Dought & clear - Every cloud has a silver lining.

I have seen on TV many of the calamities that have befallen the Muslim
ummah, in Palestine our wounds are bleeding; in Chechnya our bodies
arecut; in Afghanistan our houses are destroyed; inthe Philippines and
in Kashmir... and now in Iraq.
Tomorrow only Allaah knows who will be meet this fate...
Are these calamities and these disasters that we see good or bad?.
Praise be to Allaah.
Disasters and calamities have been created for a reason, which none
can fully comprehend but Allaah. Some of the things that Allaah has
shown to us indicate this.
1 - Disasters and calamities are a test of the believer's patience.
Allaah says (interpretation of the meaning):
"Or think you that you will enter Paradise without such (trials) as
came to those who passed away before you? They were afflicted with
severe poverty and ailments and were so shaken that even the Messenger
and those who believed along withhim said, 'When (will come) the Help
of Allaah?' Yes! Certainly, the Help of Allaah is near!"
[al-Baqarah 2:214]
2 - This is a sign of man'sweakness and his need for his Lord, and
shows that he cannot succeed unless he realizes his need for his Lord
and starts beseeching Him.
3 - Calamities are a means of expiation of sin and raising one's
status. The Prophet(peace and blessings of Allaah be upon him) said:
"There is nothing that befalls a believer, not even a thorn that
pricks him, but Allaah will record one good deed for him and will
remove one bad deed from him."
Narrated by Muslim.
It was narrated that Abu Hurayrah said: The Messenger of Allaah(peace
and blessings of Allaah be upon him) said: "Trials will continueto
befall the believing man and woman, with regard to themselves, their
children and their wealth, until they meet Allaah with no sin on
them." Narrated by al-Tirmidhi, 2399; classedas saheeh by al-Albaani
inal-Silsilah al-Saheehah, 2280.
And it was narrated that Jaabir said: The Messenger of Allaah(peace
and blessings of Allaah be upon him) said: "On the Day of
Resurrection, when people who had suffered affliction are given their
reward, those who were healthy will wish their skins had been cut to
pieces with scissors when they were in the world." Narrated by
al-Tirmidhi, 2402. Seeal-Silsilah al-Saheehah, no. 2206.
4 - One of the reasons for calamities is so that people will not feel
content only with this world. If the world were free of calamities,
man would love it more and feel content with it, and would forget
about the Hereafter. But calamities wake him up from his negligence
and make him strive for the place in which there are no calamities or
trials.
5 - One of the greatest reasons behind calamities and trials is towarn
against falling short in some matters, sothat man can make up for the
areas in which hehas fallen short. This is like the warning that is
issued to an employee orstudent who is falling short. The purpose
behind it is to make him make up for his shortcomings. If he does
that, then all well and good, otherwise he deserves to be punished.The
evidence for that includes the verse (interpretation of the meaning):
"Verily, We sent (Messengers) to many nations before you (O Muhammad).
And We seized them with extreme poverty (or loss in wealth) and loss
in health (with calamities) so that they might humble themselves
(believe with humility).
When Our Torment reached them, why then did they not humble themselves
(believe withhumility)? But their hearts became hardened, and Shaytaan
(Satan) made fair-seeming to them that which they used to do"
[al-An'aam 6:42]
Another reason... is as a punishment for those who were previously
warned, but did not benefit from the warning and mend theirways, and
persisted in their sin. Allaah says (interpretation of the meaning):
"...so We destroyed themfor their sins ..."
[al-Anfaal 8:54]
And Allaah says (interpretation of the meaning):
"And indeed, We destroyed generations before you when they did wrong,
while their Messengers came to them with clear proofs, but they were
not such as to believe! Thus do We requite the people who are
Mujrimoon"
[Yoonus 10:13]
"And when We decide todestroy a town (population), We (first) send a
definite order (to obey Allaah and be righteous) to those among them
[or We (first) increase in number those of its population] who lead a
life of luxury. Then, they transgress therein, and thus the word (of
torment) is justified against it (them). Then We destroy it with
complete destruction"
[al-Isra' 17:16]
Ibn Taymiyah (may Allaah have mercy on him) said: "Grief may be
accompanied by that for which a person will be rewarded and praised,
so it may be good in thatsense, not that grief is good in and of
itself, such as one who feels sad for falling short in religious
matters or for calamities that befall theMuslims. In this case a
person will be rewardedfor what is in his heart of loving good and
hating evil, and so on, but grief in itself, if it leads to failure to
do that which is enjoined, namely patience, jihad, seeking benefits
and warding off harm, is forbidden, but if the person does not give it
up, and it is not recorded as a sin for himthen he is fine."
