NON-MUSLIM WRITERS ABOUT THE HOLY QURAN
SIR WILLIAM MUIR ON COMPILATION OF THE HOLY QURAN
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
"Surely, We Ourself have sent down this Exhortation, and we will, most surely, safeguard it." (Al Hijr 15:10).
According to the Wikipedia, Sir William Muir (April 27, 1819 – July 11, 1905) was a Scottish Orientalist. He was born at Glasgow and educated at Kilmarnock Academy, at Glasgow and Edinburgh Universities, and at Haileybury College. In 1837 he entered the Bengal Civil Service. He served as secretary to the governor of the North-West Provinces, and as a member of the Agra revenue board, and during the Mutiny he was in charge of the intelligence department there. In 1865 he was made foreign secretary to the Indian Government. In 1867 he was knighted, and in 1868 he became lieutenant-governor of the North-West
Provinces. In 1874 he was appointed financial member of the Council, and retired in 1876, when he became a member of the Council of India in London. He had always taken an interest in educational matters, and it was chiefly through his exertions that the central college at Allahabad, known as Muir College, was built and endowed. Muir College later became a part of the Allahabad University.
In 1885 he was elected principal of Edinburgh University in succession to Sir Alexander Grant, and held the post till 1903, when he retired. It should be remembered that Sir William Muir a proud Christian, as well as a missionary who is not very friendly poised towards the Prophet of Islam or the Holy Quran. Nevertheless, he left a detailed and mostly fair account of the compilation of the Holy Quran. Probably, little did he realize that he unknowingly has also become an important witness to the truth of one of the prophecies of the Holy Quran, "Surely, We Ourself have sent down this Exhortation, and we will, most surely, safeguard it." (Al Hijr 15:10).
Islam is not the name of some unique religion presented for the first time by Prophet Muhammad (pbuh) who should, on that account be called the founder of Islam.
The Qur'an states that Islam - the complete submission of man before his one and only Unique Creator - is the one and only faith and way of life consistently revealed by God to humankind from the very beginning. Noah, Solomon, David, Abraham, Moses, Isaac and Jesus - prophets who appeared at different times and places - all propagated the same faith and conveyed the same message of Tawheed (Oneness of God), Risaalat (Prophethood) and Aakhirah (the Hereafter). These prophets of God were not founders of different religions to be named after them. They were each reiterating the message and faith of their predecessors.
However, Muhammad (pbuh) was the last Prophet of God. God revived through him the same genuine faith which had been conveyed by all His Prophets. Since there was to be no messenger after Muhammad (pbuh), the Book revealed to him (i.e. the Qur'an) was preserved word for word so that it should be a source of guidance for all times.
"Verily, We have sent down to you (O Muhammad (S)) the Book (this Quran) for mankind in truth. So whosoever accepts the guidance, it is only for his own self, and whosoever goes astray, he goes astray only for his (own) loss. And you (O Muhammad (S)) are not a Wakeel (trustee or disposer of affairs, or manager) over them." (The Noble Quran 39:41)
The Meaning of the Qur'an is a fresh English rendering of Tafhim-ul-Qur’an, Maulana Syed Abu Ala Moududi’s monumental and masterly Urdu translation of the Qur’an and a selection of his commentary. The translator has undertaken the delicate and difficult task of rendering this work in English under the guidance of the Maulana himself. Here is a work with a difference, by a dedicated scholar of an entirely different sort. An immense wealth of profound understanding of the Qur’an is here, a vast treasure of knowledge and deep insight, and a valuable exposition of some social, political, economic and legal teachings of the Qur’an.
This comprehensive Tafsir answers contemporary questions, and makes the Qur’an fully relevant to the concerns of day, yet it loses nothing of its timelessness nor sacrifices any of the traditional understanding. It demonstrates the unity and coherence of the Qur’an by centring everything on its message, like gems hung on a single string.
This Tafsir is particularly suitable for Muslims with no direct access to the Arabic original.
Islam is not the name of some unique religion presented for the first time by Prophet Muhammad (pbuh) who should, on that account be called the founder of Islam.
The Qur'an states that Islam - the complete submission of man before his one and only Unique Creator - is the one and only faith and way of life consistently revealed by God to humankind from the very beginning. Noah, Solomon, David, Abraham, Moses, Isaac and Jesus - prophets who appeared at different times and places - all propagated the same faith and conveyed the same message of Tawheed (Oneness of God), Risaalat (Prophethood) and Aakhirah (the Hereafter). These prophets of God were not founders of different religions to be named after them. They were each reiterating the message and faith of their predecessors.
However, Muhammad (pbuh) was the last Prophet of God. God revived through him the same genuine faith which had been conveyed by all His Prophets. Since there was to be no messenger after Muhammad (pbuh), the Book revealed to him (i.e. the Qur'an) was preserved word for word so that it should be a source of guidance for all times.
"Verily, We have sent down to you (O Muhammad (S)) the Book (this Quran) for mankind in truth. So whosoever accepts the guidance, it is only for his own self, and whosoever goes astray, he goes astray only for his (own) loss. And you (O Muhammad (S)) are not a Wakeel (trustee or disposer of affairs, or manager) over them." (The Noble Quran 39:41)
The Meaning of the Qur'an is a fresh English rendering of Tafhim-ul-Qur’an, Maulana Syed Abu Ala Moududi’s monumental and masterly Urdu translation of the Qur’an and a selection of his commentary. The translator has undertaken the delicate and difficult task of rendering this work in English under the guidance of the Maulana himself. Here is a work with a difference, by a dedicated scholar of an entirely different sort. An immense wealth of profound understanding of the Qur’an is here, a vast treasure of knowledge and deep insight, and a valuable exposition of some social, political, economic and legal teachings of the Qur’an.
This comprehensive Tafsir answers contemporary questions, and makes the Qur’an fully relevant to the concerns of day, yet it loses nothing of its timelessness nor sacrifices any of the traditional understanding. It demonstrates the unity and coherence of the Qur’an by centring everything on its message, like gems hung on a single string.
This Tafsir is particularly suitable for Muslims with no direct access to the Arabic original.
The content of character ethical sayings of the prophet muhammad shaykh al am...docsforu
THE CONTENT of CHARACTER ETHICAL SAYINGS OF THE PROPHET MUHAMMAD Shaykh Al-Amin Ali Mazrui Translation and Introduction by Hamza Yusuf
As a scholar, shaykh al-amin mazrui attempted to be a bridge between Islam and modernity. He argued that while Christianity became the vanguard of progress when it became more secular and less Christian, Islam was the vanguard of progress when it was more Islamic and less secular. According to shaykh al-amin, progress among Muslims required not the abandonment of Islam but the recovery of the original spirit of Islamic enlightenment, shaykh al-amin’S choice of these favored sayings of the Prophet ft in Thr Content of Character—translated and introduced here by the well-known American scholar hamza yusuf—was influenced by his effort to be a bridge-builder, especially between the values of tradition and the norms of modernity, between the wisdom of religion and the compassion of humanity.
Islam its meaning for modern man by Muhammad Zafrullah Khanmuzaffertahir9
Islam its meaning for modern man by Muhammad Zafrullah Khan
Publisher’s Note
HERE IS THE BEST available introduction to the
history, beliefs, and practices of one of the world’s
most widely-held religions. This book provides an
inside view of a faith that commands the devotion of
nearly one-eighth of the world’s population: moulds
the way of life of countries in the vital crescent from
Malaysia to Morocco: competes strongly with the
Christian missions, especially in Africa and is of
increasing importance in America, particularly among
minority groups.
When the book was first published in 1962,
Aziz S. Atiya of the Center for Intercultural Studies,
University of Utah, wrote that it “fulfils a crying need
for a sound work of scholarship which interprets
Islam from within rather than from without. It is
written with a closely-knit plan, in eloquent style, and
with genuine feeling.”
Islam: Its Meaning for Modern Man is lively in
language, describes Islamic religious practices in full,
and presents in a moving style the basic beliefs of
Moslems. Through this book, people of today can
gain a clear appreciation of the faith that has inspired millions to follow the Prophet’s teachings for thirteen
centuries.
Sir Muhammad Zafrulla Khan was President of
the 17th session of the General Assembly of the United
Nations. A distinguished scholar in world religions, he
is a member of the Ahmadiyya Movement, a
missionary branch of Islam. He has served as
President and Judge of the International Court of
Justice in The Hague, and as Foreign Minister of
Pakistan. For many years he led the Pakistan
Delegation to the General Assembly of the United
Nations.
