The response to the lie that Al-Nadr bin Al-Harith brought something like the Qur’an
In the name of Allah, the Most Gracious, the Most Merciful.
The claim is, in brief, the claim of some atheists and Christians that Al-Nadr ibn Al-Harith was able to produce something like the Qur’an in eloquence and rhetoric before the migration. This is a great lie and clear slander. We will not focus in our response on weakening the narrations because literally not a single narration has been proven on the subject of Al-Nadr ibn Al-Harith and his position in Mecca. Rather, we will focus on the same narrations and sources from the books of biography that they cite despite their weakness, so that people can see how the claim, even at the level of weak narrations, has no basis in truth.
The response:
1. Al-Nadr ibn Al-Harith did not oppose the eloquence of the Qur’an, but rather he brought the stories of Isfandiyar and Rustam to oppose the stories of the prophets in the Qur’an. There is no connection between eloquence and rhetoric here.
Biography of Ibn Hisham, Part One
((And Al-Nadr ibn Al-Harith ibn Alqamah [1] ibn Kalada ibn Abd Manaf ibn Abd al-Dar ibn Qusayy, when the Messenger of God, may God bless him and grant him peace, sat in a gathering, and called upon God Almighty in it, and recited the Qur’an in it, and warned (in it) [2] the Quraysh of what had befallen the previous nations, he would stand behind him in his gathering when he stood up, and he would tell them about Rustum al-Sindi [3], and about Isfandiyar, and the kings of Persia, then he would say, “By God, Muhammad is not the best in speech.” From me, and his talk is nothing but legends of the ancients, he wrote them down as I wrote them down . Then Allah revealed in it: And they said, “Legends of the ancients. He has written them down, and they are dictated to him morning and evening.” Say, “He has sent it down who knows the secret in the heavens and the earth. Indeed, He is Forgiving and Merciful.” 25:5-6. And He revealed in it: “When Our verses are recited to him, he says, ‘Legends of the ancients.’” 68:15. And He revealed in it: “Woe to every slanderer and sinner who hears the verses of Allah recited to him, then persists in his lies.”
2. Al-Nadr ibn al-Harith himself, after this incident, was silenced by the Prophet
, may God bless him and grant him peace, and was unable to do anything. The previous source
: Ibn Ishaq said: The Messenger of God, may God bless him and grant him peace, sat one day - as far as I have been informed - with al-Walid ibn al-Mughirah in the mosque, then al-Nadr ibn al-Harith came and sat with them in the assembly, and in The assembly was not comprised of any of the men of Quraysh. The Messenger of Allah, may Allah bless him and grant him peace, spoke, and Al-Nadr ibn Al-Harith came to him. The Messenger of Allah, may Allah bless him and grant him peace, spoke to him until he silenced him. He recited to him and to them: “Indeed, you and what you worship besides Allah are fuel for Hell. You will be brought to it. Had these been gods, they would not have come to it. All of them will abide therein eternally. There will be a sighing therein for them.” And they do not hear therein. 21:98-100. ))
3. Quraysh admitted that Al-Nadr bin Al-Harith failed before the Prophet, may God bless him and grant him peace, in his last dispute,
according to the same previous source.
Ibn Ishaq said: Then the Messenger of Allah, may Allah bless him and grant him peace, stood up, and Abdullah ibn al-Zubayr as-Sahmi came and sat down. Al-Walid ibn al-Mughirah said to Abdullah ibn al-Zubayr: By Allah, al-Nadr ibn al-Harith did not stand up for Ibn Abd al-Muttalib just now, nor did he sit down, and Muhammad has claimed that we and the gods we worship are nothing but pebbles.
