Pretenders' Tussle

And The Quran

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Slyed Abdul Wldud
M.e., M.B.B.S, Ex. I.M.S.

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Pretenders' Mutual Tussle and The Quran

Comments by Dr. Sayed Abdul Wadud of Lahore

On

19 Questions for

"Muslim Scholars" by Edlp Yuksel

Monotheist Productions International

P.O. Box 43476 Tucson,

AZS5733 - 3476 U.S.A.

Printed in Pakistan

First Edition February 1996

Printed by Khalid M -Naseem

at the Annoor Printers & Publishers

3/2 Faisal Nagar, Multan Road, Lahore, 54500

Composed by MONIR AHMAD

© Copyright Reserved by the Author

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 ( iii ]

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tID/the people there are some who say,

'We believe in Allah·and the Last day';

But they are no believers.

They seek"to deceive Allah and those

who believe, but they deceive only

themselves and realize (it) not. "

(2:8-9)
 ( iv )

PREFACE
As far as I remember, it was in the year 1985, that
a sudden demand started, from Singapore, for my book,
titled, "Conspiracies against the Quran". Later on,
literature, related to number 19, began to pour in, one
after the other. As, at that time, I was too busy in my
professional work, I did not take notice of it. One of the
books I received was entitled, "The Computer Speaks
God's message to the world. "Al-Quran: the ultimate
miracle." It was in the year 1993, long after1 retired from
my profession of surgery that I happened to go through
this book. I found some novelty in the numerical work
contained in this book and sent the Urdu translation of a
part of it to 'Tulu-e-Isalm' monthly for publication. To
my surprise a controversy started against this article of
mine. It was pointed out to me that this numerical work is
neither accurate, nor prepared with good intention. But all
that was said against it, could not satisfy me as regards the
inaccuracy of the above-said numerical work which I had
quoted from the book, "The computer speaks." It was also .
brought to my notice that a movement is going on in
America and Europe on the basis of number 19 and that
although this movement emphatically declares that Quran
is the Word of God, yet it is a conspiracy not only against
the Quran itself but also against the deliverer of the Quran
(PBUH). I thus 1?ecame seriously interested in fmding out
some literature of this movement, in order to search for
the reality of the situation. I also tried to gather literature
received earlier from Singapore. But to my great surprise
I received, in June 1994, a book entitled, "19 Questions
for Muslim Scholars." by Edip Yuksel (a follower of one
Rashad Khalifa). The book states that these 19 Questions
 (v]

were presented before the Muslim scholars at an

International conference in Chicago, Illinois, U.S.A. in
October 1989. The title of the conference was, "World
conference on the fmality of Prophethood and significance
of Hadith. "

The scholars who participated in the conference were .:­

From India Maulahum Abul Hasan Ali Nadvi

Maulahum Hamiduddin Aqil
Maulahum Yousuf Islahi
Maulahum Muhanunad Nayeem
Maulahum Syed Hamid Ali
Front Pakistan Maulahum Khan Muhanunad Khan
Maulahum Muhammad Taqi Usmani
Maulahum M. Yousuf Ludhyani
Maulahum Mufti Ahmad-ur-Rahman
Maulahum Azizur Rahman
Maulahum Ghazi Muhammad Ahmad
From Saudi Arabia Imam Haram Makkah
Secretary General Rabita Islami
Dr. Abdullah Turki
Dr. Mustafa Azmi
FromJordan Sheikh Nasiruddin Alabani
From Egypt Sheikh-ul-Azhar
From U.S.A. Imam Warith Din Muhammad
Imam Siraj Wahaj
Dr. Muzammil Siddiqi
Dr. Jamal Badawi
Dr. Ahmad Zaki Hammad
Dr. Fathi Usman
Dr. Ahmad H. Sakr
 ( vi ]

The book "19 Questions for Muslim Scholars" was

presented to me by Mr. Edip Yuksel, with the following
words ­

Dear Brother Abdul Wadud,

Today I have received your book, "Conspiracies

against the QuranJI. I just went through it and found it
excellent argument for God's Word. Inshallah. I shali
study it and send you my evaluation.

Here are two of my books. I would like to hear

from you. Peace. 9.2.1993. (The book, however, reached
me in June 1994)

(Signed) Edip Yuksel

On going through the book, I found that its

material comprises a frontal attack on Hadith and Sunnah,
followed by high-sounding proclamation that the Quran is
the Word of Allah. Then under cover of the Anti-Hadith
compaign accompanied by the praise of the holy Quran,
the book builds up, step by step, for the proclamation of
Rashad KhaUfa, the mentor of Edip Yuksel, as the
messenger of God.. His technique gradually proceeds as
follows -­

The sole mission of the messengers of God was to

deliver the message. Abraham was the founder of Islam.
Muhammad was the follower of Abraham; why do you
make distinction amongst messengers? Muslims idolized
Muhammad. The verse (3:81) clearly states th;lt after all
 (vii)

prophets, God's messenger of the covenant will be sent-to

confirm all scriptures and that prophet Mubam~ad was in
the covenant and so on.
After passing through this zig-zag course, there
comes the proclamation that Rashad Khalifa is the
messenger of the covenant.
The questions contained in the book, "19 Questions
for Muslim Scholars" are as follows:- .
1. Which Hadith do you believe besides the Quran? -­
2. Do these verses require a mishmash of narrations? .
3. How reliable is your most authentic Hadith?
4. Why are you so belligerent?
5. Why do you sanctify those who eliminated
chapters from, or' added ~hapters to, the Quran?
6. Why did a hungry goat eat the "Stoning verse"?
7. Why do you prohibit gold or silk for men?
B. Why do you prohibt pictures, music and chess?
9. Which animals are lawful?
10. Why do you insult and oppress women?
11. Why do you force women to cover their hair?
12. Why do you make distinction among messengers?
13. Was Muhammad illiterate?
14. Who is the. messenger mentioned in 3: Bl ?
15. Will Jesus come back?
16. What is the crucial age?
17. How do you pronounce "Shahadah"?

lB. Religious Practices?

19. Can you see the mathematical miracle?

The Quran versus Hadith and Sunnah.

However, in my comments on this work, I have

dealt only with those issues which I consider to be
 [ viii)

basically important and which are meant to install Rashad

Khalifa on the throne of a messenger of the covenant. I
have not touched such questions which are irrelevant to
the subject of my discussion as described above. For
example, "Why do you prohibit gold and silk for males?"
. "Why do you insult or oppress women?" or "Why do you
enforce women to cover their hair?" and so OB.

I sent the first proof of this work for reading, to

my friend A.S.K. Joommal, Editor Al-Balaagh, Lunasia,
on account of his superiority and mastery of English
language. He completed this labourious task in an
excellent manner and in a shortest possible time. I am
highly obliged to him for this benevolent cooperation.

Abdul Wadud
 [ be 1

CONTENTS

Paae
Tide "''''' '" "' .. " . . ",

Opening Verse .. lit . . . " ' " .. "' .. '" iii

Preface '" "' .... "''' '" '" '" iv
Questions raised in the book

19-questions for wMuslim Sholan w "'" ...... '" '" '" "' .. vii

CHAPTER I

Introduction of the Book 19 Questions

for Muslim Scholan _ Edip Yuksel "' ...... " .... " '" '" 1

_ Comments by Dr. Abdul Wadud ""' . "' ............ 2

CHAPTERD

That the sole mission of a messenger of Allah

is to deliver the message _ Edip Yuksel ...... "' .. "'" . " '" 9

- Comments by Dr. Abdul Wadud .... "'" ", .. ", .... '" 9

CBAPTERm

3 issues put forward

by Edip Yuksel . '" "' ......... '" '" 21

_ Comments by Dr. Abdul Wadud "'" . '" "' .... " '" '" 21

CBAPTERIV

Which animals are lawful? _ Edip Yuksel " . " "'" . " '" "' . 37

_ Comments by Dr. Abdul Wadud .... 4""" "' .. '" '" 38

CBAPTERV

Why do you make distinction among

messengers? _ Edip Yuksel .......... 47

_ Comments by Dr. Abdul Wadud .......... "" .. " . 51

CBAPTERVI

Was Muhammad Illiterate? _ Edip Yuksel . "' .... " "'"" .. '" 64

_ Comments by Dr. Abdul Wadud ..... .... ,. 69

CBAPTERVII

Who is the messenger of

the covenant? _ Edip Yuksel ........... 72

_ Comments by Dr. Abdul Wadud .............. 77

 [x)

CBAPTERVllI
How do you pronounce
"Shabadah"? _ Edip Yuksel 89
_ Comments by Dr. Abdul Wadud 91

CBAPTERIX
Religious pratices _ Edip Yuksel 97
_ Comments by Dr. Abdul Wadud 100

CIIAPTERX
Can you see the mathematical
miracle? _ Edip Yuksel 117
_ Comments by Dr. Abdul Wadud 124
 1

CHAPTER 1

Introduction of the book

"19 Questions for Muslim Scholars"

by EDIP YUKSEL
Muslims have mutilated their own religion,
monotheism, beyond recognition. The purpose of this
discourse and these questions is to expose "Muslim"
scholars who have changed the religion of God into a
religion full of contradictions, nonsense, oppression, and
unreasonable instruction.
We are living in a crucial age. God has opened a
gate of salvation for us and future generations. Those
who follow their parents blindly and inherit their
religion without thinking, surely will miss the most
important opportunity in centuries. This is the era of
Quran, and the Quran alone. The predawn light has
already disturbed the eyes of the followers of satanic
teachings, i.e., Hadith and Sunnah. The darkness which
has been created by these narrations is passing. We are
an extremely fortunate generation. We live in an era of
restoration; the religion of God is being returned to its
original purity as preached by all God's messengers.
Islam has been corrupted by fabricated narrations
and sectarian jurisprudence which have clouded
religious minds for 1400 years. A mathematically coded
structure has been discovered in the Quran, the Final
Testament. Now, Almighty God wants to reform His
religion and start a rebirth, a renaissance, by unifying
all the believers in the world under the motto "One God.
One Message, One Community. tI
 2

Comment. by Dr. Say'" Abdul Wadud

on the Introduction of
the book 19 Que.tion.
In the introductory page of the book "19 Questions
for Mua1in:l Scholars", titled, 'New Era', it is said, "We
are li~ in a crucial age. God has opened a gate of
salvation for us and for future generations. "The gate of
salvation", as said later, "is the discovery of a
mathematical code."
While going through this booklet titled, "19
Questions for "Muslim scholars", one finds that Edip
Yuksel continuously seeks protection under brevity
while presenting his often repeated falsehood as truth.
We find here that he has mentioned the wont.
"Salvation" without explaining as to what is meant by it
and what is its relationship with the Mathematical code
mentioned by him.
It is a pity that those who claim to have a deep
understanding of the Quran and are the pioneers of a
movement based on their Quranic study, have not been
able so far to understand what is 'Salvation'. 'Salvation'
is an un-Quranic word. Besides his comprehensive and
well-organized anti-Hadith campaign, the author of the
book '19 Questions' has erred in certain points and has
even been led astray in others. Let me explain.

SALVATION
The concept of salvation, as said above, is un­
Quranic. In Surah 'Fatiha' which is the gateway of the
Quran, it is said:
(.. s­
(1:6) ..... 4~ ... 11.k1~1 IJ..lA1

The word Siraat-al-Mustaqeem is usually translated

as Straight Path. But it is a more comprehensive term.
 3

By implication, Siraat-al-Mustaqeem means a

well-balanced and absolutely straight path. This brings
into focus a very important concept of life. The Quranic
words present a peculiar combination of the positive
concepts, along with the condemnation of negative and
unreal concepts. The word Siraat-al-Mustaqeem is a true
example of it.

The ancient concept oflife

Human intellect invented an idea of a 'Cyclic Order'
of life. Ancient Greeks, when they pondered over the
heavenly bodies revolving within their respective orbits,
came to the conclusion that human life, like heavenly
bodies, runs in a cyclic order. A circle, as we know,
starts at a certain point and ends exactly at the same
point. Pythagoras, a Greek philosopher, and a renowned
Geometer bom in the island of Samas near Greece in
585 Be, introduced the idea of 'Transmigration of Soul'
which means that a man bom in this world, gets himself
polluted by his misdeeds and that this stigma can be
wiped out only by leading a devotedly religious life,
which happens to appear and reappear in a cyclic order.
The doctrine of Salvation is based on the belief in
the original sin. The followers of most religions are
obsessed with the idea of sin and their chief aim is to
loosen its hold on their souls. However, each religion has
got its own distinct view, as regards the source of sin
and the means by which it can be eradicated. In
Hinduism, Mukti or Salvation is conceived as liberation
from 'Awagawn' or the cycle of 'death and re-birth'. The
doctrine of 'Karma', explains why one maD is bom in a
well-to-do family and the other in a poor family, doomed
to a life of misery. That is so because in his previous life,
the former had lived virtuously, while the latter
committed sins which he had to expiate in the present life.
In order to get rid of the pollution of sin, the human soul
 4

is sent back to this world, after its death in the garb of a

lower animal. Thus the soul has got to pass through
different garbs not once, but millions of times in order to
achieve the same status of purification from which it
started. These cycles go on and on. But it is important to
realize that if its aim is to install the love of virtue and
the hatred of evil in the mind of man, how can it be
accomplished through the cycle of alternative death and
birth because no memory of his former life exists in the
mind of man.
Vedantic philosophy (Hindu mysticism) presents
the same idea in a slightly different form. It is
essentially a pantheistic creed:
That the individual soul has its source in the cosmic
soul. It was separated from its source because of some
unknown cause. The soul is lonely and unhappy and
longs intensely for reunion with its source. That can be
achieved only by running away from the world of matter
and submitting one's self to the rigorous discipline
which is prescribed in Vedas. Salvation for an individual
soul lies in its merging again into the Infinite soul. This
again is another version of the cyclic order of human
soul.
Christianity also inculcates in its followers the
dogma of 'original sin', They say: Adam and Eve were
guilty of disobedience to God, and were punished by
expulsion from heaven, Every man is born with his soul
stained by the original sin, He can wipe out this stain
only by 'belief in the Christ' and by living a life of
asceticism and hard discipline. Salvation means the
regaining of the state of bliss which was forfeited by man
through the original sin, not by daring adventure but by
self-abnegation and refusal to take part in renunciation.
Such was the teaching of the church in medieval ages.
 5

Thus the Vedantic concept of asceticism was

borrowed successively by Jews, Christians and Muslim
Sufis which gave birth to so many distorted views about
human life: the main theme of the cyclic order of
human life being that its ultimate objective is to reach
the point from where it started.
The Quranic concept of life is different. The Holy
Quran emphatically rejects the idea of cyclic order but
impresses upon man that his life moves on a straight,
forward and uprising path and that the aim of human
life is not salvation but achievement. According to the
Holy Quran a human Personality is not the part of
Allah's Personality.
Every Personality is an indivisible entity which
cannot be divided into parts. A part of an object,
separated from its whole, leaves that object incomplete
and defective. By division a Personality remains no
more a personality. Thus human Personality is not a
part of Allah's personality. Allah bestows upon each
human individual an Undeveloped Personality and the
object of man is to pass through various evolutionary
stages, leading to its final stage of destination which lies
in the hereafter. Thus our prayer before Allah "Guide us .
to the straight path", not only repudiates the false
concept of the "cyclic order' of life, it also places
before man a positive and constructive program which
brings forward and raises step by step the human
Personality : (84: 19)

O~if¥~.rJ

"Surely you are (and shall be) raised from one

stage to another, step by step. It
 6

The Qulan says further ~·(li:S6)~..b I,.,...., ~ u-'.J~ 1.

The usual translation -of the verse is: "Verily it is
my cRabb' who is on the straight path." But actually it
means that every component of the entire universe
moves forward on a straight and rising path in
consonance with the laws initiated by Allah.

In the human world, the one who steps on the right

path first is a 'Rasool', a messenger of Allah. That is
why the laSt messenger of Allah (PRUH) is addressed by
,BaY'.!ni= (4B:4S). ,., . " I · • ~ . •
'f- d· ",-i"j,'~~~k.>~.-:JIu>'JI<.SjJ~._.: Y'\j

(3:164)~I.J~I~J~~.J
"So hold fast to the revelation sent down to th~:
Verily thou art on the Straight Path".
We have said earlier that Edip Yuksel has not been
able to explain the relationship of the mathematical
code with SALVATION. We shall discus the point again
under Question No. 19.
. Edip Yuksel is also ignorant of the basic concepts of
the Quran. In his writing he profusely uses the un­
Quranic words, such as God, Prophet and Lord for
'Allah', 'Rasool or Nabi' and 'Rabb' respectively.
Allah is a proper noun used for Him alone. It means
the Supreme Existence which is out of sight; Whose
extremely exalted position leaves the human intellect
perplexed, Whose Sovereignty reigns supreme in the
universe .and to Whom subservience is due by all
components of His creation. No vision can grasp Him
(6:13). A finite thing cannot grasp an infinite object.
However we know Him through the attributes given in
 7

the Quran. Accordingly, belief in Allah means to accept

the Sovereignty of One Whose attributes are described
in the Quran.
The concept of supreme authority exists amongst
people allover the world, even amongst the most
primitive tribes, and all of them bow down to it,
although the picture of that authority is different in the
minds of different people belonging to different tribes
and religions. 'Yahawa' of Jews, 'Father' of Christians,
'Ishwar' or 'Parmatama'of Hindus, all bear a different
concept.
On the other hand Allah described in the Quran. is
different from all of them. Thus the self-oriented concept
of God in one religion becomes different from that of the
other. The Quran says: "Glory be to Him for He is above
what they attribute to Him"~ (6:101). So the real concept
of Allah is the one that arises out of the manifestation of
the attributes of Allah as laid down in the Quran.

RASOOL - NAil
The word 'PROPHET' used for a Rasool or Nabi is
again a misnomer and is too small a word to be used for
a person holding such a high position. The word
'Prophet' means the one who foretells events and
originally it was used by the Jews who had such
fortellers in· their ranks, inside their temples. This word
exists nowhere in the Quran and has no relevance to the
high position of one who is not only the recipient ~
Divine Message but is also entrusted with tlie
responsibility of putting it in to practice.

RAil
Rabubiyyat is one of ·tne basic characteristics of
Allah which means the provision of sustenance to an
object from its initial stage to the stage of its final
J
 8

destination. One who provides this nourishment and

sustenance to the innumerable Creatures in th, universe
is called 'Rabb'. '
On the other hand the· :word 'Lord' used for the
Quranic word 'Rabb' is a misnomer. It literally means,
master, ruler, chief, Prince, Sovereign, owner, magnate
in some trade, feudal superior, member of upper
legislative chamber, Justice and President etc. Thus the
word which is used for different categori~s of human
beings is not fit to be used for the One Whose authority
reigns supreme in the universe, Who is perfect and
flawless, Who is the Creator, the Evolver, t~ Sustainer
Who guarantees security to His creation and to Whose
splints of laws everything is fmnly bound.
As stated earlier, all that I have described above,
does not form a part of my comments on the 19 questions
raised by Eidp Yuksel, but it means simply to display
the primitive knowledge of the basic concepts of the
Quran by those who are making ridiculous attempts to
place their mentor on the highest seat of a messenger of
Allah on the basis of a figure.work jugglery. They are
unaware of the emphatic declaration of the Quran in
(42:52) that no messenger of Allah ever sought to
become a 'Rasool' or 'Nabi' but he was always chosen by
Allah Himself, as he was considered capable of
discharging the huge responsibility entrusted to him.
 9

CHAPTER 2
Ouestion-1
By Edip Yuksel
,That the sole mission ofa messenger ofAUah
is to deliver the message.
In Q.l of the book "19 Questions for the Muslim
scholar" the author also brings forward a point that The
sole mission of a messenger of God is to deliver the
message. (16:35)
Let us think over the above verse closely. It runs as
follows:- "The Mushrikin say that if it had been Allah's
will, neither they, nor their ancestors would have set up
peers to Allah or declare anything 'Haram' other than
by His command. So used to say those who went before
them. But what is the mission of the Rasool but to
preach the clear message".
Edip Yuksel has misunderstood the meaning of the
above verse (16:35). The verse does not mean that a
messenger of Allah is like a postman whose only duty is
to deliver the post and then sit idle. The verse on the
other hand means that IT WAS NOT THE MISSION OF
RASOOLS TO COMPEL PEOPLE TO TAKE THE
RIGHT PATH; THEm RESPONsmILITY WAS TO
CONVEY THE MESSAGE· AND THEY DID. This
concept occurs frequently in the Quran. Examples:­
"It is not required of thee (0 Rasool) to set them on
the right path, but Allah sets on the right path whom
He pleases". (2:272)
"So Shu'aib left them saying, "0 my people, I did
indeed convey to you the message for which I was sent
by my Rabb. I have given you good counsel, but how shall
I lament over a people who refused to believe". (7:93)
 10

"Truly you cannot cause the dead to listen, nor can

you cause the deaf to hear the call (especially) when they
turn back in retreat". (27:80) and (30:52)
..And to rehearse the Quran, if any accept guidance,
they do it for the good of their souls. But if any stray,
Say: I am only a warner". (27:92)
"And if you reject (the message) so did generations
before you and the duty of the Rasool is only to preach
publicly (and clearly)". (29:18)
As far as Muhammad. (pBUlI) the last messenger of
Allah, is concerned, his duties after the delivery of
message are clearly laid down in the Quran.
1. His fIrst duty was to bring about a change in the
personalities ofthose whom he co.nveyed the message.
. -- -­
(3:164) ;~\J~\(" •.~~}r'~fjlJ.
"To provide nourishment to the humanseif of the
individuals, to instruct them in the laws and basic
principles of the Quran and to teach them its aims and
objects.
2. His other duty was to bring about a social order
based on the Injunctions, Laws and Permanent
Values which form the essence of the Divine
message.
3. His third duty was "to release humanity from the
heavy burdens and the yokes that were upon them
(7:157)
Let me elaborate the above points­
1. To bring about a change in the personalities
ofindividuals
The injunctions, laws and the details of the daily
practices such as congregational prayers, fasting, Haj
and Zakat can be made to understand in a few words.
 11

But a 'system of life' has such a wider concept that even

the holy Quran has ga.entioned it in a metaphorical term

i
.
and has called it- .uJ1~' '''Colour. of Allah". (2:138).
'
It is difficult to explain a colour in words. Anybody
who has not seen a green color, you can not explain it to
,him by means of words, as to what it is. The Quranic
example is comprehensive and all-embracing. When you
rinse a cloth in a certain dye, every fibre of it takes up
the same colour. Similarly in an Islamic Social Order all
individuals assume uniformity in their life~pattem. That
is the fll'Bt a.."1d foremost condition of an Islamic Social
Order. Consequently, not to speak of the establishment
of an Islamic Social Order, you cannot even think of it in
a society divided into sects, p8rties and groups.

~Nafs' or Personality ofthe individuals.

