The Qur’ān – A Clear Proof
By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh
Indeed, We have sent down the Dhikr [the Qur‘ān], and indeed We are its guardian. (15:9)
In this verse Allāh ta‘ālā proclaims that it is He, and He alone, who has revealed the Glorious Qur’ān to mankind, which means it is His Word. This claim is followed by a proof to validate it: that Allāh ta‘ālā Himself is its guardian and protector. When Allāh ta‘ālā protects something, nothing and no one can ever interfere with it, so the continual preservation of the Qur’ān is a proof that it is the Word of Allāh ta‘ālā. There are many other proofs of the Divine origin of the Qur’ān, including its i‘jāz (inimitability) – the challenge to mankind to invent even a single verse to match the Qur’ān in its perfection. However, the preservation of the Qur’ān is a proof that even a child can understand.
Over 1,400 years have passed and it is still plain for everyone to see that not a single change has occurred in the Qur’ān. To fulfil the promise of protecting the Qur’ān, Allāh ta‘ālā has created a comprehensive system consisting of scribes who accurately copy the text; huffāzwho accurately memorise its words; qurrā who preserve its mode of recitation; and mufassirīn, muhaddithīn, fuqahā and ‘ulamā who protect its meaning and message.
Non-Muslim experts, while arguing over the authorship of the Qur’ān, nevertheless acknowledge that despite the passage of over fourteen centuries it has not undergone even the slightest alteration – not of a single letter or diacritical mark.
It is obvious that a very powerful being must be safeguarding the Qur’ān for it to have been preserved over so many centuries.
The Protected Book
‘Allāmah Al-Qurtubī rahimahullāh narrates an interesting story about the preservation of the Qur’ān. Once a stranger attended one of the debates that the ‘Abbāsid Khalīfah Ma’mūn Ar-Rashīd used to hold at his court. The man spoke eloquently during the debate, and afterwards Ma’mūn summoned him. Sensing that he was not a Muslim he asked him whether he was a Jew. The man replied that he was. Ma’mūn then invited him to embrace Islām and, as a test, offered him incentives for doing so. However, the man preferred to keep his religion, the religion of his forefathers.
A year later the same man attended the court of Ma’mūn as a Muslim and spoke learnedly on Islamic jurisprudence. Afterwards, Ma’mūn called him and asked him if he was the same man who had come the year before. He replied in the affirmative, and upon being asked how he had come to become a Muslim he told his story.
After he had left the debate the previous year he had decided to examine the different religions. Being a good calligrapher he made three copies of the Tawrāt, making some additions and omissions in the process. He took the copies to its adherents and they bought them from him. He then made three copies of the Injīl, again making some additions and omissions, and took them to its adherents, who bought them. Then he did exactly the same with the Qur’ān and took the copies to the Muslims. They checked them and when they noticed the additions and omissions they discarded the copies and refused to buy them. “I realised then that this was a Protected Book, and that was how I came to embrace Islām,” concluded the man.
Enthusiasm for Memorising the Qur’ān
The preservation of the Qur’ān is a great miracle, and the means Allāh ta‘ālā employs in its preservation are also amazing. Parents who encourage their children to memorise the entire Qur’ān are aware of the rewards they and their children will receive for doing so, but the children themselves are not. If you were to ask the students of a typical tahfīz-ul-Qur’ān class what the rewards for memorising the Qur’ān are, majority would not be able to reply. Despite this, the desire Allāh ta‘ālā places in their hearts to memorise the Qur’ān is such that very few if any would dream of giving it up.
Wherever you go you will see that there are never enough tahfīz-ul-Qur’ān classes and that they are always oversubscribed! Just think, what power is there besides Allāh ta‘ālā that is keeping our children committed to memorising the Qur’ān? There are countless other well-known good deeds that promise great rewards, yet people do not adhere to them with such commitment and dedication as to memorising the Qur’ān. Allāh ta‘ālā Himself puts the love of memorising His Word into the hearts of young people!