4. Al-Nasr himself acknowledged the eloquence of the Qur’an and the strength of its rhetoric.
We read from the biography of Ibn Ishaq, narrated by Yunus ibn Bakir, Part Four : ((Ahmad: Yunus narrated to us
on the authority of Ibn Ishaq, who said: It was mentioned to me that the Messenger of God, may God bless him and grant him peace, said: That is Gabriel, if he came near he would seize him. Yunus narrated to us, who said: Then the hadith [93] returned to the beginning. He said: When Abu Jahl said that to him, Al-Nadr ibn Al-Harith ibn Kalda ibn Alqamah ibn Abd Manaf ibn Abd Al-Dar ibn Qusayy stood up and said: O people of Quraysh, by God, a matter has befallen you, for which you have not yet raised its arrows. Muhammad was among you a young boy, the most content among you, the most truthful in speech, and the most trustworthy among you, until when you saw in His temples are gray and he came to you with what he came to you, you said, a magician, but by God he is not a magician, we have seen magicians and their blowing and their knots, and you said, a soothsayer, but by God he is not a soothsayer, and we have seen the soothsayers and their condition and heard their rhyming prose, and you said, a poet, but by God he is not a poet, and we have narrated poetry and all its types, its zajj, rajzj, and qariza, and you said, he is mad, but by God he is not mad, and we have seen madness, but it is not his strangulation, nor his whispering, nor his confusion, O people of Quraysh, look into your affair, for by God a great matter has befallen you .
5. The inability of Al-Nadr made Quraysh send him and Uqbah ibn Abi Mu’ayt to Medina to bring questions to ask the Jews.
We read from the previous source
((Ahmad narrated to us: Yunus narrated to us from Ibn Ishaq, he said: A man from the people of Mecca told me from Saeed ibn Jubayr from Ibn Abbas, he said: God revealed eight verses about Al-Nadr, God Almighty’s saying: “When it is recited Upon him are Our signs. He said, “Legends of the ancients.” “3” And everything in which legends are mentioned in the Qur’an “4”. When Al-Nadr said that, they sent him and Uqbah ibn Abi Mu’ayt with him to the Jewish rabbis in Medina and said to them: Ask them about Muhammad, describe his characteristics to them, and tell them what he said, for they are the people of the first book, and they have knowledge of what we do not have of the knowledge of the prophets. So they went out until they arrived in Medina and asked the Jewish rabbis about the Messenger of God, may God bless him and grant him peace, and described his affair to them, and told them some of what he said, and said to them: You are the people of the Torah, so we have come to you so that you may tell us about this companion of ours. So the Jewish rabbis said to them: Ask him about three things that he commands you to do, for if he tells you about them, then he is a prophet sent, and if he does not, then the man is a liar, so give your opinion about him. Ask him about [94] the young men who went away in the first era, what was their affair, for they had a wondrous story, and ask him about a wandering man who reached the easts and wests of the earth, what was his construction, and ask him about the spirit, what is it, for if he tells you about that, then he is a prophet, so follow him, and if he does not tell you, then he is a liar. Do whatever you want with him.Then Al-Nadr and Uqbah came until they reached Mecca to the Quraysh and said: O people of Quraysh, we have come to you with a settlement between you and Muhammad. The Jewish rabbis have ordered us to ask him about matters, so inform them of them. So they came to the Messenger of God, may God bless him and grant him peace, and said: O Muhammad, tell us. So they asked him about what they ordered them to do. The Messenger of God, may God bless him and grant him peace, said to them: I will tell you about what you asked about tomorrow, and he did not make an exception. So they left him. The Messenger of God, may God bless him and grant him peace, remained for fifteen nights without God Almighty revealing to him about that, nor did Gabriel, peace be upon him, come to him until the people of Mecca became alarmed and said: Muhammad promised us tomorrow and today is fifteen and we have woken up in it and he has not informed us of anything that we asked him about. So the Messenger of God, may God bless him and grant him peace, was saddened by the delay in the revelation about him, and he was distressed by what the people of Mecca were saying. Then Gabriel came to him from God with the Surah of the People of the Cave, in which God reproached him for his sadness and told him about what they asked him about the matter of the young men and the man performing the Tawaf. God Almighty says: “And they ask you, [O Muhammad] , what is the matter of the youths and the man performing the Tawaf?” About the spirit. Say, “The spirit is from the command of my Lord, and you have been given only a little knowledge.” Ahmad: Narrated to us Yunus on the authority of Ibn Ishaq, who said: When the Messenger of God, may God bless him and grant him peace, came to them with what they knew of the truth and they knew his truthfulness in what he said and the position of his prophethood in what he brought to them of knowledge of the unseen when they asked him about what they asked him about, their envy of him stood between them and following him and believing him, so they rebelled against God and abandoned his command openly, and persisted in what they were upon of disbelief. So their leader said: (Do not listen to this Qur’an and speak noisily during it that you may overcome) “2”, meaning make it a game and a falsehood, and take it as a joke, meaning that you may overcome, overcome him with that, for if you agree with him and are fair to him, he will overcome you. So when some of them said that to each other, when the Messenger of God, may God bless him and grant him peace, recited the Qur’an loudly while he was praying, they would disperse from him and refuse to listen to him, and when a man among them wanted to listen to the Messenger of God, may God bless him and grant him peace,
