:10,55:16-24"May He incite Death upon them; may they descend to the grave alive..You, O God, shall lower them to the Pit of Destruction"
or here concerning the Amalekites
Ps68:2-4"May God rise; His enemies scatter, and those who hate Him flee from before Him. As smoke is driven away, You will drive [them] away; as wax melts before fire, the wicked will perish from before God. And the righteous will rejoice, yea, they will exult before God and they will delight with joy".
In Neh3:36-7 the prophet prays that the mockers be cursed, despised, and exiled as the Jews were.
Similarily in the NT, Jesus, besides predicting the destruction of his rejecters, went on a long winded verbally abusive and insulting condemnation of those that opposed him.
Sam Shamoun "Muhammad’s Need of A Savior" (3)
After communicating to Mary God's answer that He will certainly make her conceive, the messenger proceeded by telling her that this miraculous birth will make of her child a sign to mankind 19:21. He continued telling her of his future attributes; he will be given in an unprecedented manner, the Wisdom of the Injeel and the knowledge of the Torah from infancy.
The NT depicts how that particularity manifested itself early on in his life Jn7:14-19. He will be a messenger to the Children of Israel with clear signs, and remain of the righteous ones well into maturity 3:48-49. For all these reasons, this future boy is described to Mary as
19:19"ghulam/boy zakiyyan".
The word stems from Z-K-W meaning the plant that grows well and gives fruits. The word and its derivatives is used for both animate and inanimate entities to mean proper growing and maturing. This thriving can be physical, as shown from the example of the plant, or spiritual 2:232,18:19,24:28,87:14,91:8-10etc. or even both as is the case here with Mary's future boy. Jesus will not only have a proper physical development well into maturity, but will also grow in spiritual eminence, by practicing among other things, prayer and charity 19:31. These 2 pillars representing man's duty towards His creator and the duty towards one's fellow man, are repeatedly mentionned as the recipe for spiritual fulfillement both in this world and the next.
The word Zakiyy, from Z-K-W, is thus used for future development and carries no indication as to the previous physical/spiritual condition of the entity on whom it is applied. Yahya/John, prior to Jesus was equally given divine wisdom in his childhood 19:12-13. This is the reason why God ascribes to Himself John's "zakaatan" his proper spiritual maturing, something God doesnt even do for Jesus. The word used for Jesus' development (zakiyy) stems from the same root as the one used for John (zakaatan), and means the same thing; proper physical/spiritual maturing. Due to his God-given wisdom, John had a proper spiritual development since his childhood just as Jesus had.
The use of the word zakat, steming from z-k-w is very appropriate in such context. Zakat is an act of charity causing the person to mature and bear spiritual fruit 2:261-2,23:1-4. That is why the hypocritical charity or the one done injuriously to the receiver are not only considered void but actually a sin; the aim of zakat isnt solely to answer an external abstract or concrete need but most importantly to raise the giver spiritually. It delivers one's soul from what the Quran considers as among the pitfalls of mankind; avarice and covetousness, the blind pursuit and attachement to worldy benefits. It creates a sense that such assets are in fact tools to achieve spiritual growth 64:15-16.
Sam Shamoun "Muhammad’s Need of A Savior" (2)
11:106-108"..And as to those who are made happy, they shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your Lord please; a gift which shall never be cut off".
In the Quran God attaches the proviso of His will even for things like heaven and hell which are firmly decreed by Him, to mean that nothing passes out of His control or authority. He can remove anyone from either heaven or hell, anytime He wishes. Nothing is incumbent upon Him, nothing passes out of His control, His hands are not "tied up" as some among the people of the book provocatively alleged to the prophet 5:64. Here in the case of heaven, Allah adds the comforting clause
"a gift which shall never be cut off".
This shows that the righteous COULD but WON'T be taken out of it. The verse keeps in view God's complete control over all matters, but also implies that it is by God's grace that one enters paradise in the first place. In reality none of our deeds are as perfect and faultless so as to grant us a reward of such magnitude. It is due to God's mercy and grace that He overlooks the servant's weaknesses and defects so long as he commits himself to piety and avoids the great sins, reforms himself and does not dwell in a state of transgression in which he stumbled into
4:17-18,53:32"surely your Lord is liberal in forgiving".