The question arises as to how the Muslim Ummah
can assume a uniformity of colour. The Holy Quran says
that such a uniformity can take place by means of a
change in the 'Nrus' or Personality of individuals. Thus
it is said:

-(13:11)r t . ;;~ \"'IJ~~i~ \... ~ ';JJJI~I,

\

"Verily Allah Will never change the condition of a

people" until they bring about a change in their
inner-selves. "
This change in 'Nrus' or personality occurs by
pondering over the Quranic teachings. The duty of the
Rasool (PBUH), as said earlier, was "To provide
nourishment to the human 'Self' of the individuals, to
instruct them in laws and basic principles of the Quran
~d to teach then) its aims and objects. tt Thus the Rasool
(pBUH) spent nearly 60 percent of the duration of his
life as a 'Nabi' in carrying out this progranmie because it
 12

was impossible without it to establish an Islamic Social

order or 'Nizam-e-Mustafa'. No further step was taken
towards its establishment until a change was brought
about in some three to four hundred persons. What is
the result of this change in personlities? It brings about
a change in the measure of values. For example, if the
angle of vision is wrong, the measure of respect for an
individual shall be his wealth, his ancestry, his status in
life etc. But when the values get changed, the measure
of one's respect shall be his personal character, his piety
and the height of his activities in the right direction.
Th~ aim_ oilifeJ)fJh~ messenger~J?LAn8h wititto change /~ ~
the measure of values In~h1fuian:life.Every messenger-or
Allah .came to build a new world for humanity. It is
apparent that to bring about this change, it requires the
change in the mental outlook of individuals, a
revolution in human ideas.
"The creation of a new world depends on the
creation of new ideas. It cannot be brought into
existence by bricks and stones. " aqbal)
A messenger of Allah brings about a change in the
angle of vision, a change in the measure of values, a
change in the measure of what is right and what is
wrong, a change in the ultimate objective of life, and in
the words of the Quran a change in the heavens and a
change in the earth; and a messenger of Allah brings
about this change by the creation of a new world and a
new heaven. He brings about an earthquake in human
ideas, dismantles the old world full of misery and
exploitation and replaces it by a world of peace ad
plenty. That is what we call a basic feature of an Islamic
Social Order. It cannot be brought about by introducing
certain prohibitions and punishments.
This concept of change of personalities exists
nowhere in the modem world. The aim of our religious
 18

leaders is the mechanical replacement of cextain laws

and th&:)'trln:rforf(j~liticiW is;;:Ifdtmht<n:ld~· thirn to
gain POwer. Both: these groups are not in a position to
bring about an Islamic Social Order.
2. To' establish. a Social order based on th.e
i;nJunetWn laws and Permanent Values which form
the essence"" of the Divine message. This is another
mission, of a meBiienger of Allah after the delivery of
divine message.
Islam is not a religion which means the" so-eaUed
personal contact with God. It is a 'Deen' or a way of life..
'AI-Deen' is a comprehensive term and is the essence of
Quranic teachings. It is a centre around which all the
injunctions, laws, fundamental principles and
permanent values revolve and bring into prominence
the ultimate·objective. Its true concept brings into. focus
t he mearung"V~
·" . '-""t he:wOl'lt
-.:I'W"'am. ;'1 ,,",,;),,"
i ,;':''''-:.7' 1:;"
The word 'Deen' has a very wide meaning. On the
one hand, it means Sovereignty; reins of power, state;
constitution; law and order, judgment; sound result;
reward and punishment; cause and its" effect. On the
other hand, it means to be subservient, to obey, to bow
down. When it is attributed both to Allah and to man, it
means the obedience to the laws of Allah. A number of
Quranic verses can be quoted in support of the above
concept. We quote here a comprehensive one. The Quran
says:
"Do they seek for other than the 'Deen' of AIlah
while all creatures in the heavens and the earth
bow down to His laws willingly or unwillingly and
(ultimately) all come back to it". (3:82)
It: "means that" Allah is the Sovereign of the

,-
Universe. The entiJe creation is bound by the splints of
 14

His laws. The inanimate objects submit to Him by

means of the physical laws which are ingrained in their
substance. They thus. submit to the divine command
willingly. As regards animals they receive the divine
guidance by means of instiIicts. They also cannot divert
from the way of life given to them by the Creator and
thus submit to the divine laws willingly. However, the
case is different with man. Human physical body, like all
other creatures, is controlled by physical la~ and
instincts and thus submits to the divine command
willingly. But human Personality is controlled by
another set of laws which were given to mankind
through the messenPrs of Allah. Man is bestowed with
the faculty of Choice. He may or may not submit to the
•
later set of laws. Those called 'Mu'mins' accept them
willingly from the core of their heart while others accept
them through trial and error. But ultimately all have
got to come back to the laws prescribed by Allah.
The above verse clarifies the meaning of the word
'Deen' i.e. the establishment of an organization subject
to the divine laws. Verse (3:82) is followed by verse (3:83)
in which the non-Muslims are addressed by saying, you
also submit to the laws revealed to Muhammad (PBUH)
as we do: These laws are basically the same 88 were
revealed to the earlier messengers of Allah. .
This is followed by saying:
"If anyone follows a way of life other than Islam
(i.e. submission to the laws of Allah) never will it
be accepted of him; (He may gain the pomp and
glory of the present) but he shall he the loser in
the end." (3:83)
Accordingly, 'Deen' is the way of life consistent ~th
the divine laws. But this can be achieved through an

 15

organization where the central command becomes an

instrument for enforcing these laws.
Such an organization comes into being, as the result
of belief in Allah and the deeds consistent with the laws
revealed by Him. In Qther words, the organization of
'Deen' cannot 'he established without having an
independent State. The Quran says:
Allah has promised those amongst you who
'ft

believe and practise deeds consistent with the

divine laws that he will, of surety, grant them
inheritance ·of power in the land as He granted it
to those before them. ft (24:55)
What is the object of this succession of power, has
been explained in the latter part of the same verse:
"That they will establish in authority their 'Deen',
the one which He has chosen for them and that
He will change (their state) after the fear in which
they Oived) to one of security and peace." (24:55)
It means that the ·succession of power in the land is
only the means to establish the organization of Deen, so
that believers may .ie. able to live a life of peace and
security. This peace and security, on the other hand, is
not an end.by itself. Its objective is explained in the next
part of the same verse:
. "That they will bow down before My laws (only) and
not ~lIOCiate ought with My Sovereignty." (24:55)
Again this is t'611owed by:
"It anyone rejects it, ,after this, they are rebellious
(they break the pattern i~ which the organization
of Deen flourishes)". (24:55)
 16

Ii"";' .has two prominent aspects and these are

(1) i'~ ~, . 'and (2)'. iii LtG' . . , . Thus the verse
(24:55) descnbed above, is followed by: '
"So establish 'Salaat' (The way of life consistent
with the divine laws) and provide 'Zakaat'
(provision of nourishment to individual human
beings and obey the 'Rasool', so that you may
undergo development, within the specified
pattern." (24:56)
.Thus the object of holding the reins of power is the
establishment of the organization of 'Deen', so that th(·
believers may be able to give a practical shape to the
institutions of 'Salaat' and 'Zakaat', as it was practised
by the Rasool (P.B.U.H> himself. The Rasool (P.B.U.H>
was the ill'st head of an Islamic state. The obedience to
the central authority thus became the pivotal point in
the establishment of 'Deen' which in fact was the
obedience to the divine laws. However, this organization
of Deen was not meant to remain confined to the
lifetime of the Rasool (P.B. U.H> but was to continue
after his death. The Quran explains this point by saying:
"Muhammad is no more than a messenger of
Allah; many were the messengers that passed.
away before him; if he dies or is slain, will you
then turn back on your heels? If any does tum
back on his heels not the least harm will he do t() .
Allah. but (Allah on the other hand)-will ~ly
reward those who keep steadfast on theJvaY shown
by divine guidance". ( 3 : 1 4 3 ) "
,
At yet another place it is said;"
tlThey are those who if we establish them in the
land, establish the way of life consistent with
divine' laws, and provide nourishment to
 17

individuals, enjoin the right and forbid the wrong.

With Allah rests the end and decision of (all)
affairs." (22:41)
It means that the social organization of 'Deen' shall
make the laws of the Country, to enjoin all acts
consistent with the divine laws and to forbid all acts
that go against them. This has amply -clarified the point
that in the organization· of 'Deen', Allah is the Supreme
Authority and that all affairs shall be fmally decided
under the laws revealed by Him. Thus it is said:
"The command is for none else than Allah". (12:40)
It is further declared ·that those who do not decide
their affairs according to the divine laws, are non­
believers:

(5:47)~.,,4 ,.AJI~~J\jJJI;;1 ~~rl~J

"Those who do not judg~ according to the book of
Allah, they are non-believers". (5:47)
The Rasool <P.B.U.H) himself was ordained:

JJ\;;I~~~\.j
"0 Rasool! 80 judge between them according to
what Allah has revealed" (5:51). .
3. The other mission of the Rasool was to end
exploitation. "To release humanity from the heavy
burdens and yokes that were upon them". (7:157).
What has been stated above has clarified the verse
(1:4) . 0!..u Ii>! ~ L.. Le. it is a period of time,
in which the organization of'Deen' shall be established.
 18

The Quran puts a question:

"And what will explain to you, what is
'Yaumid-Deen'?" (82:17) After this the Quran itself
explains the most prominent and basic feature of
the period in which 'Deen' gets established:
i· /' w • /I •

(82;19) W.l:..~r ,:!l" ~~~~ ~r'!. i

1_- ,

"The period of time in which no human being shall

.have pOwer over any other human being, for the
co~and in that period shall be (wholly) with
Allah."
It means that all types of exploitation of man by
man shall end during that period, whether political,
. intellectual or economic, because human affairs shall be
subjected to divine laws. There shall be no subservience
of one set of people to the other. .
After this it is said: /I
"In this period of time in which there is no doubt,
each person shall be paid out, just what he has
earned, without any injustice. It (3:25)
At yet another place it is said:
"Will have no fear of harm, nor of any curtailment
(of what is his due)" (20:112)
Opposition to Deen or the rule of divine laws. As
stated above, in the organization of'Deen' there shall be
no roo~ for Eixploiters. The exploitel '3 who have
opposec4:; ~..u I .} .brought about by the messengers of
Allah iil·-8.II ages, belong to three different categories,
..
which are as follows:
1. The Rulers whose rule may he of any type, i.e.,
kingship, dretatorship or modern democracY,;
 19

2. The capitalists who keep· the working classs

subservient to themselves.
S. Religious priests who exploit the sentiments of
the people, either through the products of their whims
and wishes, such as the fabricated Ahadis of the Rasool
(PBUH) or through mystic concepts which are alien'to
Islam.
These three groups of exploiters have always
opposed the establishment of Deen brought about by the
messengers of Allah; and if at all it came into existence
somewhere, they tried to demolish it. These three groups
have always been in league with each other. Falsehood
cannot prosper on its own, until if presents itself in the
disguise of truth. Had theSe opponents openly opposed
the 'Deen' prescribed by divine guidanCe, nobody would
have followed them.
Thus they skillfully adopted a different technique.
They preserved the nomenclature of 'Deen' but changed
its concepts. They did not disturb the practical details
and outward appearance of the basic pillars of Deen but
·made . them lifeless by extracting and destroying its
essence. After doing so, the religious exploiters kept the
religious affairs under their own control and made the
political exploiters the custodians of worldly affairs, thus
dividing the 'Deen' prescribed by Allah into two water­
tight compartments of 'church' and 'state'.. This
happened not only with the 'Deeb' brought about
successively by the previous messengers of Allah, but
Islam also met the same fate. After the first four
Caliphs, Kingship made its appearance and
simultaneously Priesthood came into being, thus
bifurcating the 'Deen' established by Muhammad (PHUH)
and practised by the first four caliphs. The part which
came under the custody of priests came to -be known as
'religion' instead of 'Deen'. Where 'religion' exists, the
 20

state is always run on secular lines. This mutilated

shape of Islam exists up to the present day, and our
priests openly declare that you do. not need an
independent state for the establsihement of Deen,
because prayers in congregation, Fasting, Haj and
Zakaat are allowed to be practised under the rule of any
secular form of government. Moreover, as they say, the
sovereignty of Allah in human ~~jf.nce~ tp.e life
hereafter. Accordingly the words ',if- r >! ~t...: are
translated as 'Ruler of the day of Judgment'. And, as
they say, it has nothing to do with the present world.
I shall advise Mr. Edip Y,uksel to amend his false
and self-made notion that the sole mission of a
messenger of God is to deliver the message. As far as his
campaign against the concocted Ahadis literature is
concerned there is an element of truth in it but the
campaign is roughshod.
He has gone too far in making his perverted
knowledge of the Quran, a stepping stone for entering
the field of sensitive Quranic issues.
 21
CHAPTER 3
Now I would like to take up other issues brought
forward byEdip Yuksel which are as follows :­
1. The prophet Abraham was the founder of Islam
and good example for us. (22:78), (2:135) and (60:4).
2. Muhammad (PBUH) was the follower of
Abraham (3:68) (16:123)
3. All religious practices, dally prayers, obligatory
charity, fasting, pngrimage, came through
Abraham. (21:73), (2:43-127·128), (2:183) (3:43)
(19:31 and 159), (20:14).
Comments by Dr. Abdul Wadud
Now let Ufi first discuss the verse which, according to
the author of the book '19 Questions for Muslim
. Scholars', indicates that Abraham was the founder of
Islam. The verse is as follows:
"And strive in the cause of Allah, as you ought to
strive. He has chosen you and has imposed no
difficulties on you in 'Deen' (the way of life
prescribed by Allah). It is the divinely ordained
path of your father Abraham. It is He who has
named you as Muslims, both before and in this
(revelation), that the Rasool may be witneSB for
you and you may be witness for mankind. So
establish '8alaat' (the divinely ordained way of
life) and provide 'Zakaat' (nourishment elf human
body) and hold fast to Allah. He is your Protector
and the best to help~. (22:78)
In the above verse the followers of Muhammad
(PBUID are ordained to continue to strive for the upkeep
of the Divine programme. It is said, 'you are chosen for
this purpose. This is for your own benefit' (2:288); 'by
 22

holding this programme you shall get the leadership of

the world'. (2:143). They are told further that neither
the Divine programme is new. It is the same programme
that was ordained to Abraham; even the name of .your
Jamaat is the same i.e., Muslims. The practical
application of this programme is that your Rasool shall
keep a watch over your deeds (and after him his
successors i.e., the central organization of Ummab) and
you shall watch over the deeds of humanity at large.
You thus establish 'Salaat' and 'Zakaat' and hold fast to
the divine programme. The issue is clear. The
programme is ordained by Allah. He is the founder of
the programme. It is neither Abraham nor Muhammad
(PBUH). Abraham followed this divinely ordained path
in an exemplary way and now the followers of
Muhammad are ordained to do the same. It was only
Abraham and his followers who fIrmly stuck to the divine
path and not other people. You thus follow his example.
Let us now take the verse (2:135):
"They the Jews and the Christians say: 'You can
be considered to follow the right path only if you
follow Abraham's way? Abraham was neither a
'Jew' nor a Christian (3:66) He was a true follower
of the divinely ordained path and did not associate
anyone with Allah. (2:135)
tI

Again there is no ambiguity. The path is prescribed

by Allah Himself. Abraham was the strict follower of the
divine programme. That is why he serves as an example
for you; not the Jews and the Christian who left the .
divine path brought to them by Jesus and Moses.
Next we take the verse (60:4).
"There is for you an excellent example (to follow)
in Abraham and those with him, when they said to
 23

their people, 'We are clear of you and whatever

you worship'." (60·4)
The point is abundantly clear. The founder of the
programme was Allah Himself. However, Abraham
followed this programme in an exemplary way. But he
himself was not its founder.
In verse (60:4) it is a also said, "There is an
excellent example in Abraham and those with him."
Can Edip Yuksel deduce from the above that 'Those
with him' were also the founders of Islam?
THAT MUHAMMAD (pBUH) WAS THE
FOLLOWER OF ABRAHAM is a misleading declaration.
The verses quoted by Edip Yuksel in support of it are
(3:68) and (16:123).

J..jJIJ ~I.a J o~1 J....ill ~I.r. ~ t.f WI ulJI ~I

(3:68)O~.,..JlulJ~IJ~1
"Without doubt, among men the nearest of kin of
Abraham are those who follow him, as are also this
Nabi and those who believe, and Allah is the
Protector of those who are the believers."
--,
Note the meaning ofthe words: ~ ~ 4I f 1.01.), I

"Men who are next of kin to Abraham" (Abdullah

Yusuf Ali)

"Men who have the best claim to Abraham.

(Pickthall)

"Men who are close to Abraham" (Parvez)

I wonder how Edip Yuksel dared to translate the

words, -::A If. 4V" 1.0 \u-'J I as "followers of
Abraham"? He has often tried to hide his insidious
 24

intention in the brevity of his statements.

.... . \5" L.J I.A.....:...>- -AI ....1a.. __~JI \J. I ~I l.....,...JI ..
'-' \J - r- /. C-- - - r-'
~r-JI
(16:123)
"So We have taught thee the inspired (message).
Follow the course adopted by 'Abraham, the true in
belief, and he joined not gods with Allah."
Here again it is said that the message is from Allah.
Abraham was not a 'Mushrik'; he was true in belief.
Thus Muhammad (PBUH) is ordained to follow the path
adopted by Abraham. To follow the way of somebody does
not carry the sense ofsubmission to the latter. 'Ittibaa' is
different from 'Ita'at', the form~r means to follow the
way adopted by another person and the latter means the
subservience to another person. 'Ita'at' carries the sense
of enforcement or the sense of submission to some law.
When Edip Yuksel says that Muhammad (PBUH) was
the follower of Abraham, it carries the latter sense
which is not true. He has repeatedly used this sentence
in his book, with the highly mischievous intention of
declaring Muhammad (PBUH) a nonentity.
REliGIOUS PRACTICES:· Edip Uksel has quoted
a number of Quranic verses, as stated earlier, in support
of his view that ALL RELIG10US PRACTICES, daily
prayers, obligatory charity, fasting and pilgrimage came
through Abraham. So far it is true that the earlier
messengers of Allah were commanded by inspiration to
do good deeds, establish 'Salaat' and to provide Zakaat
(nourishment of individuals) and that they constantly
served Allah. But Edip Yuksel has translated 'Salaat' as
'daily prayers' and Zakaat as 'obligatory charity'. By
doing so, he has laid down a wrong foundation and thus
the entire structure he has raised on ihis foundation is
wrong. As a matter of fact, Salaat and Zakaat are both
 25

much wider terms. 'Salaat' means the way of life

prescribed by Allah for each component of his entire
creation. The Quran says: "Do you not see that every
individual component of the universe steadfastly "and
obediently carries out the duty assigned to it by the
divine programme and birds with wings outspread? Each
one knows its Salaat (the way of life prescribed for him)
and his Tasbih (the sphere of activity). Every bit of
action is in the knowledge of Allah." (24:41).
EVOLUTION: The important issue that Edip
Yuksel has not been able to realise is that the way of life
and its nutritional pattern have undergone evolution,
since life began on the earth. The basic principles
remained the same, but the details changed. Just see
what is life itself.... .life began in the early cells. These
cells drew organic as well as simple inorganic matter
direct from sea water for their nourishment. This was a
simple form of NUTRITION.
The decomposition reactions of organic materials
such as fats and carbohydrates yielded energy which was
captured by Adenosine Phosphates. These especially
ATP served as a readily available source of energy for
the chemical reactions within the cells. This process of
trapping energy from one source and transferring and
packing it up in a different substance, we call
RESPIRATION. With the availability of nutrition and
ATP, cells could duplicate nucleic acids. With increase
in the number of nucleic acids more proteins could be
manufactured. Proteins being" enzymes could
manufacture more fats and polysaccharides. Thus a cell
maintains itself by replacing a worn-out or damaged
parts. This we call SELF·REPAIR.
As the synthesized compounds got accumulated
within the cell, it became larger in size. Thus synthesis
led to GROWTH.
 26

New types of components came into existence,

giving the cell new properties. This resulted into nuclear
DEVELOPMENT.
The growth of a cell on account of synthesis and
internal molecular reproduction could take place up to a
certain limit, after which the cell became unstable. Thus
the cell reproduced itself. By REPRODUCTION, cells
not only became multiple but their generations
continued in succession.
As the first cells increased in number, the nutrients
in the sea-water decreased. Cells had to compete for the
supply of nutrients. Thus only those cells could continue
their existence which ADAPTED themselves to new
environments.
The cells that adapted to the new environments,
persisted in the succeeding generations. On the other
hand, poorly adapted cells became extinct. Such changes
with the appearance of new types of cells with new
characteristics, through successive generations,
constituted EVOLUTION.
The properties of nutrition, respiration, self-repair,
growth and development,- reproduction and adaptation,
collectively we term LIFE.
The properties of life remained constant since life
began on earth, but the pattern of life has undergone
drastic changes. Just compare the early life structure
with the structure of a human body. For nutrition,
complicated structures of stomach and alimentary canals
have evolved; for respiration lungs have evolved.
Similarly for the maintenance of other life functions,
other complicated body structures have evolved. Thus
the basic principles of life remaining the same, it has
undergone drastic changes since it began.
 27

NUTRITIONAL EVOLUTION· Now please note

the changing pattern of nutrition since life began.

EXAMPLE 1
Life appeared on earth in the fonn of cells. The cells
that exist today are composed of the same types of
chemicals which constituted the first cells on earth
billions of years ago i.e. water, minerals, adenosine
phosphates, polysaccharides, fats, proteins and nucleic
acids. The early cells drew inorganic as well as organic
matter directly from sea-water, for their nourishment.
This was a simple fonn of nutrition. There had been
tremendous expanse of living mass from the first cells on
earth. It makes an interesting study from the Quranic
point of view, how with the gradual disappearance of
free molecular food from the oceans, the nutrition of a
vast number of organisms that branched out from the
first cells, could be maintained. This happened in the
following ways:­
Parasitism- With the disappearance of free
molecular food from the oceans, organisms began to
procure food from the bodies of living organisms. One
cell could invade another cell for obtaining food. This
type of procuring food is called parasitism. Even today
viruses and bacteria get their food by parasitism.
Saprotrophism- Here the organisms began to live
on dead bodies of other organisms. Many types of
bacteria adopted this method of obtaining food.
Holotrophism- It is the process of eating whole
living cell. In parasitism the smaller cell eats the
substance of the larger cell, while in holotrophism, the
larger cell engulfs and eats the smaller cell.
It is evident from the above description that the
above methods of food-gathering did not add anything to
 28

the total food stores on earth. It was just one cell eating
the other, dead or alive. Thus unless some new food
sources had become available, life would have gradually
ceased to exist on earth. Such food sources did evolve
within the cells and the cells started manufacturing
foods themselves.
In the early stages, the nutrients were produced by
methane, ammonia and water, and energy was supplied
by the sun and lightning in the clouds surrounding the
early earth. This method of food production became
inadequate at a later stage. As with the disappearance
of the permanent clouds, lightning became rare and with
the formation of cO2 screen in the earth's atmosphere,
high energy solar radiation became unavailable. Thus
evolution of some new method of manufacturing
compounds became necessary. Water was still
abundantly available and in addition to methane and
hydrogen cyanide, carbon dioxide was directly available
within cells as source of carbon, this being the product of
respiration. With water and carbon dioxide, cells could
produce organic compounds provided a source of energy
was available. ATP could supply such an energy, but
this itself was an organic compound and its production
depended upon an external source of energy. Thus cells
could continue to exist only ifthey had evolved methods
of utilizing external sources of energy. This happened in
two different ways:
i) Chemosynthesis-Early Monera and Protista
especially certain types of bacteria, started
extracting energy from sulphur, iron and
nitrogen compounds. They absorbed these
compounds into their bodies and on account of
certain reactions that took place, bonds were
broken and bond energy became available for
the sysnthesis of carbohydrates from carbon
 29
dioxide and water. But the process had its
limits as it depended on the availability of
certain chemicals. .
ii) PhQtosynthesis-Another method in which
materials and energy could be available in
abundance came into existence. A huge store of
energy was present in light rays of the sun.
Only an energy-trapping substance was
required within the cells. Such substance came .
to be evolved in the form of chlorophyll. The
process of manufacturing organic compounds by
means of chlorophyll and light rays came to be
known as photosynthesis and is still used by the
plant cells allover the world. It saved the living
organisms from premature extinction.
We note that out of the five food-procuring methods
that came into existence • sooner or later. such as
Parasitism, Saprotrophism, Holotrophism,
Chemosynthesis' and Photosynthesis, only the last two
added to the total food supply on the earth. It appears
that Monera adapted all methods of getting food except
eating. Protista adapted Photosynthesis as well as
Holotrophism (eating) an~ became animals.
The above description of Nutritional Evolution
illustrates a beautiful link in the chain of Allah's
Rabubiyyat.

EXAMPLE 2
With the passage of time, cells became org::mized
into complex multicellular organisms because at any
level, a higher organization is functionally more
efficient than the lower one. For instance non-aggregate
cells require more energy and mate.rial for their
individual survival than if the same number of cells
'l
 30

were united to form a tissue. There are two reasons for

it. Firstly because duplication of efforts is avoided. For
example. a single cell is exposed to environments all
round and it has got to spend energy and materials to
protect itself against the effects of environments from all
sides. On the other hand. in the case of a compound
aggregated tissue. only the cells at the periphery are in
direct contact with the environments and they only take
up protective functioning. Secondly in an aggregated
tissue not only that a duplication of effort is avoided,
there is also a continuity of effort. For example a
unicellular organism has got to perform all the functions
of respiration, digestion, excretion, locomotion and
reproduction etc. The whole cell surface is involved. say
in the case of feeding and locomotion. Thus it can
perform only one function at a particular time, the
others being temporarily suspended in the meantime.
As reproduction is also the function of the same cell, it
stops both feeding and locomotion. In multicellular
organisms, on the other hand. there is a division of
labour. Every individual function is the responsibility of
a particular group of cells. For example movement is the
responsibility of the muscle cells. digestion is the function
of the alimentary canal, secretion is the function of
glands and so on. Thus each group of cells is specialized
in a particular way and the provision of nutrition is
taken up by the cells of the alimentary canal only.

EXAMPLE 3
In still higher forms of animals, there developed a
division of labour so that the nutrition of some
individuals became dependent on the others. A few
individual organizations of the same kind make up a
family. A number of families together make a herd or
tribe. Next higher organization where the number of
organisms of same kind is very large and which occupy
-
\

 31

a given area is called a Population. In some cases a

Population is a far more closely-knit group. The unifying
basic feature is not only interbreeding, but also because
the individuals live together in an integrated manner so
that each contributes in some special way to the welfare
of all. Such special type of organization is called a
Society. Societies are characteristic of animals, such as
insects and vertebrates. They are highly developed
among termites and many ants, bees and wasps. Each
member of an insect society is guided by an inherent
instinct and is bound to follow the way shown by it. The
Holy Quran calls it UJ. (revelation). We may
produce as an example the honeybee society. A honeybee
society consists of three social ranks. Only one of them is
a queen who is the mother Qf all the members of the
colony; several hundreds are drones and the rest are
workers. The queen and the stingless drones are
reproductive. The queen lays the eggs and the drones
fertilize the new queens. The daily work and strife of the
colony devolves upon all workers, who are asexually
developed females in which the reproductive system is
vestigial. They, therefore, do not lay eggs but spend
their time carrying water, collecting nectar and pollen,
secreting wax, building the combs, collecting food for all
castes, attending the queen and rearing the young, and
cleansing, airing and defending the hive. Thus division
of labour has developed at this stage and the function of
procurement offood and water devolves on one particular
group, but not on all the individuals ofthe society.