Explanatory Note
THIS BRIEF EXPOSITION OF THE PRINCIPLES
AND teachings of Islam is based upon the Quran, the
Scripture of Islam. The explanations and illustrations
furnished by the Prophet of Islam have also been
drawn upon. Together these constitute the most
authentic source material on Islam.
Except when otherwise indicated, all references
are to the Quran. Every chapter of the Quran, with the
exception of Chapter 9, which is considered a
continuation of Chapter 8, opens with the verse: “In
the name of Allah, Ever Gracious, Most Merciful.”
The verse is, in each case, part of the revelation. In
most translations, however, this opening verse is not
counted in the numbering of the verses of any given
chapter. This incorrect method of numbering has not
been followed in this volume. The system of
numbering used herein starts with the opening verse
and proceeds accordingly.
There are several English translations of the
Quran. No particular translation has been uniformly
followed in this volume. As Professor Arthur J.
Arberry of Cambridge, England, has pointed out in the Preface to The Koran Interpreted, the Islamic
Scripture is, strictly speaking, untranslatable. Each
verse, indeed each phrase, is rich in meaning, has
several facets, and must
The content of character ethical sayings of the prophet muhammad shaykh al am...docsforu
THE CONTENT of CHARACTER ETHICAL SAYINGS OF THE PROPHET MUHAMMAD Shaykh Al-Amin Ali Mazrui Translation and Introduction by Hamza Yusuf
As a scholar, shaykh al-amin mazrui attempted to be a bridge between Islam and modernity. He argued that while Christianity became the vanguard of progress when it became more secular and less Christian, Islam was the vanguard of progress when it was more Islamic and less secular. According to shaykh al-amin, progress among Muslims required not the abandonment of Islam but the recovery of the original spirit of Islamic enlightenment, shaykh al-amin’S choice of these favored sayings of the Prophet ft in Thr Content of Character—translated and introduced here by the well-known American scholar hamza yusuf—was influenced by his effort to be a bridge-builder, especially between the values of tradition and the norms of modernity, between the wisdom of religion and the compassion of humanity.
Islam its meaning for modern man by Muhammad Zafrullah Khanmuzaffertahir9
Islam its meaning for modern man by Muhammad Zafrullah Khan
Publisher’s Note
HERE IS THE BEST available introduction to the
history, beliefs, and practices of one of the world’s
most widely-held religions. This book provides an
inside view of a faith that commands the devotion of
nearly one-eighth of the world’s population: moulds
the way of life of countries in the vital crescent from
Malaysia to Morocco: competes strongly with the
Christian missions, especially in Africa and is of
increasing importance in America, particularly among
minority groups.
When the book was first published in 1962,
Aziz S. Atiya of the Center for Intercultural Studies,
University of Utah, wrote that it “fulfils a crying need
for a sound work of scholarship which interprets
Islam from within rather than from without. It is
written with a closely-knit plan, in eloquent style, and
with genuine feeling.”
Islam: Its Meaning for Modern Man is lively in
language, describes Islamic religious practices in full,
and presents in a moving style the basic beliefs of
Moslems. Through this book, people of today can
gain a clear appreciation of the faith that has inspired millions to follow the Prophet’s teachings for thirteen
centuries.
Sir Muhammad Zafrulla Khan was President of
the 17th session of the General Assembly of the United
Nations. A distinguished scholar in world religions, he
is a member of the Ahmadiyya Movement, a
missionary branch of Islam. He has served as
President and Judge of the International Court of
Justice in The Hague, and as Foreign Minister of
Pakistan. For many years he led the Pakistan
Delegation to the General Assembly of the United
Nations.
Explanatory Note
THIS BRIEF EXPOSITION OF THE PRINCIPLES
AND teachings of Islam is based upon the Quran, the
Scripture of Islam. The explanations and illustrations
furnished by the Prophet of Islam have also been
drawn upon. Together these constitute the most
authentic source material on Islam.
Except when otherwise indicated, all references
are to the Quran. Every chapter of the Quran, with the
exception of Chapter 9, which is considered a
continuation of Chapter 8, opens with the verse: “In
the name of Allah, Ever Gracious, Most Merciful.”
The verse is, in each case, part of the revelation. In
most translations, however, this opening verse is not
counted in the numbering of the verses of any given
chapter. This incorrect method of numbering has not
been followed in this volume. The system of
numbering used herein starts with the opening verse
and proceeds accordingly.
There are several English translations of the
Quran. No particular translation has been uniformly
followed in this volume. As Professor Arthur J.
Arberry of Cambridge, England, has pointed out in the Preface to The Koran Interpreted, the Islamic
Scripture is, strictly speaking, untranslatable. Each
verse, indeed each phrase, is rich in meaning, has
several facets, and must
Educational system in the Time of the ProphetMuQeet
Prophet Muhammad as a Teacher, Dean and Rector, An important reference material to learn about the value of Education in Islam and Muslim society. Authored by Dr. M Hamidullah, this is a feature in Islamic Scholarship.
Part 1 showcases the Golden Era of the Muslims,the qualities and character of the best generation of Muslims (The beloved companions), their social and welfare system, advancements in education and technology and much more.
Muhammad: All That Matters, by bestselling expert
on Islam Ziauddin Sardar, seeks to look beyond
Muhammad the prophet, to find Muhammad the man.
By returning to the original sources, and incorporating
new research on pre-lslamic Mecca, Sardar is able to
focus on Muhammad's character, his values, and on
events in his life which up until now have largely beer
ignored.
The Muhammad you will meet in this book is an
individual motivated by a sense of justice and equality,
and by a passion to help the marginalized. This is a
Muhammad who is engaged in a struggle to establish
the good society against all odds.
This accessible and concise book will appeal to
both students and general readers, of any religious
persuasion or none. It is a fascinating introduction to
Muhammad, rediscovering the unique attributes which
have contributed to his monumental impact on history.