So the one who wishes that Allaah would change his situation without
any effort on hispart and that of others like him needs to understand
this.
6 - Allaah says (interpretation of the meaning):
"Verily, We sent (Messengers) to many nations before you (O Muhammad).
And We seized them with extreme poverty (or loss in wealth) and loss
in health (with calamities) so that they might humble themselves
(believe with humility)"
[al-'An'aam 6:42]
al-Sa'di (may Allaah havemercy on him) said: (Thismeans) We sent
(Messengers) to the nations who came before you, and they disbelieved
in Our Messengers and rejectedOur signs. So We seized them with
poverty, sickness, calamities and disasters as a mercy fromUs to them,
so that they might humble themselves before us and turn to Us at times
of hardship.
And Allaah says (interpretation of the meaning):
"Evil (sins and disobedience to Allaah) has appeared on land and sea
because of whatthe hands of men have earned (by oppression and evil
deeds), that He (Allaah) may make them taste a part of that which they
have done, in order that they may return (by repenting to Allaah, and
begging His Pardon)"
[al-Room 30:41]
al-Sa'di interprets the word fasaad (translated here as "evil") as
referring to the disastersthat develop on land and sea, which are
making people's lives difficult and causing a lot of problems with
regard to their livelihood and well-being.
And the disasters that befall them themselves, such as diseases,
plaguesand the like, which happen because of the things their own
hands have wrought of evil deeds that can only lead to bad
consequences.
This phrase "that He (Allaah) may make them taste a part of that which
they have done" means, so that they might know that Allaah is
requiting them for their deeds, so He gives them a foretaste of the
recompense of their deeds in this world, "in order that they may
return (by repenting to Allaah, and begging His Pardon)" i.e., repent
from their deeds that have had this bad effect on them, and set their
affairs straight.
Glory be to the One Who blesses by means of His punishment, for if He
were to make them tasteall that they have done, no living creature
wouldbe left alive on earth.
7 - Worship at times of hardship and tribulationhas a special flavour
anda special reward.
It was narrated from Ma'qil ibn Yasaar that the Prophet(peace and
blessings of Allaah be upon him) said: "Worshipping at times
oftribulation and confusion is like migrating to join me." Narrated by
Muslim, 2948.
Al-Nawawi said: "The Prophet(peace and blessings of Allaah be upon
him) said, 'Worshipping at times oftribulation and confusion is like
migrating to join me.' The reason why worshipat such times is of such
great virtue is that people become negligent about worshipand are
distracted from it, and no one focuses onworship except a few."
Al-Qurtubi said: "Tribulation and great hardship will happen until the
matter of religion is taken lightly and people will care about nothing
but their worldly affairs and how to earn a living. So worship becomes
very important at times of tribulation, as Muslim narrated from Ma'qil
ibn Yasaar in the marfoo' report: 'Worshipping at times of tribulation
and confusion is like migrating to join me.'"
8 - Blessings that come after pain, hardship and calamity are more
precious to people.
So then they appreciate the blessings of good health and safety as
theyshould be appreciated.
Another of the benefits of calamity is a reminderof how Allaah has
blessed man, because the man who is created with sight - for example -
forgets the blessing of sight and does not reallyappreciate it, but if
Allaah tests him with temporary blindness, then restores to him his
sight, he will fully understand the value of this blessing. If things
are always easy a personmay forget this blessing and not be grateful
for it, so Allaah takes it awayand then restores it, as a reminder to
him to be grateful for it.