Nowhere in the whole world will you see classes full of children memorising a book that they do not understand. It is a miracle of the Qur’ān that people are able to learn a whole foreign alphabet and how to read in the foreign language, without learning to understand the language; furthermore, then they memorise a whole book in that language, and then keep it memorised for the rest of their lives.
Throughout history there are examples of people who memorised the Qur’ān at a very young age and also in a very short time. Ibn Labbān rahimahullāh memorised the entire Qur’ān in just one year, remarkable in itself, but even more amazing is that he completed his memorisation at the age of five! Hāfiz Ibn Hajar Al-Asqalānī rahimahullāh became a hāfiz by the age of nine, and at the age of eleven led the Tarāwīh Salāh in Al-Masjid Al-Harām. Imām Ash-Shāfi‘ī rahimahullāh memorised the Qur’ān in just one month. When Imām Muhammadrahimahullāh went to study under Imām Abū Hanīfah rahimahullāh he was asked whether he had memorised the entire Qur’ān or not, for admission to his classes was conditional on being a hāfiz. He replied that he had not, but his desire to acquire knowledge was so great that he returned after just one week and told Imām Abū Hanīfah rahimahullāh that he was now a hāfiz!
Connect Yourself to the Qur’ān
After learning something of the miraculous nature of the Glorious Qur’ān, we need to take some practical steps to connect ourselves with it:
1. Reciting the Qur’ān regularly. Recite one juz daily, or if that is not possible then half a juz or a quarter, but recite daily. If the remembrance of Allāh ta‘ālā in its various forms such as tasbīh, tahmīd, salāt ‘alan-Nabī, du‘ā etc. are compared to individual ‘vitamins’ beneficial to a person’s spiritual health, the Qur’ān can be likened to a multivitamin, for it contains them all.
2. Attend tajwīd classes in your locality in order to learn how to recite the Qur’ān properly, which is one of the rights of the Qur’ān.
3. Attend the Durūs (lessons) of the Qur’ān delivered by the ‘ulamā in your locality in order to understand the message of the Qur’ān.
4. Practise upon the teachings of the Qur’ān.
5. Propagate the teachings of the Qur’ān.
6. Respect the people of the Qur’ān, i.e. the huffāz and ‘ulamā. Refrain from disrespecting them and talking ill of them at all costs. ‘Umar ibn ‘Abd-ul-‘Azīzrahimahullāh used to say, “Become an ‘ālim if you can. If you cannot then become a student of ‘ilm. And if you cannot then have love for them [the ‘ulamā and students]. And if you cannot then do not have hatred for them.”
May Allāh ta‘ālā grant us love for and affinity with the Qur’ān, the ability to memorise it, recite it in the proper manner, understand it and act according to it. Āmīn.
© Islāmic Da’wah Academy
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Black Magic and Satanic Possession
Praise be to Allah,
People who have had experience with such situations have related that the following are among the signs of a person who is possessed by jinn (or Satan):
Strong repulsion when hearing Qur’an or Adhan (call for prayers).
Episodes of losing consciousness and/or epileptic attacks, especially when Qur’an is recited for the possessed person.
Frequent nightmares during sleep.
Tendency to avoid people accompanied by out-of-the-norm behavior.
The jinn who possesses him might speak when Qur’an is recited for the possessed person.
Madness, as stated in the Qur’an (interpretation of the meaning): “Those who devour usury will not stand except as stands one whom Satan by his touch hath driven to [epileptic] madness…”2:275
As for a person struck by magic he might experience the following:
Dislike of one’s spouse, as indicated in the Qur’an by the following verse (interpretation of the meaning): “And from these (angels) people learn that by which they cause separation between a man and his wife…” (Al-Baqarah, 2:102).
Different attitude in the house from that which is outside the house. For example, a person will feel that he is missing his family when is outside the house but when he goes home, love changes quickly to extreme hatred.
Inability to have sexual intercourse with one’s spouse.
Frequent miscarriage for pregnant women.
Sudden change in behavior without obvious reason.
Complete loss of appetite for food.
Thinking or imagining one has done something when in reality one has not.
