paradise

The Pleasures of Paradise (part 1 of 2)

Description: The first of a two-part article defining the fundamental differences between Paradise and the life of this world. Part 1: The absence of those things which cause grief, pain and suffering in this life. By M. Abdulsalam (© 2006 IslamReligion.com) Published on 16 Jan 2006 - Last modified on 19 Feb 2008 Viewed: 59513 (daily average: 45) - Rating: 4.3 out of 5 - Rated by: 103 Printed: 1707 - Emailed: 178 - Commented on: 9 Category: Articles > The Hereafter > Paradise Category: Articles > The Benefits of Islam > The Door to Eternal Paradise

The reality of Paradise is something which people will never be able to understand until they actually enter it, but God has shown us glimpses of it in the Quran. He has described it as a place essentially different to the life of this world, both in the very nature and purpose of life, as well as the types of delights which people will enjoy therein. The Quran tells people about Paradise, which God offers to them, describes its great blessings, and proclaims its beauties to everyone. It informs people that Paradise is one of two ways of life prepared for them in the afterworld, and that every good thing will be theirs in Paradise to a degree that surpasses our present ability to imagine. It also shows that Paradise is a place where all blessings have been created perfectly and where people will be offered everything their souls and hearts will desire, and that people will be far removed from want and need, anxiety or sadness, sorrow and regret. Every kind of beauty and blessing exists in Paradise and will be revealed with a perfection never seen or known before. God has prepared such blessings there as a gift, and these will be offered only to people with whom He is pleased. But what is the nature of these delights in Paradise, and how will it be different from the delights of this world? We will try to highlight a few of these differences. Pure delight without pain and suffering While people in this world experience some delight, they also face much toil and suffering. If one was to scrutinize the life which they live, they will find that the amount of hardship they face is much more than the ease and comfort. As for the life of the Hereafter, there will be no hardship nor suffering in it, and people will live therein in pure joy and delight. All the causes of sorrow, pain and suffering which people experience in this life will be absent in the Hereafter. Let’s take a look at some of these causes. Wealth When one thinks of success in this life, they usually conjure the image of big houses, fine jewelry and clothing, and expensive cars; financial stability is seen to be the key to a happy life. To most people, success is inseparably related to wealth, even though this is the furthest from the truth. How many times have we seen the wealthiest of people living such miserable lives, that it sometimes even leads them to commit suicide! Wealth is something which humans in their very nature desire at any cost, and this desire has been created for a great and wise purpose. When this desire is not satiated, it causes some extent of grief in a person. For this reason, God has promised the inhabitants of Paradise that they will have all that they imagined as far as wealth and belongings are concerned, both for those who were extremely poor, experiencing even hunger and thirst, to those well-to-do but who desired even more. God gives us a glimpse of this when he says: “... there will be there all that the souls could desire, all that the eyes could delight in …” (Quran 43:71) “Eat and drink at ease for that which you have sent forth (good deeds) in days past!” (Quran 69:24) “… They will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade. They will recline therein on raised thrones. How good [is] the recompense! How beautiful a couch [is there] to recline on!” (Quran 18:31) Disease and Death Another cause of pain and suffering in this life is the death of a loved one or disease, which are both non-existent in Paradise. None will feel any sickness or pain in Paradise. The Prophet Muhammad, may God praise him, said about the people of Paradise: “They will never fall ill, blow their noses or spit.” (Saheeh Al-Bukhari) None will die in Paradise. All shall live eternally enjoying the pleasures therein. The Prophet Muhammad said that a caller will call out in Paradise when people enter it: “Indeed may you be healthy and never be sick again, may you live and never die again, may you be young and never grow feeble again, may you enjoy, and never feel sorrow and regret again.” (Saheeh Muslim) Social Relationships As for the remorse felt due to a rift in personal relationships, people will never hear any evil or hurting comments or speech in Paradise. They will only hear good words and words of peace. God says: “They will not hear therein ill speech or commission of sin. But only the saying of: Peace! Peace!” (Quran 56:25-26) There will be no enmity between people nor ill-feelings: “And We shall remove from their breasts any (mutual) hatred or sense of injury (which they had, if at all, in the life of this world)…” (Quran 7:43) The Prophet said: “There will be no hatred or resentment among them, their hearts will be as one, and they will glorify God, morning and evening.” (Saheeh Al-Bukhari) People will have the best of companions in the Hereafter, who were also the best people in the world: “And whoever obeys God and the Messenger – those will be with the ones upon whom God has bestowed favor – of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions!” (Quran 4:69) The hearts of the people of Paradise will be pure, their speech will be good, their deeds righteous. There will be no hurtful, upsetting, offensive or provocative talk there, for Paradise is free of all worthless words and deeds. If we were to discuss all the causes for anguish in this life, we would surely find its absence or opposite to be true in Paradise.