6. The inability of Quraysh and their admission of that in a gathering in the presence of their leaders.
We read in Al-Bidayah wa Al-Nihayah by Ibn Kathir, may God have mercy on him, Part Four, quoting from Musnad Ishaq bin Rahawayh:
Ishaq bin Rahawayh said: Abd Al-Razzaq told us, on the authority of Muammar, on the authority of Ayoub Al-Sakhtiyani, on the authority of Ikrimah, on the authority of Ibn Abbas, that Al-Walid bin Al-Mughira came to the Messenger of God, may God bless him and grant him peace, and recited the Qur’an to him, and it was as if he felt sorry for him. This reached Abu Jahl, so he came to him and said: O uncle, your people want to collect money for you. He said: Why? He said: So that they may give it to you, for you came to Muhammad to expose what he had before. He said: Quraysh know that I have more money than them. He said: Then say something about him that will tell your people that you deny it. He said: What should I say? By God, there is no man among you who is more knowledgeable about poetry than I am, nor more knowledgeable about its rajaz, nor about its qasida, nor about the poetry of the jinn. By God, the one who says does not resemble anything of this. By God, what he says has sweetness, and there is freshness in it, and it is fruitful at the top and abundant at the bottom, and it rises and is not surpassed, and it crushes what is beneath it.He said: Your people will not be pleased with you until you speak about it. He said: Then leave me until I think about it. When he thought about it, he said: This is magic that is being transmitted; it is being transmitted from someone else. So the verse was revealed: Leave Me with him whom I created alone and for whom I have given abundant wealth and sons as witnesses. [Al-Muddaththir: 11-13] This is how Al-Bayhaqi narrated it on the authority of Al-Hakim on the authority of Abu Abdullah Muhammad bin Ali Al-San’ani in Mecca, on the authority of Ishaq on his authority. Hammad bin Zaid narrated it on the authority of Ayoub on the authority of Ikrimah as a mursal. And in it, he recited to him: “Indeed, Allah commands justice and good conduct and giving to kith and kin and forbids immorality and wrongdoing and oppression. He admonishes you that you may be reminded.” [An-Nahl: 90]
Al-Hakim narrated it in his Mustadrak, Part Two, Book of Interpretation, and he authenticated it, and Al-Dhahabi, may God have mercy on him, agreed with him when he said:
“3872 - according to the conditions of Al-Bukhari .”
And Imam Al-Albani, may God have mercy on him, mentioned it in his book Sahih Al-Sirah Al-Nabawiyyah, Part 1, p. 158 : “Ishaq bin Rahawayh narrated on the authority of Ibn Abbas: Al-Walid bin Al-Mughirah came to the Messenger of God, may God bless him and grant him peace, and recited the Qur’an to him, and it was as if he felt pity for him. This reached Abu Jahl, so he came to him and said: O uncle, your people want to collect wealth for you. He said: Why? He said: So that they may give it to you, for you came to Muhammad to present what was before him. When he thought about it, he said: This is nothing but magic that is being transmitted from others. Then the following was revealed: “Leave Me and he whom I created alone, and for whom I have given abundant wealth and sons as witnesses.” [Al-Muddaththir: 158] 11 - 13] The verses were narrated thus by Al-Bayhaqi on the authority of Al-Hakim on the authority of Ishaq))
and it was authenticated by Muhammad Al-Suwayani in his book, The Authentic Book of Hadiths of the Prophetic Biography, Chapter on Acknowledging the Truthfulness of the Prophet and the Miracle of the Qur’an
(( Its status: Its chain of transmission is authentic. It was narrated by: Al-Hakim in Al-Mustadrak ‘ala Al-Sahihain (2 - 550) and via his path Al-Bayhaqi in Dalil Al-Nubuwwah (2 - 198). This chain of transmission is authentic and these narrators are trustworthy imams. Muammar is trustworthy, steadfast, and a hafiz. (541) At-Taqreeb (541) and Ayoub bin Abi Tamima, a trustworthy, established, and authoritative Imam from the great jurists and worshippers, see At-Taqreeb (117)
and Issam Al-Humaidan authenticated it in his investigation of the reasons for the revelation of Al-Wahidi Surah Al-Muddaththir ((2) - It was narrated by Al-Hakim (Al-Mustadrak: 2/506) and Al-Bayhaqi in “Al-Dala’il” (Fath Al-Qadeer: 5/328) on the authority of Abd Al-Razzaq, and its chain of transmission is authentic .))