الٰہی جماعتوں پر قربانیوں کے بعد نصرت الٰہی کا نزولmuzaffertahir9
خدا تعالیٰ کے محبوبوں، مقربوں اور مقدسوں کو ہمیشہ امتحان اور ابتلا میں ڈالا جاتا ہے تا کہ دنیا پر ثابت ہو کہ ہر قسم کے مصائب اور مشکلات کے باوجود وہ اپنے دعویٔ محبت الٰہی میں کیسے ثابت قدم نکلے اور مصائب کے زلزلے اور حوادث کی آندھیاں اور قوموں کا ہنسی مذاق کرنا اور دنیا کی ان سے سخت کراہت ان کے پائے استقلال میں ذرّہ برابربھی لغزش پیدا نہ کرسکی۔
صادق آں باشد که ایام بلا
مےگزارد با محبت با وفا
محمدیؐ خلافت کا سلسلہ موسوی خلافت کے سلسلہ سے مشابہ ہےmuzaffertahir9
محمدیؐ خلافت کا سلسلہ موسوی خلافت کے سلسلہ سے مشابہ ہے
پس جب کہ آخری دنوں کیلئے یہ علامتیں ہیں جو پورے طورپر ظاہر ہوچکی ہیں تو اس سے یہی ثابت ہوتا ہے کہ دنیا کے دوروں میں سے یہ آخری دور ہے اور جیسا کہ خدا نے سات دن پیدا کئے ہیں اور ہر ایک دن کو ایک ہزار سال سے تشبیہ دی ہے۔ اس تشبیہ سے دنیا کی عمر سات ہزار ہونا نص قرآنی سے ثابت ہے۔ اور نیز خدا و تر ہے اور وتر کو دوست رکھتا ہے اور اس نے جیسا کہ سات دن وتر پیدا کئے ایسا ہی سات ہزار بھی وتر ہیں۔ ان تمام وجوہات سے سمجھ میں آسکتا ہے کہ یہی آخری زمانہ اور دنیا کا آخری دور ہے جس کے سر پر مسیح موعود کا ظاہر ہونا کتب الہٰیہ سے ثابت ہوتا ہے اور نواب صدیق حسن خان اپنی کتاب حجج الکرامہ میں گواہی دیتے ہیں کہ اسلام میں جس قدر اہل کشف گزرے ہیں کوئی ان میں سے مسیح موعود کا زمانہ مقرر کرنے میں چودھویں صدی کے سر سے آگے نہیں گزرا۔
ہم مسلمان ہیں اور احمدی ایک امتیازی نام ہےmuzaffertahir9
اسلام بہت پاک نام ہے اور قرآن شریف میں یہی نام آیا ہے لیکن جیسا کہ حدیث شریف میں آچکا ہے اسلام کے 73فرقے ہو گئے ہیں اور ہر ایک فرقہ اپنے آپ کو مسلمان کہتا ہے ۔ انھی میں ایک رافضیوں کا ایسا فرقہ ہے جو سوائے دو تین آدمیوں کے تمام صحابہ ؓ کو سبّ و شتم کرتے ہیں۔ نبی کریم ﷺ کے ازواج مطہرات کو گالیاں دیتے ہیں۔ اولیاء اللہ کو بُرا کہتے ہیں ۔ پھر بھی مسلمان کہلاتے ہیں ۔ خارجی حضرت علی اور حضرت عمر رضی اللہ عنہما کو بُرا کہتے ہیں اور پھربھی مسلمان نام رکھاتے ہیں۔ بلاد شام میں ایک فرقہ یزیدیہ ہے ۔ جو امام حسین ؓ پر تبرہ بازی کرتے ہیں اور مسلمان بنے پھرتے ہیں ۔ اسی مصیبت کو دیکھ کر سلف صالحین نے اپنے آپ کو ایسے لوگوں سے تمیز کرنے کے واسطے اپنے نام شافعی ، حنبلی وغیرہ تجویز کیے۔ آج کل نیچریوں کاایک ایسا فرقہ نکلا ہے جو جنت ، دوزخ، وحی، ملائک سب باتوں کا منکر ہے۔ یہاں تک کہ سید احمد خاں کا خیال تھا کہ قرآن مجید بھی رسول کریم ﷺ کے خیالات کا نتیجہ ہے اور عیسائیوں سے سن کر یہ قصے لکھ دیے ہیں ۔ غرض ان تمام فرقوں سے اپنے آپ کو تمیز کرنے کے واسطے اس فرقہ کا نام احمدیہ رکھا گیا۔
shan e Khatam ul anbiya - شانِ خاتم الانبیاء ﷺmuzaffertahir9
اللہ تبارک وتعالیٰ کی ذات تمام فیوض وبرکات کاسرچشمہ ہے۔ وہ تمام صفاتِ حسنہ سے متّصف اور ہر خیرو برکت کا مبدء ہے ۔ دنیا کا ذرّہ ذرّہ اور وقت کا ایک ایک لمحہ اس کی بے پناہ اور کبھی نہ ختم ہو نے والی عنایات پر زندہ گواہ ہے۔ سنّت اللہ اس طرح پر جاری ہے کہ خداتعالیٰ اپنے ان افضال وبرکات اور فیوض وانعامات کو مختلف ذرائع سے دنیا میں ظاہر کرتا ہے۔ان بے شمار وسائل میں سے ایک اہم وسیلہ انبیائے کرام کی بعثت کا سلسلہ ہے۔ انبیائے کرام اس زمرۂ ابرار کے سرخیل ہو تے ہیں جو ایک طرف تو ہستی با ری تعالیٰ کے شاہد رؤیت ہو تے ہیں اور دوسری طرف دنیا کے لیے ان کا وجو د خدا نما ہو تا ہے۔یہ روحانی کمال اپنے اپنے درجہ اور مرتبہ کے مطابق ہر نبی کو حا صل ہو تا ہے۔چنانچہ اس میدان میں سب سے افضل، سب سے کامل اور سب سے بلند مرتبہ سید نا ومولانا حضرت محمد مصطفی ﷺ کو عطا ہوا کیونکہ آپ انبیاءؑ کے سرتاج اور تمام مقدسوں اور مطہروں کا فخر ہیں ۔آپؐ اس کائنات عالم کی علّتِ غائی ہیں کیونکہ آپ ہی کی برکت سے حیطۂ کون ومکان کو خلعت تکوین سے نواز ا گیا۔
’لا نبی بعدی‘ حدیث کا ترجمہ اور مفہوم صحابہ اور بزرگان امت کے مستند حوالے
مارے آقا و مولیٰ حضرت محمد مصطفی ﷺ کو اللہ تعالیٰ نے قرآن کریم میں خاتم النبیین کے عظیم الشان لقب سے سرفراز فرمایا ہے ۔ جس کے معنی عربی زبان کے محاورہ کے مطابق سب سے افضل اور بزرگ ترین نبی کے ہیں ۔ جو نبیوں کامصدق اور زینت ہو اور جس کی کامل اتباع سے خادم اور امتی نبوت کا فیضان جاری ہو ۔ قرآن کریم کی متعدد آیات اور احادیث یہی مفہوم بیان کرتی ہیں ۔
عض لوگ حدیث ’لا نبی بعدی‘ کا قرآن کریم کے بالکل خلاف یہ ترجمہ کرتے ہیں کہ حضور ﷺ کے بعد کسی قسم کا نبی نہیں آسکتا۔
اس حدیث کا ترجمہ اور مفہوم صحابہ اور بزرگان امت کے مستند حوالوں کے ذریعے پیش کیا جارہا ہے ۔
خلافت کے بنیادی معنی جانشینی کے ہیں۔ اسلامی اصطلاح میں نبی کے جانشین کے لیے خلیفہ کا لفظ استعمال ہوتا ہے۔ اس کے علاوہ قرآن شریف میں اللہ تعالیٰ کے نبیوں حضرت آدمؑ اور حضرت داؤدؑ کے لیے بھی خلیفہ کا لفظ استعمال ہوا کیونکہ وہ الٰہی صفات اختیار کرنے کےلحاظ سے روئے زمین پر اللہ تعالیٰ کے مقررکردہ جانشین ہوتے ہیں جن کو خلافت، نبوت عطا کی جاتی ہے۔
مذہب اور نبوت و خلافت کا تصور لازم و ملزوم ہے۔ قرآن شریف میں اللہ تعالیٰ نے گذشتہ قوموں جیسی خلافت مسلمانوں کو بھی عطا کرنے کا وعدہ فرمایا بشرطیکہ وہ ایمان اور اعمال صالحہ بجالاتے رہیں۔ ف
Khatm e-nubuwwat ختم نبوت ۔ قرآنی آیات کی روشنی میںmuzaffertahir9