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ഓഓഒ the victory

The Victory of the Romans and the Lowest Point on Earth

Description: The Quran lays light on the lowest place of earth. By Sherif Alkassimi (© 2008 IslamReligion.com) Published on 23 Jun 2008 - Last modified on 09 Nov 2008 Viewed: 7721 (daily average: 18) - Rating: 4.8 out of 5 - Rated by: 29 Printed: 384 - Emailed: 36 - Commented on: 0 Category: Articles > Evidence Islam is Truth > The Scientific Miracles of the Holy Quran Category: Articles > The Holy Quran > The Scientific Miracles of the Holy Quran

In the early 7th century, the two most powerful empires at the time were the Byzantine[1] and Persian Empires. In the years 613 - 614 C.E the two Empires went to war, with the Byzantines suffering a severe defeat at the hands of the Persians. Damascus and Jerusalem both fell to the Persian Empire. In the chapter, The Romans, in the Holy Quran, it is stated that the Byzantines had met with a great defeat but would soon gain victory: “The Romans have been defeated in the lowest land, but after their defeat they will soon be victorious. Within three to nine years. The decision of the matter, before and after, is with God.” (Quran 30:2-4) These verses, above, were revealed around 620 C.E, almost 7 years after the severe defeat of the Christian Byzantines at the hands of the idolater Persians in 613 – 614 C.E. Yet it was related in the verses that the Byzantines would shortly be victorious. In-fact, Byzantine had been so heavily defeated that it seemed impossible for the Empire to even maintain its very existence, let alone be victorious again. Not only the Persians, but also the Avars, Slavs and Lombards (located to the North and West of the Byzantine Empire) posed serious threats to the Byzantine Empire’s sovereignty. The Avars had come as far as the walls of Constantinople and had nearly captured the Emperor, himself. Many governors had revolted against Emperor Heraclius, and the Empire was on the point of collapse. Mesopotamia, Syria, Palestine, Egypt and Armenia, which had earlier belonged to the Byzantine Empire, were invaded by the Persians. In short, everyone was expecting the Byzantine Empire to be destroyed, but right at that moment the first verses of the chapter, The Romans, were revealed announcing that the Byzantines would regain triumph in a few years time. Shortly after this revelation, the Byzantine Emperor proceeded to order the gold and silver in churches to be melted and turned into money in order both to meet the demanding expenses of the army, and finance his drive to regain the lost territories. Around 7 years after the revelation of the first verses of The Romans, in December, 627 C.E, a decisive battle between The Byzantine Empire and the Persian Empire was fought in the area around the Dead Sea,[2] and this time it was the Byzantine army which surprisingly defeated the Persians. A few months later, the Persians had to make an agreement with the Byzantines which obliged them to return the territories they had taken from them. So, in the end, the victory of the Romans proclaimed by God in the Quran miraculously came through. Another miracle revealed in the mentioned verses is the announcement of a geographical fact that no-one would have been able to discover in that period. In the third verse of The Romans, it was mentioned that the Romans were defeated “in the lowest land” (Quran 30:3). Significantly, the places where the main battles took place (in Damascus and Jerusalem) lie in a vast area of low-lying land called the Great Rift Valley. The Great Rift Valley is a huge 5,000 km fault line in the earth’s crust that runs from northern Syria in the Middle-East of Asia to central Mozambique in East Africa. The northernmost extension runs through Syria, Lebanon, Palestine and Jordon. The rift then extends south to the Gulf of Aden, makes its way through East Africa, then finally ends at the lower Zambezi River valley in Mozambique. An interesting fact that has been discovered recently, with the help of satellite images, is that the area around the Dead Sea (located in the Great Rift Valley) has the lowest altitude on Earth. In fact, the lowest point on Earth is the shoreline of the Dead Sea, with an altitude of around 400 meters[3] below sea level. The fact that it lies at the lowest point means that water does not drain from the sea. No land point on earth has a lower altitude than the shoreline of the Dead Sea.[4] Dead Sea Rift Valley, Israel and Jordan October 1984. Seen from an altitude of 190 nautical miles (350 kilometers) in this near-vertical photograph, the Dead Sea Rift Valley slices south-north through the Middle East. The surface of the Dead Sea, 1292 feet (394 meters) below sea level, is the lowest point on Earth. (Courtesy: The Image Science & Analysis Laboratory, NASA Johnson Space Center, Photo #: STS41G-120-56, http://eol.jsc.nasa.gov) Therefore it becomes clear that the country or prefecture which occupies the rift valley in the vicinity of the Dead Sea is what is meant in the Quran by “the lowest land.” This is a true miracle of the Quran because no-one could have known or foreseen such a fact in the 7th century due to the fact that satellites and modern day technology were not available at the time. Once again, the only possible explanation is that Prophet Muhammad had truly received divine revelation from God, The Creator and Originator of the universe. Footnotes: [1] The Arabs also refer to the Byzantines as the Romans. [2] The History of Persia Part I: Ancient Persia by Scott Peoples [3] (http://hypertextbook.com/facts/2000/SanjeevMenon.shtml) [4] (http://www.elnaggarzr.com/index.php?l=ar&id=51&cat=6)