EXAMPLE 4
Let us describe here another remarkable link in the
chain of Allah's Rabubiyaat. We know that fish and
amphibia lay eggs in the natural bodies of water. The
eggs are in direct contact with water which is the source
of their nourishment. There is no danger of drying up
 32
,
either. The eggs are thus without any protective shell.
In reptiles and birds, on the other hand, the egg needs
protection against desiccation and physical shock. Hence
it is protected by shel!, and amniotic fluid has developed
as a shock-absorber. As long as the embryo remains
within a shell it is not capable of obtaining food from.
outside. Hence a big store of yolk within the egg itself.
The shell itself is a unique specimen of Allah's creation.
It allows air for respiration to pass through, yet the
water is not allowed to evaporate. In mammals the egg
becomes well protected inside the uterus. Thus the shell
is eliminated. The nutrition and respiration are carried
through the mother's blood. So the quantity of yolk is
insignificant, just to sustain the embryo during the
period of its journey through the Fallopian tube and
before it gets embedded in the uterine wall. After birth
the new bom gets disconnected from the placenta, and
the milk food is ready in the mother's breasts.

EXAMPLE 5
Of all the minerals of planet earth, water is the
most abundant one. Nearly three-fourth of the earth's
surface is covered with water and it is also contained in
large amounts in the atmosphere and the lithosphere. It
is also the major component of living matter. The basic
water cycle is quite familiar. Heat of the sun evaporates
water which is thus transferred from the hydrosphere to
atmosphere. The evaporated water cools and condenses
when it reaches high altitudes. Clouds are formed and
after precipitation as rain or snow, water is returned to
the hydrosphere. This is the most massive process of any
kind on earth, consuming more energy and more
material than any other. The rain water as we know
comes into contact with gases and rocks and the process
of erosion thus gradually turns fresh water into salt
water. These two bodies of fresh water and salt water
 33

thus constantly move in a gigantic global cycle. They are

free to intermingle, and do intermingle, yet they are
kept apart by the physical laws of heat and gravitation
which Herve rut II bl:U'rier in between the two typel:l of
water. This colossal phenomenon of the hydrological
process and the barrier between two segments of
hydrosphere is a glorious manifestation of Allah's
"Rabubiyyat". But for this, life on the land could not
exist. The Quran says: "Do you not observe the water
that you drink? Do you bring it down from the clouds or
do We? If it were our will, we could make it salty (and
bitter) then why do you not give thanks?" (56:68-70)
It means that it was the divine plan not to allow the
salinity to accumulate in all parts of the hydrosphere
because in that case life on land could not continue
further.
When one ponders over the ways and means
provided by Allah for the sustenance of His creation, he
is bound to proclaim: );)1 That the manifestation
of Allah's attribute of "Rabubiyyat" is not confined to
anyone unit of animate or inanimate objects. It prevails
allover the universe.

Evolutiolt ill, tlte Divine Message

There are six periods or ERAS through which
Evolution has taken place on Earth which are known in
the Quranic terminology as : (1 1~ Those
interested in Physical Evolution can study my book
titled, "Phenomena of Nature and the Quran." Here I
have described above the Nutritional Evolution only.
Similarily The Divine Message has also undergone
evolutionary changes. The message remained the same
in essence but gradually became widened in details, in
consonance with the widening of human intellect until
the final message was revealed to Muhammad (PBUH),
 34

in the form of Quran, when the human intellect was

mature enough to follow it. Since the time of Abraham
(AS), the basic principles of the message remained the
same but the details have been gradually modified by
the Creator. For example, now the institution of 'Deen',
ordained by Allah in the Quran, cannot be established in
the absence of an independent state. Such irijunction
was not present categorically in the message revealed to
earlier messengers of Allah.
The Quran Says:
"Allah has promised those amongst you who
believe and work deeds consistent with the divine
laws, that He will of a surety, grant them
inheritance of power in the land, as he granted it
to those before them. " (24:55)
The object behind the granting of power in the land
in order to establish the organization of 'Deen' is to
allow a life of peace and plenty to the believers (24:55).
A clearcut concept of succession of power in the land
in order to establish the organization of 'Deen' , did not
exist during the time of earlier messengers of Allah
although the word "kingdom of God" does exist in
earlier scriptures.
Similarly, the concept of the prOVISIOn of
nourishment has undergone change. It remained no
more an 'obligatory charity' as Edip Yuksel calls it. The
Quran says, "They are those, who if we establish them
in tho land, cstnblish 'Salaat' and provide 'Zakaat'."
Provision of Zakaat is the provision of nourishment to
individuals, their body as well as their selves. It is the
basic responsibility of an Islamic state to fulfill the basic
needs of individuals. The Rasool (PBUH) fulfilled this
responsibility in an exemplary way. In a Quranic Social
 35

Order the state becomes the symbol of divine attributes

guaranteeing Allah's promises. Thus the life and
property of the believers are at the disposal of the state
and in lieu of it, it is the responsibility of the state to
provide peace and plenty to the individuals. i.e. a
heavenly life on the earth.
"Allah has purchased from the believers their
persons and their wealth, surely for them is
heavenly life in return." (9:111)
In the Quranic Social Order only returns in lieu of
one's labour is allowed. Interest on capital is not allowed.
In fact all type of profiteering is prohibited. (2:275)
The accumulation' and concentration of wealth
amongst individuals is not allowed! (9:34-35)
The Quran has differentiated between 'Sadaqaat'
(Charity) and 'Zakaat', the provision of nourishment to
individuals. (9:60) Regarding'Sadaqaat' it is said:
(Sadaqaat) alms are for the :.
1. Poor and the needy i.e. those who are unable to earn
their living. This they get by way of their right.
2. For those whose business comes to a standstill.
3. For those who are employed to administer the funds.
4. For those whose hearts have been reconciled (to truth).
5. For those who are in bondage.
6. For those who are so much in debt that it is
impossible for them to pay it back.
7. For the wayfarer who is in trouble i.e. who has
exhausted his own resources.
The word iJ' J1' ~ in the verse (9:60) means,
all other items that an Islamic State thinks necessary.
Thus after Quran was revealed to Muhammad (pBUH)
'Zakaat' no more remained a charity affair.
 36

Of course the institutions of 'Salaat' and 'Zakaat'

were present during the periods of early messengers of
Allah, but the Quran gave them a regular and advanced
shape which shall last for all times.
Now a pertinent question arises: Has the evolution
of the way of life prescribed by the Quran now come to a
standstill? According to our mullah the answer is yes.
As they say, all that has been said about Deen by our
ancestors is final and is not liable to any futher change;
an Islamic state can no more make any fresh bye-laws.
But this is not correct. The Deen of Islam, after the
advent of Muhammad (PBUH), has become a beautiful
blend of Permanance and Change. The laws, injunctions
and permanent values of the Quran remain immutable
but the bye-laws, made by mutual consultation by an
Islamic State, within the four walls of the above
fundamentals, are liable to undergo change according to
the needs of time and circumstances. Thus the evolution
goes on.
 37

CHAPTER 4

Question 9, BY EDIP YUKSEL

Which animals are lawful?
The verse 6:145 clearly states that only four kinds of
animal products are prohibited for eating: animals that
die of themselves, running blood (not that trapped
within the meat), the meat of pigs, and animals
dedicated to other than their Creator. Verse 146 informs
us that such prohibitions are very specific; God prohibits
either "the meat" or "the fat" or both, if He so wills. The
following verses 6:147-150 state that whoever prohibits
other than those four items is a follower of conjecture
and human opinion.
The Quran also states that those who invent
prohibitions and attribute them to God, are idol­
worshipers. Ironically, those who idolize their scholars
by accepting thier opinions as divine law are not aware
of their idol-worship. They will assert that god is the
source of their idol-worship by saying that these laws
were from God (6:148 and 6:23).
The Quran prohibits only the meat of one animal,
the pig. God left eating other animals up to our taste.
We cannot prohibit animals that we do not like and
claim that God prohibited them. But the religious
scholars invented many prohibitions and consequently
disagreed on them.
(a) Why is the eating of clam, shrimp, crab, and
mussel unlawful according to the Hanafi sect and
lawful according to Shaafi'ee and Maaliki? What
about the Quran and Muhammad?
(b) Do the differences between Sunni sects on the
 38

dietary prohibition originate from Hadith or the

Quran?
(c) What food is lawful and what is unlawful in Islam?
(d) According to the Quran, division into sects is a
behaviour of idol-worshipers and it is the result of
following man-made books (23:52-56;6:159). How
can you accept this satanic division as a mercy
from God?
(e) . According to the Quran, only the meat of pig is
prohibited, not its fat. God does not prohibit pigs,
but prohibits only the meat of pigs. What is your
proof that pig's fat is unlawful in Islam? Did the
Hadith inventors forget to fabricate a Hadith to
prbhibit pig's fat?
Comments .by Dr Abdul Wadud

on Question (9) :

What animals are lawful?

The subject of what is lawful and what is unlawful

as food has often been given a distorted shape. To begin
with let us see what is the Divine will in declaring
certain articles of food as lawful and others as unlawful.
As in the case of other subjects, such as 'cleanliness', the
physical and hygienic aspects are blended with the one
related to subservience to Allah the Almighty. Thus
before the Holy Quran lays limitations regarding food,
there is a reference in the beginning of Chapter V (Sura
Al-Maida) as regards obligations which are required to
be fulfilled. Thus it is said; "0 you who believe! fulfill
obligations." (5: 1)
In the human and material world we undertake
mutual obligations. We make a promise we enter into a
commercial or social contract, we enter into a contract of
 39

marriage etc. We must faithfully fulfill such obligations.

On the other hand. there are obligations which arise from
our relationship with Allah. He created us and life itself
is a marvellous gift. He gave us the faculty of intellect,
reasoning, memory. judgment and knowledge. He made
nature responsive to our needs. He sent us messengers
for the guidance of our conduct in individual and social
life. All these gifts create corresponding obligations
which we must fulfill. The primary objective before the
believers is the establishment of a Social Order based on
the divine fundamental principles; but there are certain
symbols laid down by the Diuine Command for that
social order, the sanctity of which must be observed.
This is an obligation: "0 you who believe! violate not the
sanctity of the symbols of Allah." (5:3)
These symbols are the manifest signs of the respect
that we show towards the Divine laws. Disrespect to
these symbols means disrespect to these laws, just as
disrespect to the flag of a country amounts to disrespect
of that country. Respect for prohibitions of certain
articles of food, laid down by the Holy Quran is one
such symbol. It is a manifest sign that such and such a
person belongs to the Quranic Social Order. It is a
Symbol of recognition of Muslims. That is how it forms
a part of the social organization of Islam.
The articles of food that are prohibited by the Holy
Quran are as follows-
ItForbidden to you (for food) are carrion, blood, the
flesh of swine and that on which is invoked the
name of other than Allah: that which has been
killed by strangling, or by a violent blow, or by a
headlong fall, or is gored to death, that which has
been partly eaten by a wild animal, unless you are
able to slaughter them (Le. the categories mentioned
 40

above) in due form; that which is sacrificed on

stone (altars); (forbidden) also is the division (of
meat) by raming with arrows, that is impiety."
The verse continues to explain further that the
prohibition described above is a part of the .Islamic
Social Organization. So long as the Islamic Social Order
was not organized, with its own community and its own
laws, the non-believers had hoped to wean the believers
from the new teaching. Now with the complete
organization of Islam that hope was gone. Thus the
verse describes further :­
"This day those who disbelieve have become
disappointed with you in the matter of 'Deen', yet
fear them not but fear from going against My laws.
This day I have perfected your 'Deen' for you,
completed my favour upon you and have chosen for
you Islam as 'Deen' (a way of life). But'if anyone is
forced by hunger, with no inclination to
transgression, Allah is often forgiving and provides
nourishment within a specified pattern." (5:4)
Described above are the prohibited articles of food,
the use of which is proclaimed unlawful by the Quran.
The next question arises: What is lawful as food? "Say:
lawful unto you are all things (besides these declared
unlawful) agreeable to your taste, sight and smell: and
even what you have taught your trained hunting
animals (to catch) in the manner directed to you by
Allah: eat what they catch for you, but pronounce the
name of Allah over it (so that you may bear in mind that
you are keeping yourselves within limits laid down by
Allah) and fear the consequences of going against the
commandments of Allah, for Allah is swift in taking
accounts." (5:5)
The above verses state in clear terms what is lawful
and what is unlawful as food, according to the divine
 41

Command, yet there are people amongst· the orthodox

Muslims who, on their own, produce a long list of
unlawful and lawful food articles, in spite of the fact
that there is absolutely no ambiguity in the
proclamation by the Holy Quran that only carrion,
blood, the flesh of swine and that on which any other
name is invoked besides that of Allah, are prohibited,
This prohibition is the symbol of Islamic Social
Organization. However, it by no means follows that one
may go on eating any dirty thing he comes across, other
than that of these four categories.
The Quran has clarified this point by using the word
'Tayyibaat' in the verse (5:5) above; which means that
you take only those things which are good, pure and
nutritious from the health point of view and are
agreeable to your sight, taste and smell and have an
exhilarating effect on human personality. The word
'Tayyibaat' has been explained further in (8:69), (2:168),
(2:25), (16:14), (20:81), (2:172) (2:57), (5:87), (7:187),
(23:51), (8:26), and (7:32).
After the clarification as to what is lawful and what
is unlawful as food, as ordained by the Holy Quran, we
now take the verses 6:145 and 6:146 - 6:150 quoted by
Edip Yuksel. These verses are related to the self·made
prohibitions which the Jews had put upon themselves;
such as making the male of particular species lawful and
female unlawful and vice versa; or declaring an animal
lawful and its offsprings unlawful and vice versa The
Quran has condemned such self·created nonsense.
After describing the custom of pagan Arabs such as
burying alive of female children which they considered
superfluous and the practice of human sacrifice to idols
etc. The Holy Quran now deals with their superstitions
with regard to cattle used for food. Thus it is said :
"Allah has created cattle for your use, some of
 42

them are meant for carrying a burden while some

are for food. Eat of what Allah has provided you
for food and do not follow the footsteps of
'shaitaan' as he is your declared enemy (Le. do not
follow your base sentiments.)" (6:143)
"For food you use eight animals; two pairs of sheep
and two pairs of goats) Ask these 'Mushrikeen': 'Has
Allah forbidden to you, the two males and two females of
the two pairs. Or has He forbidden to you that which the
two females carry in their wombs?, Ask them as to what
is the authority for their belief, if they speak the
truth". (6:144)
"Then there are two pairs of camels and oxen. Ask
these 'Mushrikeen': Has Allah forbidden to you the two
males and the two females of the two pairs? or has He
forbidden to you that which the two females carry in
their wombs? Were you present when Allah gave this
commandment?' Who does greater wrong than the one
who invents such a lie about Allah to lead people astray
without knowledge. Remember Allah's law is that
wrongdoers cannot follow the right path", (6:145).
"Tell them, I do not find, in that what has been
revealed to me, anything forbidden to be eaten by one
who wants to eat it, except (1) carrion (2) flowing blood (3)
the flesh of swine and (4) that which has been dedicated
to someone other than Allah. Eating of such things stops
the growth of Self and leads one to wrongful ways.
However, ifone is faced with a situation when he can find
nothing else to eat except the above and his life is
threatened, then he can partake of what has been
declared to be unlawful, provided he is driven to it by
starvation and not out of greed or the desire to violate
divine laws (5: 13); (2: 173). One who adheres to Allah's laws
will find Him to be both Protector and Nourisher". (6:146)
 43

"We had forbidden to the Jews every beast with

claws and the fat of the ox and the sheep, except the fat
which is on their backs or their entrails or that which
sticks to their bones. This was a punishment for their
rebellion against the Divine laws (although these things
in themselves weren't unlawful as food. And Lo! We
verily are Truthful". (6:147)
"Allah's Book (Quran) has declared these forbidden
things as lawful. If the Jews do not accept this, it means
that they do not want that their punishment should
cease and they thus deny Allah's Rahmat. Who can
help those who wish to remain guilt-ridden?" (6:148)
Now let us summarize what has been described above.
(1) The Quran has declared the following articles of
food as unlawful: (a) carrion (b) flowing blood. (c) The
flesh of swine (d) That on which is invoked the name of
other than Allah.
Explanation: (a) the carrion includes that which has
been killed by strangling; or by headlong fall; or gored to
death; or that which has been partly killed by animals;
unless you are able to slaughter the above categories in
due form;
(b) On the other hand that on which is invoked the
name of other than Allah includes that which is
sacrificed on stone (altars); also division of meat by
raftling with arrows ;
(2) The Quran has declared lawful all other things
except the above 4 categories which have been declared
unlawful, (even the catch by hunting animals after
pronouncing the name of Allah over it) provided they
are TAYYIBAAT, good, pure and nutritious and are
agreeable to your taste, sight or smell.
 44

Thus the prohibitions which people invent by their

own are un-Quranic as said by Edip Yuksel.
But in paragraph (e) of Question 9, Edip Yuksel has
said ItAccording to the Quran only the meat of the pig is
prohibited, not its fat, God does not prohibit pigs, but
prohibits only the meat of pigs. What is your proof that
pig's fat is unlawful in Islam?"
I cannot say whether this statement of Edip Yuksel
is the result of misunderstanding or it is a purposeful
mischief which amounts to rebellion against the Quran.
He ought to realize that the Quranic words are often
untranslatable into other languages and that such
translations many times turn into a source ofmischief.
Here in the matter of food prohibitions the words used
by the Quran are 'lahmul khinzeer' which may be
translated as 'flesh of pig'. But if you go into the root of
the word Lahm, it removes all ambiguities in this
matter. The root of the word 'lahm' means nearness of
relationship; according to Ibne-e-Faras one thing
embedded into another; warp and woof. Thus the word
LAHM represents the intermingled tissues of an animal.
Therefore, the prohibited articles of food, in pig,
include all parts of the flesh which can be eatable and
digestible by human beings. However such parts are
different in different animals. For example the skin of a
goat, cow or buffalo is not eatable or digestible while the
~.~
:1' skin of fish is not only digestible but is tasty. The word
'lahm' does not represent any separate body tissue,
neither muscles alone, nor fat alone. If Lahm means
muscles alone, then what about liver, kidneys, brain etc.
of pig? Are they lawful as food? Thus it is a stupid idea
that it is only the meat of pig that is prohibited and not
the fat. The 'Word 'meat' itself is full of ambiguities. It by
no means represents the Quranic word 'lahm'. The
Quran has used the word 'lahm', as it includes all the

.,
~
 45

separate body tissues which are embedded into one

another. Fat is not separable from other body tissues.
Can you separate completely the fat embedded in the
bone marrow Crom its component parts, or the
mesentery fat from the mesentsy? No, it is not possible,
not even from the muscular tissue. Even after heating
any animal fat, the taste or flavour of the muscles from
which it is separated, does not disappear.
Leaving apart the physical fact that fat is
inseparable from the body tissues, let us bring forward
the argument produced by Edip Yuksel in support of his
idea that fat of pig is not unlawful as food, as declared
by the Quran. He says, verse (6:146) informs us that
such prohibitions are very specific. GJd prohibits either
meat or fat or both, if He so wills. This statement by
Edip Yuksel is either the result of ignorance or of deceit.
It is abundantly clear that the Jews mentioned in
verses 6:146 and 6:147, as Quoted by him were forbidden
fat of the ox or sheep and beasts with claws, as a
punishment; it. has got absolutely no connection with
the food prohibition declared by the Quran for the
MuslimUmmah, which is symbolic of the Quranic Social
Organization. Even while declaring that temporary
punishment for Jews, an exception had to be made for
the "fat which is on their backs or on their entrails or
that which sticks to the bones", because itis inseparable
from the rest of the body tissues. I shall advise Edip
Yuksel to amend his views as regards the lawfulness or
unlawfulness of separate body tissues of pig as food
which I hope he has done by mistake. Certainly the pig
as a whole is unlawful as food as declared by the Quran,
this being a symbol of Quranic Social Organization.
However, there is no going away from the fact that
where as the Holy Quran has left no ambiguity in

.­
 46

explaining this issue of "Halaal and Haraam.",

mullaism, on the other hand, has turned a large number
of Muslims into a prototype of Jews and Christians. The
Quran says, "They, the Jews and Christians take their
priests and their monks to be their lords in derogation of
God." (9:31)
In this respect when the Rasool (PBUH) was asked
as to why we call it a "worship" to their leaders when
the Jews and Christians did not bow down before them,
he explained it by saying: "When their religious leaders
declared something as forbidden, the followers took it to
be forbidden, although it was not forbidden by the
Divine law; and when the religious leaders declared
anything permissible, they accepted it as permissible,
even though it was forbidden by the Divine law. Thus
the words in the above verse means the acceptance of
the decisions of the priests instead of Allah's commands
and consider them to be final and above reproach. The
Quran says:
(2:120)~..lf.11 ~.JJ1~...\.AI~1

"Say the t:r:ue guidance indeed is the guidance of

Allah."
 47

CHAPTER 5

Question 12 By Edip Yuksel

Why do you make distinction
among Messengers?
God commands us not to make any distinction
among messengers (2:285). Believers' attitude towards
God's commandments is to say "we hear and we obey":
but those who manipulate words say "we hear and we
disobey" (4:46)
God has blessed His messengers with different
peculiarities. In 2:253 He gives some examples of these
peculiarities, such as His speaking directly to Moses,
and giving profound miracles to Jesus and supporting
him with the Holy Spirit.ln 17:55 He states that He had
preferred some messengers to others by giving each of
them different blessings, such as endowing David with
Psalms. But God did not mention anywhere that He had
preferred this messenger over that messenger. According
to 2:285, we do not have the right to make a preference
list for messengers. Otherwise, idolizing messengers and
falling into a baseless dispute is inevitable.

Putting Messengers in a satanic competition

While you claim that the last prophet is the highest,
someone may claim that the first prophet deserves this
rank. Another may claim that Jesus is the greatest
prophet and can support his claim by Jesus' miraculous
birth (19:19), his title being "word of God" (4:171), being
a prophet from birth (19:30), his numerous miracles such
as reviving the dead by God's permission (3:49), and
being mentioned in a verse that states God's blessing to
the messengers (2:253). Another person may claim that
Moses is the highest, basing it on the same verse 2:253,
 48

and saying that the only prophet God talked to was

Moses (4:164). If another puts David on the top of the
messengers' list based on 17:55, what can you say? If yet
another comes and claims that Abraham is the greatest
prophet and. supports his claim by the fact that
Muhammad was his follower and God has chosen
Abraham as His beloved friend (4:125). what would you
say? If still another comes and claims that Idris is
greater than Muhammad and supports his claim by
saying that God may give Muhammad an honorable
rank (17:79); but God exalted Idris to a lofty rank
(19:57), what would you say? If another one arranges the
messengers according to their frequency of occurrence in
the Quran, and puts Moses on the top (136 times),
Abraham the second (69 times), and puts Muhammad as
the 19th or 21st prophet from the top of the list, what
can you say?
Innumerable Ahadith were fabricated to prove that
Muhammad was the greatest of all the prophets.
Although God states that He did not give Muhammad
any miracles except the Quran (29:51; 17:59); the
mentality of those who were not content with Quran,
fabricated hundreds of miracles for him to compete with
the miracles of Jesus and Moses.

Fabrication of "Miracles" to help their idols

Ironically, Muhammad's worshippers sometimes
take out an eye when trying to make an eyebrow! For
example, they claimed in se~ral Ahadith in Bukhari
that Muhammad cursed a left-handed man who was
eating with his left hand, and cursed a child passing in
front of him while he was praying and caused both of
them to be crippled! By inventing sexual miracles they
insulted the prophet and his wives with foolish and
shameless stories. By inventing Mi'rW\i stories
(miraculous ascension to heaven with the body) they
 49

present Muhammad as a union steward bargaining with

God on the number of daily prayers; but on the other
hand insulting him, implying that he could not
understand that his followers cannot practise 50 prayers
a day (a prayer per 28 minutes). After taking advice
from Moses who was a resident of the 6th heaven, he
reduced them to 5 prayers a day, after going five times
up and down between Moses and God! To praise
Muhammad there were not any disbelievers among his
ancestors. To justify their lie, they claimed that Azar
was not Abraham's father (6:74). To prove that
Muhammad was the greatest prophet they even claimed
that he was created from light, he had no shadow, his
body will not rot in the grave; God created the entire
universe for him; he will have the highest intercession
authority in the hereafter, and so on...... .

Their common attitude

The common attitude of all idol worshipers is to
claim that their idols will rescue them from God's
punishment by intercession (2:128, 254; 6:70.94; 7:58;
10;8; 89:44; 48:86; 74:48; 82:17·19). Instead of praising
God day and night (88:42; 76:25), and commemorating
Him (8:41; 8:191; 78:8; 4:108), they always praise and
commemorate their idols to guarantee the intercession.
They sometimes use the name of God without phrases of
praise. But they can never use the name of their idol
without phrases of prai~. They even accuse the true
believers who do not act li,ke.them as disbelieves.

Muhammadans coniradict their own teaching

Those who claim that Muhammad was the greatest
messenger are even ignorant of their contradictory
Ahadith on this subject. For instance; "I had more doubt
than Abraham had" (Bukhari 60/1). "If I would have
been invited to what Joseph had been invited, I would
 50

not reject that invitation" (Bukhari 60:11. 19); "do not

give me a higher rank than Jonah, do not make
distinction among messengers" (Bukhari 65/4.5; A.B.
Hanbal 11205, 242, 440; 2:405, 451, 468). but they did
ignore these Ahadith and get stuck on " I am the most
honorable of Adam's children, I am the one who will be
resurrected first. It (Hanbal 1/5; 5/540, 388).