And Ibn Hajar, may God have mercy on him, authenticated it in Ithaaf Al-Mahra bil-Fawa’id Al-Mubtadaara min Atraf Al-‘Ashra, Part Seven
((8515 - Hadith (Kam): That Al-Walid bin Al-Mughirah came to the Prophet, may God bless him and grant him peace, and recited the Qur’an to him,
⦗583⦘ and it seemed that he was moved by it, This reached Abu Jahl, so he came to him and said: O uncle! Your people think that they should collect money for you... The full hadith. How much in the interpretation of Al-Muddaththir: Muhammad bin Ali Al-San'ani narrated to us, Ishaq bin Ibrahim narrated to us, Abd Al-Razzaq narrated to us, on the authority of Ma'mar, on the authority of Ayyub, on his authority, with it. And he said: It is authentic according to the conditions of Al-Bukhari .)
Al-'Iraqi included it in his graduation of the hadiths of Ihya' 'Ulum Al-Din, the book of Etiquette of Reciting the Qur'an, the first chapter
(( - Hadith: “Khalid bin Uqbah came to the Messenger of Allah, may Allah bless him and grant him peace, and said: Recite the Qur’an to me. So he recited to him {Indeed, Allah commands justice, doing good, and giving to kith and kin}. He said: Repeat it. So he repeated it and he said: It has sweetness, and it has freshness, and its lower part is abundant, and its upper part is fruitful, and no human being says this.”
Ibn Abd al-Barr mentioned it in al-Isti’ab without a chain of transmission, and al-Bayhaqi narrated it in al-Shu’ab from the hadith of Ibn Abbas with a good chain of transmission, except that he said “al-Walid ibn al-Mughira” instead of “Khalid ibn Uqba.” Ibn Ishaq mentioned it similarly in al-Sirah.
Among the weak narrations - such as al-Wada’i, may God have mercy on him, and Mustafa al-Adawi, may God protect him - is the reason for confusion, since the narration was narrated from another chain of transmission on the authority of Hammad, on the authority of Ayoub, on the authority of Ikrimah, as a mursal. So his weakening is refuted by mentioning the narration from another chain of transmission on the authority of Ikrimah, on the authority of Ibn Abbas, may God be pleased with him. We read from the Sahih of the Hadiths of the Prophetic Biography by Muhammad al-Suwayyan
: “So al-Bayhaqi said in Shu’ab al-Iman (1 - 157): Abu Abdullah al-Hafiz narrated to us: Abu al-Abbas Muhammad ibn Ya'qub narrated to us, Ahmad ibn Abd al-Jabbar narrated to us, Yunus ibn Bakir narrated to us, on the authority of Ibn Ishaq, Muhammad ibn Abi Muhammad narrated to me, on the authority of Sa'id ibn Jubayr or Ikrimah, on the authority of Ibn Abbas, may Allah be pleased with them both: Al-Walid ibn al-Mughira and a group of Quraysh gathered and attended the Hajj season to agree on one opinion regarding what they would say about Muhammad, may Allah bless him and grant him peace, to the Arab delegations. They said: So you, Abu Abd Shams, speak and establish an opinion that we can accept. He said: Rather you speak and I will listen. They said: We say he is a soothsayer. He said: He is not a soothsayer, I have seen soothsayers, but he is not like the soothsayer's muttering and magic. They said: We say he is mad. He said: He is not mad, we have seen madness and we know it, but it is not like its strangulation, its confusion, or its whispering. They said: We say he is a poet. He said: He is not a poet, and we know poetry in its rajaz and hazaj, its qaridh, its maqbood and mabsut, but it is not poetry. They said: We say he is a magician. He said: He is not a magician. We have seen magicians and their magic, but it is not his blowing or his knotting. They said: What should we say, O Abu Abd Shams? He said: By God, his words are sweet, his root is abundant, and his branch is fruitful. You will not say anything about this except that it will be known that it is false. The closest thing to say is that you say: A magician who separates a man from his father, a man from his brother, a man from his wife, and a man from his clan. So they dispersed from him because of that, and Allah - the Mighty and Sublime - revealed about Al-Walid ibn Al-Mughira {Leave Me and he whom I created alone} until His saying {I will cast him into Hellfire}.