حضرت مرزا غلام احمد قادیانی مسیح موعود و مہدی و معہود ؑ، بانی جماعت احمدیہ فرماتے ہیں’’مجھ پر اور میری جماعت پر جو یہ الزام لگایا جاتا ہے کہ ہم رسول اللہ ﷺ کو خاتم النبییّن نہیں مانتے یہ ہم پر افترائے عظیم ہے۔ ہم جس قوّت ،یقین ، معرفت اور بصیرت سے آنحضرت ﷺ کو خاتم الانبیاء یقین کرتے ہیں اس کا لاکھواں حصہ بھی دوسرے لوگ نہیں مانتے اور ان کا ایسا ظرف بھی نہیں ہے۔ وہ اس حقیقت اور راز کو جو خاتم الانبیاء کی ختمِ نبوّت میں ہے سمجھتے ہی نہیں ہیں ، انہوں نے صرف باپ دادا سے ایک لفظ سنا ہوا ہے مگر اس کی حقیقت سے بے خبر ہیں اور نہیں جانتے کہ ختم نبوّت کیا ہوتا ہے اور اس پر ایمان لانے کا مفہوم کیا ہے ؟ مگر ہم بصیرتِ تامّ سے (جس کو اللہ تعالیٰ بہتر جانتا ہے ) آنحضرت ﷺ کو خاتم الانبیاء یقین کرتے ہیں اور خدا تعالیٰ نے ہم پر ختمِ نبوّت کی حقیقت کو ایسے طور پر کھول دیا ہے کہ اس عرفان کے شربت سے جو ہمیں پلایا گیا ہے ایک خاص لذّت پاتے ہیں جس کا اندازہ کوئی نہیں کر سکتا بجز ان لوگوں کے جو اِس چشمہ سے سیراب ہوں۔ ‘‘ (ملفوظات۔ جلد اول ۔صفحہ ۳۴۲)
جماعت احمدیہ مسلمہ کے خلاف نشر ہونے والے دو پروگرامز پر تبصرہmuzaffertahir9
کچھ روز قبل میڈیا پر یہ خبر نشر ہوئی کہ کابینہ کے اجلاس میں یہ فیصلہ ہوا ہے کہ پاکستان میں اقلیتوں کا ایک قومی کمیشن بنایا جائے اور احمدیوں کو بھی اس کمیشن میں نمائندگی دی جائے۔ اس خبر کا ایک نمایاں پہلو یہ تھا کہ اس سلسلہ میں احمدیوں کی طرف سے کوئی مطالبہ نہیں کیا گیا تھا کہ انہیں اس کمیشن میں شامل کیا جائے۔ جماعت احمدیہ کا موقف اس حوالے سے بڑا واضح ہے اور سینکڑوں مرتبہ بیان کیا جا چکا ہے۔
یہ قدم خود ذمہ دار افراد اور کابینہ کے بعض اراکین کی طرف سے اُٹھایا گیا تھا۔ لیکن یہ خبر نشر ہونے کی دیر تھی کہ پورے ملک میں ایک ناقابل فہم شور شرابے کا آغاز ہو گیا۔ پہلے تو وزیر برائے مذہبی امور پیرنورالحق قادری صاحب نے بیان دیا کہ اس پر بحث ہوئی تھی لیکن ابھی کوئی فیصلہ نہیں ہوا۔ آئین پاکستان کے مطابق قادیانی غیر مسلم ہیں۔ پھر چودھری شجاعت حسین صاحب، سپیکر پنجاب اسمبلی پرویز الٰہی صاحب، اور وفاقی وزیر طارق بشیر چیمہ صاحب نے کہا کہ خواہ مخواہ پنڈورا بکس کھول دیا گیا ہے۔ پھر وفاقی وزیرعلی محمد خان صاحب کی طرف سے ایک مختلف بیانیہ سامنے آیا۔ انہوں نے کہا کہ عمران خان صاحب نے تو اس تجویزکی مخالفت کی تھی اور کہا تھا کہ جب تک قادیانی اپنے آپ کو غیر مسلم نہیں سمجھتے اس وقت تک وہ کسی کمیشن کا رکن نہیں بن سکتے۔ اس کے بعد مختلف چینلز نے اس بارے میں پروگرام کرنے شروع کیے۔ اور حسب سابق ان پروگراموں میں کوئی ٹھوس علمی یا قانونی بات کرنے کی بجائے مختلف سیاسی پارٹیوں کے نمائندوں کو بلا کر انہیں اسی طرح لڑایا گیا جس طرح کسی زمانے میں پنجاب کے دیہات میں مرغوں کی لڑائی کے مقابلے کرائے جاتے تھے۔ اس مضمون میں اس بارے میں صرف اُن دو پراگراموں پر تبصرہ کیا جائے گا جو ندیم ملک لائیو کے نام سے سماء نام کے چینل پر5 ؍اور6؍مئی 2020ء کو نشر ہوئے۔ان دو پروگراموں کے میزبان ندیم ملک صاحب تھے اورتحریک انصاف کے صداقت عباسی صاحب، وفاقی وزیرعلی محمد خان صاحب، پیپلز پارٹی کی پلوشہ صاحبہ، اورمسلم لیگ ن کے طلال چودھری صاحب ان پروگراموں میں شامل ہوئے۔تفصیلات بیان کرنے سے پہلے یہ وضاحت ضروری ہے کہ اس مضمون کا مقصد کسی سیاسی بحث میں الجھنا یا کسی سیاسی جماعت پر تنقید کرنا نہیں ہے۔ لیکن جماعت احمدیہ کے خلاف چلائی جانے والی مہم پاکستان کو شدید نقصان پہنچا رہی ہے۔ اس مضمون میں صرف ان امور کی نشاندہی کی جائے گی۔
حضرت مسیح موعود علیہ السلام کی بعثت کی اغراضmuzaffertahir9
امّتِ محمدیہ کے کئی بزرگوں ( جیسا کہ حضرت شاہ عبد العزیز ؒ،صوفی بزرگ شیخ عبد العزیز ،مشہور صوفی و ادیب خواجہ حسن نظامی ،حضرت شاہ محمد حسین صابری ) نے امام مہدی کے ظہور کے زمانہ کا تعین بھی کردیا تھا جو کہ چودھویں صدی کا ابتدائی حصہ بنتا ہے۔ یہی وجہ ہے کہ وہ تمام علامات اور نشانیاں جو امام مہدی کے دعویٰ سے قبل پوری ہونی تھیں، پوری ہو گئیں اور ہر طرف بڑی شدت سے ایک مسیح اور مہدی کا انتظار ہو رہا تھا۔ عوام سے لے کر علماء تک سبھی، خواہ ان کا تعلق کسی بھی مکتبِ فکر سے ہو، بلاتفریق امت محمدیہ کے مرثیہ خواں نظر آتے تھے۔ خاص طور پر احادیث مبارکہ میں جو نقشہ آنحضرت ﷺنے امتِ محمدیہ کا کھینچا وہ من وعن پورا ہو رہا تھا۔ مسلمان زوال کا شکار ہو رہے تھے ،ہزاروں مسلمان عیسائی ہو رہے تھے اور اسلام مختلف فرقوں میں بٹ چکا تھا۔مسجدیں دھرم شالہ بنا دی گئی تھیں۔ایسے حالات میں خدا تعا لیٰ نے دنیا کے سامنے ہندوستان کی ایک گمنام بستی قا دیا ن سے ایک جوا ں مرد کو کھڑا کیا جوہر یک رنگ میں سرکارِ دوعالم ﷺکی پیشگو ئیو ں کا مصدا ق تھا۔
یہ مبارک ہستی حضرت مرزا غلام احمد علیہ السلام ہیں۔
حضرت مسیح موعود علیہ الصلوٰۃ والسلام اپنی بعثت کی غرض یوں بیان کرتے ہوئے فرماتے ہیں ک
‘‘ مجھے بھیجا گیا ہے تاکہ میں آنحضرت صلی اللہ علیہ وسلم کی کھوئی ہو ئی عظمت کو پھر قائم کروں اور قرآن شریف کی سچائیوں کو دنیا کو دکھائوں اور یہ سب کام ہو رہا ہے لیکن جن کی آنکھوں پر پٹی ہے وہ اس کو دیکھ نہیں سکتے حالانکہ اب یہ سلسلہ سورج کی طرح روشن ہو گیا ہے اور اس کی آیات و نشانات کے اس قدر لوگ گواہ ہیں کہ اگر اُن کو ایک جگہ جمع کیا جائے تو اُن کی تعداد اِس قدر ہو کہ رُوئے زمین پر کسی بادشاہ کی بھی اتنی فوج نہیں ہے۔
اس قدر صورتیں اس سلسلہ کی سچائی کی موجود ہیں کہ ان سب کو بیان کرنا بھی آسان نہیں۔چونکہ اسلام کی سخت توہین کی گئی تھی اس لیے اللہ تعالیٰ نے اسی توہین کے لحاظ سے اس سلسلہ کی عظمت کو دکھایا ہے۔’’
شمائلِ مہدی علیہ الصلوٰۃ والسلام آپؑ کی دعاؤں کا بیانmuzaffertahir9
‘‘دنیا میں دعا جیسی کوئی چیز نہیں الدُّعَاءُ مُخُّ العِبَادَةِیہ عاجز اپنی زندگی کا مقصد اعلیٰ یہی سمجھتا ہے کہ اپنے لئے اور اپنے عزیزوں اور دوستوں کیلئے ایسی دعائیں کرنے کا وقت پاتا رہے کہ جو رب العرش تک پہنچ جائیں ۔اور دل تو ہمیشہ تڑپتا ہے کہ ایسا وقت ہمیشہ میسر آجایا کرے …
‘‘اے ربّ العالمین ! تیرے احسانوں کا میں شکر نہیں کرسکتا تو نہایت ہی رحیم وکریم ہے اور تیرے بےغایت مجھ پر احسان ہیں ۔میرے گناہ بخش تا میں ہلاک نہ ہو جاؤں ۔میرے دل میں اپنی خالص محبّت ڈال تا مجھے زندگی حاصل ہو اور میری پردہ پوشی فرما ۔اور مجھ سے ایسے عمل کرا جن سے تو راضی ہوجائے۔میں تیری وَجْہِ کَرِیْم کے ساتھ اس بات سے پناہ مانگتا ہوں کہ تیرا غضب مجھ پر وارد ہو۔رحم فرما ۔اور دنیا اور آخرت کی بلاؤں سے مجھے بچاکہ ہر ایک فضل و کرم تیرے ہی ہاتھ میں ہے۔آمین ۔ثمّ آمین’’