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law

The Miraculous Quran (part 7 of 11): Various Aspects of the Law

Description: The comprehensiveness, completeness, balance and practicality of the law itself. By Jamaal al-Din Zarabozo (© 2007 IslamReligion.com) Published on 02 Apr 2007 - Last modified on 19 Feb 2008 Viewed: 7975 (daily average: 9) - Rating: 4 out of 5 - Rated by: 4 Printed: 553 - Emailed: 2 - Commented on: 0 Category: Articles > Evidence Islam is Truth > The Authenticity and Preservation of the Holy Quran Category: Articles > The Holy Quran > The Authenticity and Preservation of the Holy Quran

I noticed almost immediately that the Quranic teachings are very comprehensive, complete, balanced and practical. For the sake of brevity, I will not go into this aspect in any detail but it was something that impressed me quite a bit. The range and flexibility of the laws of the Quran are impressive. It was clear to me that this book was not revealed just for a people at a specific time but was meant for people of very different times and places. The Quran is very comprehensive in that it touches upon and gives clear guidance concerning such diverse issues as ritual acts of worship, business transactions, marriage, divorce, the laws of warfare and so on. There is a definite balance that one feels when one reads the Quran. A human’s spiritual and mundane needs are met simultaneously in the same passage. Even the most detailed passages concerning law still contain admonition, remembrance of Allah and exhortation to behave in the best manner possible. The scope of the Quranic teachings is not just for the individual himself. It is not the case that Allah has given him some kind of spiritual guidance to, perhaps, only guide his morals and character. Instead, Allah has also revealed a law that is meant for society as a whole. Humans do not have to grope about trying to decide what is best for the community at large. It has been given by Allah to guide mankind to the best way of life. It covers the individual’s personal practice and piety as well as his relationship with his parents, spouse, children, neighbors, community and humanity as a whole. All of this with a proper balance and within the overall framework of making one’s life a true and complete form of worship of God alone. There is clearly one only goal for humans—the worship of God—and all of the deeds of this worldly life fall within the scope of that goal. There is no schizophrenia in a person’s life. He is not trying to please God and Caesar at the same time or even at different times. He does not even need to resort to chasing after vain desires and compromise his ethics to live a rewarding life in this world. He simply needs to live his life in this world in a wholesome manner under the shade of the comprehensive guidance of the Quran. One Particular Aspect of Islamic Law: Its Practicality The practicality of Islamic Law is one particular aspect that truly impressed me at that time, coming, again, from my Christian background. It is a great blessing that in Islam one finds detailed teachings that result in their desired goals while, at the same time, being extremely practical and consistent with human nature. The lack of such teachings is one of the greatest dilemmas faced by Christianity. For example, with respect to societal cohesion and interaction, the greatest teachings found in the New Testament are what are known as “the hard sayings” of Jesus. They are as follows: “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:38-48). Christian scholars themselves are perplexed. How are such obviously impossible or impractical teachings to be applied? Just one example of a discussion of these words will suffice to show how perplexing they are to those who staunchly believe in them: [For interpreting these words, t]he model proposed by Joachim Jeremias is simple, representative, and of continuing influence. According to this model, the Sermon usually is seen in one of three ways: (1) as a perfectionist code, fully in line with the legalism of rabbinic Judaism; (2) as an impossible ideal, meant to drive the believer first to desperation, and then to trust in God's mercy; or (3) as an ‘interim ethic’ meant for what was expected to be a brief period of waiting in the end time, and which is now obsolete. Jeremias adds his own fourth thesis: The Sermon is an indicative depiction of incipient life in the kingdom of God, which presupposes as its condition of possibility the experience of conversion. More complex or comprehensive schematizations have been offered, but most major interpreters can be understood in relation to the options posed by Jeremias.[1] In Islam, there are no such dilemmas. The teachings are easy, flexible, practical and completely suited to everyday life, even for a new Muslim living in a completely non-Islamic environment, such as I was. The famed author James A. Michener also noted and appreciated this aspect of Islam. In one of the earliest writings that I had read about Islam, entitled “Islam—the Misunderstood Religion,” Michener wrote, The Koran is remarkably down-to-earth in its discussion of the good life. In one memorable passage it directs: ‘When ye deal with each other in transactions involving future obligations reduce them to writing… and get two witnesses…’ It is this combination of dedication to one God, plus practical instruction, that makes the Koran unique.[2] Footnotes: [1] Lisa Sowle Cahill, Love Your Enemies: Discipleship, Pacifism, and Just War Theory (Minneapolis, MN: Fortress Press, 1994), p. 27. [2] Quoted in Islam—The First and Final Religion (Karachi, Pakistan: Begum Aisha Bawany Waqf, 1978), pp. 86-87.

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saint

The Miraculous Quran (part 8 of 11): From Savages to Saints

Description: The Quran’s Effect on the Generation of the Prophet and Afterwards. By Jamaal al-Din Zarabozo (© 2007 IslamReligion.com) Published on 09 Apr 2007 - Last modified on 01 Apr 2008 Viewed: 7873 (daily average: 9) - Rating: 3.7 out of 5 - Rated by: 3 Printed: 528 - Emailed: 3 - Commented on: 0 Category: Articles > Evidence Islam is Truth > The Authenticity and Preservation of the Holy Quran Category: Articles > The Holy Quran > The Authenticity and Preservation of the Holy Quran