[Its status: A good hadith with what preceded it, and its chain of transmission is weak. This chain of transmission: has weakness because of Muhammad ibn Abi Muhammad, a Madani, a client of Zayd ibn Thabit, who narrated on the authority of Saeed ibn Jubayr and Abd al-Razzaq, and on his authority Ibn Ishaq. Ibn Hibban authenticated him. See Lisan al-Mizan (7 - 374). This authentication is not sufficient, but the man’s hadith is good with the supporting evidence, and what preceded it supports his hadith.] ))
And we read from the book of Ibn Abi Shaybah, the eighth part, the book of the first
5173 (97) Al-Fadl narrated to us, Hisham bin Saad narrated to us, on the authority of Zayd bin Aslam, who said: Al-Mughirah bin Shu’bah said: The first day I knew the Messenger of God, may God bless him and grant him peace, was that I was walking with Abu Jahl in Mecca, and we met the Messenger of God, may God bless him and grant him peace, and he said to him: O Abu Al-Hakam, come to God and to His Messenger and to His Book, I call you to God, so he said: O Muhammad, you are not immune from cursing our gods, do you want anything but for us to testify that you have conveyed the message, so we testify that you have conveyed the message, he said: So the Messenger of God, may God bless him and grant him peace, turned away from him and turned to me and said: By God, I know that what he says is true, but the sons of Qusayy said: Among us is the guardianship, so we said: Yes, then they said: Among us are the villages, so we said: Yes, then they said: Among us is the assembly, so we said: Yes, then they said: Among us is the watering place, so we said: Yes, then they fed and we fed until when the caravans came together they said: I swear to God I won't do it.
This narration was authenticated by Muhammad ibn Rizq al-Tarhouni in his book Sahih al-Sirah al-Nabawiyyah, Part Two, page 311:
((And its chain of transmission is good on the authority of Zayd ibn Aslam on the authority of al-Mughira, and Zayd’s meeting with al-Mughira is valid, and I did not find anyone who stated that he did not hear it from him, and Allah knows best ))
and likewise Dr. Muhammad al-Suwayyan in his book Sahih min Ahadith al-Sirah, except that he authenticated it with corroborating evidence
(([ Its status: A good hadith, narrated by al-Bayhaqi in Dalā’il al-Nubuwwah (2/207) on the authority of al-Hakim, Ahmad ibn Abd al-Jabbar told us, Yunus told us, on the authority of Hisham ibn Sa’d, on the authority of Zayd ibn Aslam on the authority of al-Mughira, this chain of transmission is good, Ahmad ibn Abd al-Jabbar’s hearing of the biography is authentic, and Fadl followed him, and Hisham ibn Sa’d has good hadith. See al-Tahdhib (11/39). Abu Dawud said: He is the most reliable of people regarding Zayd ibn Aslam, and Zayd ibn Aslam used to mursal, but with this possibility, the hadith has corroborating evidence that strengthens it according to al-Bayhaqi as well, two paths Two messengers, one from Al-Zuhri and the other from Abu Ishaq. Likewise, what Abu Jahl said in the previous story of Atikah bears witness to the hadith. ))
And it is supported by the Qur’anic verses that initially stated that they would come up with something similar to it
((And when Our verses are recited to them, they say, “We have heard. If we willed, we could say something like this. This is not but legends of the ancients.”))
But after that, they failed and acknowledged the text of the Qur’an
(( So he said, “This is not but magic that is passed on.”))
((Likewise, no messenger came to those before them except that they said, A magician or a madman.
The disbelievers say, "This is indeed a clear magician."
The wrongdoers say, "You are following none but a man bewitched."
And if they see a sign, they turn away and say, "Persistent magic.
" The disbelievers say, "This is a lying magician.
" And when Our clear verses are recited to them, those who disbelieve say of the truth when it has come to them, "This is clear magic. " We know best what they listen to when they listen to you, and when they are in private conversation, when the wrongdoers say, "You are following none but a man bewitched."
But when the truth came to them from Us, they said, "Why was he not given the like of what was given to Moses?" Did they not disbelieve in what was given to Moses before? They said, ( Two magicians who pretended to do so and said, "Indeed, we are disbelievers in both of them.")
