The irreligiousness which has been propagated by the progressives imitating Europe up to now has been in the nature of disbelieving Allâhu ta’âlâ. For instance, many have said, “The problem is whether Allah exists. If there is Allah, I will immediately believe all the religious knowledge.” But recently, seeing the new steps taken in science, especially the observations on the atom, radioactivity, matter and energy, hence being unable to deny the existence of Allâhu ta’âlâ, they have begun to speak ill of prophets (’alaihimu’s-salâm). They have said, “Everybody is free. Worship is not forbidden. Everybody worships his Allah as he wishes. Nothing besides reason can be an intermediary between Allah and man.” However, a person who believes in the next world has to believe in prophets, too. It is very illogical to consign the knowledge about blessings and punishments in the next world to reason. Especially ignorant people can never reason them out. Islam commands to believe in all prophets. Jews and Christians never believe in Muhammad (’alaihi ’s-salâm), the Prophet of Islam. They speak ill of this exalted Prophet. As for Islam, which was preached by Muhammad (’alaihi ’s-salâm), it expels from Islam those who deny Mûsâ (Moses) and ’Îsâ (Jesus) (’alaihimu ’s-salâm) and utter words humiliating them. Suppose a ruler assigns a governor to a province and, after this governor rules that province for some time, the ruler assigns a new governor; how will it sound if some people say, “We won’t disregard the advice of the former governor! We won’t obey the orders which the new governor brought”? While the first governor was the ruler’s official, are not the successors his officials? Jews do not acccept ’Îsâ and Muhammad (’alaihimu ’s-salâm) as prophets. While Mûsâ (’alaihi ’s-salâm) was Allâhu ta’âlâ’s prophet, how could it be impossible for them to be His prophets? Christians, even though they see this wrong belief in Jews and disapprove them, are unaware that they themselves do the same mistake and slander Muhammad (’alaihi ’s-salâm). This wrong belief of Jews and Christians is not based on a scientific observation. It is nothing but taking the old for granted and refusing the new only because of newness, i.e., sheer bigotry.
’Îsâ (’alaihi ’s-salâm) was born without a father. His mother Hadrat Mariam took him from Jerusalem to Egypt. After staying there for twelve years, they came back to Jerusalem and settled in the village Nâsira (Nazareth). He was revealed to be the Prophet when he was thirty years old. Three years later, Jews wanted to kill him. Allâhu ta’âlâ took him to heaven alive. Yudâ Sham’ûn (Judas Iscariot), a hypocrite who resembled him, was crucified. Because ’Îsâ (’alaihi ’s-salâm) was without a father, Christians worship him calling him “Allah’s son”. If being born without a father took a person out of being human and made him divine, Âdam (’alaihi ’s-salâm) would more necessarily be divinized, because he was created both without father and without mother. Hence, Christians have spoilt their revealed religion and impaired it to an illogical state.
Jews deny ’Îsâ (’alaihi ’s-salâm) and because he was created without a father regard him illegitimate. Muslims are fair in this respect and, escaping the excessiveness shown by both groups, regard him as Allâhu ta’âlâ’s human creature and prophet. Europeans today are very advanced in science and technology, yet remaining attached to an ancient prophet, they are deprived of the greatest improvement and progress. They have not gotten rid of this fanaticism today, either. Not only retrogressive are they in refusing the new religion, but also they have distorted the old one. Forty years after ’Îsâ’s (’alaihi ’s-salâm) ascent to heaven, the Romans captured and ruined Jerusalem and pillaged and killed or captivated the Jews. There was not any Jew left in Jerusalem. His twelve apostles went to different places. The Injîl (the heavenly book revealed to him) was lost. Later new books were written under the name of the Injîl. Four of these books spread widely. The Gospel of Barnabas was almost completely true, but those who had been deceived by corrupt gospels destroyed this gospel, a copy of which has been discovered in the twentieth century and reproduced in English in London and Pakistan. The ’Îsâwî religion, the true religion of ’Îsâ (’alaihi ’s-salâm) was reduced to a form which he could not recognize if he saw it. Thus, Christianity came into being. This regression did not stop until the nineteenth century, when many of them became irreligious.