The next aspect that caught me eye—and this again was something that non-Muslims were mentioning in their works—was the effect that the Quran had on the generation of the Prophet. May the mercy and blessings of God be upon him, and afterwards. It is clear that the Arabs at the time of the Prophet were wont to drink, make merry and engage in tribal battles. They were known to sometimes kill their female babies. However, one finds that in a short span of close to twenty years a movement that started with just one man was able, due to the grace of God and the miraculous effect of the Quran, to change almost all of the Arabs and non-Arabs in the Arabian peninsula and bind them together into a brotherhood of faith and mercy which was so strong that if any one part of this brotherhood was in anguish, the whole brotherhood would be affected negatively. At that time, one could find two people who were from previously antagonistic tribes sharing their wealth and willing to give up their lives for each other. Indeed, one was willing to split half of his wealth and divorce one of his wives for the sake of his new brother who was from a “foreign” tribe. Perhaps one of the best descriptions of the change that took place among the Muslims can be seen in the famous statement of the Companion Jafar ibn Abu Talib who was asked by the Negus of Abyssinia about the mission of the Messenger. He told him, O king, we were an ignorant people, worshipping idols, eating carrion and indulging in sexual pleasures. We ridiculed our neighbors, a brother oppressed his brother, and the strong devoured the weak. At this time a man rose among us, who had already been known to be truthful, noble and honest. This man called us to Islam. And he taught us to give up worshipping stones, to speak the truth, to refrain from bloodshed, and not to defraud the orphans of their property. He taught us to provide comfort to our neighbors and not to bring a slander against chaste women. He enjoined upon us to offer prayers, observe fasts and give alms. We followed him, gave up polytheism and idolatry and refrained from all evil deeds. It is for this new way that our people have become hostile to us and compel us to return to our old misguided life.[1] That generation, in turn, took the message to the rest of the world. They were clearly a people who were taken from darkness into light and to the straight path of God. When asked by the Emperor of Persia what brought the Muslims to their lands, two different Companions answered in similar terms: “God has sent us to take whoever wishes from the servitude of mankind to the servitude of God and from the tightness of this world to its expanse and from the injustice of the ways of life [in this world] to the justice of Islam.”[2] During the lifetime of the Prophet, may the mercy and blessings of God be upon him, one can see how these people were turned into a pious generation, fearing God and hoping for God’s reward. Even when they, as humans, slipped and committed sins, they eagerly repented and turned to God for His forgiveness. They would much rather face a severe penalty in this life, such as death, than face God with their sins on their hands. This can be seen in the cases of Maaiz ibn Maalik al-Aslami and the woman called al-Ghaamidiyah. Both of them came to the Prophet to admit that they had committed adultery and each asked the Prophet for the worldly retribution to erase their sins. In the case of al-Ghaamidiyah, the Prophet asked her to go back after her confession and to return to the Prophet after she had given birth. She came back with her child in her arms and asked the Prophet to purify her from her sins. The Prophet then asked her to return after she had weaned the child. Then she returned after some time and told the Prophet that the child was no longer in need of her breastfeeding. She once again asked for her expiation from her sin. Then, finally, the Prophet implemented the legal retribution as an expiation for her sin of adultery. The Prophet then praised her act of repentance.