Calamity may remind theperson to whom it happens and others of the
blessings of Allaah. So when a person sees one who is insane, he
appreciates the blessing of sanity; when he sees one who is sick, he
appreciates the blessing of sound health. When he sees a kaafir who is
living like cattle, he appreciates the blessing of faith. When he sees
an ignorant man he appreciates the blessing of knowledge. Only the one
whose heart is openwill feel this. Those who have no heart do not give
thanks for the blessings of Allaah, rather they are arrogant towards
the creation of Allaah.
9 - The benefit of calamity is that it rescuesman from negligence and
alerts him to his shortcomings in keepinghis duty to Allaah, so thathe
does not think that he is perfect, which would lead to hardeningof his
heart and negligence.
Allaah says (interpretation of the meaning):
"When Our Torment reached them, why then did they not humble
themselves (believe withhumility)? But their hearts became hardened,
and Shaytaan (Satan) made fair-seeming to them that which they used to
do"
[al-An'aam 6:43]
10 - One of the benefits of tribulations and hardships is purification.
Hardships reveal how people really are, and distinguish the good from
the bad, the true from the false, the believer from the hypocrite.
Allaah says of the Battle of Uhud and what happened to the Muslims on
that day, explaining part of the wisdom behind this trial
(interpretation of the meaning):
"Allaah will not leave thebelievers in the state in which you are now,
untilHe distinguishes the wicked from the good"
[Aal 'Imraan 3:179]
So the true nature of all things is shown clearly.
11 - When Muslims help those Muslims who have been afflicted by
calamity, they will be rewarded for that. The Prophet(peace and
blessings of Allaah be upon him) said: "The likeness of the believers
in their mutual love, mercy and compassion isthat of the body; when
one part of it suffers, therest of the body joins it in staying awake
and suffering fever." Narrated by al-Bukhaari,6011; Muslim, 2586.
And he(peace and blessings of Allaah be upon him) said: "None ofyou
truly believes until he loves for his brother what he loves for
himself." Narrated by al-Bukhaari, 13; Muslim, 45.
12 - At times of hardshipand war we see the true meaning of the words
ofAllaah (interpretation of the meaning):
"Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety)"
[al-Maa'idah 5:2]
Ways of cooperating in da'wah and supporting Islam include: waging
jihad against the kuffaarand hypocrites for the sake of Allaah,
joining with the people of Islamic da'wah in fighting the followers of
kufr and misguidance, and preparing all means and tools for jihad for
the sake of Allaah.
One of the ways of cooperating in supporting Islam that was invented
at the timeof the Prophet(peace and blessings of Allaah be upon him)
is cooperating in killing those who claimed to beProphets, killing the
leaders of the mushrikeen and the apostates, including those who
insulted the Prophet(peace and blessings of Allaah be upon him).

Dought & clear - He forgets to keep the intention in mind when doing most deeds.

I forget to form the intention when doing most deeds. What should I do?.
Praise be to Allaah.
Intention (niyyah) is an important matter, as it isthe spirit of deeds
through which deeds become valid, as the Prophet(peace and blessings
of Allaah be upon him) said: "Actions are but by intentions and each
person will have but that which he intended." Narrated by al-Bukhaari
(1) and Muslim (1907).
The intention turns permissible deeds into acts or worship, hence we
should pay attention to it and make it for the sake of Allaah, free
from any element of showing off.
It should be noted that intentions are of two types:
1 – Obligatory intention, without which an act of worship is not
valid, such as the intention in doing wudoo', praying, paying zakaah,
fasting and doing Hajj. This intention is something that no one can do
without. If a person doeswudoo' to pray, touch the Mus-haf or in order
to be pure (taahir), he has formed the intention. Intending to pray or
intending to remove impurity is forming the intention when doing
wudoo'.
When a man stands to pray, knowing that this is Zuhr prayer, for
example, and he intends to offer the prayer and gets up to do it it,
then he has formed the intention. It is not essential – and in fact it
is not prescribed – to sayout loud, "I intend to pray Zuhr prayer"
etc, as some people do. This was not narrated from the Prophet(peace
and blessings of Allaah be upon him), and the placefor the intention
is in the heart.
Similarly, if a person decides at night that he will fast on the
followingday, then he has formed the intention of fasting. In fact,
his eating sahoorshows that he is intending to fast.