Sudden obedience and/or love for a particular person.
It should be noted that if a person experiences some of the above symptoms this does not necessarily mean that he is either possessed by a jinn or struck by black magic. It might be due to physiological or psychological reasons.
As for curing this condition the following steps are recommended:
Putting one’s trust in Allah with sincere belief that He is the only cure for everything.
Reading Qur’aan and known supplications expressing seeking refuge, the most important and effective of which is sura 113 and 114, Al-Falaq and Al-Nas, which were used to cure the Prophet himself. Surah 112, Al-Ikhlas, is recommended along with them, as well as the opening chapter of the Qur’an, Al-Fatihah. To cure black magic some have successfully used seven lotus-tree leaves. The leaves should be crushed, then mixed them with water enough for taking a bath. The following verses from the Qur’aan are then recited: verse Al-Kursi (2:255), surah Al-Kafiroon (109), surah 112, 113, 114; the verses which mention magic, which are: in surah Al-Baqarah (2:102), Al-A’raf (7:117-119), Yunus (10:79-82), and Taha (20:65-69). The possessed person drinks some of the water, and the rest is used to give him a bath.
Removing the elements of magic as was done by the Prophet SAW when he was struck by black magic by a Jewish man called Lubaid Ben Al-‘Aasim.
Eating seven Aa’liya Al-Barniy dates (among the dates of Al-Madinah) first thing in the morning; if not possible, any dates will suffice, by the will of Allah.
Cupping – removing excess blood.
And we ask Allah to cure you and ease your hardship, as He is the One who cures and there is no one else who can cure. Ameen
“And the male is not like the female.” (Surah Imran)
بسم الله الرحمن الرحيم
QUESTION: Is there a mention of the equality of women in the Qur’an?
Praise be to Allah.
This word – equality – which many thinkers in both the east and the west advocate in various fields of life is a word which is based on deviation and a lack of understanding, especially when the speaker attributes this idea of equality to the Qur’an and to Islam.
One of the things that people misunderstand is when they say that “Islam is the religion of equality”. What they should say is that Islam is the religion of justice.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
“Here we should note that there are some people who speak of equality instead of justice, and this is a mistake. We should not say equality, because equality implies no differentiation between the two. Because of this unjust call for equality, they started to ask, what is the difference between male and female?’ So they made males and females the same, and then the communists said, ‘What difference is there between ruler and subject? No one has any authority over anyone else, not even fathers and sons; the father has no authority over his son,’ and so on.
But if we say justice, which means giving each one that to which he or she is entitled, this misunderstanding no longer applies, and the word used is correct. Hence it does not say in the Qur’aan that Allaah enjoins equality, rather it says (interpretation of the meaning):
“Verily, Allah enjoins Al‑‘Adl (i.e. justice)”
“and that when you judge between men, you judge with justice”
Those who say that Islam is the religion of equality are lying against Islam. Rather Islam is the religion of justice which means treating equally those who are equal and differentiating between those who are different.
No one who knows the religion of Islam would say that it is the religion of equality. Rather what shows you that this principle is false is the fact that most of what is mentioned in the Qur’aan denies equality, as in the following verses:
‘Say: Are those who know equal to those who know not?”
‘Say: Is the blind equal to the one who sees? Or darkness equal to light?’
‘Not equal among you are those who spent and fought before the conquering (of Makkah, with those among you who did so later’
‘Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allaah with their wealth and their live’
Not one single letter in the Qur’an enjoins equality, rather it enjoins justice. You will also find that the word justice is acceptable to people, for I feel that if I am better than this man in terms of knowledge, or wealth, or piety, or in doing good, I would not like for him to be equal to me.
Every man knows that he find it unacceptable if we say that the male is equal to the female.”
Sharh al-‘Aqeedah al-Waasitah, 1/180-181
Based on this, Islam does not regard men and women as equal in matters where regarding them as equal would result in injustice to one of them, because equality that is inappropriate is a severe form of injustice.
