Book: Dalail an-Nubuwwah by Bayhaqi

جريدة المصادر والمراجع التي جرى العزو إلى أرقام صفحاتها وإلى أجزائها، وتاريخ طبعاتها أثناء تحقيق كتاب دلائل النبوة

Chapter: The newspaper of sources and references which were attributed to its page numbers and its parts, and the date of its printings during the verification of the book "Prophethood Evidences".

Volume: 1 (Page:5)

English:

Part One

In the name of Allah, the Most Gracious, the Most Merciful. May peace be upon our master Muhammad, his family, and his companions, abundantly and perpetually, until the Day of Judgment.

The venerable Imam Sheikh informed us, [1] Abu Hassan: Ubaydullah [2] Ibn Muhammad Ibn Ahmad Al-Bayhaqi, his recitation was heard by me and I confirmed it. He said: The Imam Sheikh informed us, [3] Abu Bakr: Ahmad Bin Al-Hussein Bin Ali Al-Bayhaqi - may Allah have mercy on him - has said:

Praise to Allah, the first without a beginning, and the last without an end, the ancient existent who never ceased to exist, the eternal one that remains without disappearance, the unique in singularity, the solitary in divinity. To Him belong the most beautiful names, and the highest attributes. There is nothing like Him, and He is the All-Hearing, All-Seeing. [4]

[1] In another variant (S): The knowledgeable Imam Sheikh informed us, Abu Nazar: Rabi'ah Ibn Al-Hassan Al-Yemeni recited to me and said: The knowledgeable Imam Sheikh informed us: Abu Al-Majd Al-Mubarik Ibn Ali Ibn Al-Hussein Al-Baghdadi, also known as Ibn Al-Tabakh, said: The venerable Sheikh reported to us ...

[2] In another variant (H): It is written ‘Abd’, this is a mistake from the copier, and the correct reading should be 'Ubayd' as it appears in the variant (S), who happens to be the author's grandson. His biography has been previously mentioned in our introduction to the book.

[3] In another variant (S): The ascetic, scholar, and critic.

[4] This is the noble verse (11) from Surah Ash-Shura.

Arabic:

الجزء الأولبِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِوصلّى الله على سيدنا محمد وآله وصحبه وسلم تسليما كثيرا دائما أبدا إلى يوم الدين.أخبرنا الشيخ الإمام السديد [ (١) ] ، أبو الحسن: عُبَيْدُ اللهِ [ (٢) ] بْنُ مُحَمَّدِ بن أحمد البيهقي، قراءة عليه وَأَنَا أَسْمَعُ فَأَقَرَّ بِهِ، قال: حدثنا الشيخ الإمام [ (٣) ] ، أَبُو بَكْرٍ: أَحْمَدُ بْنُ الْحُسَيْنِ بْنِ عَلِيٍّ الْبَيْهَقِيُّ- رحمه الله- قال:الحمد لله الأول بلا ابتداء، والآخر بلا انتهاء، القديم الموجود لم يزل، الدّائم الباقي بلا زوال، المتوحّد بالفردانيّة، المنفرد بالإلهيّة، له الأسماء الحسنى، والصفات العلى لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ [ (٤) ][ (١) ] في (ص) : أخبرنا الشيخ الإمام الحافظ الناقد، أبو نزار: ربيعة بن الحسن اليمني بقراءتي عليه، قال: أنبأنا الشيخ الإمام الحافظ: أبو المجد المبارك بْنُ عَلِيِّ بْنِ الْحُسَيْنِ البغدادي المعروف بابن الطباخ، قال: أخبرنا الشيخ السديد ...[ (٢) ] في (ح) : عبد، وهو غلط من الناسخ، والصحيح: «عبيد» كما هو في نسخه (ص) ، وهو حفيد المصنف، مضت ترجمته في تقدمتنا للكتاب.[ (٣) ] في (ص) : الزاهد الحافظ الناقد.[ (٤) ] الآية الكريمة (١١) من سورة الشورى.

Volume: 1 (Page:6)

English:

The Supreme Knowledge and Power

He is the All-Knowing, the Most Able, the Sublime, the Great, the Guardian, the Praiseworthy, the Dignified, the Majestic. The Beginner, the Restorer, the Doer of whatever He wills. To Him belongs creation and the command, and by Him are benefit and harm. To Him belongs the rule and the judgment, to Him belongs the dominion and the provisions. He has no equal or counterpart in His qualities, there is no partner or helper in His divinity, there is no replacement or deputy in His kingdom. His authority does not have a guardian or an ally.

He alone has the power and the dominion, the authority and the greatness, there is no opposition to His kingdom and no reproach to His provisions. There is no blame in His judgment. We bear witness that there is no god but Allah. He is alone, has no partners. He is One, Unique, Master, Eternal.

Admission of Faith

He has no spouse and no son. We bear witness that Muhammad is His servant, His messenger, His prophet, His chosen one, His close friend, His guardian, His preferred, His trustee over His revelation, and His chosen one among His creations. He sent him with truth, bringing good news and warnings. He calls to Allah by His permission and illuminating.

The Prophet and His People

Blessings of Allah be upon him, his good family, his pure companions, and his wives, mothers of the believers. Peace and a multitude of greetings to him. Praise be to Allah who created the creatures by His power, classified them by His will and made them a proof of His Divinity.

The Creation's Testimony

All beings are evidence of His Oneness. Every creation gives proof of His Lordship. He created jinn and humans to command them to worship Him without any need for them, nor does He need anyone of His creatures. He instilled in them the intellect by which they perceive the proof of His eternity, His existence, His oneness, and His greatness. His creation and His innovations are proof of others coming into existence.

The Messengers

He has sent messengers among them, as He said in His supreme praise: "We have revealed to you, just as We revealed to Noah and the prophets who came after him, and We revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and Jesus, and Job, and Jonah, and Aaron."

Arabic:

العليم القدير، العليّ الكبير، الوليّ الحميد، العزيز المجيد، المبدئ المعيد، الفعّال لما يريد، له الخلق والأمر، وبه النّفع والضّر، وله [ (٥) ] الحكم والتقدير، وله الملك والتّدبير، ليس له في صفاته شبيه ولا نظير، ولا له في إلهيّته شريك ولا ظهير، ولا له في ملكه عديل ولا وزير، ولا له [ (٦) ] في سلطانه وليّ ولا نصير، فهو المتفرد بالملك والقدرة، والسلطان والعظمة، لا اعتراض عليه في ملكه ولا عتاب عليه في تدبيره، ولا لوم في تقديره.ونشهد أَنْ لَا إِلَهَ إِلَّا اللهُ، وَحْدَهُ لَا شَرِيكَ له، إلها واحدا أحدا، سيدا صمدا، لَمْ يَتَّخِذْ صَاحِبَةً وَلَا ولدا.ونشهد أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ ونبيّه وصفيّه، ونجيّه ووليّه ورضيّه، وأمينه على وحيه، وخيرته من خلقه، أرسله بالحق بشيرا ونذيرا، وداعيا إلى الله بإذنه وسراجا منيرا.صَلَّى اللهِ عَلَيْهِ وَعَلَى آلِهِ الطيبين، وعلى أصحابه الطاهرين، وعلى أزواجه أمهات المؤمنين، وسلّم تسليما كثيرا.والحمد لله الذي خلق الخلق بقدرته، وجنّسهم بإرادته وجعلهم دليلا على إلهيّته، فكلّ مفطور شاهد بوحدانيته، وكلّ مخلوق دالّ على ربوبيّته. وخلق الجنّ والإنس ليأمرهم بعبادته من غير حاجة له إليهم، ولا إلى أحد من بريّته، وركّب فيهم العقل الذي به يدرك دلائل قدمه ووجوده، وتوحيده وتمجيده، وحدوث غيره بإبداعه واختراعه، وإحداثه وإيجاده. وبعث فيهم الرسل كما قال جل ثناؤه: إِنَّا أَوْحَيْنا إِلَيْكَ كَما أَوْحَيْنا إِلى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ وَأَوْحَيْنا إِلى إِبْراهِيمَ وَإِسْماعِيلَ وَإِسْحاقَ وَيَعْقُوبَ وَالْأَسْباطِ وَعِيسى وَأَيُّوبَ وَيُونُسَ وَهارُونَ[ (٥) ] في (ص) : وإليه.[ (٦) ] له: ساقطة من (ص) .

Volume: 1 (Page:7)

English:

Solomon, and the Psalms of David

We granted David the Psalms, and of the messengers we have already narrated to you, and other messengers whom we have not narrated to you. God spoke to Moses directly. Messengers who were bearers of good news and warners so that people would have no argument against God once the messengers had come. God is indeed Mighty, Wise.