Distorting the meaning

Muhammadans tried to manipulate the meaning of
the verse 2:285 which commands us not to make
distinction among messengers: "The messenger believes
in what was sent down to him from his Lord, so do the
believers. They believe in God, His angels, His scripture,
and His messengers; 'We make no distinction among
any of his messengers'; and they proclaim 'We hear, and
we obey. forgive us. You are our Lord. To you is the
ultimate destiny."
Muslim scholars claim that this verse forbids us
from disbelieving in some messengers, not from ranking
them.
(a) Verse 2:285 states that believers believe in God's
messengers. What is the reason for repeating the
same point with a different expression? If this is
stressing the meaning then why is not the same
stress made for angels and books?
(b) Since God knows the weakness of the people who
idolize their messengers, why cannot this verse be a
. reminder from the Lord of the universe to prevent
people from putting their messengers into
competition?
(c) We cannot arrange messengers of God according to
their position in heaven. We do not have such a
task. Do you know any Quranic commandment that
 51

orders us to make distinction among messengers

according to their righteousness? Can you show us
your hierarchical list of the messengers?
(d) IT a Christian claims that Jesus is greater than
Muhammad according to the Quran, by using verses
2:253; 4:171; 3:49; 19:19; 30; how can you oppose
this claim?
(e) Muhammad was a follower of Abraham. Whom do
you place on top of your distinction list, the follower
or the leader?
(0 Bukhari, which you usually prefer over the Quran,
also narrates that Muhammad was not the most
honourable messenger, and believers should not
make any distinction among messengers. Why do
you force yourself to accept the other narrations
that contradict the Quran instead?

Comments By Dr. Abdul Wadud

Why do you make distinction
among Messengers?
Edip Yuksel asserts that Muslims idolize their
Rasool and bring him to a higher level as compared with
other messengers of Allah, although Allah commands us
not to make any distinction among them. He has quoted
verses (2:285) and (2?:253) in support of his objection
which are as follows:­
"The Rasool believes in what has been revealed to
him from his Rabb and so do the believers. Each
one of them believes in Allah, His book and His
messengers. (They say) we make no distinction
between one another of His Rasools, and they
say/We hear and we obey' .......(2:285)
 52

COMMENTS

It is true that Allah has commanded us not to make

any distinction between the Rasools, but this refers to
the distinction as far as their Nubuwwat is concerned;
because the nature of the message they brought from
Allah bas been the same throughout. However the
Rasools are differentiated from one another as far as
their sphere of activity is concerned.
"To some Allah spoke directlyeg. Moses - (4:164)
(7:143 _ 144) and (42:51) and some"were elevated above
others in certain respects; among them was ·Jesus, son of
Mary. To him We have given revelation (Roohll Qudus) in
an authentic form which waS corroborated by reason. (This
gave him great strength and confidence (2:87).... "(2:253)
Thus the Quran has made it abundantly clear that
although no distinction is made between the messengers
of Allah as far as their Nubuwwat is concerned and as
far as their being equally respectful, yet their sphere of
activity differed in consistence with the environments
and circumstances under which th~y delivered the
message through successive ages. The mental equipment
of human race gradually matured step by ,step, until
man was mature enough to receive and act upon the
fmal and complete divine message in its immutable, as
well as changeable fo~; its fundamental principles
being immutable and its by-laws being changeable with
the change of time and circumstances.
Muhammad1s (PBUH) sphere of activity :­
The sphere of activity of Muhammad (PBUH)
broadened immensely. He had to give a practical shape
to the final and complete message he got from Allah,
and which is the guidance for all the future generations
of mankind. The divine message he brought comprises
injunctions, laws and permanent values.
 53

It was Muhammad (PBUH) who instruetec:l us to

believe in Human Personality (91:1-10) which is the basic
belief upon which the other Permanent VaIues rest. He
taught us that the human physical body is controlled by
the physical laws and the human Personality, on the
other hand, is controlled by the laws revealed through
the messengers of Allah; that the physical body is
destructible but the human personality has got
potentialities which when actualized, make the developed
Personality indestructible; that the development of
human Personality is controlled by human action; every
action has got its reaction, in other words every action is
rewarded. That an action may be good or bad; a good act
is one which is consistent with the divine laws and a bad
act is one which is inconsistent with the divine laws; that
the entire machinery of the universe has been created in
order that no act of human beings remains unpaid
(45:22); and that a good act produces a constructive or
positive effect on human personality and a bad act
produces a disintegrating effect. The act may be
manifest or concealed (40:19) (99:78); and that the human
body ends with the physical death while the developed
human personality passes on to its next evolutionary
stag~. This forms the basis of belief in the hereafter and
as such the basis of all other Permanent Values.
It was Muhammad (PBUH) who taught us that all
human beings are worthy of respect (17:70) and that
after birth, to all are assigned degrees according to their
deeds. (46: 19)
It was Muhammad (PBUH) who taught us what is
'Adl' and what is Ihsaan ----- and that 'Adl' means a
condition where every individual in a human society
gets what is due to him, not only economically but all
the fundamental rights that belong to him by virtue of
being a man. On the other hand Ihsaan means a
 54

condition in which if an individual (in spite of his best

efforts) lags behind, his deficiency is made good by others
to restore the disturbed proportion of the society (16:91).
It was Muhammad (PBUH) who taught us the law
of Equality (Qisas) (2: 179)
He taught us: "wrong not and you shall not be
wronged". (2:279)
He taught us what is meant by justice in courts of
law. (2:42), (2:283), (4:135), (5:8), (4:105), (4:107 and
28:17)
He taught us that it is the duty of the Quranic
Social Order to enforce what is lawful according to the
Divine law and prohibit what is unlawful.
He taught us that lawlessness is prohibited (2:205).
He taught us that the Permanent Values form the
boundary line and that the day-to-day problems are to
be discussed and solved by mutual consultation within
the four walls of the Qui-anic Fundamentals.
(42:38),(31:58).
He told us that Allah commands you to render back
your trusts when they are due (4:58); that the reins of
power is the biggest and most sacred trust that any
human being can entrust to his fellow beings; thus it is
imperative that those who are given power must be most
trustworthy and most fit persons and those who are
capable of deciding the human affairs with full justice
and thus fulfill the responsiblity entrusted to them.
In matters of economy, He instructed us that the
nourishment of individuals is the responsibility of the
State (22:41) and that there is a contract between the
Islamic State and the believers ---- the life and property
 55

of the believers are at the disposal of the State and in

lieu of it, it is the responsibility of the State to provide a
heavenly life on earth (9:111). He also instructed us that
sources of production are for the benefit of humanity as
a whole (2:29); also that all that is surplus to the needs
of an individuals belongs to the society. He also
presented a splendid principle that giving to others
promotes the stability and nourishment of your
personality (2:265).
In matters of trade he told us that Allah has
permitted trade and has forbidden usury i.e. all types of
profiteering. (2:275)
He strictly forbade sexual relationship between a
man and a woman, other than marriage.(17:32)
He advocated universal brotherhood (10:9)
He produced before humanity the golden principle
that all that is useful for humanity, remains on the
earth (13:17) and as a fJl'St step towards achieving this
goal, it is said that you cooperate with one another in
matters of broad-mindedness and in matters consistent
with the divine laws.
He declared that distinction on the basis of caste,
eolour, race and language is forbidden, and that the only
criterion of division between m~nd is the division on
the basis of ideology (64:2).
He openly declared that there is no compulsion for
belief in the Quranic fundamentals and that the non­
believers are under no compulsion to join the rank of
believers (2:256). There is freedom of choice whether one
follows this way or that way (16:29). Moreover he
instructed the believers to raise arms to defend the
Quranic Social Order (2:190).
He made it clear that according to the holy Quran it
is the duty of a messenger of Allah, as well as the
 56

believers, to strive hard for the establishment of a social

order based on Divine laws. His fIrSt step would be to
establish it at the place of his birth. But if inspite of his
best efforts the circumstances around him are not
favourable, he leaves this place and migrates to some
other land where he fmds suitable environments. His
objective is to establish a social order and not to worship
a particular locality. His choice lies between his wealth,
property, relations and place of birth on the one hand
and Quranic Social Order on the other. He chooses the
latter and sacrifices the former. This is what the holy
Quran calls "Hijrat". It is not a migration in search of
food or wealth, nor is it an escape from facing difficulties;
.... it is rather a more feasible and practical procedure and a
part of his struggle to establish the Quranic Social Order.
The principles and the Permanent Values described
above and so many others were proclaimed to the world
fourteen centuries ago by an orphan (PBUH) who
belonged to a backward, uneducated, unskilled and
undisciplined community of idol-worshippers of Makkah.
He was bom at a time when the edifice of the world
civilization that was built through the past 4000 years
was razed to the ground, when despotism became the
rule of the day, when superstition dominated the human
thought, when every tribe was thirsty for the others'
blood, when the way of life prescribed by the earlier
messengers of Allah like Abrabam, Moses, Jesus and
others, which was meant to produce peace and integration,
was thrown overboard and was replaced by superstition,
man-made ideas, chaos and disruption. In short that was
the time when the forces of disintegration prevailed
upon the entire human society inhabiting the globe.
The Quran says: "Corruption has appeared on land
and sea on account of that which men's hands have
wronght, that Allah may make them taste a part of that
 57

which they have done, so that they may turn back (from
evil). It (30:41)
History bears evidence to the truth of the above
words. Before the advent of· Muhammad (pBUH)
corruption prevailed in all countries of the world.
Darkness that prevailed allover the world affected the
beliefs of men as well as their deeds. Judaism,
Hinduism, Buddhism, Confucianism and Zoroastrianism
had long ceased to have any healthy eff~ on the lives of
their votaries and the followers of these religions had
not only ceased to practise virtue, but worst of all, many
of them attributed indecent and immoral practices to
their sages and their gods. Christianity which was then
the youngest of the religions of the world, had also lost
its purity, "The Christianity of the seventh century was
itself decrepit and corrupt", is Muir's verdict. Such wide·
spread corruption had never previously existed before in
world's history.
That was the time when Muhammad (PBUH) placed
the above principles, which were revealed to him by
Allah the Almighty, before the humanity. These
principles are immutable and provide guidance for the
development of human personality, as well as the
smooth-running of human society, as truly today as they
did 1400 years earlier, and they shall remain as such for
all time. Anything constructive that we find in the
human world today is in consonance with these
principles and anything positive, constructive and
lasting that man is in search of, shall he available from
this very source.
Anything repugnant to this code if life, is bound to
be negative, destructive and perishable. The more a
nation follows the above principles, the more it pulsates
with life. The more a nation forsakes them, the more it
is full of misery and disappointment. Any unbiased
 58

observation and any pragmatic test can prove the truth

of this assertion. In the words of Iqbal: "Wherever you
find a world displaying life and beauty, from the soil of
which blossom sublime aspirations, it has either already
received light from Muhammad (PBUH) or is still in
search of that light. tI
The Permanent Values described above along with
the injunctions and laws laid down in the Quran, provide
a permanent way of living for humanity for all time.
Muhammad's (PBUH) sphere of activities
continued:- Muhammad (PBUH) not only delivered the
divine message, he gave it a practical shape. The duties
entrusted to him were twofold. (1) As a Messenger:
which means to carry the divine message in its entirety
(5:57). The affirmation of and the belief in the message
carried by the Rasool (PBUH) is indispensable for the
believers. (2) As an Imam or leader: His duty as a leader
of the Ummah was its organization, in order to make it
a one complete whole, to act as a judge in their disputes;
to guide them in their expeditions in war and peace; to
lead them in their social affairs. The obedience to the
Rasool in these matters is also obligatory. In his duty as
a messenger of Allah the Rasool (PBUH) had to work
single-handedly without entering into any consultation
(5:67). On the other hand in his capacity as a leader of
the Ummah, he was ordered consultation. (3:150)

Why Objection '(

People allover the world pay homage to their
leaders who perform any remarkable feat. I would like
to ask Edip Yuksel why he objects to it when the
followers of Muhammad (PBUH) pay homage to their
extraordinary and exalted leader who gave them, as well
as to hwnanity at large, an unparalleled progrre
which 'provides an opportunity for them to lead a I e of
 59

peace and plenty in this world and a guarantee of the

same in the hereafter; and who, by putting this
programme in to practice, demonstrated to humanity
such. exceptional feats in all spheres of life, the like of
which. are never witnessed by the people inhabiting the
globe. Do you find an equivalent programme in the
teachings of the earlier messengers of Allah? Of course
all of them brought in essence the same message,
inviting people towards subservience to One True Allah,
yet the details of their programmes were not of such a
wide expanse as could cover the future needs of
humanity, regarding their day.to-day problems, for all
time. The final message of the Quran is unique in this
respect.
I have already explained in detail in Chapter 2 of
this hook, the sphere of activity of Muhammad (PBUH).
He gave a practical demonstration of the Quranic
injunctions, laws and permanent values in the form of
Ad-Deen or the Quranic way of life. I shall be grateful to
Edip Yuksel, if he can prduce before us an equivalent
practical programme by any earlier messenger of Allah;
or if at all it can be possible for any human being to do
80 in future. Muhammad's sphere of activity shall ever
remain unparalleled because of his being ~ ~ ..! i.e.,
because he provided a pattern of living to all the future
generations of mankind.
A programme paraUel to the one given
bj the Holy Quran.
I do admit the havoc caused by the concocted
Ahadith, which invented a programme parallel to the
one put forward by Muhammad (PBUH) consistent with
the subservience to Allah the Almighty. The entry of
concocted Ahadis and Mysticism has put the Muslim
Ummah into a state of despondency. The Ummah totally
forgot the warning by the Quran which said: "Devise not
 60

another Sovereign with Allah or thou wilt sit down

despised, forsakenIt. (17:22)
I also do admit that some people raise the
messengers of Allah to the level 'of,Allah Himself. Next
to Allah the most venerated and most exalted personality
in the eyes of believers is that of a messenger of Allah.
But in this respect the holy Quran has exposed a human
weakness which has been displayed in the human
society: That the followers of a particular messenger of
Allah raise the status of that messenger to that of Allah
Himself, considering him to be superhuman and miling
him the object of worship. Whereas the Quran has
emphasized the Oneness of Allah, it has laid equal
emphasis on the messengers of Allah being human
beings. The status of Allah and His messengers is
repeatedly made abundantly clear when it is said: "And
We have made them (the messengers) leaders, guiding
(men) by Our command and We sent them insp~ration,_to_
lead a profitable way of life, to follow closely the divine
laws and provide nourishment to humanity and they
constantly served Us (and Us alone.) (21:73)
Like all other human beings, the Rasools had no
power over any good or harm to their ownselves.(7:188)
The holy Quran repeatedly lays stress on the point
that in spite of their superiority in respect of their being
the recipients of Divine message and in spite of their
knowledge of reality being at a superior level, they
were, otherwise, all human beings. They were the
teachers of mankind and were also entrusted with the
task of establishing a social order in accordance with the
code of life provided to them by means of revelation, in
their respective ages.
In spite ot being the most exalted amongst mankind,
they were human beings after all. They themselves
 61

bowed down before Allah and never made others to bow

down before themselves:
tlIt is not (poS4iible) that a man to whom is given the
Book and the Wisdom and the office of a messenger of
Allah that he should afterwards have said to mankind:
'Be slaves of me instead of Allah'." (3:78)
Against the background provided by the Quran as
described above, let us take the behaviour of some of the
followers of Muhammad (PBUH) towards their own
Rasool (PBUH). They called him .st (Ahmed) without r
i.e. (ahad) which means Allah. They called him
; T'/ without t i.e. ",:,.1 (Rabb), meaning ~hereby the
Cherisher and Sustanier of the universe. They even said:
f J'l I.. 'f- J/ ,;;;--" \1J
f J'l ~ V. . :.-. . . Po I~
~
;1

"The One who lives in the heavens as God,

de~nded in Madina as Mustafa."
Such are the excesses committed by some followers
of Muhammad (PBUH), who, it is said , do it only on
account of their intense love for the Rasool (PBUH). But
is it not a fact that the past nations also started "Rasool
worshiptl out of their intense affection with their
respective Rasools? The holy Quran has clarified and
distinguished the status of Allah and the status of a
Rasool. Accordingly Allah is Allah and Rasool is Rasool
Rasool is not Allah. He is only highest in rank after
Allah. Just take note of the words of the Kalimah which
forms the basis of the Muslim belief.
J..,......JJo¥~
"Muhammad is subsenvient to Allah and is His
Rasool.
 62

.JJ1 J>-.J ~.JJI '.:JI..JI '.:J

"There is no Sovereign except Allah and
Muhammad is is His messenger."
The very life of Muhammad (PBUH) is a clear
evidence of the fact that in spite of his exalted and most
highly revered position amongst his fellow beings, he
always maintained an image of equality between
himself and his companions. He consulted them in every
matter of importance. He gave them the freedom of
expression and feelings of independence to such a high
degree that it still remains undreamt of in the modern
age of So-called democracy. After consultation with his
companions he accepted many of their views which
differed from his own but were based on reason. His
companions could even dare to ask him if a particular
view expressed by him was based on "Wahi" or was it
his own opinion! And when they were informed by the
Rasool (PBUH) that the view was his personal one and
was not related to his mission as a messenger of Allah,
they could even dare to reject it. Such was the congenial
atmosphere of freedom and independence created by the
Rasool (PBUH) for the nourishment of human
personality amongst his followers, and the loss of it put
the Muslim nation into humility and degradation.
The position ,of Muhammad (PBUH) is now
abundantly clear.
Allah is the Cherisher and Sustainer and the
bringer of maturity to the worlds.
The Quran is the message to the worlds, its laws
being in accord with the activities in other parts of
Allah's creation.
Muhammad (PBUH), on the other himd, provided
the pattern of living to the worlds.
 68

That is why the words used for Allah are(l: 1)

~WI~J ,

for the Quran are(38:87) ~l-.l.I .J"';)

and for Muhammad(21:108) "-' _.. 1.11 ~J ,

The message brought by all the the messengers of
Allah has been the same in essence but the messages
brought by the earlier messengers remained no more in
their original form because human whims and wishes
made inroads into them. Thus the final and complete
message in the Quran brought by Muhammad, the
safety of which Allah has taken upon Himself, is now
the only one which is applicable to the whole of
mankind.
The Quran says:
"Those who resist Allah and His Rasool will be
among those most humiliated. Allah has declared:
"It is I and my Rusul who must prevail. For Allah
is One full of strength and able to enforce His
will". (58:20-21)
 64

CHAPTER 6
Question 13 By Edip Yuksel

Was Muhammad Illiterate?

The verse 7:158 states that Muhammad was a gentile:

So you shall believe in God and His messenger, the
gentile (ummi) prophet...
The Arabic word "ummi" describes people who are
not Jewish or Christian. The meaning of this word,
which occurs six times in the Quran, has been changed
to "one who can neither read nor write". This deliberate
manipulation by Muslim scholars has become widely
accepted as the true meaning of the word. For example
Yusuf Ali, in his translation, follows this pattern. "So
believe in God and His Apostle, the unlettered
Prophet.... " ....... Marmaduke PickthaIl's translation also
reflects the same manipulation:" ...... so believe in Allah
and His messenger, the prophet who can neither read
nor write .....

The Quran explains the true

meaning of "ummi"
Let's examine the true meaning of "ummi" in the
Quran. Anyone can easily understand that "ummi" does
not mean an illiterate person by reflecting on the verse
3:20 below:
"And say to those who received the scripture as
well as those who did not receive any scripture
(ummyyeen)........ "
In this verse the word "ummi" describes Makkan
idol worshipers. It is obvious that "ummi" does not mean
illiterate because it has been used as the antonym of the
people of the scripture. If the verse was: "....And say to
 65

those literate and illiterate tt , then the above translation

of "ummi tt would be correct. According to the verse 3:20
the people of Arab peninsula were two main groups:
1. The people of the scripture, i.e. Jews and Christians.
2. Gentiles, who were neither Jewish nor Christian. If
the people who were neither Jews nor Christians
were called "ummyyeen"(3:20; 3:75), then the
meaning of "ummi" is very clear. As a matter of
fact, the verse 3:75 clearly explains its meaning as
gentile.
Makkah was the cultural centre of the Arabs in the
7th century. Poetry competitions were held there. It is a
historical fact that Makkans were not familiar with the
Bible. Thus they were gentiles. So the verse 6:22
describes Makkan people by the word Itummyyeen".
He is the one who sent to the gentiles (ummyyeen) a
messenger from among them, to recite to them His
revelations, purify them and teach them the scripture
and wisdom. Before this, they had gone far astray(62:2).
The Quran does not classify the people of Arab
peninsula as the literate and the illiterate, as Muslim
scholars claim. The Quran classifies the peoples as
people of the book (Jews and Christians) and gentiles.
The second classification is the correct one, and the
Quran supports it.
The disbelievers claimed that Muhammad· was
quoting verses from the Old and New Testaments
(25:5; 68:15). The verse below refutes their accusation
and gives the answer.
ttyou did not read any previous scriptures, nor .did
you write them with your hand. In that case, the
 66

objectors would have had reason to harbour

doubts". (29:48).
This verse tells us that Muhammad did not read nor
write previous scriptures. The word I~min qablihi =
previous" proves that Muhammad read and wrote the
fmal scripture.

Muhammad was a literate gentile (ummi)

After this examination of the true meaning of the
word "ummi", here are the reasons and proofs for the
fact that Muhammad was a literate gentile:
To magnify the miraculous aspect of the Quran,
religious people thought that the story of illiteracy
would be alluring.
The producer of the illiteracy story found it easy to
change the meaning of "ummy" which in the entire
Quran, consistently means "gentile" (2:78; 3:20; 62:2).
The Arabs of the 7th. century were using letters as
numbers. This alphabetical numbering system is called
"Abjad". The merchants of those days had to know the
letters of the alphabet to record their account. If
Muhammad was a successful international merchant,
then he most probably knew this numbering system.
The Arabs stopped using the "abjad" system in the 9th
century when they took "Arabic numbers" from India.
The Quran's spelling is unique. The mathematical
miracle of the Quran, which proves that Quran is the
word of God, confirms the unique spelling of the Quranic
words, the different spellings of some words are not the
personal preference of the scribes. For example, the words
"8alaat" , "Zakaat" , 'hayat" are written with "Waw"
instead of !talirl. In verse 3:96 the name of Makkah is
spelled as "Bakkah"; the word "bastatan" is written with
 67

"seen" V throughout the Quran, except in 7:69

where it is written with "saad"
If you write the flrst verse of the flrst revelation
with Bismillah, you will conclude that Muhammad was
literate. We know that Bismillah has 19 letters, the fIrst
revelation i.e., 96:1-5 consists of 76 (19x4) letters. ( the
code 19 will be mentioned in the next questions). This
information explains the different spelling of the word
"bism" in the beginning of the Bismillah and in the fIrst
verse of chapter 96. You decide; is it reasonable for an
illiterate to dictate two different spellings of the same
word which is pronounced the same?
Traditional history books accept that Muhammad
dictated the Quran and controlled its recording. Even if
we accept that Muhammad did not know how to read or
write before revelation of the Quran, we cannot claim
that he preserved his illiteracy during 23 years while he
was dictating the Quran.
The flrst revelation was "Read" and the flrst flve
verses of that revelation encourage reading and writing
(96:1·5) The second revelation was: "The pen and
writing" (68:1)
(a) As you can see in verse 3:20 and 3:75, the Quran
uses the word ttummi" as the antonym of the "Ahlil
Kitaab = people of the book"
They believe that Quran classmes people as literate
and illiterate?
(b) The Quran describes Makkan people with the word
"ummyyeen gentiles" (62:2). According to your
claim the Makkan people must have been illiterate.
According to your holy books, who was writing
poems in Makkah? Who was reading the poems
hanging on the walls of the Ka'bah?
 68

(c) Which numbering system were the Arabs using in

the 7th century. Did those who were making
calculation with those numbers know how to read
and write?
(d) Is the unique spelling in the Quran the result of
errors and personal opinions? How do you explain
the different spelling of "bism" of the Bisnrillah and
the first verse of chapter 96?
(e) Does God command an illiterate man to "read"?
Could Muhammad read after Gabriel's instruction?
Does this story not contradict your claim that
Muhammad died as illiterate?
. (0 Let us accept that Muhammad was illiterate before
the revelation of the Quran. Why did he insist on
staying illiterate for 23 years after the first
revelation: "Read"? did he not obey his Lord's
command? Did he receive another command
forbidding him from reading and writing?
(g) Was it so difficult for Muhammad to learn to read
and write? If a person still does not learn to read
and write after 23 years of careful dictation of a
book, what would you think of such a person? Is he
stupid or a liar?
(h) Was Muhammad encouraging his followers to read
and write? If so, why did he exclude himself? How
do you explain this strange attitude and verse 2:44?
(i) How can an illeterate man insure the accuracy of a
scribe?
(j) You are trying to imitate Muhammad from his
eating to his attire, from his beard to his
toothbrush; why do you not imitate his illiteracy?
Why do you not follow his sunnah?
(k) You are the people who disagree on almost every
subject but you agree on the story of the illiteracy of
Muhammad. How do you manage this agreement?
 69
Comments On Question 13
. by Dr. Abdul Wadud
Was Muhammad Illiterate?
The word Ummi basically means 'the one in infancy'
or in a state of being newly-bom ---- unlettered.
On the other hand the word has also been used in
the Quran in the meaning of gentile, i.e. Arabs who
were not people of the book.
For example-
THE VERSE WHERE THE WORD lUmmi' means
illiterate.
"And there are many among them (the people of
the Book) illiterates who know not the Book, but
see therein their own desires and they do nothing
but conjecture. "(2:78)
This verse is related to the people of the Book and it
is said that these people practise deception, not only on
others but also among themselves. The illiterate among
them do not know what Allah has revealed and refer
their questions regarding 'Shariat' to their religions
leaders. The latter, on the other hand, frame the laws
themselves, but tell the former that these laws are
Divine. Thus the word 'Ummiyoon' ~I in
• verse means illiterate, and not gentile.
The verses where the word lUmmi' is used for
.gentile­
"And say to the people of the Book and to those
who are gentile. (3:20)
If