بلادِ عرب پر آنحضرت صلی اللہ علیہ کے احسانات کاتذکرہmuzaffertahir9
حضورﷺ عرب کی ایک بستی مکہ میں پیدا ہوئے جہاں کے اکثر لوگ سخت مزاج اوروحشی صفت تھے۔ وہ کسی کی اطاعت قبول نہیں کرتے تھے۔ وہاں کی زمین سنگلاخ تھی اورلوگوں کے دل پتھر تھے۔شراب خوری اور زناکاری اس سرزمین کا دستور تھا۔ گویا کہ ضلالت کا ٹھاٹھیں مارتا ہواسمندر
تھا۔مگر یہ حلقہ ظلمت کدہ پھر نورِمحمدﷺ سے مستفیض ہوااورجہاں جہاں بادسموم کا تصور تھا وہاں رقص بہاراں کےجشن میں راحت آمیز ہوائیں اٹھکیلیاں کرنے لگیں۔
ہر دائرۂ حیات میں امن صرف خلافتِ احمدیہ کی بدولت ممکن ہےmuzaffertahir9
خلافت ایک ایسی حقیقت ہے جو اقوامِ عالم کو مساوات اور جمہوریت کی فلسفیانہ بحثوں سے نکال کر انتخاب کے میدان میں لا کھڑا کرتی ہے ۔ پھر تائید الٰہی اور نصرتِ خداوندی منتخب فرد کو اپنے حصار میں لے کر خلیفۃ اللہ اور ہر صاحب ایمان کا محبوب،آقا و مطاع بنا دیتی ہے ۔
تم میں سے جو لوگ ایمان لائے اور نیک اعمال بجا لائے اُن سے اللہ نے پختہ وعدہ کیا ہے کہ انہیں ضرور زمین میں خلیفہ بنائے گا جیسا کہ اُس نے اُن سے پہلے لوگوں کو خلیفہ بنایا اور اُن کے لیے اُن کے دین کو، جو اُس نے اُن کے لیے پسند کیا، ضرور تمکنت عطا کرے گا اور اُن کی خوف کی حالت کے بعد ضرور اُنہیں امن کی حالت میں بدل دے گا۔ وہ میری عبادت کریں گے۔ میرے ساتھ کسی کو شریک نہیں ٹھہرائیں گے اور جو اس کے بعدبھی ناشکری کرے تو یہی وہ لوگ ہیں جو نافرمان ہیں۔
توہین رسالت کی سزا (قرآن و سنت کی روشنی میں) muzaffertahir9
اللہ تعالیٰ نے جس طرح اپنی توہین کی سزاکا اختیار کئی مصالح کے باعث اس دنیا میں کسی انسان کو نہیں دیا اسی طرح اپنے رسول کی توہین کی سزا کا معاملہ بھی اپنے ہاتھ میں رکھا ہے
تعزیرات پاکستان کے مطابق نبی کریم ؐکی شان میں گستاخی اور توہین رسالت کی سزا عمر قید یا موت ہوسکتی تھی۔ 1992ء میں شرعی عدالت کے اس فیصلہ کی بنا پر کہ توہینِ رسالت کی سزا صرف موت ہی ہوسکتی ہے عمر قید کے الفاظ دفعہ 295Cسے حذف کر دیے گئے اور موجودہ ملکی قانون کے مطابق توہین رسالت کی سزا صرف موت ہے۔
دیگر قوانین کی طرح اس قانون کا مقصد بھی مفاد عامہ اور قیام امن ہی بتایا گیا تھا مگرگذشتہ سالوں کے تلخ تجربات کے بعد ہمیں افسوس سے کہنا پڑتا ہے کہ نہ صرف یہ کہ اس قانون سے مطلوبہ مقاصد حاصل نہیں ہوئے بلکہ الٹا اس قانون کو فتنہ ، فساد اورظلم کا ذریعہ بنایا گیاہے۔ بالخصوص کمزور اور اقلیتی گروہ اس کی زد میں آئے اور ذاتی عناد کی بنا پر توہین رسالت کے نام پر جھوٹے مقدمات درج کروانے کا ایسا سلسلہ شروع ہوا کہ حکومت بھی یہ سوچنے پر مجبور ہوگئی کہ یہ رجحان روکنے کے لیے ایک اَور قانون متعارف کروانے کی ضرورت ہے جس کے مطابق ہر غلط مقدمہ درج کروانے والے پر بھی گرفت کی جاسکے ۔ یہ تو اندرونی ملکی صورتِ حال ہے۔
ہمارے آقا و مولا سید الرسل جناب حضرت اقدس محمد مصطفیٰﷺ کو خدا تعالیٰ نے رحمۃ للعالمین بنا کر مبعوث فرمایا۔ آپ ﷺ کی رحمت کا دائرہ محض انسانیت تک ہی محدود نہ تھا بلکہ جیسا کہ عربی زبان کے لفظ عَالَمسے ظاہر ہے یہ رحمت وسیع تھی اور ہر قسم کا جاندار، چرند پرند اس دائرہ ٔرحمت میں شامل تھا۔
لیکن افسوس کے وہ نبی جو رحمت بنا کر بھیجا گیااس کی ذاتِ اطہر پر جو اعتراضات کیے جاتے ہیں ان میں سے بار بار دہرایا جانے والا ایک اعتراض یہ ہے کہ آپ ﷺ نے نعوذ باللہ دنیا میں بد امنی، فساد اورقتل و غارت پھیلائی اور مخالفین پر تلوار اٹھائی جس سے خون کی ندیاں بہ نکلیں۔
لیکن اگر ہم قرآن کریم ، احادیث اور تاریخ کا صحیح رنگ میں مطالعہ کریں نیز اُس علم الکلام سے مستفیض ہوں جو اس زمانہ میں آنحضرت ﷺ کے غلام صادق حضرت اقدس مسیح موعود علیہ السلام نے ہمیں عطا فرمایا تو ہمیں اس کے بر عکس ایک ایسے نبیؐ کی تصویر دیکھنے کو ملتی ہے جو نہ صرف اپنوں بلکہ پہلے اور آئندہ آنے والوں کے لیے بھی سراپا سلامتی و رحمت تھا۔ یہی وجہ ہے کہ عرش کا خدا اور اس کے فرشتے اس پاک نبی پر درود بھیجتے ہیں۔ اورتا قیامت مومنین کو یہ تاکید کی گئی کہ وہ بھی اس رسول مقبولﷺ پر درود بھیجتے رہیں۔
Religious Torrance of Hazrat Muhammad PBU- رسول اللہ ﷺ کی مذہبی رواداریmuzaffertahir9
مذہبی رواداری یہ ہے کہ اختلاف مذہب و رائے کے باوجوددوسروںکےلیےبرداشت کا نمونہ دکھانا، ان کے مذہبی عقائدو اقدار کالحاظ رکھنا، تحقیر کارویہ اختیار نہ کرنا اور نہ ہی ان کے جذبات کو ٹھیس پہنچانا۔اسی طرح دوسرے مذاہب کے لوگوں کے ساتھ اعلیٰ انسانی برتاؤکامفہوم بھی مذہبی رواداری میں شامل ہے۔
دیگر مذاہب میں مذہبی رواداری کا تصور اسلام کےبالمقابل تقریباً ناپید ہے۔ چنانچہ بائبل میں استثناء باب7آیات1تا6میں اس بات کا ذکر ملتاہے کہ جب یہود کسی قوم پر فتح حاصل کریں تو مفتوح قوم کوبالکل نابودکردیں، اُن کے ساتھ کوئی عہد نہ کریں اورنہ ہی اُن پررحم کریں۔اسی طرح اُن سے رشتہ کرنے کی ممانعت ہے اور ان کی عبادت گاہوں کو ڈھا دینے کاحکم ہے۔
اس کے با لمقابل اسلام رواداری ،امن اور احترام انسانیت کامذہب ہے۔ اسلامی شریعت کے مطابق اسلامی معاشرے کا ہر فرد بلاتفریق رنگ و نسل، مذہب و ملّت انسانی مساوات اور بنیادی انسانی حقوق میں یکساں حیثیت کا حامل ہے۔
اسلامی ریاست کے تمام باشندے خواہ وہ کسی بھی مذہب کے پیروکار ہوں ،بلاتفریق عقیدہ اپنے مذہبی معاملات میں مکمل طورپر آزاد ہیں اوران کےمذہبی معاملات کے بارہ میں ان پر کسی قسم کا کوئی جبر نہیں۔
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NON-MUSLIM WRITERS ABOUT THE HOLY QURAN
1. 1
NON-MUSLIM WRITERS ABOUT THE HOLY QURAN
Compiled by Zia H Shah MD
SIR WILLIAM MUIR ON COMPILATION OF THE HOLY QURAN
ﹶﻥﹸﻮﻈِﻓَﺎﺤﹶﻟ ُﻪﹶﻟ ﱠﺎﻧﹺﺇَﻭ َﺮﹾﻛﱢﺬﺍﻟ َﺎﻨﹾﻟﱠﺰَﻧ ُﻦْﺤَﻧ ﱠﺎﻧﹺﺇ
"Surely, We Ourself have sent down this Exhortation, and we will, most
surely, safeguard it." (Al Hijr 15:10).