Interpretation of Prophet's Duties and Miracles

The interpretation - as best known to God - so that they do not say: even though our intellect tells us there is a Creator and Sustainer, we did not know our duty to worship Him, nor how to do so, nor what would happen to us if we did and what would happen if we did not worship Him. He decided their argument and sent messengers among them to command them to worship Him and clarify how to do so. The messengers also brought good news of paradise to those who obeyed Him and warnings of hellfire to those who disobeyed Him. This resembles His statement: "Had We destroyed them with a punishment before this, they would have said, 'Our Lord, why did You not send us a messenger so we could follow Your signs before humiliating and disgracing ourselves.'

Each of His messengers He supported with signs and miracles that proved their truthfulness, unlike those around them. The miracles of the messengers were of many types. In fact, God - blessed and exalted - informed that he gave Moses nine signs: the staff, the hand, the blood, the deluge, the locusts, the lice, the frogs, the darkness, and the sea.

References to Other Verses

(7) These are verses (163-165) from the chapter of Women.

(8) The honored verse (134) from the chapter of Taha.

(9) The darkness was over their properties, and it came in Al-Qurtubi (10: 326) that the nine signs are: "the staff, the hand, the tongue, the sea, the deluge, the locusts, the lice, the frogs, and the blood" without mentioning "the darkness".

The mention of what God gave to Moses from the signs came in the chapter of Al-A'raf verse 133: "So We sent upon them the flood, the locusts, the lice, the frogs, and the blood, as distinct signs, but they were arrogant and were a criminal people."

And in the chapter of Al-Isra verse 101: "And We had certainly given Moses nine evident signs, so ask the Children of Israel [about] when he came to them, and Pharaoh said to him, 'Indeed, I think, O Moses, you are affected by magic.'

Many things were mentioned in the holy Quran from the miracles of Moses - peace be upon him - (one of them) is the removal of his speech impediment.

Arabic:

وَسُلَيْمانَ. وَآتَيْنا داوُدَ زَبُوراً، وَرُسُلًا قَدْ قَصَصْناهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللَّهُ مُوسى تَكْلِيماً. رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكانَ اللَّهُ عَزِيزاً حَكِيماً [ (٧) ] يعني- والله أعلم- لئلا يقولوا: نحن وإن علمنا بعقولنا أنّ لنا صانعا ومدبّرا، فلم نعلم وجوب عبادته علينا ولا كيفيّتها، ولا إذا عبدناه ما يكون لنا، وإذا لم نعبده ما يكون.فقطع حجّتهم وبعث فيهم رسلا يأمرونهم بعبادته، ويبيّنون لهم كيفيتها، ويبشرون بالجنة من أطاعه، وينذرون بالنار من عصاه، وهذا كقوله: وَلَوْ أَنَّا أَهْلَكْناهُمْ بِعَذابٍ مِنْ قَبْلِهِ لَقالُوا: رَبَّنا لَوْلا أَرْسَلْتَ إِلَيْنا رَسُولًا فَنَتَّبِعَ آياتِكَ مِنْ قَبْلِ أَنْ نَذِلَّ وَنَخْزى [ (٨) ] .وأيّد كلّ واحد من رسله بما دلّ على صدقه من الآيات والمعجزات التي باينوا بها من سواهم مع استوائهم في عين ما أيّدوا به.ومعجزات الرسل كانت أجناسا كثيرة: وقد أخبر اللهُ- عَزَّ وَجَلَّ- أَنَّهُ أعطى «موسى» - عليه السّلام- تسع آيات: العصا، واليد، والدّم، والطوفان، والجراد، والقمّل، والضفادع، والطّمس [ (٩) ] ، والبحر.[ (٧) ] الآيات (١٦٣- ١٦٥) من سورة النساء.[ (٨) ] الآية الكريمة (١٣٤) من سورة طه.[ (٩) ] الطمس على أموالهم، وجاء في القرطبي (١٠: ٣٢٦) أن الآيات التسع هي: «العصا، واليد، واللسان، والبحر، والطوفان، والجراد، والقمّل، والضفادع، والدم» بدون ذكر «الطمس» .وقد جاء ذكر ما أعطاه الله لموسى من الآيات في سورة الأعراف الآية (١٣٣) : فَأَرْسَلْنا عَلَيْهِمُ الطُّوفانَ، وَالْجَرادَ، وَالْقُمَّلَ، وَالضَّفادِعَ، وَالدَّمَ، آياتٍ مُفَصَّلاتٍ فَاسْتَكْبَرُوا وَكانُوا قَوْماً مُجْرِمِينَ.وفي سورة الإسراء الآية (١٠١) : وَلَقَدْ آتَيْنا مُوسى تِسْعَ آياتٍ بَيِّناتٍ فَسْئَلْ بَنِي إِسْرائِيلَ إِذْ جاءَهُمْ، فَقالَ لَهُ فِرْعَوْنُ: إِنِّي لَأَظُنُّكَ يا مُوسى مَسْحُوراً.وقد ذكر في القرآن الكريم أشياء كثيرة من معجزات موسى- عليه السّلام- (أحدها) : إزالة العقدة

Volume: 1 (Page:8)

English:

The Miracle of the Staff

As for the 'staff', it was his [Moses'] demonstration of proof against all non-believers and sorcerers. At the time, magic was notorious. So when his staff transformed into a swift snake, absorbing the magicians' ropes and staffs, they understood that its movement indeed showed true life, and not an illusion conjured by tricks. This collectively attested to his divine connection and his prophecy.

The Fourteen Signs

The other evidences come from the fourteen signs: the second is the transformation of the staff into a snake; the third is the snake absorbing the magicians' ropes and staffs, despite their multitude; the fourth is the bright hand; The last five are: the flood, locusts, lice, frogs, and blood, the tenth is the parting of the sea, the eleventh is 'strike the rock with your staff', the twelfth is the shade of the mountain, the thirteenth is the descent of manna and quail on him and his people, and the fourteenth and fifteenth are: 'And we indeed tested the people of Pharaoh with years of famine and shortness of fruits'.

The Sixteenth Sign

The sixteenth sign was, the petitioner marking on their wealth of palm trees, flour, and food... And Allah - exalted be He - mentioned in the Quran these sixteen miracles for Moses - peace be upon him - and specifying nine does not detract from the proof of the surplus. As for the nine signs, they agreed on seven of them which are: the staff, the hand, the flood, the locusts, the lice, the frogs, and the blood, with two remaining.

The Narration of Safwan bin Assal

The most generous of them is what Safwan bin Assal narrated. Two Jews said to each other: 'let's go to this prophet and ask him', so they said: do not say prophet because if he heard you say prophet it would make him have four eyes. They came to the prophet (PBUH) and asked him about the statement of Allah 'And indeed, We gave Moses nine clear signs'. The prophet (PBUH) said: 'Do not associate partners with Allah, do not commit Zina, do not kill the soul that Allah has forbidden except with the right, do not be extravagant, do not work magic, do not walk with an innocent person to an authority who can kill him, do not eat Riba, do not defame a chaste woman, and do not flee from the battlefield.

The Jews' Pledge

'Especially you, O Jews, do not imitate the Sabbath,' he said. They kissed his hands and feet and said: 'We bear witness that you are a prophet'. He said: 'So what is preventing you from becoming Muslims?' They said: 'Indeed, David prayed to God that instating a prophet in his lineage would never cease, and we fear if we become Muslims, the Jews will kill us.' He said: 'This is a true and good Hadith.' /Tirmidhi (5:306)

Arabic:

فأما (العصا) : فكانت حجّته [ (١٠) ] على الملحدين والسحرة جميعا، وكان السحر في ذلك الوقت فاشيا، فلما انقلبت عصاه حيّة تسعى، وتلقّفت حبال السّحرة وعصيّهم- علموا أن حركتها عن حياة حادثة فيها بالحقيقة، وليست من جنس ما يتخيّل [ (١١) ] بالحيل. فجمع ذلك الدّلالة على الصانع وعلى نبوته جميعا.[ () ] من لسانه، وصار فصيحا، (وثانيها) انقلاب العصا حية، (وثالثها) تلقف الحية حبال السحرة وعصيهم مع كثرتها، (ورابعها) : اليد البيضاء، و (خمس أخر) وهي: الطوفان، والجراد، والقمل، والضفادع، والدم، (والعاشر) : شق البحر «وَإِذْ فَرَقْنا بِكُمُ الْبَحْرَ» ، (والحادي عشر) : الحجر: «اضْرِبْ بِعَصاكَ الْحَجَرَ» (الثاني عشر) : إظلال الجبل «وَإِذْ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ كَأَنَّهُ ظُلَّةٌ» (الثالث عشر) : إنزال المن والسلوى عليه وعلى قومه، (الرابع عشر والخامس عشر) : قوله تعالى: «وَلَقَدْ أَخَذْنا آلَ فِرْعَوْنَ بِالسِّنِينَ، وَنَقْصٍ مِنَ الثَّمَراتِ» (السادس عشر) :الطمس على أموالهم من النخل، والدقيق، والأطعمة ...وذكر الله- جل شأنه- في القرآن هذه المعجزات الست عشرة لموسى- عليه السّلام- وتخصيص التسعة بالذكر لا يقدح فيه ثبوت الزائد عليه، أما الآيات التسع، فقد اتفقوا على سبع منها وهي: العصا، واليد، والطوفان، والجراد، والقمل، والضفادع، والدم، وبقي الاثنتان، ولكل واحد من المفسرين قول آخر فيهما،وأجودها ما روى صفوان بن عسّال. أنّ يهوديّين قال أحدهما لصاحبه: اذهب بنا إلى هذا النّبيّ نسأله، فقال: لا تقل نبيّ فإنّه إن سمعها تقول نبيّ كانت له أربعة أعين، فأتيا النّبيّ صلّى الله عليه وسلّم فسألاه عن قول الله عزّ وجلّ وَلَقَدْ آتَيْنا مُوسى تِسْعَ آياتٍ بَيِّناتٍ فقال رسول الله صلّى الله عليه وسلّم: لا تشركوا بالله شيئا، ولا تزنوا، ولا تقتلوا النّفس الّتي حرّم الله إلّا بالحقّ، ولا تسرفوا، ولا تسحروا، ولا تمشوا ببريء إلى سلطان فيقتله، ولا تأكلوا الرّبا، ولا تقذفوا محصنة، ولا تفرّوا من الزّحف، شكّ شعبه: وعليكم يا معشر اليهود خاصّة لا تقلدوا في السّبت فقبّلا يديه ورجليه وقالا: نشهد أنّك نبيّ، قال: فما يمنعكما أن تسلما،؟ قالا: إنّ داود دعا الله، أن لا يزال في ذرّيّته نبيّ وإنّا نخاف إن أسلمنا أن تقتلنا اليهود. قال: هذا حديث حسن صحيح. /الترمذي (٥: ٣٠٦)[ (١٠) ] في (ص) حجة.[ (١١) ] في (ح) : ينتحل.

Volume: 1 (Page:9)

English:

Prophetic Miracles in the Quran

The verses of the Quran contain the accounts of many miraculous events brought about by Allah through his prophets, as testimony for those who would doubt the divine message.

Moses's Miracles Against Pharaoh

When Prophet Moses confronted Pharaoh's magicians, he displayed miracles not for the purpose of competing with the sorcerers but as a divine sign to Pharaoh and his people who denied the existence of God. Through Moses, Allah demonstrated the truth of His existence and His role as the Creator.

David and the Power Over Iron and Creatures

Furthermore, Allah endowed Prophet David (Dawud) with the ability to mold iron and granted him control over mountains and birds. They would sing praises with him at sunrise and sunset [Quran 34:10].

The Miraculous Life of Jesus

Extraordinarily, Jesus (Isa), son of Mary, was gifted with the ability to speak as an infant. He spoke with the wisdom of the elders. Jesus could bring back the dead, cure blindness and leprosy - either through prayer or by touch. He also had the ability to shape clay into the form of a bird, breathe into it, and by God’s will, it became a living bird [Quran 5:110].

Jesus's Ascension

When the Jews planned to kill Jesus by crucifixion, Allah saved him by raising him to the heavens. Thus, Jesus was not killed nor was he crucified; those who argue otherwise are in doubt without any certain knowledge, except for merely following conjecture. Indeed, Allah is the Mighty and the Wise, and all the people of the Book will believe in Jesus before his death; on the Day of Resurrection, he will be a witness over them [Quran 4:157-159].

Arabic:

وأما (سائر الآيات) التي لم يحتج إليها مع السحرة فكانت دلالته على فرعون وقومه القائلين بالدّهر، فأظهر الله بها صحّة ما أخبرهم به موسى من أن له ولهم ربا وخالقا.وألان الله الحديد «لداود» [ (١٢) ] ، وسخّر له الجبال والطير، فكانت تسبّح معه [ (١٣) ] بالعشيّ والإشراق.وأقدر «عيسى بن مريم» على الكلام في المهد. فكان يتكلّم كلام الحكماء، وكان يحيى له الموتى، ويبرئ- بدعائه أو بيده إذا مسح- الأكمه والأبرص، وجعل له أن يجعل مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَيَنْفُخُ فِيهِ فَيَكُونُ طائرا بإذن الله [ (١٤) ] .ثم إنه رفعه من بين اليهود لمّا أرادوا قتله وصلبه [ (١٥) ] ، فعصمه الله بذلك[ (١٢) ] في الآية الكريمة (١٠) من سورة سبأ: وَلَقَدْ آتَيْنا داوُدَ مِنَّا فَضْلًا يا جِبالُ أَوِّبِي مَعَهُ وَالطَّيْرَ، وَأَلَنَّا لَهُ الْحَدِيدَ.[ (١٣) ] في (ح) : «له» ، وأثبتّ ما في الآية القرآنية الكريمة من (١٨) من سورة ص: إِنَّا سَخَّرْنَا الْجِبالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْراقِ[ (١٤) ] وهو ما جاء في الذكر الحكيم في الآية الكريمة (١١٠) من سورة المائدة: إِذْ قالَ اللَّهُ يا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلى والِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَإِذْ عَلَّمْتُكَ الْكِتابَ وَالْحِكْمَةَ وَالتَّوْراةَ وَالْإِنْجِيلَ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيها فَتَكُونُ طَيْراً بِإِذْنِي وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي وَإِذْ تُخْرِجُ الْمَوْتى بِإِذْنِي وَإِذْ كَفَفْتُ بَنِي إِسْرائِيلَ عَنْكَ إِذْ جِئْتَهُمْ بِالْبَيِّناتِ فَقالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هذا إِلَّا سِحْرٌ مُبِينٌ.[ (١٥) ] وجاء في «القرآن الكريم» في سورة النساء. الآيات من ١٥٧/ ١٥٩:وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَما قَتَلُوهُ وَما صَلَبُوهُ وَلكِنْ شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِنْهُ ما لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّباعَ الظَّنِّ وَما قَتَلُوهُ يَقِيناً. بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ وَكانَ اللَّهُ عَزِيزاً حَكِيماً وَإِنْ مِنْ أَهْلِ الْكِتابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيامَةِ يَكُونُ عَلَيْهِمْ شَهِيداً.

Volume: 1 (Page:10)

English:

The Miracle of Medicine and the Divine

In times where excruciating pain of killing and crucifixion could be alleviated due to widely available medicine, Allah Almighty through his divine operations revealed that even the most experienced physicians could fails in situations far less critical. He showed that exclusively relying on natural explanations and denying the supernatural is a fallacy, and the universe indeed has a creator and operator. Allah Almighty made it explicit and testified to its truth through his prophet's call, and with Allah lies all success.

The Last Prophet and His Evidence of Truth

The Chosen Prophet and the Selected Messenger, sent from Allah with truth to all creatures, jinn, and humans, is none other than Abu al-Qasim; Muhammad bin Abdullah bin Abdul Muttalib, the seal of the Prophets, and the messenger of the Lord of the worlds. May Allah's blessings be upon him and his virtuous and pure progeny. He was the prophet with the most signs, clear proofs, and some scholars have noted that his prophethood signs reach up to a thousand.

The Knowledge that accompanied His Mission

The knowledge that accompanied his call and continuously increased during his lifetime, and endured in his nation after his demise, is none other than the "Quran", the glorious. This unfathomable miracle and strong rope of Allah is, as described by its sender, a mighty book, unapproachable by falsehood from before it or from behind it - a revelation from the Wise, Laudable.

He also described it as a generous Quran in a hidden book, touched only by the purified - a revelation from the Lord of the Worlds. And referred to it as an honorable Quran in a preserved tablet. Finally, it is referred to as a true story.

References:

  • (16) Surah Fussilat: (41, 42).
  • (17) The noble verses (77- 80) from Surah Al-Waqiah.
  • (18) Surah Al-Burooj: (21, 22).
  • (19) The noble verse (62) from Surah Ale Imran.