Allah is liberal in forgiving and accepts the faithfull's services despite their imperfections, and blesses him with rewards. Should He resort to minute accountability no one can dare claim to win Paradise only on the strength of his own deeds
44:51-7"Surely those who guard (against evil) are in a secure place,..and He will save them from the punishment of the hell, a grace from your Lord; this is the great achievement".
The Quran reiterates this principle many times that the reward of the Hereafter is really a divine grace, and God's overlooking His creatures' mistakes.
6:16" Whosoever is spared on that Day, He has certainly been merciful unto him, and that is the manifest triumph".
The righteous believers in the hereafter are depicted as recognizing, upon their entry to heaven, that it in fact is merely a favor from their Lord who warded off the suffering of hellfire from them 52:18-27. Blind justice would otherwise require a certain degree of retribution. Yet He forgives the trespasses and only considers the best of a faithful servant's worldly deeds
39:35"So that Allah will do away with the worst of what they did and give them their reward for the best of what they do".
It speaks in the Quran of those who wont be reproached for their minor sins and shortcomings, forgiven and redeemed through their good deeds. Once made to enter paradise, the reward awaiting them will be made to match not any deed, but the best of them at least. Then by God's grace their reward will be made to surpass what is proportionally due to them 6:160,16:96-7,29:7,39:35,46:16,84:8. It is clear that in Islam, the righteous' good deeds in themselves are not what grant him salvation in the hereafter. They serve as a measure of a person's faith in God. It is then God's grace that translates exponentially that level of faith, whose indicator are the deeds, into reward in the hereafter.
This abundance of rewards will be gracefully given, without anything being asked in return 47:36. Again, because nothing a human may do can ever equal the value of the limitless reward of heaven
30:45“And so it is that He might reward, out of His bounty, those who have believed and done righteous deeds".
Also, the very common verse ending bighayri hisab/without measure/reckoning covers both that Allah, being the One God, does not render account to anything or anyone concerning what He does, as well as cover that He gives abundantly without any fear that it will dwindle, since He is the source of Infinite Mercy.
Upon seeing the realization of Allah's pledge on the Day of Resurrection, the righteous will be in such a state of awe at the immense reward awaiting them that, humbled and grateful, they will recognize
7:43"All praise is due to Allah Who guided us to this, and we would not have found the way had it not been that Allah had guided us".
Instead of declaring His might and generosity, as a wordly king would do so as to make his servants feel indebted, Allah the Supreme, will only answer
"this is the garden of which you are made heirs for what you did".
There is no hint to the fact that this eternal dwelling they have been made the heirs of is due to His grace, and His merciful forgiveness that He overlooks and covers His sincere servants' imperfections. That mercifulness is alluded to by David when stating that God's judgement does not take into account every single fault of His servants
Ps130:3"O God, if You keep [a record of] iniquities, O Lord, who will stand?".
The Quran puts it this way
16:61"And if Allah were to impose blame on the people for their wrongdoing, He would not have left upon the earth any creature, but He defers them for a specified term. And when their term has come, they will not remain behind an hour, nor will they precede [it]".
The prophet, humble as he always was and never falling into self-complacency, would reflect that notion by saying
"The good deeds of any person will not make him enter Paradise.” They said, “Not even you, O Allah’s Apostle?” He said, “Not even myself, unless Allah bestows His favor and mercy on me.” So be moderate in your religious deeds and do the deeds that are within your ability".
One cannot overlook the supreme pragmatism of the prophet, in addition to his humility. Allah, as repeatedly said in the Quran, has never willed to burden mankind with a difficult sharia, and neither is one expected to over exhert himself religiously. Rather seek with sincerity the means within one's capability, by which to remain connected to Allah.
