The five essential conditions for protein formation

In order for a single protein to form, five separate conditions that
demolish the very foundations of Darwinists' theories need to be met
simultaneously:
1st condition:
There are more than 200amino acids in nature. Only 20 specific amino
acids need to be selectedin order for proteins to form. If any other
amino acid apart from these 20 enters the equation, no protein will
result.
2nd condition:
Following the selection of these special 20 amino acids, it is
essential they be set out in a specific sequence . Even if all the
conditions are completely fulfilled, just a single amino acid being in
the wrong sequence will prevent protein forming.
3rd condition:
The amino acids constituting protein all have to be left-handed.
• Although right- and left-handed amino acids have all the same
characteristics, they are mirror images of one anther, like right- and
left-handed gloves.
• There is not a single right-handed amino acid in living structures.
• If just one right-handed amino acid enters the equation,
thatprotein will be incapableof being used.
• The probability of a small protein being formed from
left-handedamino acids alone is 1 in 10210.
The well-known chemist Walter T. Brown makes this statement on the subject:
… the amino acids that comprise the proteins found in living things,
including plants, animals, bacteria, molds,and even viruses, are
essentially all left-handed. No known natural process can isolate
either the left- or the right-handed variety. The mathematical
probability that chance processes could produce just one tiny protein
molecule with only left-handed amino acids is virtually zero. 1
4th condition:
Amino acids are bound by "peptide bonds" alone.
- As scientists discovered amino acids, they established that
theamino acids constitutingproteins were connectedin a very
interesting, different way to that observed in nature. That bond is a
special chemical one known as the peptide bond.
- The atoms in molecules are generally connected together by
covalent bonds, Only amino acids are bound together by special peptide
bonds .
- Peptide bonds can only be dissolved at hightemperature, or
prolonged exposure to powerful acids or alkalis.It is these peptide
bonds that make proteins very strong and resistant .
5th condition:
• The amino acid sequence that needs to take place in order for a
protein to form has to be linear.
• In other words, the amino acid chain that takes place must not be
a structure that branchesout and develops lateral chains, but has to
have a straight structure with amino acids following on one from the
other.
• Sydney Fox conducted an experiment using amino acids to try to
produce protein. He heated dry amino acid compounds in an atmosphere
of nitrogen at 160-180 degrees for several hours.
• Amino acids bound to one another, but not in a linear manner.
They were not connected by peptide bonds and branched out rather than
being linear .
• Fox called these proteinoids, though theywere in reality nothing
more that irregular strings with nothing to do with proteins or life.
• These sequences made the existing aminoacids used in the
experiment non-functional.
• The experiment in question was invalid in many other respects.
Youcan obtain detailed information about this here .
All of the preconditions listed above have to be fully met in order
for a single protein to form. And the probability of allthese
conditions being met and giving rise
to a single protein is ONE IN 10 950 .
_______________________
1. Walter T. Brown, In the Beginning (1989), p. 8 - - ▓███▓
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Islamic moral values enshrine freedom of belief

When the religion of Islam that has been sent as a salvation from the
presence of Allah is explained to a person, he believes on his own
will and decides withoutbeing subjected to any kind of compulsion or
duress. People are free to choose truth or error. If they make the
wrong choice, they will face its consequence in the Hereafter.