"Because they (the people of the Book) say, 'There

is no calIon us to keep faith with these
gentiles'."(3:75)
 70

"It is He Who has sent amongst the Millan Arabs

(gentiles) a Rasool from among them." (62:2)
"You shall believe in Allah and His Rasool, the
gentile Nabi. "
Now let us come to Question13 which says ­
"Was Muhammad illiterate?
The verse (29:48) clearly states that Muhammad
(PBUH) could not read and write before the revelation
came .to him but he was literate after the Quran was
revealed­
flAnd you were not able to recite a book before this
(revelation), nor were you' able to transcribe one
with your right hand. In that case, indeed, those
who reject truth, have doubted. "(29:48)
But it is noteworthy that while discussing serious
issues, Edip Yuksel suddenly begins to pour venom
which keeps irritating his innerself. He says in para (g)
of Q.13, "Was it difficult for Muhammad to learn to read
and write? If a person still does not learn to read and
write after 23 years of careful dictation of a book, what
do you think about such a person? Is he stupid or (J liar ?"
Look at the depth of his filthy mind. He use..
though indirectly, the words "stupid" and 1Jo1IfJ
with perfect ease for the one about whom the
Quran says: "Allah and His angels send bleBSing
on Nabi (Muhammad), 0 ye who believe I send your
blessings on him and salute him with a worthy
salutation. "(33:56)
No one with even a modicum of respect can
utter such nonsense as Edip Yuksel has done. It is
nothing but the barking of a low breed cur. He is
 71

fortunate in being a citizen of a heathen country_

If he were in a Muslim country, his fate. would
have been sealed long ago, after the utterance of
such di.sgraceful words I
I may point out that the subject of discussion here
is: "Was Muhammad (pBUH) illiterate?" What is the big
idea in introducing the jugglery of figures in this
subject? We shall dis~s this issue under Question 19.
 72

CHAPTER 7
Question 14 By Edip Yuksel
Who is the Messenger
of the Covenant ?
In verse 3:81 the Quran clearly states that after all
prophets, God's Messenger of the Covenant will be sent
to confinn all scriptures:
God took a covenant from the prophets, saying:
After I have given you .the scripture and wisdom, a
messenger will come to confinn what you have. You
shall believe in him and support him." He said: "Do you
agree with this, and pledge to uphold this covenant?"
They said, "We agree," He said: "You have thus borne
witness, and I am a witness" with you (3:81).
Verse 3:81 is enough to understand that the prophet
Muhammad was included in that special covenant about
the coming of a messenger after all the prophets. But in
spite of this clear verse, those who idolized prophet
Muhammad, claim that Muhammad was not included.
Since God knows everything and knew that some would
object, God specifically mentioned Muhammad with the
covenant of the prophets in verse 33:7. Verse 33:7 refers
to this covenant.
"Recall that We took from the prophets their
covenant, including a pledge from you (0
Muhammad), and from Noah, Abraham, Moses,
and Jesus the son of Mary. We took from them a
solemn pledge". (33:7)

The definition of "Nabi" and "Rasool"

Verse 3:81 also provides the definition of "Nabi"
(Prophet) and "Rasool" (Messenger). Thus "Rasool" is a
messenger commissi<.'ned hy God to confirm existing
 73

scripture; he does not bring a new scripture unless he is

a prophet .According to the Quran, every "Nabi" is a
"Rasool", but not every "Rasool" is a "Nabi" the word
"Rasool"is more general than "Nabi". For example the
word "Rasool n is used for the messenger of the king of
Egypt in verse 12:50, but nNabin is always used for
God's messengers. Also the frequency of the occurrence
of these two words in the Quran gives a hint of this
nuance.
Not every messenger was given a new scripture. It
is not logical that God will give a scripture to a prophet,
then ask him to keep it exclusively for himself, as stated
by some Muslim scholars (2:42, 146, 159). Those who are
not sufficiently familiar with the Quran tend to think
that Aaron was a "Nabi n, as stated in 19:53,who did not
receive a scripture. By this claim they try to exchange
the meaning of "Nabi" and "Rasool". However, the
Quran clearly states that the Book was given
specifically "to both Moses and Aaron" (21:48;37:117)
We learn from the Quran, (33:40) that Muhammad
was the last prophet (Nabi), but not the last messenger
(Rasool):
"Muhammad was not the father of any man among
you; he was a messenger (Rasool) of God and the
last prophet (Nabi)". (33:40)

The common human trait

From time immemorial it has been a human trait to
reject a contemporary, living messenger on the basis
that a previous messenger was the last messenger.
Joseph was declared "the last messenger" (40:34). Yet
many messengers came after him including Moses,
David, Jesus and Muhammad.
"Joseph had come to you in the past with clear
 74

signs, but you continued to doubt his message. And

when he died you said, God will not send any
messenger after him. God thus sends astray those
who are transgressors, doubtful".(40:34)

The verse before 3:81 gives us the most important

reason for the rejection of the Messenger of the
Covenant by "Muslims".

Never would a human being whom God has blessed

with scripture and prophethood say to the people. "Be
worshipers of me besides God. Instead he would say:
It

"Be devoted to your Lord alone, in accordance with the

scripture you received and learned. Nor would he
command you to set up the angels and the prophets as
lords. Would he order you to disbelieve after becoming
Muslims? (3:79,80)

Muslims idolized Muhammad

Today's Muslims, like past generations, fell into the
satanic trap of fabrication, and idolized Muhammad.
They accepted him as the source of the religion, which
according to Quran is idol-worship (6: 114; 9:31; 12:40;
18:26, 109 110; 41:6; 46:9), They put his name next to
the name of God in the "shahadah", and this is idol­
worship (39:45; 3:18; 37:35). They added his name in the
"Adhan"tUld disobeyed Quran (72:18; 2:285; 18). They
attributed to him many names of God such as Raheem,
Raouf, Azeez, Hafeez, Haseeb, Mujeed, Awwal-Ak.hir,
Kareem, Hakeem.... They put his name right next to
God's name in the mosques, By stories of intercession,
they accepted him as a rescuer from God (2: 123; 254;
6:70, 94; 7:53; 10:3, 18, 49; 13:16; 39:44-45; 43:86; 74:48,
82:17-19). They praise his name more than God by
abusing the verse 33:56 (For the correct meaning of 33:56
 75

see the verse 33:43 and 9:103 in which "salla" means

"encourage" not "praise". They accepted him as sinless
from birth till death (18:110; 41:6; 47:19; 48:2; 33:37;
42:52; 93:7). Ironically, Sunni and Shiite Muhammadans
are not aware of their idolatry. They claim that they are
monotheists (6:23).

Mahdi: satanic diversion

There is absolutely no way around the Quranic
prophecy in 3:81 that a messenger will come after
Muhammad. From 3:81 and 33:7 we learn that God's
Messenger of the Covenant is not Muhammad. Why
then do we not see any trace of this messenger in
literature? How did such an important prophecy
disappear since it is impossible for satan to remove the
Quranic prophecy. The devil resorted to a clever,
diversionary tactic. Through Hadith and other
Muhammadan literature, satan created a number of
figures such as the Mahdi, Imam Zaman, the
reappearance of Jesus, etc., to replace God's Messenger
of the Covenant. Satan even reversed the definitions of
ItNabi" and "Rasool". Thus after Muhammad's death,
people started to wait for the expected Mahdi, Jesus, and
the 12th Imam instead of a Messenger.
Satan duped millions of Muslims into waiting for an
imaginary, non-existent figure. There are numerous
clues exposing the gradual development of this Satanic
plot, For example, the early narrations called the
expected saviour "Mahdi Rasool". As a second step,
Satan removed the word "Rasool" and called the
expected figure just "Mahdi."
Distinguishing God's Messengers
from fake ones ­
The Quran provides straightforward criteria to
distinguish the true messengers, of God from the false
.
 76

messengers; 1) God's messenger advocates the worship of

God alone and the abolition of all forms of idol-worship.
2) God's messenger never asks for a wage for himself 3)
God's messenger is given divine, incontrovertible proof
of his messengership. Anyone who claims to be God's
messenger, and doesn't meet the three minimum
criteria listed above is a false claimant. Additionally,
God's messenger is supported by God's invisible soldiers
(3:124-126; 9:26-40; 33:9; 37:171·173; 48:4-7; 74:31).
God's messenger, as well as the believers, are
guaranteed victory and dignity. in this world and
forever (40:51; 58:21).

a) Why do you exclude Muhammad from the

covenant which was taken from all the prophets?

b) What is your proof that the covenant mentioned in

33:7 is a different covenant?

c) Why does God repeat the words "messenger" and

"prophet" one right after the other in 33:40:
"Muhammad was a messenger of God and the last
prophet"?

d) Where does Quran state that Muhammad was the

last messenger?

e) Why do Christians reject Muhammad? Why did

Egyptians reject Moses? Are you sure that you
don't have the same problem?

f) The verse 3:81 which prophesies the messenger

that will come after all the prophets, also defines
the difference between "Nahi" and "Rasool". Why
do you not accept this definition?
 77

COMMENTS BY DR. ABDUL WADUD

Who is the Messenger of the Covenant?
Edip Yuksel says: The verse (3:81) states, clearly
that all the God's messengers of the covenant will be
sent to confirm all scriptures and that verse (3:81) is
enough to understand that Muhammad (PBUH) was
included in that special covenant, about the coming of a
messenger after all the prophets. He says further that
God specifically mentioned Muhammad with the said
covenant of the prophets in verse (33:7).
The above is a most misleading statement because
the covenant mentioned in verse (33:7) is not the same
as mentioned in verse (3:81). The word covenant occurs
at so many other places in the holy Quran and each time
it has got a special significance. To begin with let us
quote here the above verses.
"And Allah made a covenant through the
Nabiyyin saying: I give a Book and wisdom. Then
comes to you a messenger confirming what is with
you, you shall have to believe in him and render
him help. Allah said: Do you agree and take this
My covenant as binding on you? They said: we
agree. He said: Then bear witness and I am among
the witnesses." (3:81)
Mithaq-al-Nabiyyin mentioned above means
literally the covenant of the Nabiyyin and may therefore
signify either the covenant of the Nabiyyin with Allah or
the covnant of the Nabiyyin with their people. The latter
is exactly to the point, as the words that follow are
plainly addressed to the people, the Jews and the
Christians. Similarly in the last two verses also the I

Jews and Christians are addressed. Thus the Mithaq-al-

N abiyyin mentioned above means, "When Allah made a
covenant with the people, confirmed through Nabiyyin".

 78

According to Kf· "When Allah made the covenant

which the prophets confirmed with their peoples".
Both Moses and Jesus specially laid an obligation on
their people to accept the prophet about whom they
prophesied.
Thus through Moses, Almighty Allah had warned
the Israelites after promising them "a prophet from
among their brethren like unto thee" that "Whosoever
will not hearken unto My words which he shall speak in
My name I will inquire it of him." (Deut. 18:19)
And Jesus was equally emphatic when prophesying
the advent
,
ofI' the comforter, he added: "He will guide
you into all truth; for he shall not speak of himself, but
whatsoever he shall hear that shall he speak. (John
16:13)
As a matter of fact the Nabi (pBUH) had his advent
foretold by all the I Ambiya' of the world. The covenant
mentioned in (3:81) was made through -each Nabi
separately as he appeared in the world. And just as all
the I Ambiya' foretold the advent of Muhammad (pBUH)
and laid an obligation on their people to accept him,
Muhammad (PBUH) also taught his followers to believe
in all the 'Ambiya' that had appeared among different
people in different ages. And this is stated in what
follows. The truth of the first statement that all
'Ambiya' foretold the advent ofNabi Muhammad (PBUH),
is borne by the second statement that the Nabi would
bear testimony to the truth of the 'Ambiya' of the world.
Thus "the coming of a messenger confirming what is
with you" refers to none other than Muhammad (PBUH)
because he was the only messenger of Allah who was in
a position to confirm what was with the earlier
messengers, because the eternal truthswhi..l1P?:er~ ...
 79

contained in the earlier scriptures and which were lost

with the passage of time are safely preserved inside the
Quran.
Now let us come to the verse (33:7) ­
And remember We took from the •Ambiya' their
to

covenant as We did from thee, from Noah,

Abraham, Moses and Jesus the son of Mary, We
took from them a solemn Covenant. II (33:7)
The covenant referred to here is in relation to the
delivery of the message with which the Rasools are
entrusted, while the covenant referred to the verse (3:81)
was with regard to the advent of Muhammad (PBUH).
There is an implied covenant on all created things
to follow the divine law which is the law of their being.
But there is a special implied covenant with all Rasools.
Strict and solemn, that they shall carry out their
mission, proclaim Allah's truth without fear or favour
and be ever ready in His service in all circumstances.
That gave them their position and dignity as explained
in the verse (33:6) and their tremendous responsibility
in respect of the people whom they came to instruct and
lead to the right path.
This covenant is mentioned in several other places in
the Quran. For example :
"The same 'Deen' has been established for you as
that which W~ enjoined on Noah, that which We
sent by inspiration to thee and that which We
enjoined on Abraham, Moses, and Jesus, namely
that you should remain steadfast in Deen and
make no division therein." (42:13)

~.
-1'­
 80

The Quran has also described other covenants which

are related to the people of the Book.
"And remember Allah took a covenant from the
people of the Book to make it known and clear to
mankind and not to hide it." (3:187)
"And remember We took a covenant from the
children of Israel - Be subservient to none but
Allah". (2:83)
"Was not the covenant of the Book taken from
them that they would not ascribe to Allah but the
truth." (7:169)
A covenant from the followers of Muhammad
(PBUH): "ADd call to remembrance the favour of
Allah unto you and His covenant which He ratified
with you when you said: 'We hear and we
obey'. II (5:8)
I have described the above covenants only in order
to clarify that each covenant described in the Quran at
different places signifies a special feature of its own.
H we ponder over verse (33:6), the meaning of the
verse (33:7) becomes clearer still. In verse 33:6 it is said:
"In your social order, there are relationships which exist
between individuals based on their common 'Deen'. No
doubt these relations are deep and everlasting. But
besides this there are relationships between individuals
based on their common heritage which are also
important. Now consider the position of the Rasool
(PHUH) who stands above all in society. His position is
such that he has the right on his followers more than
the right they possess on their ownselves. This is
because there is a contract between an Islamic Sate and
the believers living therein, under which the life and
property of the individuals is at the disposal of the state
(9:111). The Rasool being the head of the believers'
-_...... .
_
 81

organization, their life and property is automatically at

the disposal of the Rasool. On the other hand, the
consorts of the Rasool have got the status of believers'
mothers. (Believers are not allowed to marry them
(33:53). Under the law of inheritance the blood relations
have got the prior rights as compared with the believers
and the 'Muhajirs'; although if you like to favour your
friends you can do so under separate laws i.e., the laws
pertaining to 'will' (2:180; 4:11)"
Now turn to verse 33:7. The relationship of Nabi
(PBUH) with the individuals of his Uammah, as
described in verse (33:6), is imperative in order to
achieve the objective of his being placed in the office of a
N abi. This covenant was taken with all the •Ambiya'
Noah, Abraham, Moses and Jesus, son of Mary, and a
similar covenant has been taken from you, 0 Rasool,
and the same duties have been entrusted upon you. These
duties are very important and this covenant is very firm.

Definition of 'Nabi' and 'Rasool'

Edip Yuksel's discussion about the definition of
'Nabi' and 'Rasool' is nothing more than beating about
the bush. 'Rasool' means a person who delivers to
mankind the Divine message. He is a 'Nabi' as well as a
'Rasool' Le., the recipient of the Divine message as well
as its deliverer, Risaalat and Nubuwwat being thus the
two facets of the same coin.
Moreover, the word 'Prophet' that is commonly used
for a Nabi is a misnomer and too small a word to be used
for a person holding such an exalted position. The word
prophet means one who foretells events and originally it
was used by the Jews who had such foretellers in their
ranks, inside their temples. This word has got no
relevance to the high position of the one who is not only
 82

the recipient of the Divine message but is also entrusted

the responsibilities of putting it into practice.
The word 'Nabi' on the other hand, originally means
the one standing at a high place and the Quran has used
this word in this sense, meaning thereby the recipient of
Divine message but also responsible for putting it into
practice. There is no English equivalent of the word
'Nabi'. A Nabi not only receives but also proclaims the
Divine message. This act of proclamation is called
'Risaalat'
The Quran has also used the word 'Rasool' for an
ordinary messenger of the king of Egypt in verse (12:50) .
but that has got nothing to do with the reception and
delivery of Divine message. The execution of Divine
programmes in nature is carried out by physical forces
which have also been called ~ I . "Praise be to
Allah Who created (out of nothing) the heavens and the
earth, who made the forces of nature the means to
execute his planning. It (35:1)
Edip Yuksel says, "Verse 3:81 also provides the
definition of 'Nabi' (Prophet) and 'Rasool' (Messenger).
Thus Rasool is a messenger commissioned by God to
confmn existing scriptures, he does not bring· a new
scripture unless he is a prophet."
This is a stupid explanation of the word 'Rasool'. The
'Rasool' in that verse has not been used as a generalized
term. The verse plainly refers to Muhammad (PBUH)
who was exclusively in a position to confmn the existing
scriptures because the eternal truths are now contained
in the Quran alone. It is the Quran alone which protects
and provides means to verify the eternal truths which
were contained in the Books of the earlier messengers
and which disappeared with the passage of time, on
 83

account of the whims and wishes of their followers that

entered into them.
Edip Yuskers explanation of the verse (33:40) is
again an example of willful distortion.
The verse runs as follows: "Muhammad is not the
father of any of your men but he is a Rasool of Allah and
the seal of Ambia, and Allah has full knowledge of all
things".
Edip Yuksel is in the habit of detaching a portion of
a Quranic verse from amidst the arguments in which it
is placed. Here the discussion is about the marriage of
the Rasool (PBUH) with the wife of his adopted son Zaid.
The verse (33:37) says "Whep Zaid had dissolved (his
marriage) with her t with the necessary (formality), We
joined her in marriage to thee, in order that (in future)
there may be no difficulty for the believers (in the
matter of marriage with the wives of their adopted sons,
when the latter have dissolved with the necessary
(formality) (their marriage) with them and Allah's
command must be fulfilled."
It means that the Rasool (PBUH) did not marry the
wife of an adopted son, with a motive of increasing the
number of his wives. It was the Divine command to
eradicate an unwanted practice amongst the Arabs, not
to marry the wife of an adopted sont after it is dissolved
(with· the due formality). The Rasool (PBUH) was
commanded by Allah to eradicate all unwanted practices
from the society, so as to keep up the perfection. of the
Divine laws for the guidance of mankind. In
continuation with the above it is said in verse 33:40 that
Muhammad is not the father of any of your men, he is
not only a Rasool of Allah, he is also the seal of
'Ambiya'. It means that no Rasool will come after him to
provide perfection in the laws of Allah t because the
 84

order of divine laws is perfected in truth and in justice

with the coming of Muhammad (pBUH) (6:115) and also
that the code of divine laws provided through
Muhammad is now strictly guarded (15:9).
It is crass stupidity to infer from the verse (33:40)
that 'Nubuwwat' is closed after Muhammad (PBUH) but
not the Risaalat'. What object will be fulfilled if more
messengers were to come? As for the promulgation of
the message contained in the Quran, after the death of
Muhammad (PBUH) is concernd, it is now the duty of
his followers to continue the promulgation among the
future generations of mankind.
As said earlier, 'Risaalat' and 'Nubuwwat' are the
two sides of the same coin .. Making distinction between
the word Risaalat and Nubuwwat is mere fabrication.
We find in the verses that follow that the Quran has
used the words 'Ambiya' and Rasools for the same
personalities:­
1. Slaying'Ambiya' without cause occurs in the Quran
in verses (2:61), (2.91), (3:21), (3:112), (41:155).
Again we find that those who were slain were
called Ambiya as well as Rasools.
"We shall certainly record their word and their act
of slaying the Nabis in defiance of truth. II (3:181)
"Say : there came to you Rasools before me with
clear signs and even with what you ask for : Why
did you then slay them?" (3:183)
2. "Then the Rasool shall say : 0 my sustainer, truly
my people took the Quran for just foolish nonsense,
thus have we made for every Nabi an enemy."
3. Those who follow the Rasool, the lUmmi' Nabi whom
they find mentioned in their own (scriptures), in
 85

the Law and in the gospel, for he commands them

what is just and forbids them of what is evil." (7:157)
4. "0 ye who believe! Raise not your voices above the
voice of the. Nabi .._...- Those who lower their voice
in the presence of Allah's Rasool, their hearts have
Allah tested with purity." (29:2-3)
5. "We have sent the inspiration as We have sent to
Noah and the Nabiyyeen after him. We sent
inspiration to Abr8h.am, Ismael, Isaac, Jacob and
the tribes, to Jesus, Job, Jonah, Aaron and Suleman
and to David We gave the Psalms, of some Rasools
We have told thee the story and of others We have
not, and to Moses Allah spoke direct." (4:163-164)
6. The Nabi mentioned in (2:242) is called Rasool in
(2:253).
7. We make no distinction between one and the other
of 'nabiyyeen' (3:83); we do not make a distinction
(they say) between one another of His Rasools.
Edip Yuksel says: Muslims idolize Muhammad
(pUBH). As stated earlier, of course excess is bad. Any­
thing said or practised which amounts to giving the
Rasool (PBUH) the status of Allah is most objectionable
and must be condemned. Yet to pay homage to the
Rasool (PBUH) in his capacity of being the most
respectful personality amongst mankind, is not only
reasonable but essential. He benefited humanity by
providing them with a way of life which shall guide
them for all time and which comprises pri~ciples which
are immutable.
Edip Yuksel says that to put the name of the Rasool
(PBUH) next to the name of God in the 'Shahadah' is
idol·worship and he quotes verses (39:45), (3:10), and
(37:35) in support of it.
 86

Now to begin with I place before the readers the

three verses mentioned above.
"When Allah the One and Only One is mentioned,
the hearts of those who believe not in the hereafter, are
filled with disgust and horror : but when (gods) other
than He are mentioned, behold they are filled with joy."
(39:45)
The verse clearly points out that those who do not
believe in Allah's law of requital and the life hereafter,
when it is said to them that Sovereignty belongs to
Allah alone and that there is no partner in His
Sovereignty, they are filled with disgust and when the
gods other than Allah whom they worship are
mentioned, they are filled with joy.
"For they, when it is said to them that there is:t;lo
God except Allah, would puff with pride and say :
What! shall we give up our gods for the sake of a
poet possessed?tt (37:35·36)
"As mentioned earlier in 3:2, there is no authority
in the universe except His and the first evidence is the
correct concept about Allah Himself (that if there were
more than one authority, there would have been chaos in
the universe (21:22); thereafter the evidence is provided
by all the physical forces whose working testifies to the
fact that the entire universe is One and is controlled by
one supreme Law: then all those who are endowed with
knowledge and establish an order based on Justice and
Equity, the result of such an order is the living proof of
His authority: All these testimonies would lead one to
the inescapable reality that it is Allah alone who wields
the Ultimate and Supreme authority, and the entire
sYstem is functioning in a most orderly manner also
because of His unique Might and Wisdom" (3:18)
 87

Above we have described all the three verses and

they clearly refer to those who do not believe in the
sovereignty of Allah but believe in the sovereignty of
the gods other than Allah.
Now let us quote 'Shahadah' which forms part of
the Muslim prayer -­
.JJIJ.,.....J~01~IJ.JJ1 ~14.l' ~0'~1
"I am a witness to the fact that there is no
sovereignty except that of Allah and I am a
witness to the fact that Muhammad is His Rasool."
01~IJJ~~ ~o..l>-J.JJI ~14.l' ~01~1
. J.,.....JJo¥~
"I am a witness to the fact that there is no
Sovereign except Allah: He is the One. There is no
partner in His sovereignty and I am a witness to the
fact that Muhammad is His servant and his Rasool."
Now the three verses quoted by Edip Yuksel and
the 'Shahadah' which form part of the Muslim prayer
are before the readers. The three verses quoted above
refer to those who do not believe in the sovereignty of
Allah while on the other hand the 'Shahadah' uttered
by the believers in their prayers say that Allah alone is
Sovereign and that Muhammad is His Rasool who is
subservient to the divine command.
It is abundantly clear that to quote the above verses
in support of his argument that these 'Shahadah' mean
idolising Muhammad (PBUH), is a highly mischievous act.
It is a fabrication, a deceit and reflects a diseased mind.
Look at the depth of filth in his mind and see how
uneasy he feels when he notices the name of
Muhammad (pBUH) after the name of Allah in the
 88

mosques. Is it not the height of bigotry ?