It is difficult for a personto forget to form the intention in such cases.
2 – The second type of intention is that which ismustahabb in order to
attain reward. This is what some people forget, which is to keep the
intention in mind when doing permissible things, so that they will be
acts of worship, such as eating, drinking and sleeping with the
intention of strengthening oneself todo acts of worship, as the
Prophet(peace and blessings of Allaah be upon him) said: "You
willnever spend anything that you spend for the sake of Allaah, but
you will be rewarded for it, even the morsel of food that you put in
your wife's mouth." Narrated by al-Bukhaari (56).
Mu'aadh (may Allaah be pleased with him) said: I sleep and I get up
(to pray at night), and I seekreward for my sleep as I seek reward for
my getting up. Narrated by al-Bukhaari (4088).
He (may Allaah be pleased with him) sought reward for his sleep just
as he sought reward for his getting up to pray at night, because he
intended by sleeping to gain strength to do acts of worship.
Al-Haafiz Ibn Hajar said inal-Fath: What this means is that he sought
reward by resting just ashe sought reward by striving, because if the
intention in resting is to enable one to do acts of worship, one
attains reward. End quote.
What helps to keep this intention in mind is deliberating, thinking
and not being hasty. So you should think about what you are intending
to do, take stock of yourself before acting, think about whether it
ishalaal or haraam, then look at your intention: what do you want from
this? Every time you takestock of yourself and think before acting,
this will remind you about forming the intention, until it becomes
second nature and a habit that you adopt, so that you will not enter
or exit, eator drink, give or withhold, without having an intention in
doing so, thus most of your time will become times of worship.
We ask Allaah to help us and you to do that.
And Allaah knows best.

Dought & clear - Conditions for deeds to be acceptable to Allaah.

When a Muslim does an action, what conditions make it acceptable and
therefore rewarded by Allah. Is it simply that you intended to follow
the Qur'an and Sunnah, and therefore you will be rewarded even though
you may have been wrong in your action. Or is it that you must have
the intention,but you also need to follow the correct Sunnah as well.
Praise be to Allaah.
For acts of worship to beacceptable to Allaah and for a person to be
rewarded for them, there are two conditionswhich must be met:
The first condition: it should be devoted to Allaah Alone. Allaah says
(interpretation of the meaning):
"And they were commanded not, but that they should worshipAllaah, and
worship none but Him Alone (abstaining from ascribing partners to
Him)"
[al-Bayyinah 98:5]
The meaning of worshipping Allaah alone is that the person should
intend in all his words and deeds, both inward and outward, to seek
the Face of Allaah (i.e., His pleasure). Allaahsays (interpretation of
the meaning):
"And who has (in mind) no favour from anyone to be paid back,
Except to seek the Countenance of his Lord,the Most High"
[al-Layl 92:19]
"(Saying): "We feed you seeking Allaah's Countenance only. We wish for
no reward, nor thanks from you"
[al-Insaan 76:9]
"Whosoever desires (by his deeds) the reward of the Hereafter, We give
him increase in his reward, and whosoever desires the reward of this
world (by his deeds),We give him thereof (what is decreed for him),
and he has no portion in the Hereafter"
[al-Shoora 42:20]
"Whosoever desires the life of the world and its glitter, to them We
shall pay in full (the wages of)their deeds therein, and they will
have no diminution therein.
They are those for whomthere is nothing in the Hereafter but Fire, and
vain are the deeds they did therein. And of no effect is that which
they used to do"
[Hood 11:15-16]
It was narrated that 'Umar ibn al-Khattaab (may Allaah be pleased with
him) said: "I heard the Messenger of Allaah(peace and blessings of
Allaah be upon him) say:
'The reward of deeds depends upon the intentions and every person will
get the reward according to what he has intended. So whoever emigrated
for worldly benefits or for a woman to marry, his emigration was for
what he emigrated for.'"
(Narrated by al-Bukhaari,Bad' al-Wahy, 1).