As the prophethoods of Mûsâ (’alaihi ’s-salâm) and ’Îsâ (’alaihi ’s-salâm) were evident through miracles, so the prophethood of Muhammad (’alaihi ’s-salâm) is obvious through miracles. In the time of Mûsâ (’alaihi ’s-salâm) magic was very much advanced; medicine in the time of ’Îsâ (’alaihi ’s-salâm) and poetry and eloquence in the time of Muhammad (’alaihi ’s-salâm) were very much advanced. Allâhu ta’âlâ bestowed on each of these prophets the miracles in the fields which each umma esteemed. It is written in books clearly and detailedly that Muhammad (’alaihi ’s-salâm), like ’Îsâ (’alaihi ’s-salâm), resuscitated the dead and that the disbelievers of Quraish called Muhammed (’alaihi ’s-salâm) a magician, as the Pharaoh and his men had called Mûsâ (’alaihi ’s-salâm) a magician.
Muhammad (’alaihi ’s-salâm) was ummî, that is, he did not go to any school; he did not read or write, nor did anybody teach him. But he put forth a book, the Qur’ân, full of historical, scientific, moral, political and social knowledge. He caused rise of emperors who spread justice all over the world only by following that book. The Qur’ân is his greatest miracle. In fact, it is the greatest miracle of all prophets. This miracle was given only to Muhammad (’alaihi ’s-salâm). Religion reformers should feel embarrassed while saying that, when he was a child yet, he spoke to a priest for a few minutes on a journey to Damascus and acquired all his knowledge from that priest. There cannot be another slander as unsound and funny as this one. The masterpieces of eloquence that had been chosen from among thousands of poems and had been hanging on the walls of the Ka’ba for many years and that had made their authors a genius, a hero each, were torn down and their authors submitted themselves to the âyats that could never be the result of a few minutes’ conversation with a priest! Today, there is no need to attempt again to understand the eloquence of the Qur’ân. This Divine Book, when Arabic was on its summit, had the most efficient specialists in Arabic language sign under its superiority. Among the specialists in Arabic literature contemporary with Muhammad (’alaihi ’s-salâm), there was next to no one who did not see and believe the divine superiority in the eloquence of the Qur’ân.
He did not arrogate to himself such an honour and perfection which, in an art that was considered as the most exalted skill in his time, made everybody acknowledge its superiority, but he said that it came from Allâhu ta’âlâ whom no one knew, and through this honour and superiority he tried to represent not himself but that unknown person. This is surprisingly incompatible with the human wishes of those who seek for fame and personal advantages. Those who consider the pleasure of governing people superior to the pleasure of knowledge and ma’rifa are those who cannot appreciate the value of knowledge and ma’rifa. A poet will not change even one of his poems that prove him to be in the highest stage of his art for the presidency of government. Even if there might be someone to change it, he would change it for material advantages. Muhammad (’alaihi ’s-salâm) said that he was not a president and, instead of sovereignty and pomp, he lived moderately like everybody. To his daughter Hadrat Fâtima (radiy-Allâhu ’anhâ), when she asked for something of little value, he said, “We prophets do not leave inheritance behind. What is left behind us will be alms,” and he left nothing for his family when he passed away. One must be muddle-headed and one’s conscience must be darkened to suppose that such a person was after sovereignty. The probability of being a liar (may Allâhu ta’âlâ protect us from saying so!) for that exalted Prophet (’alaihi ’s-salâm) who came forward saying, “I do not say these words from myself. I declare Allâhu ta’âlâ’s commands. I am a man like you,” is so remote, so wrong that European and American men of idea have had to acknowledge it unanimously. They have had to say that he accomplished the high rank, which he attained through the religion he had put forth, with his keen wit, strong sight and smart intellect. Also communists, realizing that they could not belittle that exalted Prophet, say that he accomplished all these under the influence of a sort of an epileptic fit (may Allâhu ta’âlâ protect us from saying so!) in which he daydreamed an angel coming to him. Though they accept his genius, intellect, diplomacy and accomplishments, they say that he spoke what he imagined out of illness. This is obviously a folly which they say out of the illness of denial that has pervaded their minds, because one part of their words proves the other to be a lie. In other words, communists refute themselves with their own words.