[3] The effect of this change in the Companions continued long after the death of the Prophet. Note the following accounts of the Companions as they sought to spread the message of Islam to the rest of the world: The sterling character and qualities of the Muslim soldiers were once praised by a Roman officer in these words: “At night you will find them prayerful; during the day you will find them fasting. They keep their promises, order good deeds, suppress evil and maintain complete equality among themselves.” Another testified thus: “They are horsemen by day and ascetics by night. They pay for what they eat in territories under their occupation. They are first to salute when they arrive at a place and are valiant fighters who just wipe out the enemy.” A third said: “During the night it seems that they do not belong to this world and have no other business than to pray, and during the day, when one sees them mounted on their horses, one feels that they have been doing nothing else all their lives. They are great archers and great lancers, yet they are so devoutly religious and remember God so much and so often that one can hardly hear talk about anything else in their company.”[4] The benefits of the civilization developed upon the teachings of the Quran went well beyond the Muslim lands. Many are familiar with the Muslims’ influence on Europe and how Islamic influences eventually led to the Renaissance. The author of A History of the Intellectual Development of Europe, John Draper wrote, “Four years after the death of Justinian, A.D. 569, was born at Mecca, in Arabia, the man who, of all men, has exercised the greatest influence upon the human race.”[5] This work was quite an eye opener for me at the time of my conversion to Islam. Draper, writing in the 19th century, was very disappointed and seemingly angered that Muslims continually failed to receive their proper accolades for all that they contributed to European society and civilization. For instance, he writes "To these Saracens we are indebted for many of our personal comforts. Religiously cleanly, it was not possible for them to clothe, according to the fashion of the natives of Europe, in a garment unchanged till it dropped to pieces of itself, a loathsome mass of vermin, stench and rags... They taught us the use of the oft-changed and oft-washed under-garment of linen and cotton, which still passes among ladies under its old Arabic name...”[6] Many scholars have recognized the importance of Islam and the Quran’s teachings for the betterment of humanity. The famous intellect George Bernard Shaw once stated, “I have always held the religion of Muhammad in high estimation because of its wonderful vitality… I have prophecied about the faith of Muhammad that it would be acceptable tomorrow as it is beginning to be acceptable to the Europe of today. Mediaeval ecclesiastics, either through ignorance or bigotry, painted Muhammadanism in the darkest colours. They were, in fact, trained to hate both the man Muhammad and his religion. To them Muhammad was anti-Christ. I have studied him, the wonderful man, and in my opinion far from being an anti-Christ he must be called the saviour of Humanity.[7] Footnotes: [1]The translation of this statement was taken from Allama Shibli Numani, Sirat-un-Nabi (Lahore, Pakistan: Kazi Publications, 1979), p. 211. The incident was recorded by ibn Ishaq in al-Maghazi and Ahmad. And its chain is sahih according to al-Albaani. See al-Albaani's footnotes to Muhammad al-Ghazaali, Fiqh al-Seera (Qatar: Idaarah Ihyaa al-Turaath al-Islaami, n.d.), p. 126. [2]Ismaaeel ibn Katheer, Al-Bidaayah wa al-Nihaayah (Beirut: Dar al-Kutub al-Ilmiyya, n.d.), vol. 7, pp. 39-40. [3]The story of both Maaiz and al-Ghaamidiyyah are recorded by Muslim. [4]Quoted from Abul Hasan Ali Nadwi, Islam and the World (International Islamic Federation of Student Organizations, 1983), p. 81. Also see ibn Katheer, al-Bidaayah, vol. 7, p. 53. [5] Quoted in Islam—The First and Final Religion, p. 39. Of course, more recently, Michael H. Hart’s The 100: A Ranking of the Most Influential Persons in History put the Prophet Muhammad r number one among all the world’s influential leaders. [6] Draper’s work is not available to me at the current time. Therefore, this quote was taken from Aslam Munjee, The Crusades: Then and Now (Arlington, VA: First Amendment Publishers, 2004), p. 3. [7] “A Collection of Writings of Some of the Eminent Scholars,” published by the Woking Muslim Mission, 1935 edition, p. 77. Quoted in Islam: The First & Final Religion (Karachi, Pakistan: Begum Aisha Bawany Waqf, 1978), p. 57. In reality, many non-Muslim, Western thinkers have had words of great praise for the religion of Islam, the Prophet Muhammad (peace and blessings of God be upon him) or the Quran. The work just cited compiles numerous such quotes and is interesting reading.