Magic here does not mean deception, but rather it is magic that is intended by seeking help from the jinn and devils, and it is the most common magic used in the sense of magic among the Arabs.
We read from the dictionary Lisan al-Arab by Ibn Manzur, may God have mercy on him, Part Four
: (( Magic: Al-Azhari: Magic is an act in which you get closer to the devil and with his help. All of that matter is an entity of magic, and from magic is the taking that takes the eye until it is thought that the matter is as it is seen, and it is not the original as it is seen; and magic is the taking. Everything that is subtle and precise in its origin is magic. The plural is magic and sorcery. He enchanted him, he enchanted him, magic and sorcery, and he enchanted him. A magician is from a people of magicians and sorcerers, and a magician is from a people of magicians. It cannot be broken. Magic is eloquence with intelligence, as it came in the hadith:
Qais bin Asim Al-Minqari, Al-Zubraqan bin Badr, and Amr bin Al-Ahtam came to the Prophet, may God bless him and grant him peace. The Prophet, may God bless him and grant him peace, asked Amr about Al-Zubraqan, and he spoke well of him. Al-Zubraqan was not pleased with that and said: By God, O Messenger of God, he knows that I am better than what he said, but he is envious of my position with you. Amr spoke ill of him and then said: By God, I did not lie about him in the first or the last, but he pleased me, so I said with pleasure, then he angered me, so I said with anger. Then the Messenger of God, may God bless him and grant him peace, said: There is magic in eloquence.
Abu Ubaid said: It is as if the meaning, and God knows best, is that his praise reaches the point where he praises a person and is truthful about him until he turns hearts to his words, then he criticizes him and is truthful about him until he turns hearts to his other words, so it is as if he has bewitched the listeners with that. Ibn al-Athir said: He means...
There is magic in eloquence.
That is, some of it turns the hearts of the listeners away, even if it is not true. It was said: Its meaning is that some of the explanations lead to sin, which the magician gains through his magic, so it is in the context of blame. It is also possible that it is in the context of praise, because hearts are won over by it, the angry are pleased by it, and the difficult are brought down by it. Al-Azhari said: The origin of magic is to divert something from its true nature to something else. So it is as if the magician, when he sees falsehood in the form of truth and imagines something other than its true nature, has bewitched the thing from its true nature, i.e. diverted it. Al-Farra’ said about the Almighty’s statement: “How then are you bewitched?”
; Its meaning is: So how are you turned away? And similar to it: So how are you deluded? Deception and magic are the same . … He means that the overwhelming love for her is like magic, but it is not it, because it is a lawful love, and what is lawful is not magic, because magic is like deception. Shamir said: Ibn al-A’rabi recited to me from al-Nabigha:
She said: I swear to God that I will do it. I saw you bewitched. Your oath is wicked.
He said: He is bewitched, his mind is gone, and he is corrupted. Ibn Sidah said: As for
He, may God bless him and grant him peace, said: Whoever learns a chapter of astrology has learned a chapter of magic.
; It may be in the first meaning, that is, that learning astrology is forbidden and is disbelief, just as learning magic is likewise .
This is indicated by the verses that used magic in the sense of supernatural powers.
God Almighty said:
And they followed what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but it was the devils who disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. And they did not teach anyone until they had said, "We are only a trial, so do not disbelieve." And they learned from them that by which they cause separation between a man and his wife. And they are not They do not harm anyone with it except by permission of Allah. And they learn that which harms them and does not benefit them. And they certainly know that whoever buys it will have no share in the Hereafter. And evil is that for which they have sold themselves, if they only knew. (102)
))
It is not reasonable to say that Harut and Marut and the devils were teaching the magicians tricks, otherwise the devils would not have been helped at all if they were tricks!!!
This is supported by the Almighty’s saying: “ And the devils did not bring it down, nor is it befitting for it, nor are they able to do it .”
Their accusation that the source of the Qur’an is the devils is the greatest evidence that the magic meant in the previous verses is the most common and well-known among the Arabs, including supernatural matters.
We read from the Lisan Al-Arab dictionary, in the word “magic”, part four.
((And the Almighty’s saying: You are only one of those bewitched.*
It is from nutrition and deception. Al-Farra’ said:
You are only one of the magicians.