It was narrated by Muslim from Abu Hurayrah that the Messenger of
Allaah(peace and blessings of Allaah be upon him) said: "Allaah, may
He be blessed and exalted, says: 'I am so self-sufficient that I am in
no need of having an associate. Thus he who does an action for someone
else's sake as well as Mine will have that action renounced by Me to
him whom he associated with Me.'" (Narrated by Muslim,al-Zuhd
wa'l-Raqaa'iq, 5300)
The second condition is that the action should bein accordance with
the only way which Allaah has prescribed for worship, which is by
following the Prophet(peace and blessings of Allaah be upon him) in
the laws that he has brought. It was narratedthat the Prophet(peace
and blessings of Allaah be upon him) said: "Whoever does any action
that is not in accordance with this matter of ours (i.e., Islam), will
have it rejected." (Narrated by Muslim,al-Aqdiyyah, 3243).
Ibn Rajab (may Allaah have mercy on him) said:"This hadeeth forms one
of the most important principles of Islam. It is like a scale for
weighing up deeds according to their outward appearance, just as the
hadeeth 'The reward of deeds depends upon theintentions' is the means
of weighing up the inner nature of deeds. Just as every action which
is not intended for the sake of Allaah brings no reward to the one who
does it, so too every deed which is not in accordance with the command
of Allaah and His Messenger will also be rejected and thrown back at
the one who does it. Everyone who innovates in Islam something for
which Allaah and His Messengerhave not granted permission, that thing
is nothing to do with Islam.
(Jaami' al-'Uloom wa'l-Hukam, part 1, p. 176)
The Prophet(peace and blessings of Allaah be upon him) enjoined
following his Sunnah and teachings, and made them binding. He(peace
and blessings of Allaah be upon him) said: "You have to followmy
Sunnah (way) and the way of my rightly-guided successors (al-khulafa'
al-raashidoon); bite ontoit with your eyeteeth (i.e., cling firmly to
it)." And he warned against bid'ah (innovation), as he said: "Beware
of newly-invented matters, for every newly-invented matter is a going
astray." (narrated by al-Tirmidhi,al-'Ilm, 2600; classed as saheeh by
al-Albaani inSaheeh Sunan al-Tirmidhi, no. 2157)
Ibn al-Qayyim said: "Allaah has made devotion of worship to Him alone
and followingthe Sunnah the means ofdeeds being accepted; if these
conditions are not met, then deeds are unaccaptable."
(al-Rooh, 1/135)
Allaah says (interpretation of the meaning):
"Who has created death and life that He may test you which of you is
best in deed"
[al-Mulk 67:2]
al-Fudayl said: "'best in deed' means, most devoted to Allaah alone
and most in accordance with the Sunnah.
And Allaah is the Source of strength.

Holy Book of Islam: Holy Quran, the Eternal Miracleand Complete Way of Life

Imam Reza (as) has said:"Wisdom is man's friend, and ignorance is his enemy."
Ibn Sikkit, a great literaryscholar of his era, once asked Imam Reza
(as):"Why did Allah (SWT) appoint different miracles to each prophet?
He sent Prophet Musa / Moses (pbuh)withmiracles of the cane and the
halo hand, Prophet Isa/Jesus (pbuh)with the power to heal and Holy
Prophet Muhammad (PBUH&HP) with the miracle of eloquence?"
Imam Reza (as) replied:"When Allah (SWT) appointed Musa / Moses as a
prophet, it was in anera when magic and supernatural acts were more
common among people than science. Musa / Moses therefore, brought an
act that people had never seen before and could not understand it
through their rational. With this miracle, he was able to refute the
works of the magicians and give them clear proof.
At the time of Isa/Jesus, on the other hand, diseases without cure had
spread throughout. Science and medication was highly in demand.
Isa/Jesus therefore came to them with the miracle of healing all
diseases, a power not known to them, for he could give life to the
dead, and heal genetic blindness and leprosy. And through his
miracles, he fulfilled his proof upon the people ofhis time.
However, Holy Prophet Muhammad (PBUH&HP) was appointed at a time when
poetry and eloquence in language was very popular among the
communities. With the revelation of Holy Quran and its teachings,
Allah (SWT) refuted their reasoning."