According to the Wikipedia, Sir William Muir (April 27, 1819 – July 11, 1905) was
a Scottish Orientalist. He was born at Glasgow and educated at Kilmarnock
Academy, at Glasgow and Edinburgh Universities, and at Haileybury College. In
1837 he entered the Bengal Civil Service. He served as secretary to the governor
of the North-West Provinces, and as a member of the Agra revenue board, and
during the Mutiny he was in charge of the intelligence department there. In 1865
he was made foreign secretary to the Indian Government. In 1867 he was
knighted, and in 1868 he became lieutenant-governor of the North-West
Provinces. In 1874 he was appointed financial member of the Council, and
retired in 1876, when he became a member of the Council of India in London. He
had always taken an interest in educational matters, and it was chiefly through
his exertions that the central college at Allahabad, known as Muir College, was
built and endowed. Muir College later became a part of the Allahabad University.
In 1885 he was elected principal of Edinburgh University in succession to Sir
Alexander Grant, and held the post till 1903, when he retired.
It should be remembered that Sir William Muir a proud Christian, as well as a
missionary who is not very friendly poised towards the Prophet of Islam or the
Holy Quran. Nevertheless, he left a detailed and mostly fair account of the
compilation of the Holy Quran. Probably, little did he realize that he unknowingly
has also become an important witness to the truth of one of the prophecies of the
Holy Quran, "Surely, We Ourself have sent down this Exhortation, and we will,
most surely, safeguard it." (Al Hijr 15:10).
2. 2
This detailed description is from the Appendix of his book Life of Mahomet from
original sources, 1878 edition.
The text of Muir is reproduced with complete honesty and precision, with a
few exclusions, as mentioned. The footnotes are excluded and few of his
negative assertions have been removed and the places indicated. Modern
spellings of proper nouns have been substituted for ease of reading and the
issues not relevant to the present discussion have been omitted. These places
of omissions have also been indicated. He wrote:
"The divine revelation was the corner-stone of Islam. The recital of a
passage from it formed an essential part of daily prayer public and private;
and its perusal and repetition were enforced as a duty and a privilege
fraught with religious merit. This is the universal voice of early tradition,
and may be gathered also from the revelation itself. The Quran was
accordingly committed to memory more or less by every adherent of
Islam, and the extent to which it could be recited was one of the chief
distinctions of nobility in the early Muslim empire. The custom of Arabia
favored the task. Passionately fond of poetry, yet possessed of but limited
means and skill in committing to writing the effusions of their bards, the
Arabs had long been habituated to imprint these, as well as the tradition of
genealogical and other tribal events, on the living tablets of their hearts.
The recollective faculty was thus cultivated to the highest pitch; and it was
applied, with all the ardor of an awakened spirit, to the Quran. Such was
the tenacity of their memory, and so great their power of application, that
several of Muhammad's followers, according to early tradition, could,
during his life-time, repeat with scrupulous accuracy the entire revelation.
.....
However retentive the Arab memory, we should still have regarded with
distrust a transcript made entirely from that source. But there is good
reason for believing that many fragmentary copies, embracing amongst
them the whole Quran, or nearly the whole, were made by Muhammad's
followers during his life. Writing was without doubt generally known at
Makkah long before Muhammad assumed the prophetical office. Many of
his followers are expressly mentioned as employed by the Prophet at
Madinah in writing his letters or dispatches . ... Some of the poorer
Makkan captives taken at Badr were offered their release on condition that
they would teach a certain number of the ignorant citizens of Madinah to
3. 3
write. And although the people of Madinah were not so generally
educated as those of Makkah, yet many are distinctly noticed as having
been able to write before Islam. The ability thus existing, it may be safely
inferred that the verses which were so indefatigably committed to memory,
would be likewise committed carefully to writing.
We also know that when a tribe first joined Islam, Muhammad was in the
habit of deputizing one or more of his followers to teach them the Quran
and the requirements of the faith. We are frequently informed that they
carried written instructions with them on the latter point, and they would
naturally provide themselves also with transcripts of the more important
parts of the Revelation, especially those upon which the ceremonies of
Islam were founded, and such as were usually recited at the public
prayers. Besides the reference in the Quran to its own existence in a
written form, we have express mention made in the authentic traditions of
Umar's conversion, of a copy of the 20th Sura being used by his sister's
family for social and private devotional reading. This refers to a period
preceding, by three or four years, the emigration to Madinah. If transcripts
of the revelations were made, and in common use, at that early time when
the followers of Islam were few and oppressed, it is certain that they must
have multiplied exceedingly when the Prophet came to power, and his
Book formed the law of the greater part of Arabia.
…..
Such was the condition of the text of the Quran during Muhammad's
life-time, and such it remained for about a year after his death, imprinted
upon the hearts of his people, and fragmentary transcripts increasing
daily. The two sources would correspond closely with each other; for the
Quran, even while the Prophet was yet alive, was regarded with a
superstitious awe as containing the very words of God; so that any
variations would be reconciled by a direct reference to Muhammad
himself, and after his death to the originals where they existed, or copies
from the same, and to the memory of the Prophet's confidential friends
and amanuenses.
It was not till the overthrow of Moseilama, when a great carnage took
place amongst the Muslims at Yemama, and large numbers of the best
reciters of the Quran were slain. that a misgiving arose in Umar's mind as
to the uncertainty which would be experienced regarding the text, when all
4. 4
those who had received it from the original source, and thence stored it in
their memories, should have passed away. 'I fear,' said he, addressing
the Caliph Abu Bakr, 'that slaughter may again wax hot amongst the
reciters of the Quran, in other fields of battle; and that much may be lost
therefrom. Now, therefore, my advice is, that you should give speedy
orders for the collection of the Quran.' Abu Bakr agreed, and thus made
known his wishes to Zaid ibn Thabit, a citizen of Madinah, and the
Prophet's chief amanuensis: 'You art a young man, and wise; against
whom no one amongst us can cast an imputation; and you were wont to
write down the inspired revelations of the Prophet of the Lord. Wherefore
now search out the Quran, and bring it together.' So new and unexpected
was the enterprise that Zaid at first shrank from it, and doubted the
propriety, or even lawfulness, of attempting that which Muhammad had
neither himself done nor commanded to be done. At last he yielded to the
joint entreaties of Abu Bakr and Umar, and seeking out the fragments of
the Quran from every quarter, 'gathered it together, from date-leaves, and
tablets of white stone, and from the breasts of men.' By the labors of Zaid,
these scattered and confused materials were reduced to the order and
sequence in which we now find them, and in which it is said that Zaid used
to repeat the Quran in the presence of Muhammad. The original copy
prepared by Zaid was probably kept by Abu Bakr during the short
remainder of his reign. It then came into the possession of Umar who
committed it to the custody of his daughter Haphsa, the Prophet's widow.
The compilation of Zaid, as embodied in this exemplar, continued during
Umar's ten years Caliphate to be the standard and authoritative text.