Sam Shamoun "Muhammad’s Need of A Savior" (1)
After describing their outstanding moral and spiritual qualities, the Quran nevertheless asks the prophets to keep seeking istighfar/protection (from sins), for themselves and their followers too 47:19 and several prophets are quoted throughout the Quran asking for ghafr 30:24,35,71:28. God is described with the word "ghafur", steming from Gh-F-R meaning covering something. That covering can be for the purpose of hiding, or protecting, as well as both. The implication is that God provides a covering upon the person to hide the sins of the past in case there were any 5:65 all the while providing a protection from the potential sins of the future, by increasing the person's spirituality. It is up to the believer to maintain that covering of protection throughout his life. If he loses it, he is again exposed to moral and spiritual failure. His past sins will remain hidden/forgiven but the future ones will have to be rectified 14:10"He calls you to forgive for you OF your sins". This, as a side note, strikes at the notion of guaranteed salvation and forgiveness from sins -past and future- which is propounded by certain belief systems and more particularly Christianity.
The believers and prophets have always asked God to provide them with ghafr, the covering that hides and/or protects. It comes with merit as often repeated in the HB Ps23:1,85:3 but its implications far surpass in value the level of merit needed to obtain it. God only requires in exchange sincerity and resolve in walking aright.
Like in all languages, Arabic has synonyms that convey similar but nuanced meanings. For instance the word taqwa. It also is used in the sense of "protection", but always opposite a danger and always including the element of fear, because fear is an emotion that makes one aware of the consequences of being in a certain situation. The Quran refers to it as a spiritual garment making one fearful of being exposed both physically and spiritually 7:26. That nuance between ghafr and taqwa is obvious in
40:7"Forgive (faighfir), then, those who turn in Repentance, and follow Thy Path; and preserve them (waqihim) from the Penalty of the Blazing Fire"
The angels ask Allah to cover the sins of those that repent, with forgiveness, and to guard them from Hell. This is done by making them aware of the danger of that destination, with fear being the biggest dissuasive force. That precisely is why the word waqihim is used. The Quran explains in many places that Hell cannot be fathomable. The Quran only uses hints, through loan images derived from our worldly experiences, so that we may form an approximate picture of it. These hints are meant at making hell a threat and warning, that we might dread it
101:10,104:5,37:62-65,39:16,17:60"a trial for men..and We cause them to fear, but it only adds to their great inordinacy" 74:35-7"Surely it (hell) is one of the gravest (misfortunes), A warning to mortals, To him among you who wishes to go forward or remain behind". 54:4"And there has certainly come to them information that in which there is deterrence".
Many aspects describing hell are said to be a trial and warning. The threat of hellfire, its graphic description throughout the book is actually a mercy from God, akin to those educational programs where inmates are encouraged to speak about the awful places in which they dwell, in order to reform potential criminals or discourage people from making the choices that would lead them there. It is like a shock therapy meant at breaking stubbornness and unreasonable denial. Once that is achieved and that the warning is heeded, most will consider honestly listening to the message and ponder upon it
Going back to the issue of prophets seeking the ghafr from Allah, this way the Quran teaches an important lesson; when the foremost among God's servants are denied any sense of complacency, then how far should regular believers be from harboring a feeling of perfect righteousness or prideful accomplishment in front of God
53:32"therefore do not attribute purity to your souls; He knows him best who guards (against evil)".
The believer should keep in mind that only God is perfection and as a demonstration of his understanding of such concept, should constantly seek God's forgiveness for any shortcoming as well as protection for future potential flaws and blemishes. This concept is pervasive throughout the Quran, starting with the single most repeated sura, sura fatiha.
This type of spiritual humility is requested even from those that perform the most commendable deeds of the religion, so that they never fall into arrogance and self-righteousness 73:1-20. It was under this state of mind that the prophet implored his Lord for ghafr in this world, just as he will do in the hereafter 66:8.
Some reports say he used to implore Allah for protection one hundred times every day, as he was commanded by the Quran itself. And he used to do so even after 48:2 was revealed telling him his past, present and future sins are forgiven. He did so out of humility and to set the standard of modesty in face of divine perfection
"The Prophet used to offer night prayers till his feet became swollen. Somebody said, to him," "Allah has forgiven you, your faults of the past and those to follow." On that, he said, "Shouldn't I be a thankful slave of Allah?"