The miracles of the previous prophets were suitable for the era in
which they lived. We do not have access to most of them. The only
eternal miracle that has lived its way to us is Holy Quran: amiracle
that till this day isbeing examined in all its different aspects,
including its eloquence and language. Although Holy Quran descended in
an era where significant attention was paid to poetry and language,
nevertheless Holy Quran was not limited to that era, rather later
generations can also relate to its message and miracles. For instance,
there are cases in which Holy Quran predicts the future; and even
cases in which Holy Quran points to secrets of creation thatwere
discovered long after Holy Quran's revelation. These facts imply that
Holy Quran was revealed by the one who knows everything about the
creation of theuniverse. Further, this holy book of Islam was brought
by a Prophet who had not gone to anyacademy or school, and therefore
could not have compiled Holy Quran himself. Indeed Holy Quran was
descended by the Lord of the universe.
Has the time of miracles ended? Will we no longerwitness any miracles?
Considering the fact that the miracles of the previous prophets were
specifically designed for a certain time and place, must we then for
the sake of our own faith refer back to the historical accounts on
miracles to become a believer?
In quest for finding answers to these questions, we come across the
holy book of Islam. Holy Quran is the only book that clearly and
firmly claims to be a living miracle for all humans of any race, in
any place, and with any ethnicity they hold.
How Holy Quran views itself a Miracle of Islam?
As we already know, a miracle is an extraordinary act that can not be
performed by just any person. One whom claims to be a prophet will
then prove his status by presenting amiracle. The message miracles
tend to get across to humanity is thatsince human capacities fail to
create miracles, then surely the miracles must be planned and ordered
by a power exceeding above human powers: the power of thecreator of
this world. In other words, by giving the power of miracles to the
prophets, His chosen people, Allah (SWT) has confirmed His direct
connection with the prophets.
Similarly, to prove that it surely is a miracle from Allah (SWT), Holy
Quran challenges the people that doubt the divinity ofthis book to
bring a booksimilar to Holy Quran. It then clearly alleges that if all
the people unite to bring a complete book like that of Holy Quran,
they will not succeed. To make its point more clearand to further
prove the incapability of man in bringing a book like HolyQuran, Noble
Quran this time challenges the people to then bring onlyten chapters
like the chapters of Holy Quran. And just as the answer is obvious to
Holy Quran, it claims that indeed man cannot do such, "Or, do they
say: He has forged it.Say: Then bring ten forged chapters like it and
call upon whom you can besides Allah, if you are truthful; But if they
do not answer you, then know that it is revealed by Allah's knowledge"
(Holy Quran, 11:13-14). And finally to show the extremity of their
weakness, it agrees to continue this challenges with only one
chapter,"And if you are in doubt as to that which We haverevealed to
Our servant, then produce a chapter like it and call on your witnesses
besides Allah if you are truthful" (Holy Quran, 2:23). And again Holy
Quran alleges that they can not do such,"But if you do (it) not
andnever shall you do (it), then be on your guard against the fire of
which men and stones are the fuel; it is prepared for the unbelievers"
(Holy Quran, 2:24).
It is interesting to know what aspect Holy Quran used for this
challenge. Islamic scholars believe that the entire Holy Quran offers
many different miracles. However, when Holy Quran challenges based on
each one of its chapters it focuses on theeloquence and fluency ofthe
verses.
The Holy Scripture of Islam: Holy Quran in terms of its eloquence and fluency
Eloquence and fluency is meant in this sense that in trying to convey
the message, one uses very clear, beautiful, poetic, and meaningful
terms. Scholars of Arab literature have noticed these features in all
chapters of Holy Quran.
Looking further into their argument, we have to first see if anyone
during the past 1400 years has been able to refute Holy Quran in
bringing even one chapter like that in Holy Quran? Is it really true
that up to this day no one has been able to defeat Holy Quran? To
answer this question, we must refer back to historical accounts.
Historians, both Muslim and Non-Muslim, have not recorded any
successful accounts of those who tried to defeatthe claim of Holy
Quran. This is significant because historical accounts tend to focus
greatly on the enemies ofHoly Prophet Muhammad(PBUH&HP) and on the
ones who constantly challenged Islam; thus if they had been successful
in such a challenge, historians would have definitely recorded it.