Arabic:

من أن يخلص ألم القتل والصّلب إلى بدنه، وكان الطبّ عامّا غالبا في زمانه، فأظهر الله تعالى بما أجراه على يده، وعجز الحذّاق من الأطبّاء عما هو أقلّ من ذلك بدرجات كثيرة- أنّ التعويل على الطبائع وإنكار ما خرج عنها باطل، وأنّ للعالم خالقا ومدبّرا، ودلّ بإظهاره ذلك له، وبدعائه على صدقه، وبالله التوفيق.فأمّا النبي المصطفى، والرسول المجتبى، المبعوث بالحقّ إلى كافة الخلق من الجنّ والإنس، أبو الْقَاسِمِ: مُحَمَّدِ بْنِ عَبْدِ اللهِ بْنِ عَبْدِ المطلب، خاتم النبيين، ورسول ربّ العالمين، صَلَوَاتُ اللهِ عَلَيْهِ وَعَلَى آله الطيبين الطاهرين- فإنه أكثر الرسل آيات وبينات وذكر بَعْضِ أَهْلِ الْعِلْمِ أَنَّ أعلام نبوته تبلغ ألفا.فأما (العلم) الذي اقترن بدعوته ولم يزل يتزايد أَيَّامَ حَيَاتِهِ، وَدَامَ فِي أمته بعد وفاته- فهو «القرآن» العظيم، المعجز المبين، وحبل الله المتين، الذي هو كما وصفه به من أنزله فقال: وَإِنَّهُ لَكِتابٌ عَزِيزٌ لَا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَلا مِنْ خَلْفِهِ، تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ [ (١٦) ] .وقال: إِنَّهُ لَقُرْآنٌ كَرِيمٌ فِي كِتابٍ مَكْنُونٍ لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ. تَنْزِيلٌ مِنْ رَبِّ الْعالَمِينَ [ (١٧) ] .وقال: بَلْ هُوَ قُرْآنٌ مَجِيدٌ فِي لَوْحٍ مَحْفُوظٍ [ (١٨) ] .وقال: إِنَّ هذا لَهُوَ الْقَصَصُ الْحَقُّ [ (١٩) ] .[ (١٦) ] سوره فصلت: (٤١، ٤٢) .[ (١٧) ] الآيات الكريمة (٧٧- ٨٠) من سورة الواقعة.[ (١٨) ] سورة البروج: (٢١، ٢٢) .[ (١٩) ] الآية الكريمة (٦٢) من سورة آل عمران.

Volume: 1 (Page:11)

English:

Translation

And it is said: "This is a blessed Book which We have revealed, follow it and have fear so that you may receive mercy [20]. It is a reminder, so whoever wills, let him remember it, in honored scriptures, exalted and purified, at the hands of scribes, honorable and pious [21]. Say, 'If mankind and jinn gathered to produce the like of this Quran, they could not produce the like of it, even if they supported each other'[22].

The Incomparable Revelation

His glory revealed that the Book was revealed in a manner different from the speech of humans because it is rhythmic and not prose, and its composition is not like letters, sermons, or poems, nor is it like the sayings of fortunetellers. And know that no one can bring the like of this Quran. It then instructs to challenge them to bring something like it if they claim they can or assume so. So it says: 'Say, 'Bring ten fabricated chapters like it'[23]. Then it reduces the challenge further and says, 'And bring a chapter like it'[24].

Testimony of the Prophethood

The Prophet, peace be upon him, was universally acknowledged - by friends and foes - for his shrewdness, firmness, intellectual strength and sound judgement. And, considering his status and his mission to invite people to his religion, it was unthinkable for him to challenge people in this manner, to bring a chapter like the Quran, knowing they wouldn't be able to. He couldn't have done this if he knew he was lying about the Quran being a revelation.

References:
[20] Verse 155 from the chapter of al-An'am
[21] Verses 11-16 from the chapter of Abasa
[22] Verse 88 from the chapter of al-Isra'a
[23] Verse 13 from the chapter of Hud
[24] Verse 23 from the chapter of al-Baqara

Arabic:

وقال: وَهذا كِتابٌ أَنْزَلْناهُ مُبارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ [ (٢٠) ] .وقال: إِنَّها تَذْكِرَةٌ، فَمَنْ شاءَ ذَكَرَهُ، فِي صُحُفٍ مُكَرَّمَةٍ، مَرْفُوعَةٍ مُطَهَّرَةٍ، بِأَيْدِي سَفَرَةٍ، كِرامٍ بَرَرَةٍ [ (٢١) ] .وقال: قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلى أَنْ يَأْتُوا بِمِثْلِ هذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيراً [ (٢٢) ] .فأبان جلّ جلاله أنه أنزله على وصف مباين لأوصاف كلام البشر، لأنه منظوم وليس بمنثور، ونظمه ليس نظم الرسائل، ولا نظم الخطب، ولا نظم الأشعار، ولا هو كأسجاع الكهّان.وأعلم أنّ أحدا لا يستطيع أن يأتي بمثله. ثم أمره أن يتحداهم على الإتيان به إن ادّعوا أنهم يقدرون عليه أو ظنوه. فقال: قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِثْلِهِ مُفْتَرَياتٍ [ (٢٣) ] ثم نقصهم تسعا فقال: فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ [ (٢٤) ] .فكان من الأمر ما يصفه. غير أن من قبل ذلك دلالة، وهي أَنَّ النَّبِيَّ، صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، كَانَ غَيْرَ مدفوع عند الموافق والمخالف عن الحصافة والمتانة وقوّة العقل والرأي.ومن كان بهذه المنزلة، وكان مع ذلك قد انتصب لدعوة الناس إلى دينه- لم يجز بوجه من الوجوه أن يقول للناس: ائتوا بسورة من مثل ما جئتكم به من القرآن ولن تستطيعوه، فطن أتيتم به فأنا كاذب وهو يعلم من نفسه أن القرآن منزل[ (٢٠) ] الآية الكريمة (١٥٥) من سورة الأنعام.[ (٢١) ] سورة عبس الآيات: (١١- ١٦) .[ (٢٢) ] الآية الكريمة (٨٨) من سورة الإسراء.[ (٢٣) ] الآية الكريمة (١٣) من سورة هود.[ (٢٤) ] الآية الكريمة (٢٣) من سورة البقرة.

Volume: 1 (Page:12)

English:

The Challenge and the Witness

The Prophet Muhammad, peace be upon him, presented a challenge to his people. He assuredly proclaimed, "If you can, bring forth a surah like unto it". His steadfast conviction demonstrated that they could not meet this challenge, and this certainty could have only been delivered to him by his Lord who revealed unto him and whose word he trusted.

The Unmet Challenge

Continuing further, the Prophet said to them: "Bring me a surah of its like, if you are truthful". Time passed, events unfolded, wars were waged between him and them, their leaders perished, their offspring and women were captured, their wealth looted. If they had been able to meet this challenge, they would have redeemed themselves, their children, their households, and their wealth with it. Yet despite being literate, articulate, poetic, and eloquent, they failed to produce such a surah.

Testimony of their Inability

Their inability to meet this challenge serves as an undeniable proof: they, like him, were incapable. As mortal beings, they possessed the same language, customs, characteristics, and lived in the same era. Therefore, given the sublime nature of the Qur'an in comparison to their incapability, it can only be concluded that it is indeed from Allah, His Highness, and not from any other.

Commentary and Completion

This was narrated by Abu Abdullah: Al-Husayn ibn al-Hasan al-Halimi, may Allah have mercy on him, a learned scholar and esteemed figure in the history of Islamic thought. His commentaries provide valuable insights into the topics discussed.