Of course we do agree that the stories of
intercession are wrong. No intercession is acceptable
according to the holy Quran. The Quranic law of
Requital is clear about it.
Under the heading "Mahdi Satanic diversion" Edip
Yuksel expresses his disbelief in the coming of Mehdi,
Imam Zaman and the reappearance of Jesus etc. That is
true. We do agree with him as far as these false concepts
are concerned. But no messenger of Allah shall come
after Muhammad (PBUH), as openly declared by the
Quran when it says "The code of divine laws is perfected
in truth and Justice. None can change His laws". (6:115)
And after the final declaration:
"We have, without doubt, sent down the message
and We will assuredly guard it." (15:9) Now, for what
reason will another messenger come when there is no
further message to be conveyed?
But on the one hand, Edip Yuksel disbelieves in the
coming of Mahdi etc. and on the other hand he does not
believe in Muhammad (pBUH) being the last Messenger
of Allah. This is a fraudulent deception. His false and
misleading interpretation of the verses (3:81) and (33:7)
has already been explained. He asserts that Muhammad
(pBUH) was included in a special covenant regarding
the coming of a messenger after all the Ambiyu. This
has already been refuted. Just see what is the itch that
troubles him. He neither believes in the coming of a
Mehdi, Jesus etc, nor believes in Muhammad (PBUH) to
be the last messenger. As a matter of fact he is trying to
pave the way for the coming of a messenger of his own
makin~. We shall discuss this issue, in reply to Question
19 of his book.
 89
CHAPTER 8
Question 17 By Edip Yuksel
How do you pronounce
"Shahadah'"
All of God's messengers delivered the same message:
"You shall not worship anybody but God." Throughout
the Quran, the most important subject is worshipping
God alone. More than a hundred times the Quran
repeats this theme."Laa ilaaha illal Laah" and "La
illaha illaa Hoo". (No god except.He) occur· in the Quran
more than thirty times. Nowhere in the Quran will you
find any other names attached to this important phrase.
The Quran states the first pillar of submission:
God bears witness that there is no other god besides
Him and 80 do the angels and those who possesss
knowledge (3: 18).
This most crucial pillar has been distorted. Millions
of Muslims have adopted Satan's polytheistic version,
and insist upon mentioning the name of Muhammad
besides the name of God. However, the Quran's great
criterion in 39:45 exposes such people as disbelievers:
"When God ALONE is mentioned, the hearts of
those who do not believe in the Hereafter shrink with
aversion. But when others are mentioned besides him
they rejoice" (39:45)
(a) Why do you feel the need to add the name of
Muhammad when you announce the oneness of God?
(b) Why whenever the Quran mentions the oneness of
God, it never mentions any other name besides
"God", not even once!?
 90

c) The Quran entails Muhammad and other messengers.

Then why do you not say that "there is no god
except the One God, and the Quran is His book"?
d) How many times did you say that "there is no god
except the One.God, and Moses (or Salih, or Jesus...)
is His messenger"? Why do you make distinction
among messengers?
e) Did Jesus remove the name of Moses from
"shahadah" and put his name next to God? Did
Muhammad remove the name of Jesus from
"shahadah" and put his name next to God? Do you
think that all messengers tried to correct the
"shahadah" in this way? Why do we not see any
discussion on changing the second half of. your
shahadah in the Quran?
f) Is Muhammad other than God or not? If he is other
than god, then why do you not think that you are
addressed by 39:45? .
g) Do you think that idol-worshipers accept the fact
that they are idol-worshipers? Why do you not
reflect on 6:23?
h) Books which are a mixture of truth and falsehood
sometimes expose the truth. For instance, according
to a Hadith in Tirmizi, Salaat 26 and Nasai, Adhan
4 the prophet taught the Adhan as 19 words. But in
your Adhan you have 24 words. why do you
contradict your own teachings? If you remove your
addition i.e.
"Ashadu anna Muhammadan Rasool Allah" from
Adhan, the remaining words are 19. Is this a coincidence?
 91

COM~ENTS BY DR. ABDUL WADUD

Question 17
How do you pronounce
"Shahadah"?
Edip Yuksel is in a confused state of mind and he is
not clear about the status of Allah and the status of the
Rasool Muhammad (PBUH). He says in Q-17:: "All God's
messengers delivered the same message. "You shall not
worship anybody but God. Throughout the Quran the
most important subject is worshipping of God."
It is abundantly clear that anybody who is not able
to differentiate between the words 'Ibaadat' on the one
hand and 'worship' on the other, shall ever remain
confused in the understanding of the Quran. A believer
in his prayers, after he realizes the true concepts of the
words 'Hamd', 'Rabb', 'Rahmaan', 'Raheem' and 'Maalik'
spontaneously proclaims ...l..JU-S\., \ 'Iyyakana'budu' "we
"bow down before your laws:The word 'Naabado' encircles
the entire oJ:ganization of 'Deen'. The words ~ ~ Iare
often translated as "To thee we worship," as Edip
Yuksell has done. It is a wrong translation which
changes the concept of "Deen' into Religion which is the
name of the private relationship between a worshipper
and his object of worship .
.:.~ root '-:" t.,. means slavery or subservience.
When Pharaoh called Moses ungrateful and
reproached him, pointing out all the favours he had
received from the Egyptians, Moses said in reply 'What
favours'? "And this is the favour you reproach me that
you ..,;:.;~ have enslaved the children of Israel."
When Moses and Aaron inspired by Allah's
authority invited Pharaoh and his chiefs to belief
in Allah, he behaved insolently and said: "Shall
 92

we believ~
in two men like ourselves? and their people
are 0J~ subject to us."
The above verses and so many others, clarify the
meaning of the word 'abdiyyat' i.e. subservience to
Allah. In chapter 18, the words 'Abdiyyat' and
'Mahkoomiyyat' (slavc::ry) h:=tve occurred as synonymous
terms 1..l.>-1~lS'3'"~ ~J (18:26) Nor does
He share His command with any person whatsoever. It
Again it is said, "And in the subservience of Allah
...;.)~ admit nobody as partner". (18:11)

Joseph, the messenger of Allah, said to his

companions: "The command fis by none but
Allah; He has commanded you that you become
subservient to none but Him. That is Deen which is
stable". (12:30)
Thus it is amply clear that 'lbaadat' of Allah means
subservience to Allah or obedience to His laws and that
is the stable way of life on which you can stand upon for
the provision of all your necessities . In other words the
development of potentialities within the pattern
provided by the divine laws and to make use of them for
the benefit of mankind is 'Deen'.
However, there is another aspect of the word ,u,;!
in the Arabic language . The word ~ means to
harness a camel or horse i.e. to train the animal in such
a way that he may be able to use his strength and
capabilities according to certain rules and regulations.
Man is bestowed with so many capabilities. If he uses
them freely subject to his own sentiments and without
any bindings, rules or regulations, he is bound to create
lawlessness and destruction. But if one uses the same
capabilities within the boundary line laid down by the
divine laws, it promotes not only the nourishment of
humanity but also the nourishment of the personality of
 93
the individual himself. Let Us recall the verse (24:55) in
which it is said:
"Allah has promised to those amongst you who
believe and work deeds consistent with the Divine laws,
that He will of surety grant them in the land,
inheritance (of power) as He granted it to those before
them, that He will establish in authority their 'Deen'
the one which He has chosen for them, and that He will
change (their state) after the fear in which they Qived) to
one of ,security and peace". This is followed by:
~J~ "They will be subservient to Me (alone) and
not associate aught with Me".
This has made it abundantly clear that ..:,..# or
subservience to Allah can only be accomplished if the
believers are in power and have an independent state of
their own, where they can lead a life consistent with the
divine laws. An independent state is not required for the
purpose of worship which can be carried out even under
the rule of non-believers. Before the Quran was revealed
to Muhammad (PBUH), the concept and practice of
'Deen' were nowliere to be seen in any part of the world,
but religion prevailed everywhere. As explained already,
there is a concept of worship which is common, and not
that of subservience to the laws of Allah . Thus the
Arabic-speaking non-believers began to translate the
word ..:,..#. into worship. Therefore in places where
the word ..:,..H occurs in the Quran in relation to
non-believers it shall mean 'worship' and where it is
used in relation to those who believe in the Quranic
concept of Allah, it shall mean 'subservience to Allah by
the believers and the sovereignty of Allah'. The Quran
has made it abundantly clear that it is fitting to man's
creation not to bow down before anything except the
divine laws: "I have created men, civilized and
uncivilized, only to become subservient to Me". It is a
grand proclamation of independence and freedom of man,

\
 94

a freedom from the subservience of all except Allah. But

by the subservience to the laws of Allah you do not do
anything for the benefit of Allah; in fact it is for your
own benefit. 'Hurriyyat'· or freedom and 'Istighna' or
independence are the two attributes of Allah's
personality and thus the development of these attributes
in man means the growth and nourishment of his own
personality.
I have explained in some detail the difference
between 'worship' and 'lbaadat', because being devoid of
the concept of the 'Deen' brought by Muhammad
(PBUH) Edip Yuksel is falling again and again into the
pitfalls of 'Religion'
Now let me answer the sub-questions raised by Edip
Yuksel in his Question No 17.--­
Q (a) Why do you feel the need to add the name of
Muhammad when you announce the oneness of
God?
A. Because it was Muhammad (pBUH) alone who
gave us the clear concept of 'Deen' and of the
subservience to Allah.
Q (b) Why, whenever the Quran mention the oneness
of God, it never mentions any name besdies
'God' not even once?
A. Because submission is due to Allah alone and not
to anybody else
Q (c) The Quran entails Muhammad and other
messengers. Then why do you not say that "there
is no God except one God and the Quran is His
book"?
A. Because it is Muhammad (PBUH) alone who
brought for us The Quran and gave us the 'Deen'
prescribed by Allah.

 95

Q (d) "How many times did you say that "there is no

god except The One God and Moses (or Salih or
Jesus) is His messenger ? Why do you make
distinction amongst messengers"?
A. Moses, Jesus, and all the earlier messengers of
Allah, although, in essence they brought the same
message as declared by the Quran, they did not give us
the clearcut and detailed 'Deen' or way of life which
covers all aspects of human life and is a guidance for all
time.
Q (e) Did Jesus remove the name of Moses from
'shahadah' and put his name next to God? Did
Muhammad remove the name of Jesus from
'Shahadah, and put his name next to God ? Do
you think that all messengers tried to correct
the Shahadah in this way? Why do we not see
any discussion on changing the second half of
your 'shahadah' in the Quran?
A. As mentioned already while discussing Question
No. 14, the second part of shahadah does not conflict
with the flrst part.
"We bear witness to the fact that Muhammad is
His servant and His Rasool".
Where is the conflict ?
Q (0 Is Muhammad other than God or not? If he is
other than God, why do you not think. that you
are addressed by (39:45) ?
A. There is absolutely no ambiguity. Allah is the
Sovereign and Muhhamad (PBUH) IS SUBSERVIENT
TO HIM. It is sheer nonsense and perversity to produce
the verse (39:45) in support of one's deceitful
declaration. The verse runs as follow:­
"When Allah the One and Only is mentioned, the
hearts of those who believe not in the hereafter are
 96

filled with disgust and horror. But when (gods)

other than He are mentioned, behold they are
filled with joy". It is absolutely rubbish to say that
the followers of Muhammad (PBUH) who place his
name after the name of Allah are the disbelievers
in the hereafter. They in fact believe completely in
the law of Requital when they put the name of
Muhammad (pBUH) after the name of Allah, they
clearly state both the status of Allah and the
status of Muhammad (pBUH) - Allah being the
Sovereign and Muhammad being His subservient.
Q (g) Do you think that idol-worshippers accept the
fact that they are idol-worshippers?
Why do you not reflect on (6:23)?
A. It is a sheer display of hatred and enmity against
the followers of Muhammad (PBUH) by a non-believer,
to call them idol-worshippers. They do not join gods with
Allah; they are the manifest believers in the sovereignty
of Allah and the subservience of Muhammad (PBUH) to
AlI~. Thus a reference to verse (6:23) in this respect is
mere stupidity.
Q (h) Books which are a mixture of truth and
falsehood sometimes expose the truth. For
instance according to a hadith in Tirmzi, Salaat
26 and Nasai, Adhan 4, the prophet taught the
Adhan as 19 words. But in your Adhan it is 24
words. Why do you contradict your own
teachings? If you remove your addition i.e.,
"Ashadu anna Muhammadan Rasool Allah"
from Adhan, the remaining words are 19. Is this
a coincidence.?
A. The argument is despicable and beneath
contempt! A serious reader of the Quran does not
indulge in such cheap arguments. What a crooked way
of displaying the numericaljugglery of No. 19.
 • 97

CHAPTER 9
Question 18 By Edip Yuksel
Religious Practices?
Contact prayers are decreed at specific times (4:104).
The Dawn prayer (24:58) the Noon Prayer (17:18) the
Afternoon Prayer (2:238), the Sunset Prayer (11:114),
and the Night Prayer (24:58) is mentioned specifically in
the Quran.
Islam is not a name. It is a description, which means
submission. Islam is called "The Religion of Abraham"
throughout the Quran (2:130,135; 4:125; 6:161; 12:37-38;
16:123; 21:73; 22;78). And Muhammad was a follower of
Abraham (16:123).
Due to a general unawareness of the fact that
Abraham was the original messenger of submission,
many so-called Muslims challenge God: "IT the Quran is
complete and fully detailed (as claimed by God), where
can we find the number of units in each contact prayer
(Salaat)?" On the other hand, God tells us that all the
religious practices of submission were already
established before the Quran's revelation (8:35; 9;54;
16:123; 21:73; 22:27; 28:27). All the messengers after
Abraham practised five daily contact prayers, obligatory
charity, and fasting (2:43; 3:43; 11:87; 19:31; 59:2014).
The Meccan idol-worshippers used to believe that they
were followers of Abraham. So they were practising the
contact prayers, fasting, and pilgrimage (2:183, 99;8,35;
9:54;107:4-6). During the time of the prophet
Muhammad people knew the meaning of "Salaat",
"Zakaat", "Sawmtl and Haj. God sent the Quran in their
language. God does not command people with newborn
words to do something (16:103; 26:1~5). If God wants to
command something that people are· not familiar with,
He explains it in His fully-detailed book. Moreover, if

vt.
 98

God wants to add a new meaning to a known word, He

informs us. (For instance, the Arabic word to do
something (16:103; 26:195). If God wants to add a new
meaning to a known word, He informs us. (for instance,
the Arabic word "el-Deen" in 1:4 is explained in 82:15-19).
Verse 16:123 is direct proof that all religious
practices in Islam were intact when Muhammad was
born. Thus, he was enjoined to "follow the religion of
Abraham."If I ask you to buy a color TV it is assumed
that you know what a color TV is. Similarly, when God
enjoined Muhammad to follow the practices of Abraham
(16:123), such practices must have been well-known.
There is no dispute concerning the number of units
in all five daily prayers. This proves the divine
preservation of Salaat. The Quran's mathematical code
confIrmS the number of units in the five prayers 2, 4, 4,
3 and 4 respectively. For example, the number 24434 is
a multiple of 19.
The Quran deals only with practices that were
distorted. For example, the distorted ablution is reported
in 5:6 to its original four steps. The tone of voice during
the contact prayers was distorted, and this was corrected
in the Quran, 17:110. The fasting during Ramadan was
modified in 2:187 to allow intercourse during the night.
Zakaat, the obligatory charity, is restored in 6:141, and
Hajj is restored to the correct months in 9:2,5.
a) Did Muhammad follow the religion of Abraham?
Did Abraham practise contact prayers, fasting,
charity and pilgrimage? What is your proof that
Abraham practised those rituals differently than
Muhammad?
b) Did not Moses, Salih, Jesus observe the Salaat?
 99

c) Why do you distort the meaning of 8:35? "Their

contact prayers (Salaat) at the shrine (Kabah) were
no more than a mockery and a means of repelling
others ... " Why do you claim that Meccan idol­
worshippers were not familiar with the contact
prayers, fasting, pilgrimage, etc.? (9:54; 2:199).
d) According to God how many steps are required for
ablution? What about Hanfty, Shafiiy and other
sects?
e) Which one nullifies ablution; bleeding or touching
a woman's hand? What does Quran state on this
subject?
f) Why do you disobey 17:110 by reciting Quran
silently in daily contact prayers?
g) Why do you mention Muhammad's name in the
contact prayers? Why do you not obey 20:14 and
72:18?
h) Why do you delay the charity by stating that one
is not required to give charity if he did not hold his
savings one full year? Why do you disobey God's
command in 6:141?
i) Why do you cramp millions of pilgrims in one day,
while God has given us four months for this duty?
(2:197)
j) Quran condemns idol-worshippers who change the
sacred months (9:37), which are consecutive (9:2,5).
Why do you distort the Sacred Months?
k) Why do you decree a punishment of 60 straight
days of fasting for one nullified day of fasting?
(2:184).
 100

COMMENTS BY DR. ABDUL WADUD

ON Question 18
Religious Practices?
Edip Yuksel says: All the religious practice of
submission were already established before the Quran's
revelation (8:35); (9:54); (16:123); (21:73); (22:27) and
(28:27). There is no going away from the fact that these
practices were present during the periods of the early
messengers of Allah. But let us examine as to how far
these were established and what was the sphere of their
activity as compared with those that occurred after the
advent of Muhammad (PBUH). The references quoted by
him are as follows :.
(1) "The only reason why their contributions are not
accepted are: that they reject Allah and His Rasool;
that they come to .prayer without earnestness; and
that they offer contributions unwillingly". (9:54)
In the above verse Muhammad (PBUH) is addressed
by Allah and the address pertains to hypocrites. The
verse has nothing to do with the religious practice
during the periods of earlier messengers.
(2) "Their prayer at the House of Allah, is nothing but
whistling and clapping of handa...... " (8:35)
The verse above again refers to the hypocrites
during the messengership of Muhammad (PBUH) and
not to religious practice during the days of earlier
messengers.
(3) "So We taught thee the inspired (message) follow
the ways of Abraham, the true in faith and he was
not amongst the hypocrites." (16:123)
Here the Rasool (PBUH) is addressed by Allah
 101

saying "Follow the course adopted by Abraham (A.S)

who was not amongst the hypocrites." There is no
mention of religious practices here and the subject has
been discussed in detail elsewhere.
(4) "And We made them leaders guiding (men) by Our
Command and We sent them inspiration to do good
deeds and establish Salaat and to practise Zakaat
and they constantly served Us (and Us only)" (21:73)
The above verse, of course, refers to the earlier
messengers of Allah, Lut and Isaac; but no details of
Salaat and Zakaat which they practised are given here.
"And proclaim the pilgrimage among men and they
(5)
will come to Thee on foot .......(22:27)
In the above verse Abraham (A.S) is ordained to
proclaim Hajj. Yet no details are given.
(6) "He said: I intend to wed one of these my daughters
to Thee, on condition that you serve for eight
years..... "(28:27)
The above verse although it refers to Moses who had
watered the animals of two damsels, yet there is
absolutely no mention of any religious practice here.
Now please see that out of the above 6 references
quoted by Edip Yuksel, only two (21:73) and (22:27) refer
to Salaat, Zakaat and Hajj during the days of earlier
messengers of Allah and that too without any detail.
That is his usual practice of deception under cover of
brevity.
Similarly when he says: All the messengers after
Abraham practised five daily contact prayers, obligatory
charity and fasting, with reference to (2:43); (3:43);
(11:87); (19:31) and (20:4), you will fmd that his
statement is only partially true. Although the name of
Salaat, Zakaat, Fasting and Hajj is given in the above
 102

verses, their details are not mentioned. Moreover none

of these verses mention number five in relation to
prayers.
The next important issue I would like to discuss is
that Edip Yuksel is not aware of the fact that after the
Quran was revealed, 'Religion' changed into 'Deen', or
social order, and what he calls "Religions practices"
underwent an evolutionary change. For this let me first
throw some light on the meanings of the word Salaat, as
it occurs in the Quran :.
I "
Generally speaking the words•..,J...aJ I~~3:2) are
translated as "to say prayers ( c..}... ;v ). On the other
hand it is also translated as ( ~.I(r ;v ). The former
translation is intelligible but the latter is not. The root
of the word cJ~- is ( J J . Thus HL~ _..Lr means
to stand fum and steady with equilibrium and ;I~ ..:.A"!
means the stability of 'Salaat'. This makes it clear that
'Salaat' is something which is required to be established.
The proper understanding of Quran needs to keep its
terms intact. These cannot be translated into other
languages. Thus the word 'Salaat' means 'Salaat' and
'Salaat' alone. The underlying concepts of the Quranic
terms ought to be sought from the Quran itself. As such,
the underlying concept of the word 'Salaat' can be
understood by keeping in view its root which is . .J J'",
and which means "to follow closely". As for example, in
a race, the horse that follows horse No. 1 so closely that
the former's mouth touches the back of the latter. Here
horse No.1 is called J.'L.- and horse No 2 that follows
him is called' &-' f • Thus 'Salaat' means to follow the
divine comma",d closely; to keep within limits laid down
by Allah. From the above it is clear that the word
'Salaat' does not mean regular daily prayers
 108

alone. In Sura Fatiha it is said: tlShow us the right and

uprising path (1:5). On the other hand in (~1:56) it is
said: "My Rabb is on the right path. It means that th~
divine programme which is subject to the divine laws
and which is in force in the entire universe is passing
through its rising evolutionary stages. This concept of
the word 'Salaat' is evident in (24:41). Thus it is said:
tlDo you not see that every individual constituent of the
universe steadfastly and obediently carries out the duty
assigned to it by the divine programme and the. birds
with their wings outspread? Each one knows its 'Salaat',
the way of life prescribed for him and his 'Tasbeeh', the
sphere of activity. Every bit of action in the universe is
in the knowledge of Allah. tI (24:11) It means that all
living objects know the programme of life entrusted to
them and also know their sphere of activity.

Wastage of'Salaat'
In (19:59) it is said: "Then came after them an evil
generation, who wasted 'Salaat' and followed after lusts.
Soon, then, they will face destruction". The question
arises what was the cause of their wastage·of 'Salaat'?
The cause was, as it is said, that they followed their
lusts. It means that the establishment of 'Salaat' and
the following of baser instincts are two things opposite
to each other. To satisfy the human sentiments and
wishes is not bad, provided they are carried out within
limits laid down by the divine order. But they cause
destruction when they surpass the limits. Thus 'Salaat'
means to satisfy the human sentiments and wishes
within limits laid down by the divine order and make
them follow the divine laws. It is apparent that this
objective cannot be achieved individually but can be
 104

achieved in a society. Thus it is said:

"They are those who, if We establish them in the
land, establish 'Salaat' and provide 'Zakaat',
enjoin the right and forbid wrong. With Allah rests
the end of all affairs". (22:4)
It is evident that the individual prayers and the
individual payment of alms do not require the presence
of a Government.
About the Islamic State it is said:
"Those who respond to the call of their Cherisher
and Sustainer and establish 'Salaat'; who conduct·
their affairs by mutual consultation, who spend
out of what We have given them for the benefit of
humanity. "(42:38) (The same applies to 'Zakaan
Thus it is apparent that 'Salaat' is that order of the
State in which all affairs are settled by mutual
consultation and whose basic responsibility is to fulfil
the needs of the individuals and the procurement of
their nourishment.
Because the Islamic Social Order is established in
order to put into practice the laws and the permanent
values laid down in the Quran, it is said at yet another
place­
"Those who hold fast the book and fulfil their duty
by the establishment of 'Salaat (7:170)
tft

Thus it is abundantly clear that 'Salaat' means to

follow the divine laws closely. Yet another important
issue must be kept in mind in respect of 'Salaat'.
According to the holy Quran, 'Salaat' is a discipline
which provides means for the solidarity of Muslim
Ummah. Thus it is said:
"Turn unto Him and Him alone (and be afraid of
 105

the consequences of turning away from His laws),

establish 'Salaat' (i.e. the social order based on His
guidance) and be not among those who follow laws
.other than His and thus set up peers with Allah
i.e., be not of those who create cleavage in their
social order and resolve themselves into various
sects, where each sect is obsessed with its oWn
view". (30:31·32)
Accordingly 'Salaat' is the means to provide the
solidarity of Muslim Ummah. But since it has been
reduced to what we call 'Namaaz' today, (or what Edip
Yuksel calls worship of God) it has provided means to
split the Ummah into splinter groups of "Mushrikeen".
Yet in spite of all that has been described above,
there is no escaping the fact that the Quran has also
used the word 'Salaat' for congregational prayers five
times a day and that forms an essential part of Salaat or
the Quranic Social Order, because subservience to divine
laws is intimately connected with the daily routine of
man's life. Human activity is varied in performance and
human beings are spread allover the world in a greatly
varied environment; thus the Quran has mentioned only
the time limits of the daily congregational prayers but
has not mentioned them in specific terms.
Thus it is said :­
"0 you who believe! when you prepare for prayer,
wash your faces and your hands (and arms) to the
elbows: Rub your heads (with water) and your feet
to the ankles". (5:6)
"Establish regular prayers at the sun's decline till
the darkness of night, and the morning prayer and
reading: for the prayer and reading in the morning
carry their testimony". (17:78)
 106

Again in (24:58), (9:9), and (9:11), the times of

regular prayers are given.
Again for the special congregational prayer it is said :
"0 you who believe, when the call is proclaimed on
Friday (the day of assembly) hasten earnestly to
the remembrance of Allah .....(62:9)
It means that the word 'salaat' also occurs for the
congregational prayers. But these prayers in congregation
do not mean worship. They mean the obedience to the
laws and injunction laid down by Allah in the Quran.
Let us repeat the verse (42:38) "Those who hearken to
their Rabb and establish regular prayer; who conduct
their affairs by mutual consultation; who spend out of
what We bestow on them. "(42:38). Here consultation is
advised in order to carry out the programme of salaat.
And for consultation, congregation is required. But in
this salaat body actions of t/J and •..{ also are
ordained which represent human sentiments.
During the time of Muhammad (PBUH) and his
early successors the mosque was the centre of all kinds
of activities. Here all-important national affairs were
settled. When the Muslim community was forced to take
up arms in self-defence, it was in the mosque that
measures of defence and expedition were concerted. The
mosque also served as a counsel hall for Muslims.
During the days of Muhammad (PBUH) whenever an
occasion arose to discuss an important matter
concerning the daily life of man, an announcement was
made, "Gather for Salaat". To begin with the Quranic
verses relevant to the point under discussion were recited,
followed by the discussion itself. The Tilawat.e·Quran,
practised at present before the commencement of a
meetini by the believers, is a lifeless copy of the same
earlier practice. Thus the five times a day salaat is to
remind the believers to keep before them the Quranic
 107

guidance. Muhammad, (PBUH) gave salaat its final

shape and purpose to be practised universally by all
nations of the world, for all time.
As ,stated earlier Edip Yuksell says,"All the
religious practices of submission were already
established before the Quranic revelation and that the
messengers of God. after Abraham practised five daily
prayers, obligatory charity and fasting. Well and good.
Nobody denies that these practices were present. But to
insist that during the time of earlier messengers of
Allah these practices had assumed their final shape as it
was given to them by Muhammad (PBUH), is not true.
Just see the permanent feature in the Salaat performed
by Muhammad (PBUH) and his followers. It is Sura
Fatiha which forms the basic feature of Salaat in every
Rakaat of daily prayers. This being the opening chapter
of the Quran, presents a unique specimen of man's
submiBBion ,to Allah in every individual deed he
performs during his life time. Let me produce herewith
the purport in nutshell of Sura Fatiha, which runs as
follows:­

~)IJ..>)1~1r.
"Allah the Almighty proclaims that the revelation
of the verses that follow is meant to display the
attributes of His Rahmaniyyat and Raheemiyyat"

~)IJ..>)1j:-lWI~JJJ~I
"Pondering over the beauty, proportion and
perfection of the living and the non-living objects
of nature excites in man a voluntary praise of the
One who sustains every component of the universe
from its initial stage to the stage of its final
"¢"
..
 I"~
108

destination by process of slow, gradual and

ascending evolution, interrupted off an on by
spontaneous revolutions".