They said to the Prophet of Allah: You are not an angel, but a human being like us. He said: The bewitched is the hollow, as if, and Allah knows best, it was taken from your saying, “Your magic has blown up,” meaning that you eat food and drink and are comforted by it. It was also said: “ From the bewitched,” meaning from those who have been bewitched time after time. Al-Azhari narrated from some of the linguists regarding the words of Allah the Most High: “You follow none but a bewitched man.”
There are two opinions: One of them is that he is a magician like us, and the second is that he was bewitched and removed from the limit of ascension. And the Most High’s saying: O magician, call upon your Lord for us according to what He has promised you. Indeed, we are [rightly] guided.
The speaker says: How did they say to Moses, “O magician,” while they claim that they are guided? The answer to that is that the magician was a praiseworthy description for them, and magic was a desired science, so they said to him, “O magician,” as a way of glorifying him, and they addressed him with the same title they had previously given him, as a magician, since he had performed miracles that they had never known before, and magic was not considered disbelief for them, nor was it something that they used to taunt each other with. That is why they said to him, “O magician .”
7. Even at the level of stories, it is not cleverness for Al-Nadr to come up with popular Persian stories that are widespread among the Magi and the people of Iraq, but rather for him to come up with stories that only the most brilliant Jewish rabbis and Christian monks know, and that are not known except after years of mixing and studying.
Saeed Attia says in his book The Miracle of Stories in the Qur’an, pages 120-121
: “In truth, the first goals and purposes of the Qur’anic story are derived from the circumstances that inspired these stories. It was reported that “Al-Nadr bin Al-Harith” used to sit with the people as the Messenger (peace and blessings of God be upon him) used to sit, and the Quraysh would find his talk enjoyable and turn away from the Prophet.” So it was natural - and Muhammad (peace and blessings of God be upon him) was in the process of proving that what he had brought was true - that God Almighty would teach him such stories to convey to his people, so that they might believe and turn back from their corrupt error. And they had no choice - if they had wanted the truth - except to believe in it and confirm it.” His claim: “Muhammad - may God bless him and grant him peace - was neither a writer nor a reader, nor was it known that he would sit with the rabbis of the Jews and Christians. So when he came and spoke about nations that had perished and centuries that had passed, and elaborated on the stories of Abraham, Joseph, Moses, and Jesus - peace be upon them - does that not indicate that what he says is true?” The Qur’an has taken these stories as evidence that it is a revelation. Therefore, one of the purposes of the Qur’anic story was first: to prove the revelation and the message. The Qur’an explicitly states this purpose in the introductions to some stories or in their aftermath, as God Almighty says at the beginning of Surat Yusuf: “Alif, Lam, Ra. These are the verses of the clear Book. (1) Indeed, We have sent it down as an Arabic Qur’an that you might understand. (2) We relate to you the best of stories in what We have revealed to you of this Qur’an, although before it you were among the unaware.” (3) And in Surat Hud, which came after the story of Noah, we read God Almighty’s saying: “These are among the We reveal to you, [O Muhammad], the news of the unseen. You did not know it, nor did your people, before this. So be patient. Indeed, the [best] outcome is for the righteous (49 ).
We read from the book The Talmud: Its Origin, Sequence, and Etiquette, page 8:
((7. There was no indication at all of the existence of an Arabic translation of the Talmud.