In matters of belief, Islam offers people complete freedom with a very
open and clear language. This perception which was valid ever since
Islam was first revealed, forms the basis of the Islamic morality. The
verses on the subject are perfectly clear:
There is no compulsion where deen is concerned. Right guidance has
become clearly distinct from error. Anyone who rejects false deities
and believes in Allah has grasped the Firmest Handhold, which will
never give way. Allah is All-Hearing, All-Knowing. (Surat al-Baqara,
256)
According to the Islamic morality, people are freeto choose whatever
beliefs they wish, and nobody can oblige anyone else in subjects of
belief. When a Muslim meets someone whom he wants to have faith, he
only has the liability to communicate Islam and to explain the
existence of Allah, to state that the Qur'an is the book of His
revelation, that the Prophet Muhammad (pbuh) is His messenger, to
explain the existence of the Hereafter and the Day of Judgment and
thebeauties of the Islamic morality. However, such liability is only
restricted to communicating the religion. In one verse (Surat
an-Nahl), Allah informs us that our Prophet (pbuh) also is only a
messenger:
Call to the way of your Lord with wisdom and fair admonition, and
argue with them in the kindest way. Your Lord knows best who is
misguided from His way.And He knows best who are guided. (Surat
an-Nahl, 125)
Another verse states, "... It is the truth from your Lord; so let
whoever wishes believe and whoever wishes do not believe..." (Surat
al-Kahf,29)
and our Lord addresses our Prophet (pbuh) as, "Perhaps you will
destroy yourself with grief because they will not become believers."
(Surat ash-Shu'ara',3) .In the Surah Qaf Allah issues our Prophet
(pbuh) this reminder:
We know best what theysay. You are not a dictator over them. So
remind, with the Qur'an, whoever fears My Threat. (Surah Qaf, 45)
When the religion of Islam that has been sent as a salvation from the
presence of Allah is explained to a person, he believes on his own
will and decides withoutbeing subjected to any kind of compulsion or
duress. People are free to choose truth or error. If they make the
wrong choice, they will face its consequence in the Hereafter.
People are free to choose correctly or wrongly. When Islam--the true
path that Allah has revealed--is explained, they come to believe of
their own freewill, reaching this decision with no pressure being put
on them. If they make wrong choices, they will face its consequences
in the Hereafter. On this subject, one verse of the Qur'an contains
the clearest command and reminder:
"If your Lord had willed, all the people on the earth would have
believed. Do you think you can force people to be believers?" (Surah
Yunus, 99)
For example, one personmay immediately come to believe in the face of
a believer's preaching, while another mocks and attacks it. One person
may use his conscience and decide to live in the way that is pleasing
to Allah, while the other may join the deniers and respond to fine
words with ugly ones. But that denial willnever inspire despair or
sorrow in the person issuing the call. In Surah Yusuf Allah says:
"But most people, for all your eagerness, are not muminun. You do not
ask them for any wage for it. It is only a reminder to all beings."
(Surah Yusuf, 103-104)
What's important is that no matter what reaction he meets with, the
person who abides by the Qur'an keeps on displaying the kind of
morality that is pleasing to Allah, refuses to make any concessions on
it, and puts his trust in Allah. Allah has told us that His religion
is to be explained "in the kindest way" as revealedin the Qur'an:
"Argue with the People of the Book only in the kindest way--except in
the case of those of them who do wrong--saying, "We believe in what
has been sent down to us and what was sent down to you. Our God and
your God are One and we submit to Him." (Surat al-'Ankabut, 46)
We must not forget that all events, great or small,happen in the
framework of the destiny created by Allah. And it is Allah who bestows
salvation on someone who is invited to believe. For that reason,
believers are never troubled by deniers' behavior. There are many
instances of this in the Qur'an. In the verse "Perhaps you may destroy
yourself with grief, chasing after them, if they do not have iman in
these words"(Surat al-Kahf, 6) ,Allah tells the Prophet (saas) not to
be troubledif the people he calls on to believe in the Qur'an fail to
do so. In another verse we are told "You cannot guide those you would
like to but Allah guides those He wills. He has best knowledge of the
guided."(Surat al-Qasas, 56) Therefore, one's invitation, fine words
and all the details one set out will only have any effect in the event
that Allah so wills it. (Harun Yahya, Only Love Can Defeat Terrorism)
The only responsibility of a believer is to call people to the Qur'an.