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miracleofquran

The Miraculous Quran (part 10 of 11): Scientific Miracles

Description: A look at some of the scientific facts mentioned in the Quran which modern scientists, Muslim and non-Muslim alike, affirm as true. By Jamaal al-Din Zarabozo (© 2007 IslamReligion.com) Published on 16 Apr 2007 - Last modified on 01 Apr 2008 Viewed: 10021 (daily average: 12) - Rating: 3.8 out of 5 - Rated by: 4 Printed: 566 - Emailed: 5 - Commented on: 0 Category: Articles > Evidence Islam is Truth > The Authenticity and Preservation of the Holy Quran Category: Articles > The Holy Quran > The Authenticity and Preservation of the Holy Quran

Scientific Miracles of the Quran The “scientific miracles” of the Quran is a topic that many people are talking about nowadays, as the research in many fields continues. The source for this is probably the fact that there are literally hundreds of verses of the Quran in which God points to different aspects of this creation and encourages humans to reflect and learn from what they are seeing. Shortly after I became Muslim, I became aware of Maurice Bucaille’s The Bible, the Quran and Science. For the sake of brevity, I wish to share with you the important conclusions that he reached: The Quran follows on from the two Revelations that preceded it and is not only free from contradictions in its narrations, the sign of the various human manipulations to be found in the Gospels, but provides a quality all of its own for those who examine it objectively and in the light of science i.e. its complete agreement with modern scientific data. What is more, statements are to be found in it (as has been shown) that are connected with science: and yet it is unthinkable that a man of Muhammad's time could have been the author of them. Modern scientific knowledge therefore allows us to understand certain verses of the Quran which, until now, it has been impossible to interpret. In view of the level of knowledge in Muhammad's day, it is inconceivable that many of the statements in the Quran which are connected with science could have been the work of a man. It is, moreover, perfectly legitimate, not only to regard the Quran as the expression of a Revelation, but also to award it a very special place, on account of the guarantee of authenticity it provides and the presence in it of scientific statements which, when studied today, appear as a challenge to explanation in human terms.[1] In his discussion of the Quran, Bucaille emphasizes three important points: a) First, there is nothing in the Quran that contradicts modern science; b) second, there is no mention of some of the false beliefs that people had at that time of the Prophet Muhammad, may the mercy and blessings of God be upon him, concerning the creation, the universe and science in general; and, c) three, there is no way that the Prophet Muhammad could have known at his time many of the facts alluded to in the Quran. For the sake of brevity, though, it will be possible to discuss only one verse in some detail here demonstrating the “scientific miracles” of the Quran.[2] Upon reading the Quran, one topic that catches many a reader’s eye is the discussion of the creation of the human within the womb of the mother. God says in the Quran: “We created man from an extract of clay. Then We made him as a drop in a place of settlement, firmly fixed. Then We made the drop into an alaqah (leech, suspended thing, and blood clot), then We made the alaqah into mudghah (chewed-like substance)…” (Quran 23:12-14) This brief passage is outstanding in its precise description of the actual process as well as its freedom from all of the incorrect theories and views that were prevalent at the time of Muhammad. As noted in the translation, the Arabic word alaqah can imply leech, suspended thing or blood clot. In reality, all of these terms are descriptive of the embryo. In fact, in its earliest stage, the embryo not only actually physically looks like a leech[3] but it “obtains nourishment from the blood of the mother, similar to the leech, which feeds on the blood of others.”