But variety of expression either prevailed in the previous transcripts and
modes of recitation, or soon crept into the copies which were made from
Zaid's edition. Mussulmans were scandalized. The Quran sent down
from heaven was ONE, but where was now its unity? Hodzeifa, who had
warred both in Armenia and Adzerbaijan and had observed the different
readings of the Syrians and of the men of Iraq, alarmed at the number and
extent of the variations, warned Uthman to interpose, and 'stop the people,
before they should differ regarding their Scripture, as did the Jews and
Christians.' The Caliph was persuaded, and to remedy the evil had
recourse again to Zaid, with whom he associated a syndicate of three
Quraish. The original copy of the first edition was obtained from Haphsa's
depository, the various readings were sought out from the different
provinces, and a careful recession of the whole set on foot. In case of dif-
ference between Zaid and his coadjutors, the voice of the latter, as
5. 5
conclusive of the Quraishite idiom, was to preponderate; and the new
collation was thus assimilated exclusively to the Makkan dialect, in which
the Prophet had given utterance to his inspiration. Transcripts were multi-
plied and forwarded to the chief cities in the empire, and the previously
existing copies were all, by the Caliph's command, committed to the
flames. The old original was returned to Haphsa's custody.
The recension of Uthman had been handed down to us unaltered. So
carefully, indeed, has it been preserved, that there are no variations of
importance -- we might almost say no variations at all -- among the
innumerable copies of the Quran scattered throughout the vast bounds of
the empire of Islam. Contending and embittered factions, taking their rise
in the murder of Uthman himself within a quarter of a century from the
death of Muhammad, have ever since rent the Muhammadan world. Yet
but ONE QURAN has been current amongst them; and the
consentaneous use by them all in every age up to the present day of the
same Scripture, is an irrefutable proof that we have now before us the
very text prepared by command of the unfortunate Caliph. There is
probably in the world no other work which has remained twelve
centuries with so pure a text. The various readings are wonderfully few
in number, and are chiefly confined to differences in the vowel points and
diacritical signs. But these marks were invented at a later date. They did
not exist at all in the early copies, and can hardly be said to affect the text
of Uthman.
Since, then, we possess the undoubted text of Uthman's recension, it
remains to be inquired whether that text was an honest reproduction of
Zaid's edition, with the simple reconcilement of unimportant variations.
There is the fullest ground for believing that it was so. No early or
trustworthy traditions throw suspicion upon Uthman of tampering with the
Quran in order to support his own claims. The Sheeahs of later times,
indeed, pretend that Uthman left out certain Suras or passages which
favored Ali. But this is incredible. He could not possibly have done so
without being observed at the time; and it cannot be imagined that Ali and
his followers (not to mention the whole body of the Mussulmans who
fondly regarded the Quran as the word of God) would have permitted such
a proceeding.
In support of this position the following arguments may be adduced. First:
When Uthman's edition was prepared, no open breach had taken place
6. 6
between the Omeyads and the Alyites. The unity of Islam was still
complete and unthreatened. Ali's pretensions were as yet undeveloped.
No sufficient object can, therefore, be assigned for the perpetration by
Uthman of an offense which Muslims regard as one of the blackest dye.
.. ...
Third: At the time of the recension, there were still multitudes alive who
had the Quran, as originally delivered, by heart; and of the supposed
passages favoring Ali -- had any ever existed -- there would have been
numerous transcripts in the hands of his family and followers. Both of
these sources must have proved an effectual check upon any attempt at
suppression. Fourth: The party of Ali shortly after assumed an
independent attitude, and he himself succeeded to the Caliphate. Is it
conceivable that either Ali, or his party, when thus arrived at power, would
have tolerated a mutilated Quran -- mutilated expressly to destroy his
claims? Yet we find that they used the same Quran as their opponents,
and raised no shadow of an objection against it. The insurgents are
indeed said to have made it one of their complaints against Uthman that
he had caused a new edition to be made, and had committed the old
copies of the sacred volume to the flames; but these proceedings were
objected to simply as unauthorized and sacrilegious. No hint was dropped
of alteration or omission. Such a supposition, palpably absurd at the time,
is altogether an after-thought of the modern Sheeas.
We may then safely conclude that Uthman's recension was, what it
professed to be, namely, the reproduction of Abu Bakr’s edition, with a
more perfect conformity to the dialect of Makkah, and possibly a more
uniform arrangement of the component parts -- but still a faithful
reproduction. The most important question yet remains, viz., Whether
Zaid's collection was itself an authentic and complete collection of
Muhammad's Revelations. The following considerations warrant the belief
that it was authentic and in the main as complete as at the time was
possible.
First -- We have no reason to doubt that Abu Bakr was a sincere follower
of Muhammad, and an earnest believer in the divine origin of the Quran.
His faithful attachment to the Prophet's person, conspicuous for the last
twenty years of his life, and his simple, consistent and unambitious
deportment as Caliph, admit no other supposition. Firmly believing the
7. 7
revelations of his friend to be the revelations of God himself, his first object
would be to secure a pure and complete transcript of them. A similar
argument applies with almost equal force to Umar and the other agents in
the revision. The great mass of Mussulmans were undoubtedly sincere in
their belief. From the scribes themselves, employed in the compilation,
down to the humblest Believer who brought his little store of writing on
stones or palm-leaves, all would be influenced by the same earnest desire
to reproduce the very words which their Prophet had declared as his
message from the Lord. And a similar guarantee existed in the feelings of
the people at large, in whose soul no principle was more deeply rooted
than an awful reverence for the supposed word of God. The Quran itself
contains frequent denunciations against those who should presume to
'fabricate anything in the name of the Lord,' or conceal any part of that
which He had revealed. Such an action, represented as the very worst
description of crime, we cannot believe that the first Muslims, in the early
ardor of their faith and love, would have dared to contemplate.
Second -- The compilation was made within two years of Muhammad's
death. We have seen that several of his followers had the entire
revelation ..… by heart; that every Muslim treasured up more or less
some portions in his memory; and that there were official Reciters of it, for
public worship and tuition, in all countries to which Islam extended. These
formed a living link between the Revelation fresh from Muhammad's lips,
and the edition of it by Zaid. Thus the people were not only sincere and
fervent in wishing for a faithful copy of the Quran: they were also in
possession of ample means for realizing their desire, and for testing the
accuracy and completeness of the volume placed in their hands by Abu
Bakr.
Third -- A still greater security would be obtained from the fragmentary
transcripts which existed in Muhammad's life-time, and which must have
greatly multiplied before the Quran was compiled. These were in the
possession, probably, of all who could read. And as we know that the
compilation of Abu Bakr came into immediate and unquestioned use, it is
reasonable to conclude that it embraced and corresponded with every
extant fragment; and therefore, by common consent, superseded them.
We hear of no fragments, sentences, or word intentionally omitted by the
compilers, nor of any that differed from the received edition. Had any
such been discoverable, they would undoubtedly have been preserved
8. 8
and noticed in those traditional repositories which treasured up the
minutest and most trivial acts and sayings of the Prophet.
Fourth -- The contents and the arrangement of the Quran speak forcibly
for its authenticity. All the fragments that could be obtained have, with
artless simplicity, been joined together. The patchwork bears no marks of
a designing genius or molding hand. It testifies to the faith and reverence
of the compilers, and proves that they dared no more than simply collect
the sacred fragments and place them in juxtaposition.
.....
Again the frailties of Muhammad, supposed to have been noticed by the
Deity, all with evident faithfulness entered in the Quran.
…..
If the text of Abu Bakr’s Quran was pure and universally received, how
come it to be so soon corrupted, and to require, in consequence of its
variations, an extensive recension? Tradition does not afford sufficient
light to determine the cause of these discrepancies. They may have been
owing to the various readings in the older fragmentary transcripts, which
remained in the possession of the people; they may have originated in the
diverse dialects of Arabia, and the different modes of pronunciation and
orthography; or they may have sprung up naturally in the already vast
domains of Islam, before strict uniformity was officially enforced. It is
sufficient for us to know that in Uthman’s revision recourse was had to
original examplar of the first compilation, and that there is otherwise
every security, internal and external, that we possess a text the same
as that which Muhammad himself gave forth and used.
…..
The conclusion, which we may now with confidence draw, is that the
editions of Zaid and of Uthman were not only faithful, but, so far as the
materials went, complete; and that whatever omissions there may have
been, were not on the part of the compilers intentional . ... We may upon
the strongest presumption affirm that every verse in the Quran is the
genuine and unaltered composition of Muhammad himself, and conclude
with at least a close approximation to the verdict of Von Hammer: That
9. 9
we hold the Quran to be as surely Muhammad’s word as the Muslims
hold it to be word of God."