He bears no responsibility for deniers persisting in their denial and
therefore earning punishment in the Hereafter. Our Lord reveals this
to the Prophet (pbuh) in the verse "We have sent you with the Truth,
bringing good news and giving warning. Do not ask about the
inhabitants of the Blazing Fire."(Surat al-Baqara, 119).
Allah has given mankind both reason and a conscience. His messengers
and the Divine books revealed tothem have shown the true path, and
people are responsible for their own choices. Islamic morality can be
lived only by a sincere decision to do so--by surrendering oneself to
Allah and listening to one's conscience, which always commands one to
do what is right. It is atotal violation of Islamic morality to force
anyoneto believe, because whatmatters is an individual'ssurrendering
himself to Allah with all his heart and believing sincerely. If a
system were to force people into a religion and worship, people would
appear to be religious because of their fear of the system.
From a religious perspective only religiosity lived for Allah and
based on free and conscious choice is acceptable. Allah says the
following to our Prophet (pbuh) in the Surat al-Ghashiyya:
"So remind them! You are only a reminder. Youare not in control of
them. But as for anyone who turns away and is unbeliever, Allah will
punish him with the Greatest Punishment. Certainly it is to Us they
will return. Then their Reckoning is Our concern. "(Surat
al-Ghashiyya: 21-26)
It also needs to be emphasized that Islam leaves people free to make
their own choices regarding religion and commands them to respect
other religions. Even if someone believesin a superstitious faith, as
the Qur'an describes it, still he can live in peace and security in
Muslim lands and freely perform his own religious obligations. In
verses Allah commanded our Prophet (pbuh) to tell those who denied
Him:
"I do not worship what you worship, and you donot worship what I
worship. Nor will I worship what you worship, nor will you worship
what I worship. You have your religion, and I have my religion."
(Surah Qaf, 2-6)
Under the morality of Islam, everyone is free tocarry out his
religious obligations in accord with his own particular belief. Nobody
can prevent any others from performing their particular religious
duties, nor can he obligethem to worship in the manner he desires.
That violates the morality of Islam, and is unacceptable to Allah. In
the Islamic history a model of society emerges in which everyone is
free to worship and perform the obligations attendant upon his
particular chosen beliefs.In the Qur'an Allah describes monasteries,
churches, synagogues, and the places of worship of the Peoples of the
Book as all under Allah's protection:
"... If Allah had not driven some people backby means of others,
[then] monasteries, churches, synagogues and mosques, where Allah's
name is mentioned much, would have been pulled down and destroyed.
Allah will certainly help those whohelp Him--Allah is All-Strong,
Almighty." (Surat al-Hajj, 40)
Our Prophet's (pbuh) lifeis full of such examples. When Christians
came to see him, he left his own mosque for them to use and pray in
it. That kind of tolerance was maintained during the times of the Four
Rightly Guided Caliphs who succeeded the Prophet (pbuh). After
Damascus was captured, a church that had been turned into a mosque was
divided into two, so thatChristians might worshipin one half and
Muslims in the other. (You can obtain detailed information on the
subject from the web site www.harunyahya.com , which is based on the
works of Harun Yahya.)
Our Prophet (saas) Was Full of Love and Tolerance
In the Arabia of the time of our Prophet (pbuh) there were communities
with many different faiths, cultures and waysof thinking. Jews,
Christians, Sabaeans, Nestorians and pagans all lived side by side.