The conclusion that we can draw from these results is that the Jews in the Arab countries were keen to hide the Talmud and prevent the Muslims from seeing it. They used to discuss some of what was mentioned in it with the Muslim scholars orally when they would ask them about what was mentioned in their books about this story or this issue of issues and problems of interpretation, which would explain the reason for the existence of the Israelite narrations in some Islamic interpretations of the Holy Quran. It is known that the Talmud (whether the Babylonian Talmud written in Babylon or the Palestinian Talmud written in Palestine) was not available to anyone other than Jewish rabbis to study and teach until the age of printing began in Europe in the sixteenth century. Then translations of the Babylonian Talmud in particular began to appear in English and French translations, with the deletion of many passages that offended Christ, peace be upon him, and the Virgin Mary, which could shock the Christian audience from the translated text, as well as texts with racist dimensions that distinguished between the Jews (God’s chosen people) humans and the rest of the peoples of the world (the goyim) animals. And successively, many editions of the Talmud were issued in other European languages.... ))
We read from Talmud Sanhedrin 59a:
((And Rabbi Yoḥanan says:A gentile who engages in Torah study is liable to receive the death penalty; as it is stated: “Moses commanded us a law [torah], an inheritance of the congregation of Jacob” (Deuteronomy 33:4), indicating that it is an inheritance for us, and not for them. ))
And we read what Dr. Israel Wolfenson said in his book, History of the Jews in the Lands of the Arabs, page 114: (( And the Arabs were ignorant of the Jewish religion and used to say to the Jews, “You have knowledge that we do not have.” ))
We read from the book Al-Anwar and Al-Muraqib, the second article, the twelfth chapter, pages 161-165: (( They claimed that the Creator, glory be to Him, when He gave the Torah to Moses, peace be upon him, in Sinai, made known to him its interpretations and meanings and taught that to Moses to the Children of Israel and explained it to them beyond the Jordan,
as He said in Deuteronomy 1:5 ((On the other side of the Jordan in the land of Moab, Moses elaborated on this Torah. And they said in some of their sayings that God gave Moses all that he needed of charms.
... ((And likewise his saying, on the other side of the Jordan in the land of Moab, Moses elaborated on this Torah.)) So his saying, “explain,” meant the Mishnah and the Talmud. And Moses, peace be upon him, gathered the sages of the Children of Israel and explained to them the meanings of the Torah and the light and heavy, which are not explained in the Torah except by symbolism. Therefore, He said: To them Deuteronomy 1:13 ((Bring to you wise and understanding men)) .... 4. He said, The Mishnah and the Talmud are like a deed where there are two witnesses; they testify by the remembrance and by their handwriting on the deed, so who can overturn them? Likewise the wise men testify to the written Torah, and they bear witness to the Torah that is by mouth, and their testimony has been passed down from generation to generation on the Torah, the Mishnah, and the Talmud, so who can reject their testimony ..... Rather, in the same place 17:11 ((What they say to you, you shall do)) So whoever thinks that he can explain the words of the Torah without the word of the wise men will not succeed in doing so .))
We read from Spanish Islam: A History of the Moslems in Spain
By Reinhart Dozy page 13
In Mohammed's time, three religions shared Arabia - Judaism, Christianity and a vague form of Polytheism. The Jewish tribes alone were sincerely attached to their faith and were alone intolerant. In the early history of Arabia, persecutions are rare, and when they occur, it is usually the Jews to blame. Christianity could count but a few adepts, for most of those who professed the faith had but very superficial knowledge of its tenets .
We read from the New Catholic Encyclopedia, Part One, page 620
((The Hijaz. In speaking of Christians in the Hijaz one must limit the term to mean Mecca, Tayma ̄', Khaibar, al-T: a ̄'if, and Medina. The existing evidence refers to the time just before or during the lifetime of Muh: ammad. The Hijaz had not been touched by Christian preaching. Hence organization of a Christian church was neither to be expected nor found. What Christians resided there were principally individuals from other countries who re-tained some Christianity. Such were African (mainly Coptic) slaves; tradespeople who came to the fairs from Syria, from Yemen, and from among the Christian Arabs under the Ghassanids or Lakhmids; Abyssinian merce-nary soldiers; and miscellaneous others whose Christiani- ty was evidenced only by their names. The few native Christians whose names have come down to us furnishing us with more questions than answers. This Christianity had the marks that go with want of organization . It lacked instruction and fervor. It is therefore not surprising that it offered no opposition to Islam. Finally it is to be borne in mind that it was the Christianity in Arabia, here briefly sketched, that projected the image of Christianity seen in the Qur’a ̄n .))
We read from Richard Bell’s book The Origin of Islam in its Christian Environment, page 42
((From the northwest it spread into the northern center of the peninsula and southward to the shores of the Red Seabut - and this is important - in spite of traditions to the effect that the image of Jesus was found on one of the pillars of the Ka'ba, there is no good evidence of any seats of Christianity in the Hijaz or in the near neighborhood of Mecca or even of Medina ))
What the orientalist Montgomery Watt said
Muhammad in Medina page 315, Montgomery Watt
((There were a few Christians in Mecca, of whom one, Khadijah's cousin, Waraqah b. Nawfal, may have influenced Muhammad significantly; but the majority were probably Abyssinian slaves and not well instructed in the faith . Muhammad would also have seen something of Christianity while trading in Syria.))
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