~..LII\~~L.
"The sustenance of human body is a gift; from
Allah but the nourishment and development of his
personality is subject to the deeds he performs, the
results of which are under complete control of
Allah's law of Requital in this world and in the
hereafter" .
~.: .. ;~IJ~~I
"Our Rabb! We bow down to Your laws for the
development of our potentialities by using our
capabilities for the benefit of humanity and we
seek your help in shaping our lives within Your
prescribed pattern".
-- i -... 1I.k1,raJ11.;J.A1,
"Guide us to the straight path which leads to-o~'
destination in the hereafter".

~~ 1~..iJI.k I.r&'
"This is the path of those past nations who strove
,in consonance with Your laws and won Your
favours; on whom You bestowed power on earth
with all the pomp and glory, whom You relieved
from the bonds of tyrannical rule, whom you gave
superiority ever contemporary nations of the world
and whose necessities oflife You fulfilled, providing
them a prosperous life of peace and plenty".
 109

~"':-".J ;,.;. .JI d

"'lbey wen DOt the,.,... no....,...your law
aDd CODMqUeDtly came in the pip fI yoU law of
Requital which pve them alavvy. millry. huaav.
humiliation and destruction".
. 'lAIl ':JJ
v-::-'

"Nor were they the people who were led astray by

their baser sentiments or by following other self­
interested and wrongful people like their chiefs and
ancestors and thus fell into hardship and misery".
Every bit of this purport of Sura Fatiha described
above has the support of Quranic verses. Anybody
interested. in its details can consult my book entitled
"Gateway to the Quran".
May I ask Eqip Yuksel, "Is this the prayer that has
descended since the time of Abraham (AS)? Has the
prayer of Jews and Christians got the same contents and
form as above? If not, what is the big idea in repeating
that all religious practices of submission were already
established before the Quranic revelation? Ofcourse these
practices were present but they were not in their fmal
shape to be universally practised by entire humanity.
As stated already, Edip Yusksel is ignorant of the
concept of 'Deen'. He is not aware that since the advent
of Muhammad(PBUH), religion became replaced by
Deen. Salaat and Zakaat no more remained a personal
affair. The Quran says, "They are those who if We
establish them in the land establish Salaat, the way of
life consistent with the divine laws and provide
nourishment to the individuals, enjoin the right and
forbid wrong. With Allah rests the end and decision of
all affairs'. (22:41)

 110

Zakaat
With the advent of Muhammad (PBUH) Zakaat no
more remained a charity affair. The Quran has
distinguished between 'Zakaat' and Sadaqaat. Sadaqaat
or charity are practised by the believers, under the
circumstances when they no more hold the region of
power. The subject of Sadaqaat has been discussed in
detail earlier. Zakaat on the other hand is the
nourishment of individual by an Islamic state. The basic
meaning of Zakaat is nourishment and growth. The
words iii ~"I J il,L.- ..:,A"f occur frequently in
the Quran. As a matter of fact these two are the basic
pillars of the Quranic Social Order. SaIaat means to
. establish a social order in which the individuals in
subservience to divine laws reach their ultimate
destination. What is the object of establishing such a
social order? The object is to provide nourishment and
growth to the individuals. This includes the
nourishment of both human body as well as the human
personality.
But a .social order of this type can be established
gradually. In the meantime, when this social order is
being organized, the requirements of the needy shall be
fulfilled by means of donations and government taxes,
which come under the heading 'Sadaqaat'. When the
Quranic Social Order becomes established, the
government becomes fully responsible for the fulfilment
of the needs of the public. According to the Holy Quran a
contract takes place between the Government and the· .
people.

,(9:11) ~I~ 0 ~~Iy IJ~I~JJ1:..r- ~.,r::.1J.J101

Allah has purchased of. the believers, their
II

persons and their goods, for them (in return) is

'Jannat' a life of peace and plenty". (9:11)

 111

Saum or Fasting

Saum or Fasting also took a different turn after the

advent of Muhammad (PBUH). Cruden's remarks in his
Bible Concordance that fasting in all nations were
resorted to "in times of mourning, sorrow and afilictions"
is bome out by the facts. Among the Jews generally,
fastmg was observed as a sign of grief or mourning.
Thus David is mentioned as fasting for seven days
during the illness of his infant son (11 Sam 12:16-18);
and as a sign of mourning fasting is mentioned in I Sam,
31:13 and elsewhere. Besides the Day of Atonement
which was prescribed by the Mosaic law as a day of
Fasting (Lev.16:29). The people were required to afilict
their souls while the priests made an atonement for
them to. cleanse them of their sins. Various other fastings
came into vogue after the Exile: "In sorrowful
commemoration of the various sad events which had
issued in the downfall of the Kingdom of Judah" <En.Br}.
Four of these became regular fasting days
"commemorating the beginning of the siege of
Jerusalem, the capture of the city, the destruction of the
temple and assassination of Gedaliah" (Ibid). Thus it was
generally some trouble or sad event of which the
memory was kept by a fast. Christianity did not
introduce any new meaning to the fast. Christ's words
that his disciples would fast oftener when he was taken
away from their midst, only lend support to the Jewish
conception of the fast as connected with national grief or
mourning. The idea underlying this voluntary suffering
in the form of a fast in times of sorrow and afiliction
seems to have been to propitiate an angry deity and
excite compassion in Him.
It wa~ in Islam that the practice of fasting received
a highly-developed significance. It rejected in toto the
idea of appeasing the divine Wrath or exciting divine
compassion :through voluntary sufferingj and introduced
 112

in its place regular and continual fasting, irrespective of

the condition of the individual or the nation, as a means
like prayer for the development of the inner faculties of
man. Thus with the advent of Muhammad (PBUH)
fasting assumed the form of an institution with spiritual
moral and physical discipline of the highest order and
this is made clear by changing both the form and the
motive. By making the institution permanent all ideas
of distress, affiiction and sin are dissociated from it. Thus
the fasting prescribed by the Quran is neither meant to
fend off danger, nor is it an ascetic fasting with the object
of coming into direct contact with the supernatural; nor
is it a fasting in the sense of mortification. It is a pUre
and simple discipline of body and mind, an examplary
training course to teach the believers tlSelf Restraint".
Whether it is a case of confrontation in the battlefield or
the case of establishing justice and equality in the social
and economic fields, self-restraint or self-discipline is the
primary factor that leads to success. What is this SELF­
DISCIPLINE? It is one of the most recently acquire(,i
faculty in human evolution. It is a gradually acquired
human trait which gives preference to a higher value as
compared with one's own interests, whenever there is a
conflict between the two. Man often yields to his own
desires and necessities. The bare necessities of life are
only a few but fed by base sentiment, they go on
expanding throughout life. The· more they expand the
more they affect the necessities of other human beings
and thus help promote a social order devoid of justice
and equality. The Holy Quran has provided a number of
permanent values in order to keep a check on the
human sentiments and desires. The fasting revealed to
Muhammad (PBUH) is not only a spiritual and moral
discipline, it has also got a social value. Rich and poor,
great and small, residents of the same vicinity are
brought together five times daily in the mosque on
terms of perfect equality and thus healthy relations are
 113

established in the month of Ramazan as a signal for a

mass movement towards equality which is not limited to
one vicinity or even one country but affects the whole
Muslim world. Besides equality in the mosque, the
private life of rich and poor may be different. The poor
often feel the pangs of hunger to which the rich are
strangers. A great social barrier thus exists between the
rich and the poor inside their homes. And the barrier is
l-emovedonly when the rich are made to feel the same
pangs of hunger like their poor brethren, and go without
food throughout the day and this experience has to be
gone through not for a day or two but for a whole month.
The rich and poor are thus brought to the same level
throughout the Muslim world.

Physical and psychologjcal value offasting

revealed to Muliammaa (pBUH)
Fasting as prescribed by the Quran besides being a
moral and spiritual training is also a physical training
in which the motivation and determination assumes a
dominant role. That is why the followers of Muhammad
have displayed extraordinary feats in the battlefields
which is a well-known historical fact. A bOdy physically
developed and trained to the peak of fitness is a common
human ambition and one that becomes highly desirable
for sudden efforts of athletics and competitive support
or even for ordinary life. But when challenges to be met
which extend over days, weeks and perhaps years, man's
physique matters less and less and 'his motivation and
determination becomes increasingly dominant.
Exceptional feats of endurance have been undertaken
much less by people of remarkable physical development
than by men of average physical ability driven by a will
and spirit far beyond the ordinary. A general standard of
physical fitness, is important if we are to perform
effectively in· the material world but the main
requirement is sufficient health and vigour in the bOdy
 114

to make it an adequate tool for the mind and that is

what fasting, prescribed by the Quran, trains men for.
I wonder if Edip Yuksel has ever experienced the
fasting prescribed by the Quran !

Hajj
The institution of Hajj exists from the very remote
past. The Quran claims Ka'bah as the fust house of
divine submission to Allah and all available historical
evidence upholds this claim. According. to Muir,
"Kaabah had been the scene of pilgrimage from time
immemorial. There is no tradition on record showing
that it was introduced at any time within historical
memory". However some of the ceremonials are
undoubtedly due to Abraham as for instance the
running between Safa and Marwah, which is in
commemoration of Hajra's running to and fro to seek
water for baby Ismaeel;· or the sacrifice which is the
commemoration of Abraham's endeavor to obey the
divine commandment which he thought was the sacrifice
of Ismaeel. However the circumabulation (tawaai) of the
Ka'bah must have existed before Abraham. But all the
main features of Hajj which existed at the advent of
Muhammad (PBUH) were undoubtedly introduced by
Abraham. The Quran says, "And when We pointed to
Abraham the site of the sacred house saying: "Associate
naught anything with me and purify My house for those
who make circuits round or stand to pray or bow or
prostrate themselves. And proclaim to men the
pilgrimage (Hajj) (22:26-27). Thus Abraham not only
rebuilt the Ka'bah and purified it of all traces of idolatry,
but he also enjoined Hajj with its main features which
were based on Divine revelation. Elsewhere Abraham
and Ismaeel are spoken of as praying to Allah, "Our
Rabb! show us our ways of devotion (Manasik) (2:128)
 115

The only change to the features of Haij after

Abraham. seems to have been the placing of idols in the
Ka'bah and at important places of Hajj, for example
Usaf and Railah on the hills of Safa and Marwah
respectively. aJ.cn, page 26,27). The Ka'bah itself had
within it 360 idols all of which were thrown out by
Muhammad after the conquest of Makkah. He also made
fK>me other minor changes. For example prohibition to
go naked while making circuits round the Kabahj or
deferring the march from Arafat till after sunset to
avoid the heat of the Bun.
Thus it is abundantly clear that the practice of
submission to Allah the Almighty which was changed to
idol-worship at Ka'bah, again took its original form on
the advent of Muhammad (pBUH) and this all took
place by means of revelation.
Edip Yuksel! Please note that all what you term as
"Religious Practices" had undergone an evolutionary
change at the advent of Muhammad (PBUH), having
been made capable of being practised for all time. These
practices remained no more an individual affair. They
rather took the shape of collective affair to serve as a
cohesive force for the Muslim Ummah and ultimately for
humanity as a whole.
The one common factor at each level of organization
in the universe is the United Integrated function which
is the essence of novelty of creation and the resultant
evolution. A non-aggregated structure means
independent function and consequent competition.
Aggregated structure means joint function and
consequent cooperation which leads to creating
something new. Salaat, Zakaat, Saum and Hajj, if
practised in their true spirit as ordained by Allah and
presented by Muhammad (PBUH) can lead to
cooperation. But when man-made ideas find their way
into them they lead to independent functioning and
 116

non-cooperation and disintegration of the society. This

happened during the days of the earlier messengers of
Allah and the same has happened amongst the Muslim
Ummah today. The practices pointed out by Edip
Yuksel, unless they are fitted into the true pattern of
Deen prescribed by Allah and presented by Muhammad
(PBUH) cannot produce the desired result and as such
they remain "Religious Practices" and not practices of
Ad-Deen.
As said earlier, Edip Yuksel stupidly tries to .cover
his defective knowledge of the Quran by means of brevity.
He says 'Is Muhammad other than God or not?' If he is
Qther .than God why do you not think that your are
addressed by (39:45). Now look at this verse which runs
as follows- "When Allah the One and Only is mentioned,
the hearts of those who believe not in the hereafter, are
filled with disgust and horror. But when (gods) other
than He are mentioned, behold they are filled with joy".
How foolish and deceitful it is to assert that the
hearts of the followers of Muhammad (PBUH) are filled
with joy when gods other than He are mentioned. In fact
the followers of Muhammad (PBUH) are the true
believers who believe in the sovereignty of Allah and in
the subservience of Muhammad to Allah.
Again to quote the verse (6:23) in his Q-(g) is another
exposition of his venomous mind. He says that the
followers of Muhammad are idol-worshippers. Contrary
to this the followers of Muhammad (PBUH) are the only
believers who believe in the sovereignty of Allah and
Allah alone. Taking refuge under the concocted •Ahadis'
invented by some, he plans to malign the entire Muslim
Ummah. Not only that" he also gives vent to his
poisonous mind by maligning the one who has shown
the right path to the entire humanity which leads to its
ultimate destination, by command of his Rabb.
 117

CHAPTER 10

Question 19 By Edip Yuksel

Can you see the mathematical
. Miracle?
Mathematics is the language with which God has
written the universe. (Galileo)
Chapter 74 of the Quran, God's Final Testament, is
dedicated to the number 19. The name of that chapter is
'Al-Muddassir' (The Hid.den Secret). The number 19 is
specifically mentioned in that Chapter as punishment
for those who state that the scripture is human made
(74:25) and proclaims that the 19 is "One of the
greatest" (74:35). In 74:31, the purpose of the number 19
spelled out to remove all doubt regarding the
authenticity of the Quran, increase the faith of the
believers and to be a scientific punishment for
hypocrites and disbelievers. However, the implication of
this number as a proof for the authenticity of the Quran
remained unknown for centuries. For fourteen centuries,
the commentators tried in vain to understand the
function and fuJiilment of the number 19.
In 1974, the Lord of the universe unveiled the secret
of number 19 to Dr. Rashad Khalifa, an Egyptian­
American biochemist. His four years long computerized
study on the Quran did not have any expected target.
Surprisingly, he discovered the mathematically
intertwined structure by "chance". This multifoid
interlocked mathematical design is a message in
universal language. This message, providing a built-in
physical evidence. of its divine source, leaves no doubt in
our hearts that the Quran is the Final Testament.
 118

Before the Secret is decoded

Before the discovery of 19-based system, we knew a

symmetrical mathematical system in the Quran. For
example:
• The word "Month" (Shahr) occurs 12 times.
• The word "day" (yawm) occurs 365 times.
• The word "days" (ayyam, yewmeyn) occurs 30
times.
• The words "Satan" (shaytan) and "anger·
(malak), both occur 88 times.
• The words ttthis world·· (dunya) and ··hereafter"
(akhirah), both occur 115 times.

Simple to understand, impossible to imitate

The mathematical structure of the Final Testament
is simple to understand· and impossible to imitate. You
do not need to know Arabic, the original language of the
Quran, to examine it for yourself. Basically what you
need is to be able to count up to 19. Dr. Khalifa
introduces this supernatural message as follows:
The Quran is characterized by a unique
phenomenon never found in any human authored book.
Every element of the Quran is mathematically composed
in the chapters, the verses, the words the number of
certain letters, the number of words from the same root,
the number and variety of divine names, the unique
spelling of certain words, and many other elements of
the Quran besides its content. There are two major
facets of the Quran's mathematical system: (1) The
mathematical literary composition, and (2) The
mathematical structure involving the numbers of
chapters and verses. Because of this comprehensive
mathematical coding, the slightest distortion of the
Quran's text or physical arrangement is immediately
 119

exposed (Quran The Final Testament, 'Translated by

RashadKhalifa, Islamic Productions, Tucson, 1989,p.609).
Nineteen, as the mathematical code of the. Quran, is
a challenge for atheists, an invitation for agnostics and a
guidarice for believers. It is a perpetual miracle for the
computer generation. It is the light of the morning
promised by God Almighty (74:33).

Physical, examinable divine proof

Here is the summary of this historical discovery:
• The frrst verse, i.e., the opening statement
"Bismillahirrahmanirahim" , shortly "Basmalah",
consists of 19 Arabic letters.
• The flrSt word of Basmalah, Ism (name) occurs in
the Quran 19 times.
• The second word of Basmalah, Allah (God) occurs
2698 times, or 19 x 42.
• The third word of Basmalah, Rahman (Gracious)
occurs 57 times, or 19 x 3.
• The Fourth word of Basmalah, Rahim (Merciful)
occurs 114 times, or 19 x 6.
Although this phenomenon (opening statement
consists of 19 letters, and each word occurs in multiplet:!
of 19) represents a minute portion of the code, it was
described by Martin Gardener in the Scientific American
as "Ingenious" (September, 1981, p. 22·24)
• The multiplication factors of the words of the
, Basmalah (1+142+3+6) add up to 152 or 19x8.
• The Quran consists of 114 chapters, which is 19 x 6.
• The total number of verses in the Quran including
all Basmallahs is 6346, or 19 x 334. If you add the
digits of that number, 6+3+4+6 equals 19.
 120

• The Basmalah occurs 114 times, (despite its

conspicuous absence from chapter 9, it occurs twice
in chapter 27) and 114 is 19 x 6.
• From the missing Basmalah of chapter 9 to the
extra Basmalah of chapter 27, there are precisely 19
chapters.
• It follows that the sum of the chapter numbers from 9
to 27 (9+10+11+12 ...... +26+27) is 342. This total
(342) also equals the number of words between the
two Basmalahs of chapter 27, and 342 equals 19 x 18.
• The occurrence of the extra Basmalah is in 27:30.
The number of the chapter and the verse add up to
57, or 19 x 3.
• Each letter of the Arabic alphabet corresponds to a
number according to their original sequence in the
alphabet. The Arabs were using this system for
calculation. When the Quran was revealed 14
centuries ago, the numbers known today did not
exist. A universal system was used where the letters
of the Arabic, Hebrew, Aramaic, and Greek
alphabets were used as numerals. The number
assigned to, each letter is its "Geometrical Value",
The numerical values of the Arabic alphabet are
shown below:

A study of the geometrical values of about 200

attributes of ('xOd which. moe mpntioned in the Quran,
 121

shows that only four names have geometrical values

which are multiples of 19. These are "Wahid" (One),
"Zul Fadl al Azim" (Possessor of Infinite Grace), "Majid"
(Glorious), "Jaami" (Summoner). Their geometrical
values are 19, 2698, 57 and 114 respectively, which are
all divisible by 19 and correspond exactly to the
frequencies of occurrence of the Basmalah's four words.
• The total numbers of verses where the word Allah
(God) occurs add up to 118123, and is 19x6217.
• The total occurrences of the word Allah (God) in all
the verses whose numbers are multiples of 19 is
133,or 19x7.
• The fIrst revelation (96:1·5) consists of 19 words.
• This 19·worded fIrst revelation consist of 76 letters,
19x4.
• Chapter 96, fIrst in the chronological sequence,
consist of 19 verses.
• This fIrst chronological chapter is placed ahead of
the last 19 chapters.
• Chapter 96 consist of 304 Arabic letters, 19x16.
• The last revelation, chapter nO,consists of 19
words.
• The fIrSt verse of the last revelation consists of 19
letters.
• The word "the Quran" occurs 57 times, or 19x3. (The
word in 10:15 is a different Quran so it is not
counted)
The key commandment: "You shall devote your
worship to God alone" (in Arabic "Wahdahu") Occurs in
7:70; 39:45; 40:12,84;and 60:4. The total of these
numbers adds up to 361, or 19x19.
 122

The Quran is characterized by a unique

phenomenon that is not found in any other book: 29
chapters are prefixed with "Quranic Initials" which
remained mysterious for 1406 years. With the discovery
of the code 19, we realized their mf\jor role in the
Quran's mathematical structure. The initials occur in
their respective chapters in multiples of 19. For
example, Chapter 19 has five letters in its beginning,
K.H.Y.A. SS. and the total occurrence of these letters in
this chapter is 798, or 19x42.
To witness the details of the miracle of these
initials, a short chapter which begins with one initial,
letter "Q" will be a good example. The frequency of "Q'~
in chapter 50 is 57, or 19x3. The letter "Q"occurs in the
other Q·initialled chapter, i.e., chapter 42, exactly the
same number of times, 57. The total occurrence of the
letter "Q" in the two Q-initialled chapters is 114, which
equals the number of chapters in the Quran. "The
Quran" is mentioned in the Quran 57 times. The
description of the Quran as "Majid" (Glorious) is
correlated with the frequency of occurrence of the letter
"Q" in each of the Q·initialled chapters. The word
"Majid" has geometrical value of 57. Chapter 42 consists
of 53 verses, and 42+53 is 95, or 19x5. Chapter 50
consists of 45 verses, and 50+45 is 95, or 19x5. The
number of Q's in all verses numbered "19" throughout
the Quran is 76, or 19x4.
The Quran mentions 30 different numbers: I, 2, 3, 4,
5, 6, 7, 8, 9, 10, 11, 12, 19, 20, 30, 40, 50, 60, 70, 80, 99,
100, 200, 300, 1000, 2000, 3000, 5000, 50000 & 100000.
The sum of these numbers is 162146, which equals
19x8534.
If we write down the number of each verse in the
Quran, one next to the other, preceded by the number of
verses in each chapter, the resulting long number
 123

consists of 12692 digits (19x668). Additionally, the huge

number itself is also a multiple of 19.
The details of this study is endless. Keeping up with
the new discoveries is a challenging task.
In the original ofThe Old Testament
Is this mathematical structure unique to the Quran?
For a while we thought so. But, we were wrong. The
same 19-based mathematical composition was discovered
by Rabbi Judah in the 12th century AD in a preserved
part of the Old Testament. Evidently, the prime number
19 is the signature of God, the Greatest Mathematician.
 124

COMMENTS BY DR. ABDUL WADUD

On Question 19
Can you see the mathematical.
Miracle?
To begin with let us ponder over the fIrSt paragraph
of the Q-19 by Edip Yuksel. He says, Chapter 74 of the
Quran, God's final testament, is dedicated to No. 19. I
would call this statement an open lie and a flagrant
deception. The Quran just mentions the words Number
19 in the verse (74:30) and in verse (74:31) states:
"We have made the angels (divine forces) wardens
of the fire and that No. 19 is only a parable and
We have fixed this number as a matter of trial.
Those who do not believe in the Quran,
considering this parable as a reality, shall object to
it and shall get entangled in mental perversions
but those having deep knowledge of the Quran
know what Allah means by this parable (3:7). Even
those who have not got a deep knowledge of the
Quran shall have their belief more confmned. As a
matter of fact, those with firm belief in the Quran
and others who are the common believes feel no
disturbances in their beliefs by such parables. But
those involved in mental perversion or ,those who
openly disbelieve in the Quran, suddenly object to
it and say: What shall Allah mean by such
parables?"
Thus the Quran has made it amply clear that No. 19
fixed for the wardens of Fire has only been used
metaphorically and has no real significance. But Edip
Yuksel with a definite purpose before him has made a
mountain of this molehill.
 125