There were also many tribes that were hostile to one another despite
sharing the same faith. (Harun Yahya, The Prophet Muhammed (pbuh))
But our Prophet (pbuh) called everyone to the deen with the same
affection, patience, tolerance and love, no matter what their religion
or tribe is. This excellent attitude of the Prophet Muhammed (pubh) is
described thus in the Qur'an as:
"It is a mercy from Allah that you were gentle with them. If you had
been rough or hard of heart, they would have scattered from around
you. So pardon them and ask forgiveness for them, (Surat Al 'Imran,
159)
A Muslim only has a responsibility to describe the deen of Allah. The
other person will only come to belief and salvation by the will of
Allah. Nobody can compel anyone else to believe or to worship. Our
Prophet (pbuh) was punctilious about this command of Allah, and often
said that people could only live by the deen when they did so
voluntarily. In one hadith our Prophet (pbuh) says:
"I was sent as a tolerant,seeker after Allah (one from the faith of
the prophet Ibrahim(as)), and whoever opposes my Sunna is not one of
us." (El-Cami's Sağir, 1. 427)
Elsewhere he tells believers "I was sent to be compassionate and a
peace-maker..." (El-Cami's Sağir, 1. 427). This superior moral virtue
of the Prophet (pbuh) is expressed as follows: "Someone who responds
with gentleness (who controlshis earthly passion) when angered will
meritthe love of Allah!" (Esbahani: Hazrat Aysha)
There are many hadith concerning the compassionate, loving and
tolerant qualities of our Prophet (saas). For example, the Prophet
(pbuh) says: "Allah will have no compassion on he do has no compassion
for other people." (Buhari and Muslim) Other passages read: "Be
merciful, that you may be shown mercy. Forgive, that you may be
forgiven. Shame on those who speak too much. Shame on those who know
their sins but presist in them." (Ramuz El Hadis, Vol. 1)
"Allah is loving and me rciful, He loves gentleness, and what He gives
from gentleness Hegives with nothing else." (Kütübi Sitte
Translationand Commentary, Vol. 7)
The great Islamic scholarImam Gazali summarizes the information he
collected in the hadith regarding our Prophet's (saas) attitude to
those around him: "He was far from knowing anger and quickly showed
compassion for things. He was the most loving of men toward other
people. He was the most auspicious of men and did the most good to
others, and the most useful and beneficial to others." (Huccetül
Islam Imam Gazali, İhya'u Ulum'id-din, Vol. 2)
The human love, consideration and affection of our prophet (pbuh) that
bound thosearound him to the deen and warmed their heartsto faith is a
superior moral virtue that all Muslims must concentrate on. These
moral virtues of our Prophet (pbuh), a role model for all mankind, are
revealed in Surat at-Tawba: "Your suffering is distressing to him; he
is deeply concerned for you; he is gentle and merciful to the
muminun." (Surat at-Tawba, 128)
Love, affection, tolerance and compassion are shared virtues among the
envoys sent by Allah as guides to salvation. Allahreveals in the
Qur'an that He has bestowed "sensitivity to love" on other prophets,
and citesthe Prophet Yahya(as), on whom He bestowed knowledge from His
presence, as a model on this subject. He describesthis holy personage
as having "...tenderness and purity from Us - he had takwa." (Surah
Maryam, 13)

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Certainty … the life of hearts

Our talk in this article is going to be about one of the highest ranks
in the religion and a quality of the virtuous… it is certainty.
Imaam Ibn Al-Qayyim said about the rank of certainty: "It's importance
for belief, is like that of the soul to the body. It is based on this
rank that the righteous differ in status and in it they compete and
strive hard. Their deeds are based on it, and their aims directed to
it. If patience were to marry certainty, they would obtain the rank of
leadership in piety with respect to this religion. Allaah says (what
means): "And We made from among them leaders (i.e. in piety) guiding
by Our command when they were patient and [when] they were certain of
Our signs" [Quran: 32: 24].Allaah made benefiting from the signs and
evidences peculiar to the people of certainty saying (what means):
"And on the earth are signs for the certain [in faith]" [Quran: 51:
20].Allaah alsomade success and guidance one of their distinct
qualities saying (what means): " And who believe in what has been
revealedto you, [O Muhammad ], and what was revealed before you, and
of the Hereafter they are certain [in faith]. Those are upon [right]
guidance from their Lord, and they who are the successful" [Quran: 2:
4-5]. Additionally, Allaah Has informed us that the dwellers of the
Fire were not amongst the people of certainty saying (what means): "
And when it was said, 'Indeed, the promise of Allah is truth and the
Hour [is coming] — no doubt about it, you said, 'We know not what is
the Hour. We assume only assumption, and we are not convinced.'"