Arabic:

عليه، ولا يأمن أن يكون في قومه من يعارضه، وأن ذلك- إن كان- يبطل [ (٢٥) ] دعوته.فهذا إلى أن يذكر ما بعده [ (٢٦) ]- دليل قاطع على أنه لم يقل للعرب ائتوا بمثله إن استطعتموه ولن تستطيعوه، إلا وهو واثق متحقّق أنهم لا يستطيعونه، ولا يجوز أن يكون هذا اليقين وقع له إلا من قبل ربّه الذي أوحى إليه به، فوثق بخبره. وبالله التوفيق.وأما ما بعد هذا فهو:أَنَّ النَّبِيَّ صَلَّى اللهُ عليه وسلم قال لهم: ائتوني [ (٢٧) ] بسورة من مثله إن كنتم صادقين.فطالت المهلة والنّظرة لهم في ذلك، وتواترت الوقائع والحروب بينه وبينهم فقتلت صناديدهم، وسبيت ذراريهم ونساؤهم، وانتهبت أموالهم، ولم يتعرض أحد لمعارضته، فلو قدروا عليها لافتدوا بها أنفسهم وأولادهم وأهاليهم وأموالهم. ولكان الأمر في ذلك قريبا سهلا عليهم، إذ كانوا أهل لسان وفصاحة، وشعر وخطابة.فلما لم يأتوا بذلك ولا ادّعوه صحّ أنهم كانوا عاجزين عنه.وفي ظهور عجزهم بيان أنّه في العجز مثلهم، إذ كان بشرا مثلهم لسانه لسانهم، وعاداته عاداتهم، وطباعه طباعهم، وزمانه زمانهم، وإذا كان كذلك وقد جاء بالقرآن- وجب القطع بأنّه مِنْ عِنْدِ اللهِ، تَعَالَى جدّه، لا من عند غيره.وبالله التوفيق.قَالَ أَبُو عَبْدِ اللهِ: الحسين بن الحسن الحليمي [ (٢٨) ]- رحمه الله: فإن[ (٢٥) ] في الأصل (ح) : «يطلب» .[ (٢٦) ] في الأصل (ح) : «إلى أن يذكر إلى ما بعده» .[ (٢٧) ] في (ص) : ائتوا.[ (٢٨) ] هو الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ محمد بن حليم القاضي (٣٣٨- ٤٠٣) أصله من بخارى، ويعتبر أنبه المتكلمين في بلاد ما وراء النهر وأنظرهم، وآدبهم، وكان مقدما فاضلا كبيرا له مصنفات مفيدة

Volume: 1 (Page:13)

English:

Musaylimah’s Rhymed Prose

The narrators spoke of "Musaylimah's rhymed prose." Everything that Musaylimah came up with was no more than imitation and theft, borrowing from the ravings of fortune-tellers and the Arab folk poems. However, the Prophet, peace and blessings be upon him, spoke in a manner that was better in terms of both expression and meaning, with clearer benefits. The Arabs challenged him, saying, "Who are you, challenging us to produce something like the Qur'an and claiming that humans and jinn put together cannot bring about its equal. Yet, you claim to have done so – admitting it is not from Allah." This refers to his saying, "I am the Prophet, no lie ... I am the son of Abdul-Muttalib."

Writings of Al-Halimi

An immense amount of transmission from this source is recorded by the scholar Abu Bakr Al-Bayhaqi. Ibn Kathir stated in "Al-Bidaya wa al-Nihaya" (The Beginning and the End), "Al-Halimi was a man of great value, no one could encompass the depth of his knowledge except the one who dives deep." Among his works, "Al-Minhaj fi Shu'ab al-Iman" is a significant book that comprises around three volumes. It includes jurisprudential issues related to the basics of faith and conditions of the resurrection, filled with unique insights not found elsewhere.

His biography is covered in 'Tabaqat al-Shafi'iyah' by Al-Abadi, 'Tabaqat al-shafi'iyah al-Kubra' by Al-Subki, 'Wafayat al-A'yan', 'Al-Bidaya wa al-Nihaya', 'Al-Muntazim', 'Tadhkirat al-huffaz', 'Shadharat al-Dhahab', and 'Tabaqat al-shafi'iyah' by Ibn Qadi Shuhbah.

Documented References

[29] Originally, "attempted imitation."

[30] At (ح): false claim, as proven at (ص).

[31] Brought out by Bukhari in: 56- Book of Jihad (52). Chapter: Whoever leads another's beast of burden in war, and 'Fath al-Bari' (6: 69), The Bukhari later brought it out under: (61) Chapter: The Prophet's mule, 'Fath al-Bari' (6: 75), and in (97) Chapter: Whoever ranks his followers during defeat and dismounts his mount to fight for help, 'Fath al-Bari' (6: 105). The Bukhari also brought it out under: 64- Book of military campaigns, (54) Chapter: Allah's statement "And the day of Hunayn, when your great number pleased you..." 'Fath al-Bari' (8: 27). Muslim also brought it out under: (32) Book of Jihad and expeditions - (28) Chapter: on the battle of Hunayn, Hadith number (78), (80).

Tirmidhi brought it out under the Book of Jihad, Chapter: Firmness in battle (4: 200). Also brought out by Imam Ahmad in his 'Musnad' (4: 280, 281, 289, 304).

Arabic:

ذكروا «سجع مسيلمة» فكل ما جاء به مسيلمة لا يعدو أن يكون بعضه محاكاة [ (٢٩) ] وسرقة، وبعضه كأساجيع الكهان، وأراجيز العرب وقد كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَا هو أحسن لفظا، وأقوم معنى وأبين فائدة، ثم لم تقل له العرب:ما أنت! تتحدّانا على الإتيان بمثل القرآن وتزعم أنّ الإنس والجن لو اجتمعوا على أن يأتوا بمثله لم يقدروا عليه، ثم قد جئت بمثله مقرّا [ (٣٠) ]- إنه ليس من عند الله وذلك قوله:أَنَا النَّبِيُّ لَا كَذِبْ ... أَنَا ابْنُ عَبْدِ الْمُطَّلِبْ [ (٣١) ][ () ] ينقل منها الحافظ أبو بكر البيهقي كثيرا، وقال ابن كثير في «البداية والنهاية» : «كان الحليمي رجلا عظيم القدر، لا يحيط بكنه علمه إلا غواص» .ومن تصانيفه «المنهاج في شعب الإيمان» كتاب جليل في نحو ثلاثة مجلدات يشتمل على مسائل فقهية تتعلق بأصول الإيمان، وأحوال القيامة، وفيه معان غريبة لا توجد في غيره» .ترجمته في: طبقات الشافعية للعبادي ص (١٠٥) ، طبقات الشافعية الكبرى للسبكي، وفيات الأعيان (١: ٤٠٣) ، البداية والنهاية (١١: ٣٤٩) ، المنتظم (٧: ٢٦٤) ، تذكرة الحفاظ (٣:١٠٣٠) ، شذرات الذهب (٣: ١٦٧) ، طبقات الشافعية لابن قاضي شهبة (١: ١٧٠) .[ (٢٩) ] في الأصل: «محالا» .[ (٣٠) ] في (ح) : مفترى، وأثبت في (ص) .[ (٣١) ] أخرجه البخاري في: ٥٦- كتاب الجهاد (٥٢) . باب: من قاد دابّة غيره في الحرب. فتح الباري (٦: ٦٩) ، كما أخرجه البخاري «أيضا» بعده في: (٦١) باب: بغلة النبي صلّى الله عليه وسلّم. فتح الباري (٦: ٧٥) ، وفي (٩٧) باب: من صفّ أصحابه عند الهزيمة، ونزل عن دابته فاستنصر.فتح الباري (٦: ١٠٥) .وأخرجه البخاري «أيضا» في: ٦٤- كتاب المغازي، (٥٤) باب: قول الله تعالى: وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ ... فتح الباري (٨: ٢٧) .وأخرجه مسلم في: (٣٢) كتاب الجهاد والسير- (٢٨) باب: في غزوة حنين، حديث رقم (٧٨) ، (٨٠) .وأخرجه الترمذي في: كتاب الجهاد في باب: الثبات عند القتال (٤: ٢٠٠) .وأخرجه الإمام أحمد في مسنده (٤: ٢٨٠، ٢٨١، ٢٨٩، ٣٠٤) .

Volume: 1 (Page:14)

English:

Translation:

"By Allah, if it were not for Allah, we would not have been guided, nor would we have given in charity or prayed. So, send tranquility upon us, and make our feet firm when we meet [the enemy]."

"O Allah, indeed, true life is the life of the Hereafter, so have mercy on the Ansar and the Migrants."

Provenance:

This narration is included in the following sources:

  • Bukhari's Book of Jihad and Expedition in chapter 'Excavation of the Trench' (56:34, Fathul-Baari, 6:46) and in chapter 'Man's Statement: If It Were Not For Allah, We Would Not Have Been Guided' (82:16, Fathul-Baari, 11:515-516)
  • Also in Bukhari's 'Book of Hope' in chapter 'Man's Statement: If It Were Not for Allah, We Would Not Have Been Guided'.
  • Muslim’s Book of Jihad and Expedition in chapters ‘Campaign of Khaybar and 'Campaign of the Confederates'

The verse is attributed to 'Aamir ibn Al-Akwa' while the Hadith is from the narration of Al-Baraa ibn 'Azib. According to this narration, the Prophet (pbuh) said this on the day of Khandaq (trench), as he was shifting dust with them. This is also according to the words of Imam Ahmed in his Musnad.

The second verse is found in Bukhari's 'Book of Softening of Hearts', and also in 'Book of Jihad' in the chapter 'Patience at War'. The companions responded to the Prophet (pbuh) saying, "We, those who pledged allegiance to Muhammad for jihad as long as we live". This same narration is found in Bukhari's chapter 'Pledging During War' from 'Book of Jihad', as well as in Muslim’s 'Book of Jihad and Expedition' in the chapter ‘Campaign of the Confederates'.