The Qur’an commands women to wear clothes that are different from those worn by men, because of the differences in the ways each sex is tempted by the other. The temptation posed by men is less than the temptation posed by women, so the clothes that women should wear are different than the clothes that men wear. It makes no sense to tell women to expose the parts of the body that men are allowed to expose, because of the differences in the temptation posed by a woman’s body and a man’s body – as we shall explain.
There are matters in which men and women are treated differently in Islamic sharee’ah, such as:
1 – Qiwaamah (being in charge of the household)
Allah says (interpretation of the meaning):
“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means”
Ibn Katheer (may Allaah have mercy on him) said:
“Allah says ‘Men are the protectors and maintainers of women’ meaning that the man is in charge of the woman, i.e., he is the leader and head of the household, the one who disciplines her if she goes astray.
‘because Allah has made one of them to excel the other’ i.e., because men are superior to women and are better than women. Hence Prophethood was given only to men, as was the position of khaleefah, because the Prophet (peace and blessings of Allah be upon him) said, ‘No people shall ever prosper who appoint a woman as their ruler.’ This was narrated by al-Bukhaari from the hadeeth of ‘Abd al-Rahman ibn Abi Bakrah from his father. The same applies to the position of qadhi (judge), etc.
‘and because they spend (to support them) from their means’ refers to the mahr and the spending on women’s maintenance that Allah has enjoined upon men in His Book and in the Sunnah of His Prophet (peace and blessings of Allaah be upon him). So a man is inherently better than a woman, and he is superior to her because he spends on her. So it is appropriate that he should be in charge of her, as Allah says, ‘but men have a degree (of responsibility) over them’ [al-Baqarah 2:228].
‘Ali ibn Abi Talhah RA said, narrating from Ibn ‘Abbaas RA: ‘Men are the protectors and maintainers of women’ means that men are the leaders of women and they should obey them in areas where Allah has enjoined obedience. Obedience may mean treating his family kindly and protecting his wealth.”
(Tafseer Ibn Katheer, 1/490)
2 – Testimony or bearing witness. The Qur’an states that the testimony of one man is equivalent to the testimony of two women.
Allah says (interpretation of the meaning):
“And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her”
Ibn Katheer RH said:
Two women are to take the place of one man because women are lacking in reason, as Muslim narrated in his Saheeh… from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “O women, give in charity and seek forgiveness a great deal, for I have seen that you form the majority of the people of Hell.” A wise woman among them said, “Why is it, O Messenger of Allah, that we are the majority of the people of Hell?” He said, “Because you curse too much, and you are ungrateful to your spouses. I have seen none lacking in common sense and failing in religion but (at the same time) robbing the wisdom of the wise, besides you.” The woman asked: “O Messenger of Allah, what is wrong with our common sense and our religion?” He said: “Your lack of common sense (can be well judged from the fact) that the evidence of two women is equal to that of one man, that is a proof of the lack of common sense, and you spend some nights (and days) in which you do not offer prayer and in the month of Ramadhan (during the days) you do not observe fast, that is a failing in religion.”
(Tafseer Ibn Katheer, 1/336)
There may be some women who are wiser than some men, but this is not the usual rule and such women are not in the majority. Sharee’ah is based on what is general and most common.
The fact that women are lacking in reason does not mean that they are crazy, rather their reason is often overtaken by their emotions, and this happens to women more often than it happens to men. No one would deny this except one who is arrogant.
3 – A woman inherits half of what a man inherits.
Allaah says (interpretation of the meaning):
“Allaah commands you as regards your children’s (inheritance): to the male, a portion equal to that of two females”
Al-Qurtubi RH said:
Because Allah knows better than they do what is in their best interests, He made the division of inheritance based on differentiation, because He knows what is in their best interests.
Tafseer al-Qurtubi, 5/164
For example, a man is obliged to spend more than a woman, so it is appropriate that he should have a larger share of inheritance than a woman.
4 – Clothing:
A woman’s ‘awrah includes her entire body. The least that can be said is that she should not uncover anything except her face and hands, and it was said that she should not even uncover that.