[Quran: 45: 32]. Thus certainty is the life for deeds, hearts and
limbs … it is the reality of truthfulness … it is the essence of the
religion and around it the matter revolves" [End of quote].
Reliance is one of the fruits of certainty:
Reliance is one of the fruits of certainty and thus it was appropriate
to connect guidance to it,as Allaah says (what means): "So rely upon
Allah; indeed, you are upon the clear truth" [Quran: 27:79]; the clear
truth here refers to certainty.
The messengers of Allaah said, as we are informed by Allaah in the
followingverse (which means): "And why should we not rely upon Allah
while He has guided us to our [good] ways." [Quran: 14:12] Once
certainty reaches the heart, it fills with light and brightness, the
result of which is that doubt, discontentment, anguish,anxiety all
depart from ones heart, and it is filledinstead with the love of
Allaah, fear of Him, contentment with Him, gratitude towards
Allaah,reliance on Him and returning to Him. Certainty is the essence
ofall these qualities and thething that instigates them.
The Prophet said: "The reformation of the first (generations) of this
nation (i.e. the Muslims) results from their being ascetic and having
certainty in Allaah; while the destruction of the last of it will be
due to stinginess and harboring false hopes to live longer than ones
destined time" [Ahmad]. In another narration he said: "The salvation
of this nation (i.e. the Muslims) results from their being ascetic and
having certainty in Allaah …" [Ibn Abu Ad-Dunyaa].
The Prophet asks for certainty from his Lord:
Ibn 'Umar reported: "The Prophet seldom left a gathering without
supplicating in these terms: "Allaahumma-qsim lanaamin khashyatika maa
tahoolu bihi baynanaa wa bayna ma`aaseeka, wa min taa`atika maa
tuballighunaa bihi jannataka, wa minal-yaqeeni maatuhawwinu bihi
`alaynaa masaa-'ibad-dunyaa. Allaahumma matti`naa bi-asmaa`ina, wa
absaarinaa maa ahyaitanaa, waj`alhul-waaritha minnaa, waj`al tha'rana
`alaa man thalamanaa, wansurnaa `alaa man `aadaanaa, wa laa taj`al
museebatanaa fee deeninaa, wa laa taj`alid-dunya akbara hamminaa, wa
laa mablagha `ilminaa, wa laa tusallit `alaynaa man-laa yarhamunaa, (O
Allaah, apportion to us such fear that will serve as a barrier between
usand acts of disobedience; and such obedience as will take us to Your
Paradise; and such as will make easy for us to bear the calamities of
this world. O Allaah! let us enjoy our hearing and our sight as long
as You keep us alive and make our heirs from our own offspring, and
make our revenge restricted to those who oppress us, and support us
against those who are hostile to us; let no misfortune afflict our
religion; let not worldly affairs beour principal concern, or the
ultimate limit of our knowledge, and let not those rule over us who do
not show mercy to us).'' [At-Tirmithi].
Certainty yields contentment and acceptance of deeds:
Abu Ad-Dardaa' said: "… An atom's weight of righteousness from a
person with piety and certainty is better, greater and more superior
than acts of worship as huge as mountains from a deceived person"
[Ahmad].
'Abdullaah Ibn Mas'ood said: "Relief, tranquility and joy are found in
certainty and contentment, while grief and anxiety are found in doubt
and discontentment".
'Ataa' Al-Khurasaani rarely left a gathering without saying: "O
Allaah,apportion to us such certainty that will make easy for us to
bear the calamities of this world, so that we will realize that only
what has been destined to happen will happen and that we will only
attain the provisionsthat You decreed for us".