Arabic:

وقوله:تَالَلَّهِ لَوْلَا اللهُ مَا اهْتَدَيْنَا ... وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا [ (٣٢) ]فَأَنْزِلَنْ سَكِينَةً عَلَيْنَا ... وَثَبِّتِ الْأَقْدَامَ إِنْ لَاقَيْنَاوقوله:اللهُمَّ إِنَّ الْعَيْشَ عَيْشُ الْآخِرَةْ ... فَارْحَمِ الْأَنْصَارَ وَالْمُهَاجِرَةْ [ (٣٣) ][ (٣٢) ] أخرجه البخاري في (٥٦) كتاب الجهاد والسير (٣٤) باب: حفر الخندق. فتح الباري (٦: ٤٦) ، وفي: (٨٢) كتاب القدر ١٦- باب: وما كنا لنهتدي لولا أن هدانا الله. فتح الباري. (١١:٥١٥، ٥١٦) .كما أخرجه البخاري أيضا في: كتاب التمني ٧- باب: قول الرجل: لولا الله ما اهتدينا- فتح الباري (١٣: ٢٢٢) ، وأخرجه مسلم «أيضا» في: ٣٢- كتاب الجهاد والسير (٤٣) باب: غزوة خيبر، حديث رقم (١٢٣) ، ونسب هذا الرجز لعامر بن الأكوع، وأخرجه مسلم في الحديث الذي يليه ونسبه لسلمه بن الأكوع، وأخرجه مسلم في ٤٤- باب: غزوة الأحزاب- حديث رقم (١٢٥) صفحه (١٤٣٠) من حديث البراء بن عازب، وأن النبي صلّى الله عليه وسلّم قائله يوم الأحزاب وهو ينقل معهم التراب.وأخرجه الإمام أحمد في مسنده (٣: ٤٣١) (٤: ٤٧، ٤٨، ٥٢، ٢٨٢، ٢٨٥، ٢٩١، ٣٠٢) .وهو عند مسلم «أيضا» صفحه (١٤٤٠) وأن الذي كان يرتجز هو عامر.وهذا لا يمنع من أن الرسول صلّى الله عليه وسلّم قد قاله وأن بعض الصحابة قد ارتجز به أيضا.[ (٣٣) ] أخرجه البخاري في أول كتاب الرقاق، فتح الباري (١١: ٢٢٩) ، كما أخرجه «أيضا» في ٥٦- كتاب الجهاد ٣٣- باب: الصبر عند القتال، وأن الصحابة قالوا له مجيبين:نحن الذين بايعوا محمدا ... على الجهاد ما بقينا أبدافتح الباري: (٦: ٤٥- ٤٦) .وأخرجه البخاري «أيضا» في باب: البيعة في الحرب من كتاب الجهاد، فتح الباري (٦:١١٧) .وأخرجه مسلم في: ٣٢- كتاب الجهاد (٤٤) باب: غزوة الأحزاب، حديث رقم (١٢٦، ١٢٩) صفحه (١٤٣١- ١٤٣٢) .

Volume: 1 (Page:15)

English:

Translation of Classical Text

As stated: "Woe be unto the slaves of gold and silver, of fine clothes; if given these, he is pleased, if not, he becomes furious. Doom and calamity be upon them. If pricked by a thorn, they cannot remove it". No one from the Arabs dared to claim their words as equivalent to the Qur'an.

The teacher Abu Mansoor: Moḥammad son of Al-Hussein son of Abu Ayub has written about some of our fellows. He argued it is likely that such poetry existed among the Arabs, but they couldn't reproduce it when challenged.

This narration has been quoted by Al-Tirmidhi in his book on virtues, under the chapter 'The Virtues of Abu Musa Al-Asha'ari', narration number 3856 (Volume 5, Page 693). It is also found in the Musnad of Imam Ahmad (Volumes 2:381, 3:172, 180, 216, 276, 5:332).

[34] "Fine clothes" refer to black square clothing with marking. [35] "Doom and calamity" is a phrase indicating a return to illness and misfortune. [36] "If pricked by a thorn" means if they are pricked by a thorn, they are unable to remove it. [37] The narration is quoted by Al-Bukhari in his book on Jihad (56-Book of Jihad, 70- Chapter on Guarding and Raiding in the Way of Allah - Fath Al-Bari (6:81). It is also quoted in the chapter on the danger of wealth (Fath Al-Bari (11:253). This narration is also found in Ibn Majah in his book on renouncing the world (Chapter: 37-8 on Accumulators, Narration number: 4136, Page number: 1386). [38] In the original, it appears as "resembles". [39] In the original, it appears as "often". [40]

The original text has "Muhammad, son of Hassan" which is a scribal error. The correct name is "Muhammad, son of Al-Hussein, son of Abu Ayub, the learned, the proof of the faith, Abu Mansoor the Debater, who was a disciple of Ibn Furak, also author of the Summary of the Proofs. He died in the year 421. His biography can be found in the Biographical Layer of Shafi'i scholars by Al-Subki (4:147), and Wafi bi-l-Wafayat (3:10).

Arabic:

وقوله: «تعس عبد الدينار والدرهم، وعبد الخميصة [ (٣٤) ] ، إن أعطى منها رضي وإن لم يعط سخط: تعس وانتكس [ (٣٥) ] ، وإن شيك [ (٣٦) ] فلا انتقش [ (٣٧) ] .فلم يدّع أحد من العرب أن شيئا من هذا يشبه [ (٣٨) ] القرآن وأن فيه كسرا [ (٣٩) ] لقوله.وحكى الأستاذ أَبُو مَنْصُورٍ: مُحَمَّدُ بْنُ الحسين بن أبي أيوب [ (٤٠) ] فيما كتب إليّ عن بعض أصحابنا أنه قال:يجوز أن يكون هذا النظم قد كان فيما بينهم فعجزوا عنه عند التحدي،[ () ] وأخرجه الترمذي في: كتاب المناقب باب: في مناقب أبي موسى الأشعري، حديث رقم (٣٨٥٦) ، ص (٥: ٦٩٣) .وأخرجه الإمام أحمد في مسنده (٢: ٣٨١) ، (٣: ١٧٢، ١٨٠، ٢١٦، ٢٧٦) ، (٥:٣٣٢) .[ (٣٤) ] (الخميصة) : كساء أسود مربع له علامان.[ (٣٥) ] (تعس وانتكس) : أي عاوده المرض وشقي.[ (٣٦) ] (إن شيك) : أي إذا أصابته شوكة لا قدر على إخراجها بالمنقاش.[ (٣٧) ] الحديث أخرجه البخاري في: ٥٦- كتاب الجهاد، ٧٠- باب الحراسة والغزو في سبيل الله.فتح الباري (٦: ٨١) ، كما أخرجه «أيضا» في الرقاق ١٠- باب: ما يتقى من فتنة المال. فتح الباري (١١: ٢٥٣) .وأخرجه ابن ماجة في: ٣٧- كتاب الزهد (٨) باب: في المكثرين، حديث رقم (٤١٣٦) ، ص (١٣٨٦) .[ (٣٨) ] في (ص) : «شبه» .[ (٣٩) ] في (ص) : كثيرا.[ (٤٠) ] بالأصل (ح) محمد بن الحسن، وهو خطأ من الناسخ، وصحته: محمد بن الحسين بن أبي أيوب، الأستاذ، حجة الدين، أبو منصور المتكلم، تلميذ ابن فورك، صاحب كتاب «تلخيص الدلائل» ، وفاته سنة (٤٢١) ، وله ترجمة في طبقات الشافعية للسبكي (٤: ١٤٧) ، والوافي بالوفيات (٣: ١٠) .

Volume: 1 (Page:16)

English:

A Miraculous Phenomenon

It became a miracle because disrupting the usual is an anomaly, just as introducing the unordinary into action contradicts the norm. The explanation was expanded upon. Regardless, his miracle manifested, and the Arabs admitted their incapability and their inability to match it.

The Account of Sheikh Abu Suleiman

The sheikh “Abu Suleiman: Hamd [(41)] Ibn Muhammad Al-Khattabi" [(42)] narrated from some scholars, that what the Mostafa, peace be upon him, brought to the Arabs with his words, astounded them with their inability to come up with the like. More wondrous in the verse and clearer in the evidence than resurrecting the dead and healing the blind and leprous. It came to the rhetoricians, the eloquent masters, the leaders in statements, and the pioneers in tongues [(43)], with understandable meanings. Their astonishment was greater than the smaller miracle of Christ resurrecting the dead. They were incapable of it, and they were also unable to heal the blind and the leprous. They had no knowledge of the matter and Quraysh [(41)] refers to Ahmad [(42)].