As the Christians do not believe the Holy Quran to be the word of God, the best
testimony that they can offer, for preservation of the text of the Holy Quran is that
it is precisely and surely the word of the Holy Prophet Muhammadsaw
. As soon
as they accept it to be word of God they are no longer Christians but become
Muslims.
The very fact that no other versions of the Holy Quran exist is an overwhelming
evidence of its divine protection. Such a privilege is not enjoyed by any other
scripture. When we compare the process of compilation of the Holy Quran
with the compilation and selection of the Holy Bible the truth becomes
glaringly self-evident.
DR. MAURICE BUCAILLE
"If we now examine the teachings of Muslim exegetes, we shall see that they
present the Quran in quite a different manner. About fourteen centuries ago at a
meditation retreat near Makkah, Muhammad received the first message through
the Archangel Gabriel. After a long period of silence, the first message was
followed by successive revelations spanning a period of some twenty years.
They were not only transcribed while the Prophet was still alive, but also recited
by heart by his early followers and later by the many believers who had gathered
around him. After his death (i.e. 632 A.D.), the various elements were brought
together in a book, henceforth known as The Quran. It contains the Word of God
to the exclusion of any human addition. The manuscripts we possess from the
first century of Islam authenticate today's text."
"Islam has its equivalent of the Gospels in the Hadiths. These are the collected
sayings of Muhammad and the story of his deeds. The Gospels are nothing
other than this for Jesus. The first collections of Hadiths were written decades
after the death of Muhammad, just as the Gospels were written decades after
Jesus. In both cases they bear human witness to events in the past."
Dr. Maurice Bucaille, a French surgeon, who was raised as a Christian. In the
introduction to his book, The Bible the Quran and Science, he wrote:
10. 10
“It was in a totally objective spirit, and without any preconceived ideas that
I examined the Quranic revelation. I was looking for the degree of
compatibility between the Quranic text and the data of modern science. I
knew from translations that the Quran often made allusion to all sorts of
natural phenomena, but I only had a summary knowledge. It was only
when I examined the text very closely in Arabic that I kept a list of them, at
the end of which I had to acknowledge the evidence in front of me: the
Quran did not contain a single statement that was assailable from a
modern scientific point of view.”
After an extensive review of what the Quran had to say about the issues
pertaining to science, which included many scientifically-verified facts of that
period, Maurice Bucaille concluded in the "General Conclusions" section of his
book, “The Bible the Quran and Science”:
“In view of the state of knowledge in Muhammad's day, it is inconceivable
that many of the statements in the Quran which are connected with
science could have been the work of a man. It is, moreover, perfectly
legitimate, not only to regard the Quran as the expression of a Revelation,
but also to award it a very special place on account of the guarantee of
authenticity it provides and the presence in it of scientific statements
which, when studied today, appear as a challenge to human explanation.”
The whole text of this book is available online.
BOSWELL SMITH:
He writes in Muhammad and Islam:
"I boldly assert that one day the loftiest of human philosophies and the
most veracious principles of Christianity will confess and bear witness that
the Quran is the Word of God and that Muhammad is the Messenger of
God.
An unlettered and unlearned prophet was chosen by God to bring the
Quran to mankind, a book that has in the course of history produced
thousands of other books and treatises, brought libraries into being and
filled them with books, and placed before mankind laws and philosophies
and educational intellectual and ideological systems.
11. 11
He arose in an environment where there was no trace of learning and
civilization. In the whole of Madinah there were only eleven people who
knew how to read and write, and in all the branches of the Quraysh, in
Makkah and its environs, not more than seventeen people were literate.
The teachings of the Quran, which mentions knowledge and the pen in its
opening verses, brought about a tremendous transformation. Islam
proclaimed study to be a religious duty, and made the black ink of the
scribe and the scholar to be superior to the red blood of the martyr.
Thanks to the teachings of the Quran and its emphasis on the cultivation
of knowledge, countless scholars made their appearance and wrote
innumerable books. Different scientific disciplines were derived from the
Quran and spread across the world by Muslim thinkers. The world was
illumined with the light of the Quran and the culture of Islam."
RVC BODLEY
He writes in his biography of the prophet Muhammad:
"Mohammed's upbringing, his background, his early pursuits have been
discussed in these pages. None of these, however, presages the author of
a code of laws, of religion, of morality; of a collection of old legends and
stories; of a book of prayer, and the whole thing in this lilting, resonant
Arabic. Perhaps it was all divine inspiration.
Mohammed used to say that there were greater miracles in nature than
any which could be wrought outside of it and that the Koran was a miracle
in itself. Perhaps he was right." 1
At another place he writes:
"This book, known as the Koran, is available today as it was first written
under Mohammed's supervision. For although the thoughts were scrawled
at odd moments on pieces of parchment, on palm leaves, on bones and
scraps of leather, the original chapters and verses were preserved.
Neither was this done, as in the cases of the Old and New Testaments,
centuries, or even decades, after the death of the author. Abu Bakr,
Mohammed's immediate successor, had all the fragments of the Quranic
‘manuscript’ collected, transcribed, and bound. This copy was committed
to the care of Hafsa, one of Mohammed's widows.
12. 12
In 646 after Christ, fourteen years after Mohammed's death, Uthman, the
third caliph, a friend and contemporary of Mohammed, had all
unauthorized versions of the Koran, which enthusiastic disciples had
compiled from memory, destroyed. Only Hafsa's master copy was
retained. From this, all subsequent editions were made. Nothing has
been added or subtracted since." 2
SIR THOMAS CARLYLE
The Holy Prophet Muhammad may peace be upon him was unlettered. The Holy
Quran says: And you did not recite any Book before the Quran, nor did you write
one with your right hand; in that case the critics would have had cause to doubt.3
This fact is certainly supported by the non-Muslim historians. The famous British
Historian Sir Thomas Carlyle writes, "One other circumstance we must not forget:
that he had no school-learning; of the thing we call school-learning none at all.
The art of writing was but just introduced into Arabia; it seems to be the true
opinion that Muhammad never could write! Life in the Desert, with its
experiences, was all his education. What of this infinite Universe he, from his dim
place, with his own eyes and thoughts, could take in, so much and no more of it
was he to know. Curious, if we will reflect on it, this of having no books. Except
by what he could see for himself, or hear of by uncertain rumor of speech in the
obscure Arabian Desert, he could know nothing. The wisdom that had been
before him or at a distance from him in the world, was in a manner as good as
not there for him. Of the great brother souls, flame-beacons through so many
lands and times, no one directly communicates with this great soul. He is alone
there, deep down in the bosom of the Wilderness; has to grow up so, -- alone
with Nature and his own Thoughts".4
BERNARD SHAW
Bernard Shaw who was awarded the Nobel Prize for Literature in 1925, said, "I
have always held the religion of Muhammad in highest esteem because of its
wonderful vitality. It is the only religion which appears to me to possess that
assimilating capability to the changing phases of existence which can make it
appeal to every age. I have prophesied about the faith of Muhammad, that it
would be acceptable to the Europe of tomorrow as it is beginning to be
acceptable to the Europe of today.”
13. 13
JOHANN WOLFGANG VON GOETHE
To communicate the beauty of the Holy Quran to the non-believers let me quote
from the experience of German philosopher Johann Wolfgang von Goethe. He
said, "As often as we approach the Quran, it always proves repulsive anew;
gradually, however, it attracts, it astonishes, and, in the end forces admiration." 5
As the Non-Muslim readers give up their preconceived notions and begin to
understand the book better, they may certainly relive Goethe’s experience. A
French surgeon Maurice Bucaille certainly did. After an extensive review of what
the Quran had to say about the issues pertaining to science, he concluded, "In
view of the state of knowledge in Muhammad's day, it is inconceivable that many
of the statements in the Quran which are connected with science could have
been the work of a man. It is, moreover, perfectly legitimate, not only to regard
the Quran as the expression of a Revelation, but also to award it a very special
place on account of the guarantee of authenticity it provides."
1
RVC Bodley. The Messenger. Double Day and Company Inc, 1946. Page 244-245.
2
RVC Bodley. The Messenger. Double Day and Company Inc, 1946. Page 2.
3
Al Ankabut 29:49
4
Sir Thomas Carlyle; Sartor Resartus and On Heroes and Hero Worship, page 287. Everyman's Library, New York
1965.
5
RVC Bodley. The Messenger. Double Day and Company Inc, 1946. Page 237.