Bilaal Ibn Sa'd said: "Oslaves of The Most Merciful! Know that you are
working in short daysfor the lengthy day to come; in a vanishing abode
for the eternal abode; in a dwelling of anxiety and weariness for a
dwelling with everlasting pleasure; and he who does not posses
certainty should not be deceived with his deeds... You neglect that
which Allaah commanded you to guard (i.e. His commands) and strive
hard to attain that which He guaranteed for you (i.e. provision). This
is nothow the certain slaves should be; how can they be intelligent in
seeking this life, and heedless of the purpose of their creation? Just
as you hope for the mercy of Allaah due to the obedient acts you
perform, likewise, fear His wrath that results from the sins you
commit".
Know that certainty is proportional to piety, as it will never be in a
heart that trusts other than Allaah.
Beautiful examples for ambitious people in attaining certainty:
The one who searches the pages of history findsit filled with
beautiful examples for ambitious people in attaining certainty and
trust in Allaah, such as:
Ibraaheem : This was one of his distinct qualities and all his stances
prove such a fact.His debate with his people reflected certainty, as
Allaah says (what means): "And his people argued with him. He said,
"Do you argue with me concerning Allah while He has guided me? And I
fear not what you associate with Him [and will not be harmed] unless
my Lord should will something. My Lord encompasses all things in
knowledge; then will you not remember? And how should I fear what you
associate while you do not fear that you have associated with Allah
that for which He has not sent down to you any authority? So which of
the two parties has more right tosecurity, if you should know?" They
who believe and do not mix their belief with injustice (i.e.
association of others in divinity with Allah.) — those will have
security and they are [rightly] guided." [Quran: 6:80-82]. How can
anyone hold such certainty fear other than Allaah?
His certainty and relianceon Allaah materializedwhen his people were
about to throw him in the fire and Jibreel (i.e. Gabriel) came to him
saying: "Do you need anything?" he replied:"If it is from you, then
no;then he started repeatingthe following terms: ` Allaah -Alone- is
sufficientfor us, and, He is the Best Disposer of affairs`".
Every one of his situations spoke aloud reflecting his certainty.
Additionally, his leaving his wife alone with his breastfeeding infant
in the desert is another bright example reflectinghis certainty.
Prophet Muhammad …the optimum ambition: Who can reach the level of our
Prophet whose certainty was an exampleto be imitated during hardships?
There was no hardship and grief that was more difficult than the time
when he had to migrate, as Allaah says (what means): "If you do not
aid him [i.e. the Prophet ( ) — Allaah has already aided him when
those who disbelieved had drivenhim out [of Makkah] as one of two (The
second was his companion, Abu Bakr), when theywere in the cave and he
[i.e. Muhammad ( )] said to his companion, 'Do not grieve; indeed
Allah is with us.' And Allahsent down His tranquility upon him and
supported him with soldiers [i.e. angels] you did not see and made the
word (i.e. their claims and slogans.) of those who disbelieved the
lowest (i.e. degraded and dishonored), while the word of Allah ("Laa
ilaaha Ill-Allaah" (None is worthy of worship except Allah)) — that is
the highest. And Allah is Exalted in Might and Wise" [Quran: 9:40].
When Abu Bakr said; "If one of them looks at the position of his feet
he wouldsee us" the Prophet calmed him down saying: "O Abu Bakr! What
do you think of two Whose third (in support) is Allaah?" Look how
certain he was in his Lord.
After he went through anextremely difficult time with the people of
Taa'if, the angel of mountains came to him and offered to take revenge
for him from those polytheist people, but instead he said: "I hope
that Allaah will bring from their progeny some who will not associate
others with Allaah".