Edip Yuksel says further: The name of Chapter 74

of the Quran is ..Almuddassir".'The hidden secret). Thus
according to him the translation of the word
"Almuddassir" is "the hidden secret". The standard
dictionaries have presented a variety of meaning of this
word. The one commonly used is, "The one wrapped in a
mantle". But there is another meaning which fits
exactly into the theme which runs throughout the Sura
74. Consistent with this theme, "Almuddassir" means,
liThe one whose repressibility is to set right the human
affairs". As for example, Tadsir-ut·Tair means lithe bird
sets right his nest".
In order to clarify the meaning of the word
"Almuddassir" further, let me describe the purport of
the first three verses of the Sura 74
~,'
"0 Muddassir (the
one whose responsibility is to 'set right the human
affairs)! Arise and deliver warning to mankind against
the establishment of a social order according to their
whims and wishes. "Establish a Social Order in which
the Sovereignty is that of Allah".
Thus the foremost duty of Muhammad (PBUID was
to establish the Sovereignty of Allah in human affairs.
This theme of establishing a Quranic Social Order and
the consequences of going against it, runs throughout
Sura 74: It includes the punishment for those who raise
obstacles against the divine programme and also the
description of the hellfire and its guards and No. 19 is
metaphorically mentioned.
Now the meaning of the word "Almuddassir" is
clear. But Edip Yuksel calls it (Hidden Secret). Thus
according to his concept of the words ~..wl '-f.!1~ shall
mean, "Ot Hidden Secret". How fantastic?
After this u~.;ly manoeuvre of distorting the meaning
of the Quranic words, Edip Yuksel comes
 126

straight off to the second paragraph of his Q-19 to

express the idea which was irritating his inner·self and
proclaims "In 1974, the Lord of the universe unveiled
the secret of No. 19 to Rashad Khalifa".
I revert now to the original theme and the object of
my comments on the book "19 Questions for Muslim
Scholars",
On going through this book, one imds its basic
features which I have already explained in detail, and
which are briefly as follows:
(a) Edip Yuksel is deadly against the Ahadith
literature.
(b) According to him the sole mission of a messenger of
Allah is to deliver the message.
(c) That Muhammad (PRUm was the follower of
Abraham with no feature that distinguished him
from other prophets.
(d) That people idolized Muhammad (PBUH).
(e) According to him, God took covenant from the
prophets saying, "Mter I have given you the
scripture and the wisdom, a messenger will come to
confIrm what you have; you shall believe in him and
support him to. Again he says, "prophet Muhammad
(PBUH) was included in that special covenant about
the coming of a messenger".
(0 That in Shahadah only God's name should be
mentioned, not of Muhammad,
(g) He attaches great importance to religious practices
which he says were already established in the time
of Abraham.
(h) That Muhammad was the last prophet, but not the
last messenger.
 127

(i) That after Muhammad, no Mehdi will come, nor

Jesus will come etc.
(j) Yet in spite of all that the messenger of his own
making i.e. Rashad Khalifa has come already.
The entire scheme described above is to degrade
Muhammad (PBUH) and pave the way for the
messengership" of Rashad Khalifa. But on- what
grounds? Edip Yuksel says because Rashad.~~halifa has
discovered the Mathematical Miracle of No. 19.
Many learned people allover the world declare that
Rashad Khalifa is an imposter who has mutilated and
twisted the meanings of the Quranic words to suit his
own design. I have not studied his translation of the
Holy Quran in depth. However, a cursory glance, at the
opening page of the above translation, shows that it is
not a false allegation. The book opens with the verse
(33:53) of the holy Quran in which he translates the
words ( ~,;.,.J ~ ~ )' )"La Mustan-e-Seen-e Ie
Hadis-e" as "without seeking familiarity for a Hadith".
Here he has tried to interpret the word 'Hadith' as the
'saying of the Rasool (PBUHY as it is being commonly
used in the 'Bharia' nomenclature. But, nowhere in the
Quran the word 'Hadith' has been used in this sense.
The Quran describes, in the above verse, the rules of
social conduct. Bigoted critics discover personal motives
even in these beautiful rules of conduct. It must be
borne in mind that any rule of conduct to be observed in
relation to the Rasool (PBUH) is really a rule that must
be observed in all social relations. The Quran not only
teaches high morals but also good manners for it is
meant for all men. In this verse it disparages the
custom of giving trouble to the owner of a house who
invites his friends to a dinner by coming before the
appointed time or staying after dinner to indulge in idle
talk. Here LA Mustan-e-Seen·le-Hadise means "Not to
 128

seek familiar talk" or "Not to linger on for

conversation" or "Not to indulge in idle talk."
Thus to use th~ word 'Hadith' in the sense of its
Sharia nomenclature, at this juncture, is nothing more
than the twisted interpretation of this word to achieve
his ulterior motive.
As stated on page 60 of his book it is said : The word
"The Quran" occurs 57 times or 19x3. (The word in (10:15)
is a different QJll'an. So it is not counted).
,),0",J.,J "-J)J.:..--I.lJ.lb~ (How bold
is the thief that he carries a lantern in his own hand.)
However, let us admit that numerically the figure
work of No. 19 is at least partially correct. But how can
this discovery of No. 19 which Edip Yuksel and Rashad
Khalifa call a miracle can support the latter's claim of
being a messenger of Allah? Edip Yuksel himself lays
emphasis on the point that the sole mission of a
messenger of God is to deliver the message. Now what
message the discovery of No. 19 has given to the
humanity? Where is the message and to whom it has
been delivered? Moreover, he himself points out that
this mathematical structure is not unique to the Quran
and that the same was discovered by Rabbi Juddah in
12th century. May I ask, who is in a better position to
claim the messengership of God, Rabbi Juddah or
Rashad Khalifa, if at all this petty discovery alone is
sufficient for the claim of messengership?
The Quran is full of miracles. Even the Quranic text
is miraculous. For example the literal translation of
Quran into other languages is not possible, because the
equivalent words in other languages are not available.
On the other hand, the selection of words in the Quran
is unique. Every word brings into focus, not only the
purport of the ve~ in 't!hich it is placed but also reflects
the Quranic teaching as a whole. Is that less than a
miracle? The Quran is a book of guidance for humanity

'.
 129

for all time. There are so many hidden treasures inside

the Quranic Text which are gradually surfacing, with
the increase of human knowledge. About 750 verses of
the Quran, nearly 1I8th of the text, refers to the
phenomena of nature; and the Quran repeatedly emorts
the believers to ponder over the creation of the
miraculous universe. A large number of facts in the
Quran, much more important than the discovery of No.
19, remained hidden for centuries and which were
revealed by human efforts. But none of those who
discovered them, ever claimed messengership of God for
himself! These discoveries are far more meaningful and
far more effective for the benefit of humanity than the
discovery of No. 19 by Rashad Khalifa. Let me elaborate
my point by means of examples:
1. The Quran says, "with power and skill We did
construct the heavens. Verily We are expanding
it." Who was aware of this fact 1400 years ago
that Galaxies are running out at a tremendous
speed? Is it not a marvellous discovery?
2. Again the Quran says, "It is He Who created the
night and the day and the sun and the moon. All
(heavenly bodies) swim along, each in its own
orbit". Here it is pointed out that all heavenly
bodies are in constant motion. None of them is
static. This was declared by the Quran in the 7th
century A.D. when people mostly believed the
earth to be stationary. Upto the days of Nicolaus
Copernicus (1473-1543) Christianity was against
the belief in earth's movements.
3. Comets have played a conspicuous role
throughout the record~)history of mankind and
their unusual arid awesome appearance led many
pre-scientific men to the conclusion that they
 130

were omens heralding some important aspect of

heavenly policy. The Quran unfolded this
mystery when it said:
"Nay We call to witness the heavenly bodies
that recede, that flow without hindrance and with
great speed". (81:15-16). The word 'Khunnas'
means to go back silently, to recede. The word
'Jawar' means 'to flow' or 'move about without
hindrance' and with great speed. The word
'KUNNAS' means 'to go into hiding'. The only
heavenly bodies that come and again get back
silently, that constantly go on moving in their
orbits without hindrance, but still go on hiding
for long periods are none other than comets. For
many centuries our commentators translated the
words (~I.) \~ I and lor:.>..! ~} ) as the rising
and setting of the stars. It is only recently that
the scientists discovered the structure of the
comet and the material of which it is made.
4. The Quran said 1400 years ago: nAnd blessed is
He to whom belongs the sovereignty of the
heavens and the earth and ALL THAT IS
BETWEEN THEM'I. The space in between the
planets have long been considered to be empty.
But now it has been discovered that the space in
between. the planets is not empty. Spread out
through the solar system is a tenuous mixture of
gas and dust called the Interplanetary Medium.
The frrst indication of the presence of gas
particles in the solar system was the discovery of
occasional disturbances in the em'th's magnetic
field. In the year 1930 it was suggested that the
disturbances are probably due to streams of
charged particles (protons and electrons) emitted
from the sun.
 131

5. Again it is the Quran that pointed out 14

centuries earlier: "It is Allah Who created the
heavens and the Earth and all that is between
them, in SIX ERAS". He plans His affairs from
the highest seat of His authority. When a plan is
intended to be executed, its starting point is
made at the lowest level. Then it is raised up step
by step to the highest level (passing through
various evolutionary stages). It rises from one
stage to another in 'ayyaam' or Eras which may
be thousands of years of our reckoning.
6. The Quran points out that the heaven
surrounding the earth which it calls 'nearer
heaven', is ( ~..u\ \.-j'_, ) 'a protecting roof'.
Apparently no such roof is visible. Yet the
scientific discovery has disclosed the fact that the
nearer heaven provides a ,formidable obstacle
against the rebellious forces which the Quran
calls Shayaateen (67:5) and which strike against
the earth continuously. What are these rebellious
forces and in what way is life on the earth
protected against them is described below:

The rebeUious striking forces:

We know that the exchange of matter between the
outer ~ace and the earth is negligible, but enormous
amount of energy both enters and leaves the earth. The
energy waves that strike against the earth from outer
space are of different wavelengths. Those with short
wavelengths possess a very high energy potential; and
those with longer wavelengths have smaller energy
potential. The waves, with successively increasing
wavelength but decreasing energy potential, stand in
the following order: Cosmic Rays, Gamma Rays~ X-Rays,
Ultraviolet rays, Light rays, Infrared or heat rays and
Wireless rays. Thus cosmic rays are the shortest and
,

 132

most potent and wireless rays are the longest and least
potent. As far as life is concerned, it cannot exist in the
presence of cosmic rays, gamma rays, x-rays and to a
certain degree in the presence of ultraviolet rays. It c8n
exist in the presence of heat rays and light rays but that
too when these energy waves are bOund by certain
measures. In fact heat rays and light rays within limits
are essential for life. Thus energy waves are the
rebellious forces which continuously strike against the
earth. In addition to these, meteors are other attacking
forces.

The forces ofdefence:

The guards mentioned in verse (41:12) are the
various factors involved in the protection of life on earth
and these are distributed in the different layers of
earth's atmosphere. Ionosphere forms the fIrst line of
defence and it guards against the harmful effects of
radiation from the solar. system and against the most
harmful cosmic rays. It serves as a mter and allows only
those energy waves to pass through which serve to
maintain life on earth. Meteors which have their origin
in the solar system also burn up here. Chemosphere is
the second line of defence which protects .against the
excessive heat of solar radiation. Troposphere, the
region of clouds and weather, forms the third line of
defence which guards against the rebellious forces. It
tames the heat rays and thus serves to provide the
protective insulation against the excessive rise and fall
of temperature. Is that not a wonderful discovery?
scientific references in the Quran alone are
.:..mart1iD'.mte
..' '.;,n.e
~"t to prove that it is humanly impossible for a
a book like the Quran. There is no need at
all to bring forward fIctious discoveries !
 133

7. The story of the creation of man from inorganic

matter was not clear till recently. The Quran
revealed the story of Salalatum-min-teen step by
step in verses (40:67) (25:54) (6:2) (37:11) (23:12)
(15:26) and (55:41).
8. The stages of development of fetus in mother's
uterus are accurately described in the Quran
(23:12-14). The blastocyst is a structure
discovered after the microscope came into being
recently. But the Quran called it 'Alaqa', 'a
hanging mass' 1400 years ago.
9. The Quran describes the cycle oflife and death in
the universe, in its own sublime way, when it is
said: "It is the Divine law that causes the living
matter to spring from the non-living and the non­
living to spring from th~ living one·'.
10. The Quran said 1400 years ago: "It is He Who
has let free to intermingle two bodies of moving
water. one palatable and sweet and the other
intensely bitter. Yet He has made a barrier in
between them, a partition that is formidable to
be passed". (25:53).
The real nature of the above-mentioned
pheI\omenon got disclosed when in 1915 A.C. British
submarine Ell did not go below 70 feet in the sea of
Marmara and did not answer the hydroplanes in spite of
using all means to bring it down.
Is the discovery of No. 19 by Rashad Khalif'a any
nfatch for the scientific discoveries with reference to the
Quranic text?
Morever. such scientific discoveries sl\ell go on
forever. The Quran says: "We shall show them our Signs
in the Universe and within themselves, until it becomes
manifest unto them, that this is the truth",
 134

If all those who discovered the above-mentioned

truths, along with those who shall do so in Future, begin
to claim for the messengership of Allah, thete shall be
more messengers than the followers on the face of the
earth! What has Edip Yuksel to say about this?
Edip Yuksel proclaims: ·'The Lord of the universe
unveiled the secret of No. 19 to Rashad Khalifa tt.
I would like to ask certain questions in this respect.
(i) Are the numerical figures presented by Rashad
Khalifa absolutely and one hundred percent
correct? People have described the tricks played
by him in this respect.
(ii) Is the discovery of Number 19 by Rashad Khalifa
more important than the discoveries in the field
of science which have changed the very face of
the earth and have produced a tremendous
beneficial effect on the life of man? Can the
discovery of Number 19 produce any beneficial
change in human life?
(iii) Mter all the entire guidance of the Quran is
meant for improving the human life in one way
or the other. Has the discovery of Number 19 any
such role to play? Mter all, what is the
PRACTICAL value ofthe discovery of Number 19?
(iv) According to Rashad Khalifa and his supporters
the sole mission of a messenger of God is to
deliver the Divine message. What is the message
for mankind accompanying Number 19 discovery?
Even if, at all, a numerical discovery is important,
then much more graceful numerical mysteries lay
hidden in the Quran and which the scientists have
disclosed by their strenuous efforts. I give hereby a
beautiful. example: The Quran says: "Nay 0 non­
 135

believers! It is not what you think of it. I swear by the

location of the heavenly bodies and that is indeed a
tremendous oath, ifyou have but a knowledge of it. That
this indeed is a Quran, most honourable, most profitable
and a fll'Dl. supporter of a glorious life". (56:75-77).
In the above verse the Quran has pointed out,
fourteen centuries earlier, that man shall realize after
he gets a knowledge of the location of heavenly bodies
that it is a tremendous oath.
As regards knowledge, there is one which was
revealed to the messengers of Allah alone and there is
another which man gets through his observation and
research of the natural phenomena. The rest is all flight
of imagination, dogmatic creeds, tales of the ancients,
poetical expressions, some numerical jugglery, and at
best literary pursuits which by no means can be called
knowledge. That is why, at every step, the holy Quran
enjoins the believers to explore nature and ponder over
the "significant signs" that lie scattered allover the
universe. Here in the above-mentioned verses, the
"significant sign" pointed out is i~\~\.Y' , 'the
location of the heavenly bodies'. A heavenly body, as we
know, does not stand still at one point but is constantly
moving in its orbit. Thus the· Quranic term
\ ~,~ Iy points towards the location of the
heavenly bodies within their orbits.
As long as Muslims took guidance from the Quran,
they remained vigorously active in scientific research.
But when they forsook the Quran, their entire outlook
on life changed and their activity changed into passivity.
On account of this inactivity the Quranic verses relating
to natural phenomena remained unexplored for
centuries. . Our interpreters could not go beyond
interpreting \y-.J\~iy as "setting of the stars". But
the non-Muslims who became active and took pains,got
 136

the credit for gaining knowledge of r~I c!'y­

'Mawaqian Najoom'
Please note that the description of the
interplanetary distances forms the foundation of the
'DISTANCE SCALE' for the whole universe. The
distances of the planets from the sun are not arbitrarily
arranged but in fact show a pattern which can be
expressed in terms of a mathematical law. This law is
not the law of physics in any sense but instead must
have resulted from the primordeal conditions in the
presolar system material.
The formula that describes the planetary distances
is called BODE's LAW and has the following form : A
sequence of numbers is written beginning with 0, then
.3 and from then onwards each number is doubled i.e..6,
1.2, 2.4 etc. To each of these numbers is added a
constant value of.4. The result is a list of the distances,
in terms of the earth's distance as I .
0.0 .3 .6 1.2 2.4 4.8 9.6
+. + + + + + +
.4 .4 .4 . .4 .4 .4 .4
~ ;

.4 .7 1 1.6 2.8 5.2 10.0

If we take earth as No. 1 and go on giving numbers

to the planets according to the above plan we get the
exact distances between the orbits of planets e.g.
Mercury 0+.4 = .4; Venus .3 + .4 = .7; Earth.6 + .4 =
1; Mars 1.2 + .4 = 1.6; Astroid belt 2.4 + .4 = 2.8,
Jupiter 4.8 + .4 = 5.2; Saturn 0.6 + .4 = 10.00 and so
on. This relationship between the values of the distances
calc~~t.ed by means of Bode's Law, and the actual
d.iI$tmQ,' of the planets is surprisingly good. It is so
gOQ4 in fact that it led in the 19th century to the
 137

discovery and immediate acceptance of the fIrSt Asteriod

which filled an otherwise void in the law, between the
orbits of Mars and Jupiter. There is an interesting story
of the discovery of discovering of Asteroids, which those
interested can see in my book titled "The Heaven, The
Earth and the Quran" See Fig. below which shows the
planetary orbits.

Fig. 3.- Location of PlanebJ in their respective Orbits, in

relation to each other. (Bod,li Law).

As stated earlier, the descriptiqu.)~. ~;-r. ~e

interplanetary distances forms the found...,; of the
'distance scale' for the entire universe. 'Now just
imagine how the billions and billions of heavenly' bodies
are located in their respective orbits, in relation to one
 138

another with remarkably perfect accuracy. This has

disclosed the marvellous numerical mystery which lay
hidden in the Quranic verses : Itl swear by the location
of the heavily bodies and that is indeed a tremendous
oath, if you but have a knowledge of itlt .

The Quran says nowhere, "1 swear by No-19".

Now I would like to ask Edip Yuksel what is the
value of the discovery of No. 19, as compared with the
discovery of the location of heavenly bodies. Bode's Law
is an exact mathematical formula and it has solved a
problem which remained unsolved for centuries. If at all
the discovery of a mathematical formula from the
Quranic verses can make a person fit for acceptance as a
messenger of Allah, the discoverers of Bode's Law can
have a better claim to it. It is a pity that Rashad Khalifa
and Edip Yuk.sel are wasting their time in numerical
jugglery. Mankind is now so much advanced mentally
that it can never fall into this foolish trap. Making for
themselv~s a defence by the Anti-Hadis campaign,
RaShad Khalifa aneil Edip Yuk.sel have gone too far, at
the cost of losing their sense of decency.

To aspire to the higest status possible for a human

being, after making a so-called discovery, which is least
beneficial for the humanity, is sheer stupidity. The task
of a .messenger of Allah is formidable. I have already
explained in detail the duties entrusted to Muhammad
(PBUH): He had to establish a Social Order based on the
Injunctions, Laws and Permanent Values of the Quran.
He had to change the personalities of those to whom he
conveyed the message, by provision of nourishement to
their humanselves and by instructing them in the basic
principles of the Quran, which formed the essence of the
 139

divine messagej he had to get rid of the means of

exploitation of man by man. (7:157)

He had to organise the Ummah, in order to make it

a complete whole. He had to act as judge in their
disputes. He had to guide them in their expectations of
war and peace. He had to lead them in their social affairs.

May I know if Edip Yuksel and Rashad Khalifa

have any such programme on hand that can benefit
mankind? Is this 19 numerical jugglery not a fraudulent
act to deceive innocent Muslims?
 140

Opinions of certain Islamic

Institutions and Magazines on
the Secret Numericar (19) Code:
'SIGNS' Magazine of Glasgow in its international
Edition No.3 states as follows:
"In Rashad Khalifa's newly revised translation of
the Quran (1992) by a strange twist of irony the word
'KHALIFA' has been interpreted as 'SATAN' 'the
representative', 'temporary god on earth'. In verse (2:30)
of his latest translation under the heading: SATAN: A
TEMPORARY GOD ON EARTH, it reads: "Recall that
your Lord said to the angels - 'I am placing a temporary
god on earth'. II .

"In the appendix he sets out to prove by the sum of

all Suras and verse numbers where all RASHDA (root
word RASHAD) and all 'KHALIFA' words occur,
without discrimination add upto 1463 which is a
multiple of 19. Since the rust KHALIFA word which
occurs in Sura (2:3) is stated by him to be non-human, it
is not included in the calculation. 'SIGNS' further
remarks that it is apparent that Rashad's
misinterpretation in sura (2:30) to eliminate one
'khalifa' in order to balance his figures is an open abuse
of the mathematical miracle of the number 19".
This is a manifest example of how Rashad Khalifa
tries to Wriggle out of a difficult situation when his
numerical jugglery happens to fail. He shamelessly
translates the word 'khalifa' as 'Satan', 'the
representative' a 'temporary god on earth'. Without
such tricks the false structure of his numerical jugglery
falls to the ground. He is not aware of the fact that even
to interpret the word 'khalifa' as representative is
wrong. For this see verses (25:62), (2:164), (7:142),
(10:14), (11:57) and (7:69).
 141

BEWAREI COMPUTERIZED BAHAI CONCOCTIONS

"Subtle attempts are being resorted to in a bid to
introduce the Bahai religion to the Muslims. Towards this
end the trick of computerized tafseer of the Quran Shareef
is being employed. Utilizing the Quran Shareef as a
vehicle, to transport the religion of Bahais, the advocates
of Bahaism are now becoming active in spreading their
cult ofkufr. To this Muslims should be on their guard.
The protagonists of Bahaism are endeavouring to
delude unwary Muslims and ensnare them in the· Bahai
cult by ostensibly projecting the miracle of the Quran
Kareem. But their aim is sinister. Their motive is not
to honour the Quran, but to cunningly inject Bahai
doctrine ofKufr into the community.
"Muslims must be alert and realize that
computerized 'tafseer' of the Quran Shareef is absolute
nonsense. It is a concoction of deception introduced to
deceive Muslims and denude them of their Iman by the
acceptance of Bahai beliefs of Kufr."
The Majlis Vol 4, No. 12
The Majlisul Ulama of South Africa
P.O. Box 3393 Port Elizabeth
EXTRACTS FROM ISLAMIC STUDIES VOL. 20, NO.3
"The central point on which the Bahai cult pivots is
number 19. The number 19 is the holy number of

. Bahaism. The advocates of Bahaism are now

attempting to give this cult Quranic sanction by

presenting No. 19 as the key, heart and essence of the

Quran in a system of concocted and fallacious

computerized interpretation of the Quran".

"The effects of digits have great significance in the
various mythologies of the world. Even in the present
•
day, the works of Cheorocic, recounts the efforts of the
science of digits (Numerology). These idolatrous
superstitions of pre-Islamic Era which spread from Syria
and Alexandria, crept into Muslim society, so much so
 142
'"
that the figure of 786 is being~used as a substitute of the
words" r:-":)IJ...>-)I...ul r J" in writing.
Slowly and gradually these superstitions became so
deep-rooted that the figures of all Aayats and Buras
were prepared, and even today these numbers are used
as 'Ta'weez' (amulets). The figure 19 is a compound of
the largest unit 9 and flrSt unit of I. Some people have
attributed many miracles to these digits. Though the
Muslims have never accepted these superstitions, a
group of ignorant masses continues to bt trapped by
some cunning MuSlim religious guides ('MURSHIDS')
and even today believe in it."
"The belief in the supremacy of the figure 19 is
being established by the Bahais as follows: The founder
of Bahai religion, Ali Muhammad Bab was born in 1819
at Shiraz, in a Shia family. In 1850 he was hanged for
rebellion.' His followers were divided into three. sects (1)
Direct followers of Bab (2) followers of Bahaullah Mirza
Hussain Ali Nuri who are called Bahais and (3) the
followers of his elder brother, Yahya Nuri Azal who are
called Azali. Ali Muhammad Bab has written a book
"Al-Aqdas" which is regarded by Bahai as a Divine Book
like the Holy Quran. According to B8.hais belief, Ali
Muhammad Bab was, "God Incarnated". His year of
birth is reported to be 1819 ,and if these numbers are
added together, the figure of 19 is obtained: 9+1+8+1 =
19. After this the mathematical base of the universe is
regarded as 19".
"By addition, subtractioa, multiplic.ation and
divis~ many figural pecuUarities can be created
not only in the Holy Quran, but also in books
written by human beings and the other writings".
(Extra Islamic Studies Vol. XX (No.3»