No human, no matter how close to Allah in terms of revelational experience, will ever be faultless. This verse 48:2 does not say what type of sin, intentional or not, major or minor, was committed by the prophet. Dhanb, etymologically means an action that results in harm. This can be a sin, or otherwise, intentional or not. For instance Moses spoke of his inadvertent killing of a man as dhanb 26:14. No indication of major sins, let alone intentional, are found concerning the prophet, anywhere in the hadith corpus or the Quran. Yet we find the Quran reproaching him even the slightest unfitting action for a man of his standing, actions which none would find problematic.
This is the etiquette that Islam has taught to man. No matter how selflessly one might have exerted himself to please the Creator, one should never entertain the thought that he has fulfilled the right his Lord had on him wholly, the Sustainer who maintains him and the universe at each instant. Rather he should always think that he has not been able to fulfill what was required of him. This reveals an important point, something the prophets have always been aware of as seen in their constant prayers for forgiveness and protection, the inherent imperfection of humans, their shortcomings in the face of divine perfection. One should therefore never feel self-righteous or self-sufficient in any endeavour. The prophet said
"All the sons of Adam make mistakes/khatta'in, but the best of those who commit mistakes are those who are given to repentance".
When a prophet of God, the last human capable of willfully sinning, asks for God's mercy not even following a sin, but out of fear of not performing an act of worship to its full extent, then how much more so should the regular believer be conscious of his shortcomings in regards to God?
The prophet, and the Muslims through him, is told to do the following, after seeing the unfolding of the prophecy of entire victory
110:3"Then celebrate the praise of your Lord, and ask His forgiveness; surely He is oft-returning (to mercy)".
In addition to teaching man spiritual humbleness, this also conveys the idea that should one attain some victory, it should not lead to pride and vanity, but to remembrance of God and gratitude, as well as seeking ghafr/covering, protection from sins. Even if the prophecy proved true in the days of Muhammad, and even more so today as Islam is still spreading worldwide, a believer shouldnt be boastful about it as many Muslims usually are when speaking of the spread and success of their religion.
This is the characteristic of the men of God, who never become complacent and arrogant, whether in their duties towards fellow men or towards God, especially so when they reach the climax of their power and glory and that before that point they were constant and steadfast upon the straight path regardless of their ordeals. Success instead causes them increase in spirituality and far sightedness in their dealings with men and their duties towards God. Among God's prophets those that exemplify the most such a pattern are the prophets Muhammad and Yusuf
12:100-1"And he raised his parents upon the throne and they fell down in prostration before him, and he said: O my father! this is the significance of my vision of old; my Lord has indeed made it to be true; and He was indeed kind to me when He brought me forth from the prison and brought you from the desert after the Shaitan had sown dissensions between me and my brothers, surely my Lord is benignant to whom He pleases; surely He is the Knowing, the Wise. My Lord! Thou hast given me of the kingdom and taught me of the interpretation of sayings: Originator of the heavens and the earth! Thou art my guardian in this world and the hereafter; make me die a muslim and join me with the good".
Follow up on Sam Shamoun's article and his comments about the prophet cursing people;
Throughout their missions, the prophets, including the prophet Muhammad as shown throughout the book, felt the emotions of anger, mercy, apprehension, sorrow but Allah, by keeping a continuous relationship with them, revealing His word progressively during their prophetic career, comforted them with peace 37:181 increased their supreme character, spiritual awareness, protected them and the revelation from deviation and transgression.
As a human being and in matters unrelated to the religion, the prophet Muhammad, aware of his outstanding daily responsibilities, the constant pressures of his prophetic mission, he knew he could sometimes misjudge a situation. He could even
"lose my temper just as a human being loses temper".
The prophet was so aware of this potentiality, of which we have very few examples in the ahadith, that he prayed God that should he ever unjustly abuse someone, to instantly turn that abuse into blessing. That is how pure his inner intentions have always been to his people and completely removed from willfully causing unjust harm
"so for any person from amongst my Ummah whom I curse and he in no way deserves it, let that, O Lord, be made a source of purification and purity and nearness to (Allah) on the Day of Resurrection".
This comes in the context of an incident when the prophet saw an orphan whom he had not seen for a while, all grown up in stature. He was impressed and uttered
"may you not advance in years!".