The call of 'Umayr Ibn Al-Hamaam … a minaret of certainty: When he
heard the Prophet say: "Rise for a Paradise as wide as the Heavens and
the earth" he said: "Bakh, Bakh" which is an expression reflecting
ones astonishment. The Prophet said to him: "What made you say Bakh,
Bakh?" he said: "Nothing O Prophet of Allaah, other than the hope to
be amongst its dwellers". Thereupon, the Prophet said to him: "You are
one of its dwellers". He took out some dates that he had in his pocket
and started eating from them, then he said: "If I live long enough to
eat these dates, then this indeed would be a long life". Then he
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Why Islamic History - II

Remarkably, the chapter of Al-'Araaf, the Heights, the seventhchapter
of the Noble Quran, has for its theme the topic that we are con¬cerned
with here, that is,history. Or more precisely, it is about the
manifestation of Allaah's message of Tawheed, monotheism, in history
and the various human responses to it.
This theme is lost to most cursory readers of the Quran. Remarkably
few readers notice that every chapter of the Quran has a unique theme,
an ethos that sets it apart from all other chapters and hence the
meaningsevery chapter derives from the same historical event are
different. This is why the same historical event appears to have been
narrated several times in the Quran in different chapters; few realize
that it is not mere repetition; it has a different purpose and
perspective each time. In the chapter of Al-'Araaf, the theme of the
narratives is to give a sense of the historical progression of
humankind and how different groups of humans responded to the Truth of
Allaah Almighty. It begins by reassuring the Prophet Muhammad that his
mission is not only true, it is the truth—the truth around which the
entire history of humanity revolves. Hence he should have no
hesitation in reminding his folks of their Creator and warn them of
their waywardness. To reassure him, Allaah Almighty calls to witness
the entire history of humankind. He Almighty Says (what means):
"Alif, Laam, Meem, Saad. [This is] a Book revealed to you [O Muhammad]
– so let there not bein your breast distress therefrom – that you may
warn thereby and as a reminder to the believers. Follow (O mankind!)
what has been revealed to you from your Lord and do not follow other
than Him any allies.
Little do you remember! And howmany cities have We destroyed, and Our
punishment came to them at night or while they were sleeping at noon!"
[Quran 7:1-4]
Then, the chapter recounts the story of the creation, emphasizing the
promise Satan made to himself that he will do his best to deceive and
delude the humanity. Human history is a sad witness to how he has been
able to triumph over human reason and goodness so often — despite
Allaah's clear signs. The chapter recounts stories of Allaah's message
in human societies, and after relating several stories of encounter
between the truthful prophets and their disbelieving people, it
summarizes the lessons of these stories by saying (what means): {And
if only the people of the cities had believed and feared Allaah, We
would have opened upon them blessings from the heaven and the earth;
but they denied [the messengers], so We seized them for what they were
earning."} [Quran 7:96]
One thing Satan often did successfully, the chapter states, was to
make people forget the true meanings of their history. The cause of
the downfall of nations one after the other in theaforementioned verse
is that theyneglected the moral lessons of the history of their
forefathers, and thought that the same does not apply to them. Allaah
The Most High Says (what means): {And We sent to no city a prophet[who
was denied] except that Weseized its people with poverty and hardship
that they might humble themselves [to Allaah]. Then We exchanged in
place of the bad [condition], good, until they increased [and
prospered] and said, 'Our fathers [also] were touched with hardship
and ease.'So We seized them suddenly while they did not perceive.}
[Quran 7: 94-95]
One remarkable verse of this chapter comes after a long description of
the rise and fall of the Israelites, and tells us how they became more
and more corrupt because instead of learning lessons from their past
and holding fast to the Book of Allaah, they became adept at making
excuses for themselves. Allaah Almighty Says (what means): {"And there
followed them successors who inherited the Scripture [while] taking
the commodities of this lower life and saying, 'It will be forgiven
forus.' And if an offer like it comes to them, they will [again] take
it. Was not the covenant of the Scripture taken from them that they
would not say about Allaah except the truth, and they studied what was
in it? And the home of the Hereafter is better for those who fear
Allaah, so will you not use reason?"} [Quran 7:169]
Let us look at some of the most prominent advantages of learning
history of humanity from an Islamic perspective.