Literary men understand the author of a poem from the literary style of the poem without looking at his signature. The specialists in literature examined the Hadîth ash-sherîf, which are Rasûlullah’s (’alaihi ’s-salâm) sayings, and the Qur’ân al-kerîm and saw that they were unlike each other. It has never been seen in the history of letters that one person had two kinds of style completely unlike each other; it is impossible. It is like a man having two faces unlike each other.
Another respect in which the Qur’ân is different from and superior to the Hadîth and other divine books is that up to present time it has remained unchanged as it descended from heaven. Not only its letters and punctuation have remained unchanged, but also, besides the various pronunciations of the words in the Qur’ân, their being pronounced in long, short, open, closed, deep or thin voice has remained as Rasûlullah (’alaihi ’s-salâm) revealed and pronounced them. One could not help being bewildered at the science called “ilm al-qirâ’a”, on which many books have been written, and at Muslim scholars’ studies and services in this way. Not a single word has been taken out of or added to the Qur’ân later, for Muslim scholars have put a very strong principle lest the Qur’ân be injured, lest even a small doubt approach it: that the Qur’ân must be conveyed through unanimity in every century. In every century from the Prophet’s (’alaihi ’s-salâm) companions up to today, it has come to us through hundreds of thousands of people who have memorized the Qur’ân and who could not be thought of as agreeing on a lie. It flows towards eternity like an overflowing river that never stops for a moment. Despite the presence of enemies of Islam all over the world today, every letter and dot of one copy of Allâhu ta’âlâ’s book, thanks be to Him, are the same in another. It may be understood how dependable the faithful’s Book is also from the fact that no matter how emphatic they may be, some different pronunciations, which belonged to some great companions of the Prophet (’alaihi ’s-salâm) but were not accepted unanimously, have not been considered to be of the Qur’ân. For example. Hadrat ’Abdullah ibn Mas’ûd (radiy-Allâhu ’anh) conveyed the âyat “fasting for three days”, which defined the atonement (kaffâra) for breaking an oath, as “fasting for three consecutive days”, and the scholars of fiqh taking this as a document, made it necessary to perform the atonement by fasting for three days without intervals. But, though Hadrat ’Abdullah ibn Mas’ûd (radiy-Allâhu ’anh) was one of the great ones of the Prophet’s (’alaihi ’s-salâm) companions and a very dependable person, the word mutatâbi’ (consecutive) was not included to the Qur’ân, because he was alone in his argument. As a precaution, only the meaning of his word was taken and, again as a precaution, it was not put into the Qur’ân. These are called “qirâ’at shâdhdha”.
Rasûlullah’s (’alaihi ’s-salâm) own sayings are called al-Hadîth ash-sherîf.Surprisingly cautious labours have been done in learning and preserving the Hadîth. Every saying of Fakhr al-’âlam (the ‘Honour of all creatures’, Prophet Muhammad) was memorized by his campanions and conveyed to those who did not hear it or who came later. Thus,’ilm al-hadîth, which is like an infinite sea, was established. Despite the Qur’ân, the evident, unequalled miracle, why should not Muhammad (’alaihi ’s-salâm) whose life and sayings are minutely obvious and each action was a proof of his prophethood, be a prophet, while believing in Mûsâ and ’Îsâ’s (’alaihimu ’s-salâm) being prophets by depending on complicated and obscure histories? We are surprised at and regret this denial and obstinacy on the part of Jews and Christians.