Likewise we can see that in the contemporary era, not one has
succeeded inchallenging Holy Quran.
Why have others remained silent in answering the challenge of Holy Quran?
Was the reason for remaining silent against the challenge of Holy
Quran due to the incapability and weakness of human beings? Or does it
have other reasons? To answerthis question, we can first assume three
reasons for why people have remained silent in answering the challenge
offered by Holy Quran:
1. It may be due to the fact that the people of this and the previous
eras did not have a motive to answer this challenge of Holy Quran.
2. There was a motive to answer the challenge, but after the
revelation of Holy Quran, Arab literature became weak and eventually
diminished. Similarly non-Muslim Arab scholarsof literature do not
exist in the present day to answer this challenge.
3. Neither of the previousideas hold true; rather, no one was able to
bring a book like Holy Quran, and thus abandoned the idea completely.
By studying the earliest situations, it is obvious that the appearance
of Holy Prophet Muhammad(PBUH&HP) was when many nations were
livingwith different beliefs. Some were materialistic and denying the
existence of any God. Some were idol worshipers,
Zoroastrians,Christians and Jews. Besides these, the emperors of
Persia, and Rome had control over the weak nations. Duringthat period
of time, Holy Prophet Muhammad (PBUH&HP) raised the divine flag, and
invited the world to accept Islam, and submit to one God. This
invitation to Monotheism denied duality of Zoroastrians, Trinity of
Christianity, and the improper attributes of Judaism to Allah and His
prophets, and all the bad habits and traditions from the time of
ignorance. Yet hissubmission to Allah (SWT)presented hostility between
the emperors ofhis time. Holy Prophet Muhammad (PBUH&HP) alone faced
those nations nonetheless, with Holy Quran as his proof of prophecy.
With Holy Quran he challengedall the emperors of his time, the
religious scholars of Judaism, Christianity, Zoroastrianism, and
idolaters. Up to now, Islam has continued this way of challenging and
has more enemies from before trying to destroy it.
However, it is natural for them to focus on what they can do to
destroy Islam and stand against itfor the fact that Islam is
demolishing them.
They have tried and are trying many ways to wipe out Islam, in order
to achieve their goals. They put Holy Prophet Muhammad (PBUH&HP) and
his companions (Sahabah) in an economic siege for three years, which
was very hard on Holy Prophet Muhammad (PBUH&HP) and his people. The
big battles of Badr and Ohod which were caused by the non-believers to
destroy Islam, were unsuccessful and since they did not accomplish
their ambitions the non-believers became united in the battle of
Khandaq to get rid of Islam. They did everything they could to destroy
Islam, but their energy was worthless. Wouldn't it have been much
easier for them to come up with a man made verses instead of wasting
their time to fight with Islam in some other ways? And if they had
made up such verses which were equivalent to Holy Quran, it would have
been their proof that Islam is a false religion!
Of course the simplest way to void Holy ProphetMuhammad (PBUH&HP) and
his book was to stand up against him which was the case from the very
beginning of establishing Islam. Therefore amongst the enemies of
Islam who made their best to ruin Islam was enough motives to answer
the challenge of Holy Quran.
By over viewing the second condition, we must pay attention to
theliterary roots of Arabs which was going through a revolution.
Although eloquence and fluency was a common technique for the time
when Holy Quran was descended, but later on these techniques expanded
and flourishedcontinually up to our time. At his time the Arab
literacy is more excellent than before and there many new scopes in
the relative techniques. We can find many non-Muslim Arab literalists
throughout the world. Therefore there are many non-Muslims who are the
professionals of eloquence and fluency from the beginning of Islam to
now. Occasionally their expertise was to the extent that they have
written important reference book in their special field such as
linguistics, history, grammar. Let us imagine these literalists had
not motive to answer the challenge of Holy Quran, but couldn't the
enemies of Islam who were severely fighting against Islam, ask them to
supply their need.
So now that we cannot accept the first two conditions we should accept
the third one. No one has been able to answer the challenge Holy
Quran; the only reason could be that theywere unable to do so.
Therefore the truth of Holy Quran is being proved to all.