1. Faith and Certainty
When connected to a Quranic understanding of history, a believer feels
connected to the numerous prophets, reformers, martyrs and inviters to
Allaah Almighty who have struggles andsacrificed in the way of Allaah
since the dawn of humanity. The facts of history bear witness that the
truth always prevails and Allaah's side is always victorious, and this
increases the believers infaith and certainty in their cause.
2. Liberation from the Deception of Narrow Materialist Thinking
History of rise and fall of nations makes us realize the fleeting
nature of power and glory in this world. A thoughtful look at history
shows us that the nationsthat today arrogantly rebel against Allaah
Almighty and oppress others based on their material superiority were
not toolong ago dependent and weak, and will soon be replaced by
others. It is human nature to be deceived by a `static' view of
history, that makes us think that those who are wealthy, strong and
powerful today have always been so and will always remain so.
Imaam Al-Ghazaali gives an example of this weakness and
shortsightedness of human senses: If we look at the Sun, it appears
still, and if we did not know the big picture and know its course of
daily rising and setting, we would imagine that itwill always stay up
in the sky shining forever. Just as our eyes deceive us about the Sun
being static; our lack of knowledge of history and of Allaah's ways
misleads us into thinking that the wealth and power are permanent.
3. Tolerance and Forbearance
Critical knowledge of one's origins and one's past is always humbling
and eye-opening. In the history of Islam, one often sees ignorant
followers of a greatscholar fighting the followers of another scholar,
while the two scholars greatly respected and learned from each other.
If we know even a little history of how the Islamic sciences of Fiqh
(Islamic Jurisprudence) and Hadeeth developed through diverse and
multiple contributions of scholars from allover the world, how the
pioneering scholars were open-minded about criticisms to their
verdicts and opinions, and how they changed their opinions when a
reasonable argument was presented to them, we will never fight other
Muslims over differences in opinions. The much-needed attitude of
mutual tolerance and accommodation of opinions (within well-known
Islamic limits) can be attained only through proper education
ofIslamic history.
4. Motivation and Inspiration
When the believers from the Israelites encountered the mighty giant
Goliath and his tremendous army under the leadership of Saul
(Taaloot), people felt overwhelmed by the enemy's strength, except a
few who had obeyed their leader. These few reminded their fellow
believers of lessons from history to encourage them to fight for the
truth. Here is the story in the Quran:
Allaah Almighty Says (what means): {"And when Saul went forth with the
soldiers, he said, 'Indeed, Allaah will be testing youwith a river. So
whoever drinks from it is not of me, and whoeverdoes not taste it is
indeed of me, excepting one who takes [from it] in the hollow of his
hand.' But they drank from it, except a [very]few of them. Then when
he had crossed it along with those who believed with him, they said,
'There is no power for us today against Goliath and his soldiers.' But
those who were certain that they would meet Allaah said, 'How many a
small company has overcome a large company by permission of Allaah.
And Allaah is with the patient.'"} [Quran 2:249]
In summary, the two articles in this series have made the case that
reading human history from a correct perspective, the spiritual and
moral perspective, isan obligation of the Muslim community without
which we cannot properly understand and apply the message of the
Quran. And that Islamic history is not only history of Muslims, but
any history learned with the eye on Allaah's plan and on moral and
spiritual forces at work. This doesnot mean that Muslims can neglect
material explanations for historical changes—in fact one cannot fully
understand the moral or religious challenges without carefully sifting
through the political, economic and social challenges of any given
time. Hence, by learning history, carefully and critically, both as
amateurs and as academic scholars, we will be reminded time and again
of Allaah's power and plan and of the power of faith and hope in Him
Almighty. Thus, our learning can become a guide towards the
regeneration and revival of the Muslim Ummah. - - ▓███▓
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