This is a very common mode of expression in Arabic, to express surprise as is amply found even in the ahadith. In another context the prophet, after enumerating a number of essential things of the religion, held his tongue and said
"“Restrain this.” I asked, “Prophet of God, shall we really be punished for what we talk about?” He replied, “I am surprised at you, Mu'adh! Will anything but the harvests of their tongues overthrow men in hell on their faces".
What is translated "I am surprised at you" literally says "may your mother be deprived of you".
At no point does he invoke Allah or His curse/laanat in that hadith with the young girl. Nowhere do we see a pattern of such abusive behavior by the prophet, who was the first in caring, as well as urging others to care for the weak in society, especially the orphans. In doing so he embodied the teachings of the Quran in relation to orphans. So when he was later told the child was upset by his remark, he smiled. If he meant it as a curse, he would have justified himself instead. But he does not. He went on explaining, so as to comfort the child, that even if he would invoke God's curse on somebody that doesnt deserve it, then it would, by God's will turn to a blessing for the person. It is interesting that this hadith has been picked up by Christians in an attempt to demonize the prophet, while their own books portray Jesus as refusing to cure a desperate child, in addition comparing her and her mother to lowly animals. Jesus in his lifetime repeatedly distanced himself from non-Jews, by allegorically comparing them to animals who cannot be fed before a human is fed, and who were traditionally kept "outside" the house Matt15:22-28,Mk7:27. Those "humans" being only the children of Israel to who Jesus was sent Matt15:24, and not the others alluded to as animals in the allegory.
In a situation opposite to that of the grown up child, a toddler was brought before him
"The Prophet was given some clothes including a black Khamisa. The Prophet said, "To whom shall we give this to wear?" The people kept silent whereupon the Prophet said, "Fetch Um Khalid for me." I (Um Khalid) was brought carried (as I was small girl at that time). The Prophet took the Khamisa in his hands and made me wear it and said, "May you live so long that your dress will wear out and you will mend it many times." On the Khamisa there were some green or pale designs (The Prophet saw these designs) and said, "O Um Khalid! This is Sanah." (Sanah in a Ethiopian word meaning beautiful)".
The morality of the prophets was thus always in check. They are mukhlasin "purified ones" 38:45-48, protected from all perspectives 72:26-28,22:52-54, guided by Allah 6:84-90,39:36-37,18:17 and no such person can be led astray by any misleading agency. After being chosen and guided the prophets are bestowed with favors from Allah. The Quran praises them for their highest degree of obedience and humility before Allah and draws a clear line of separation between them as a praiseworthy group deserving to be honored by Allah and those who follow their low desires and go astray 19:58-59,4:69,1:5-7. Going astray is equal to committing sins by following the ways of satan instead of the path of Allah 36:60-62 and since the prophets never went astray by Allah's guidance, and never will through Allah's favor, it means they have never sinned.
Prophets never went astray in their communication, implementation of the divine will. That is why Allah has unconditionally ordered the believers to obey and fully trust their prophet 3:31-32,4:80,24:52 and this requires tremendous responsibility hence the necessity of moral infallibility. The divine protection, termed 'ismah in Islamic terminology, is not in contradiction with the prophets' freewill. God has increased their spiritual awareness to such a degree that they distinguish good and evil much easier than an average person. But they are not compelled in their choices 45:18,39:65-66,2:120,20:16.
It is in this sense that Prophets hold a general degree of superiority over all human beings
6:86"..and every one We made to excel (in) the worlds"
and it is only in this sense that they deserve the people's reverence.
"It seems highly probable that, if there is a God, there will be some such communication of God’s nature and purpose. There will be revelation, or a finite communication of divine truth through a medium of great beauty, wisdom, moral insight and spiritual power. It may be a text or a person, or a text communicated through a person who has an especially close relationship to God. Again, we have to judge as well as we can whether a person has such a close relationship to God. We will examine their lives for moral heroism, inspired wisdom, spiritual peace and joy, a sense of union with the supreme Spirit, and liberation from self. But it is reasonable to think that some humans will have an especially close and intense knowledge and love of God, or that God will take some human lives and unite them closely to the divine in knowledge and love. They will become the channels of divine revelation of what God is and of what God desires and for the world." (Keith Ward – Professor Oxford).
Subscribe to:
Posts (Atom)