About Abu Suleiman Al-Khattabi

Abu Suleiman Al-Khattabi: Hamd Ibn Muhammad Ibn Ibrahim son of Al-Khattab Al-Basti Al-Khattabi, one of the descendants of the caliphate Omar Ibn Al-Khattab's brother. He lived between 319-388 Hijri. His contemporaries believe he was precise in his knowledge and pious, like Abu Ubaid "Al-Qasim Ibn Salam". He had a poetic talent and earned his living from trade. Later in his life, he turned to mysticism. He is the first scholar to explain Sahih Al-Bukhari in his book "Informing the Traditions in Explanation of the Ambiguous Hadiths of Bukhari". He has another work called "Landmarks of the Traditions" as an explanation of Abu Dawood's book of traditions…and more. He is referenced in the index by Ibn Kheir p.201, and Ibn Al-Jawzi's Al-Muntazam (6:397), Al-Anbah by Al-Qifti (1:125), The Reminder of the Guardians by Al-Dhahabi (1018), The Beginning and The End (11:236), The Ultimate objective by Al-Suyuti, The Gold Particles (3:27).[(43)] in the text refers to languages.

Arabic:

فصار معجزة، لأن إخراج ما في العادة عن العادة نقض للعادة، كما أن إدخال ما ليس في العادة في الفعل نقض للعادة. وبسط الكلام في شرحه.وأيّهما كان فقد ظهرت بذلك معجزته، واعترفت العرب بقصورهم عنه، وعجزهم عن الإتيان بمثله.وفيما حكى الشيخ «أبو سليمان: حمد [ (٤١) ] بن محمد الخطّابي» [ (٤٢) ] عَنْ بَعْضِ أَهْلِ الْعِلْمِ: أَنَّ الذي أورده الْمُصْطَفَى صَلَّى اللهُ عَلَيْهِ وسلم على العرب من الكلام الذي أعجزهم عن الإتيان بمثله- أعجب في الآية، وأوضح في الدلالة من إحياء الموتى وإبراء الأكمه والأبرص، لأنّه أتى أهل البلاغة، وأرباب الفصاحة، ورؤساء البيان والمتقدمين في الألسن [ (٤٣) ] ، بكلام مفهوم المعنى عندهم، فكان عجزهم أعجب من عجز من شاهد المسيح عن إحياء الموتى، لأنهم لم يكونوا يطيقون فيه ولا في إبراء الأكمه والأبرص، ولا يتعاطون علمه، وقريش[ (٤١) ] في (ص) : أحمد.[ (٤٢) ] أبو سليمان الخطابي: حمد بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بن الخطاب البستي الخطابي، أحد أحفاد أخ الخليفة عمر بن الخطاب (٣١٩- ٣٨٨) . كان معاصروه يرونه في الدقة العلمية والورع، والتقوى قرينا لأبي عبيد «القاسم بن سلام» ، وكان ذا موهبة شعرية، وكان يكسب قوته من التجارة، ثم اتجه في خريف عمره إلى التصوف، وهو أول شارح لصحيح البخاري في كتابه «إعلام السنن في شرح المشكل من أحاديث البخاري» ، وله «معالم السنن» شرح لكتاب السنن لأبي داود ...وغيرهما.ترجمته في الفهرست لابن خير ص ٢٠١، المنتظم لابن الجوزي (٦: ٣٩٧) ، الأنباه للقفطي (١: ١٢٥) ، تذكرة الحفاظ للذهبي (١٠١٨) ، البداية والنهاية (١١: ٢٣٦) ، بغية الوعاة للسيوطي، شذرات الذهب (٣: ٢٧) .[ (٤٣) ] في (ص) : اللّسن.

Volume: 1 (Page:17)

English:

Refutation of Unjust Criticisms Against Prophet Muhammad's Prophethood

Her eloquent speech, articulation, and oration were flawless. It indicates that His inability was only so that it became acknowledged in His message and confirmed the authenticity of His Prophethood. This is compelling evidence and a clear proof.

We say: The Quran has two other aspects of miracles.

The Revelation of the Unseen and Prophecies

The first is the news about the unseen, as in Allah's, the Most High, saying: "He may make it prevail over all religion" [(44)], and His saying "Surely He will cause them to inherit" [(45)] and His saying regarding the Romans: "They, after their defeat will overcome" [(46)]. These and many other instances of His prophecies about victories in His time and after turned true, just as He told. It is known that He, peace be upon Him, did not know astrology, divination, nor associated with its practitioners.

News About Former Nations

The second aspect is the narration about the stories of the former nations without any contradiction, with none able to negate what was narrated from Him concerning the people of those books. It is known that He, peace be upon Him, was unlettered, neither reading a book nor writing, and did not associate with the people of the book to take from them. When some of them claimed that a human being was teaching Him, Allah refuted this, saying: "The tongue of him they wickedly point to is notably foreign, while this is clear Arabic speech" [(47)].

The interpreters supposed that there were two Christian boys serving Ibn Hadrami who would read to them a book in Latin, and it was said also in Hebrew. So, the Prophet, peace be upon Him, would visit them, talk to them, and learn from them. The polytheists claimed: "Muhammad is only learning from them," hence Allah, the Most High, revealed this verse [(48)].

[(44)] The noble verse (33) from Surah Tawbah.
[(45)] The noble verse (55) from Surah An-Noor.
[(46)] The noble verse (3) from Surah Ar-Rum.
[(47)] The noble verse (103) from Surah An-Nahl.
[(48)] This is a specious argument among the specious arguments of those who deny the prophethood of Muhammad, peace be upon Him. This is because they used to say: "Indeed, Muhammad only mentions these stories and these words?? He is learning them from another human being and learning from him." They differ about this human being. It was said: "He is a slave to the Bani Amir Ibn Lu'ay, who was called 'Ya'eesh' and he used to read the books." And it was said: "'Addass' is a servant of 'Utba ibn Rabia'a." And it was said: "Abu Maisirah Ar-Rumi." And other than that was said, and there is no benefit in mentioning...

Arabic:

كانت تتعاطى الكلام الفصيح والبلاغة والخطابة. فدلّ أن العجز عنه إنما كان لأن يصير علما على رسالته وصحّة نبوته. وهذا حجّة قاطعة، وبرهان واضح.قلنا: وفي القرآن وجهان آخران من الإعجاز.(أحدهما) : ما فيه من الخبر عن الغيب، وذلك فِي قَوْلِهِ عَزَّ وَجَلَّ:لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ [ (٤٤) ] وقوله: لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ [ (٤٥) ] وقوله في الروم: وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ فِي بِضْعِ سِنِينَ [ (٤٦) ] وغير ذلك من وعده إياه بالفتوح في زمانه وبعده، ثم كان كما أخبر. ومعلوم أَنَّهُ صَلَّى اللهُ عَلَيْهِ وسلّم كان لا يعلم النجوم ولا الكهانة ولا يجالس أهلها.(والآخر) : ما فيه الخبر عن قصص الأولين من غير خلاف ادّعى عليه فيما وقع الخبر عنه مَنْ كَانَ مِنْ أَهْلِ تلك الكتب. ومعلوم أَنَّهُ صَلَّى اللهُ عَلَيْهِ وسلّم كان أمّيا لا يقرأ كتابا ولا يخطّه. ولا يجالس أهل الكتب للأخذ عنهم. وحين زعم بعضهم أنما يعلمه بشر- ردّ الله ذلك عليهم فقال: لِسانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهذا لِسانٌ عَرَبِيٌّ مُبِينٌ [ (٤٧) ] فزعم أهل التفسير أنه كان لابن الحضرميّ غلامان نصرانيان يقرآن كتابا لهما بالرومية، وقيل بالعبرانية. فكان صلى الله عليه وسلم يأتيهما فيحدثهما ويعلّمهما، فقال المشركون: إنما يتعلّم محمد منهما، فَأَنْزَلَ اللهُ عَزَّ وَجَلَّ هذه الآية [ (٤٨) ] .[ (٤٤) ] الآية الكريمة (٣٣) من سورة التوبة.[ (٤٥) ] الآية الكريمة (٥٥) من سورة النور.[ (٤٦) ] الآية الكريمة (٣) من سورة الروم.[ (٤٧) ] الآية الكريمة (١٠٣) من سورة النحل.[ (٤٨) ] وهي شبهة من شبهات منكرى نُبُوَّةِ مُحَمَّدٍ صَلَّى اللهُ عليه وسلّم، وذلك لأنهم كانوا يقولون: إن محمدا إنما يذكر هذه القصص وهذه الكلمات؟؟ يستفيدها من انسان آخر ويتعلمها منه، واختلفوا في هذا البشر، فقيل: هو عبد لبني عامر بن لؤي، يقال له: «يعيش» وكان يقرأ الكتب، وقيل:«عداس» غلام عتبة بن ربيعة وقيل «أبو ميسرة الرومي» وقيل غير ذلك، ولا فائدة من ذكر

Volume: 1 (Page:18)

English:

Interpretation of Al-Haleemi's Remarks

Al-Haleemi stated, "Whoever pays attention to such weakness has not remained silent about anything that is accused of. This signifies that if they accused him of something we denied of him, they would mention it and would not remain silent about it. And with Allah lies all success."