Allah says (interpretation of the meaning):
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft‑Forgiving, Most Merciful”
The ‘awrah of a man is the area from the navel to the knees.
It was said to ‘Abdullah ibn Ja’far ibn Abi Talib, “Tell us what you heard from the Messenger of Allah (peace and blessings of Allaah be upon him) and what you saw of him, and do not tell us about anyone else, even if he was trustworthy.” He said, “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say, ‘The area between the navel and the knee is ‘awrah.’”
Narrated by al-Hakim in al-Mustadrak (6418)
Other examples include the following, which is not a comprehensive list.
There are other differences between the sexes, including the following:
- A man can marry four women, but a woman can only have one husband.
- A man has the right to issue a divorce and it is valid if he does so, but a woman does not have the right to issue a divorce.
- A man may marry a woman from among the People of the Book (Jews and Christians), but a Muslim woman may not marry anyone but a Muslim.
- A man may travel without his wife or any of his mahrams, but a woman may not travel unless she is accompanied by a mahram.
- Prayer in the mosque is obligatory for men, but not for women; a woman’s prayer in her house is more beloved to Allah.
- A woman may wear silk and gold, but a man must not wear them.
Everything that we have mentioned is based on the difference between men and women, because the male is not like the female. Allah says (interpretation of the meaning):
“And the male is not like the female”
[Aal ‘Imran 3:36]
The male is different from the female in many ways, in his strength, in his body, in his toughness and roughness, whereas women are soft and gentle.
And men are different in intellectual terms, for men are known for their strength of understanding and their memory as compared to women. Women are weaker than men in memory and forget more than men do. This is well known, for most of the reputable scholars in the world are men. There are some women who are more intelligent and have better memories than some men, but this does not cancel out the general rule. Most cases are as we have described above.
With regard to emotions, men speak of them when they get angry or when they are happy, but women are affected by the slightest emotional effects, so their tears flow at the slightest emotional provocation.
Jihad is obligatory for men, but jihad in the sense of fighting is not obligatory for women. This is the mercy of Allah towards them, and consideration for their nature.
In conclusion we may say that the rulings for men are not like the rulings for women.
Islam regards men and women as equally obliged with regard to many acts of worship and interactions with others. For example, women do wudoo’ just as men do, they do ghusl as men do, they pray as men do, and they fast as men do, except when they are menstruating or bleeding following childbirth. Women pay zakaah as men pay zakaah, and they do Hajj as men do, except for a few differences in the rulings. It is permissible and acceptable to buy from a woman, and if a woman gives charity, that is permissible. It is permissible for a woman to set free the slaves that she owns, and there are many other similar cases because women are the twin halves of men, as it says in the hadeeth:
It was narrated that ‘Aa’ishah said: The Messenger of Allah (peace and blessings of Allah be upon him) was asked about a man who finds some wetness (on his clothes) but did not have an erotic dream, and he said, “He should do ghusl.” He was asked about a man who had an erotic dream but did not find any wetness, and he said, “He does not have to do ghusl.” Umm Salamah said, “O Messenger of Allah, if a woman sees that, does she have to do ghusl?” He said, “Yes, for women are the twin halves of men.”
(Narrated by al-Tirmidhi, 113; Ahmad, 25663.
Women are like men in some aspects and they differ from them in others. Most of the rulings of Islam apply to men and women equally. In cases where a distinction is made between the sexes, the Muslim regards that as a mercy from Allah and a sign of His knowledge of His creation, but the arrogant kaafir sees it as oppression and injustice, so he stubbornly insists on claiming that men and women are the same. So let him tell us how a man can carry a foetus and breastfeed it? He stubbornly ignores the weakness of women and how they bleed during their monthly period, and he stubbornly beat his head against the rock of reality. But the Muslim is still at peace with his faith, surrendering to the command of Allaah.
“Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves), All‑Aware (of everything)”
[al-Mulk 67:14 – interpretation of the meaning]
And Allah knows best.
Sheikh Muhammed Salih Al-Munajjid (Hafdhahullh).