Understanding the Teachings of the Qur'an

We say: "Those who know what scholars have taken from the Qur'an, in its brevity, from various sciences, derived from its meanings, wrote it down in books, perhaps exceeding a thousand volumes - know that human speech does not provide what the Qur'an does, and acknowledges it to be the speech of the Lord of Honor. This is a clear demonstration for those guided to the straight path."

The Miraculous Evidence Supporting our Prophet

Moreover, our Prophet, peace be upon him, has behind the Qur’an, manifest signs and apparent miracles that cannot be hidden, more than can be enumerated. Among his prophethood's evidence, which the People of the Book used to prove the authenticity of his prophethood, is what they found in the Torah and the Gospel and all of Allah's revealed books of his mention and attributes. His emergence in the land of the Arabs, even though many of them have distorted it from their places.

Significant Incidents Proving His Prophethood

Among the signs of his prophethood are what happened between the days of his birth and his mission, peace be upon him, of strange events and amazing cosmic phenomena that challenge the authority of the leaders of disbelief and make their words illusory, supporting the status of the Arabs, honoring their mention like the incident of the elephant and what Allah sanctioned by his party of punishment and retribution. This includes the extinguishing of the Persian fire, the fall of the Sassanid Palace balconies, and the upset of Lake [" "].

Refutation of the Disbelievers

This disagreement, and indeed the Qur'an refutes them, as the Qur'an was only miraculous because of the eloquence in its words. Assuming that you claim truthfully that Muhammad, peace be upon him, learns those meanings from that man, it does not undermine the intended purpose, as the Qur'an is miraculous in its eloquence, and what you mentioned does not undermine that purpose.

Arabic:

قال «الحليمي» : من تعلّق بمثل هذا الضعيف لم يسكت عن شيء يتهمه به. فدل على انه لو اتهموه بشيء مما نفيناه عنه لذكروه ولم يسكتوا عنه.وبالله التوفيق.قلنا: ومن وقف على ما أخذه العلماء من القرآن على إيجازه من أنواع العلوم، واستنبطوه من معانيه، وكتبوه ودونوه في كتب لعلها تزيد على ألف مجلدة- علم أنّ كلام البشر لا يفيد ما أفاد القرآن، وعلم أنه كلام رب العزة.فهذا بيّن واضح لمن هدي إلى صراط مستقيم.ثم إن لِنَبِيِّنَا صَلَّى اللهُ عَلَيْهِ وسلم وراء القرآن من الآيات الباهرة والمعجزات الظاهرة ما لا يخفى، وأكثر من أن يحصى.فمن دلائل نبوته التي استدل بها أهل الكتاب على صحة نبوته: ما وجدوا في التوراة والإنجيل وسائر كتب الله المنزلة من ذكره ونعته، وخروجه بأرض العرب، وإن كان كثير منهم حرّفوها عن مواضعها.ومن دلائل نبوته: ما حدث بين أيام مولده ومبعثه، صلى الله عليه وسلم، من الأمور الغريبة والأكوان العجيبة القادحة في سلطان أئمة الكفر والموهية لكلمتهم، المؤيّدة لشأن العرب، المنوّهة بذكرهم كأمر الفيل وما أحلّ الله بحزبه من العقوبة والنّكال.ومنها خمود نار فارس، وسقوط شرفات إيوان كسرى، وغيض ماء بحيرة[ () ] الاختلاف هذا، وقد رد القرآن عليهم بأن القرآن إنما كان معجزا لما في ألفاظه من الفصاحة، فبتقدير أن تكونوا صادقين في أَنَّ مُحَمَّدًا صَلَّى اللهُ عَلَيْهِ وسلّم يتعلم تلك المعاني من ذلك الرجل إلا أنه لا يقدح ذلك في المقصود، إذ القرآن معجز في فصاحته، وما ذكرتموه لا يقدح في ذلك المقصود.

Volume: 1 (Page:19)

English:

Miraculous Events and Signs

The plentiful miracles associated with him include instances such as bizarre visions and other forms of supernatural phenomena. Among them are what they heard from the celestial voices loudly proclaiming his attributes and characteristics, the symbols suggesting his status and what was found of the priests and jinn affirming him. There was evident belief in him even among those who were considered his allies among humans.

Humiliation of Idol Worship

Moreover, there occurred the humiliation of worshipped idols, their falling faces down, removed from their places without any visible force displacing them. These events signaled the many famous reports of wonderous occurrences during his birth and days of infancy, continuing until his prophecy, and even after his elevation to prophethood.

Miraculous Signs

Indeed, beyond these signs were miracles: the splitting of the moon, the moaning of the tree trunk, water springing from between his fingers until many people performed ablutions from it. There was the glorification of food, the tree responding to his call, the poisoned arm speaking to him, and the witness of the wolf, the gazelle, the infant, and the dead testifying to his prophethood. By his supplication, there was an increase in food and water which benefited many. Remarkably, there was also the sheep that miraculously produced milk without having been inseminated. And furthermore, his foretelling of future events, which was proven true both in his time and after, was also seen as miraculous. These miracles and more have been mentioned and documented in books.

Recorded Proofs

We have mentioned these miracles with their chains of narration in the book "Proofs of Prophethood", this being its "Introduction". Each miracle standing in itself suffices.

The Divine Decree

Allah the Most Exalted gathered for him two affairs: one, sending him to both jinn and humans generally, and secondly, the sealing of prophethood with him. Clear proofs appeared supporting him such that even if one strayed from his flock, others reached them. If one proof did not prevail, another did. If one miracle faded with time, another remained. And in all situations, profound proofs were present. Praise be to Him for His insight over His creation, and His mercy upon them as He deserves.

Arabic:

ساوة، ورؤيا الموبذان وغير ذلك.ومنها: ما سمعوه من الهواتف الصارخة بنعوته وأوصافه والرّموز المتضمنة لبيان شأنه، وما وجد من الكهنة والجن في تصديقه، وإشارتهم على أوليائهم من الإنس بالإيمان به.ومنها: انتكاس الأصنام المعبودة، وخرورها لوجوهها من غير دافع لها عن أمكنتها تومئ- إلى سَائِرُ مَا رَوَى فِي الأخبار المشهورة من ظهور العجائب في ولادته وأيام حضانته، وبعدها- إلى أن بعث نبيا وبعد ما بعث.ثم إن له من وراء هذه الآيات المعجزات: انشقاق القمر، وحنين الجذع، وخروج الماء مِنْ بَيْنِ أَصَابِعِهِ، حَتَّى توضّأ منه ناس كثير. وتسبيح الطعام، وإجابة الشجرة إيّاه حين دعاها، وتكليم الذراع المسمومة إياه، وشهادة الذئب والضبّ والرضيع والميّت له بالرسالة، وازدياد الطعام والماء بدعائه حتى أصاب منه ناس كثير، وما كان من حلبه الشاة التي لَمْ يَنْزُ عَلَيْهَا الْفَحْلُ، ونزول اللبن لها، وما كان من إخباره عن الكوائن، فوجد تصديقه في زمانه وبعده، وغير ذلك مما قد ذكر، ودوّن في الكتب.وقد ذكرناها بأسانيد في كتاب «دلائل النبوة» الذي هذا «مدخله» وفي الواحد منها كفاية.غير أَنَّ اللهَ تَعَالَى لَمَّا جمع له بين أمرين: أحدهما بعثه إلى الجن والإنس عامة، والآخر: ختمه النبوة به- ظاهر له من الحجج حتى إن شذّت واحدة عن فريق بلغتهم أخرى، وإن لم تنجع واحدة، نجعت أخرى، وإن درست على الأيام واحدة بقيت أخرى، وفيه في كل حال، الحجة البالغة، وله الحمد على نظره لخلقه، ورحمته لهم كما يستحقه.

Vols: Intro, 1, 2, 3, 4, 5, 6, 7

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