[4] Alaqah, again, can also mean, “suspended thing,” which is also true of the embryo in this stage as it sits hanging in the womb of the mother.[5] Finally, alaqah can also mean blood clot. Again, the relationship to the actual physical process is miraculous. Ibrahim writes: We find that the external appearance of the embryo and its sacs during the alaqah stage is similar to that of a blood clot. This is due to the presence of relatively large amounts of blood present in the embryo during this stage… Also, during this stage, the blood in the embryo does not circulate until the end of the third week. Thus, the embryo as this stage is like a blood clot.[6] The verse states that the next stage is that of a mudghah or “chewed-like substance.” This is also an amazingly accurate description of the next embryonic stage. At this stage, the embryo develops somites at its back and these “somewhat resemble teeth marks in a chewed substance.”[7] The kind of information described above has only been “discovered” and seen by humans since the development of powerful microscopes. Ibrahim notes that Hamm and Leeuwenhoek were the first to observe human sperm cells, in 1677 due to the help of an improved microscope.[8] This took place some 1000 years after the time of the Prophet Muhammad, may the mercy and blessings of God be upon him. In fact, the details and the analysis of the Quranic verses related to embryology are so great that Keith Moore, Professor Emeritus of Anatomy and Cell Biology at the University of Toronto, has included them in a special edition of his textbook The Developing Human: Clinically Oriented Embryology.[9] This is an interesting work that is comprised of Moore’s complete textbook with insertions describing some of the same topics from the point of view of the Quran and the sayings of the Prophet. After discussing advanced topics in embryology—most of which are the result of research in the past few decades—this textbook would then have pages inserted describing what the Quran has stated concerning the same issues. Can you imagine taking the best medical book from even just 200 years ago and doing something of this nature? It would be absurd and ludicrous as the material of the old textbook would be completely irrelevant. However, they could do this with the Quran, a book that does not even claim to be a medical textbook. Of course, it has a much stronger claim: it claims it is from God. Commenting on the miraculous consistency between statements in the Quran and the historical development of Embryology, Dr. Moore stated in 1981, “It has been a great pleasure for me to help clarify statements in the Quran about human development. It is clear to me that these statements must have come to Muhammad from God, because almost all of this knowledge was not discovered until many centuries later. This proves to me that Muhammad must have been a messenger of God.”[10] In fact, the Quran touches upon many sciences other than embryology, such as astronomy, physics, geography, geology, oceanography, biology, botany, zoology, medicine and physiology.[11] Thus, numerous other scientists from various fields have made similar conclusions concerning the Quran.[12] How could it be that this illiterate man of some fourteen hundred years ago, the Prophet Muhammad, produced a book of this nature having so many scientific facts and details with perfect accuracy in it? Could it have been the case that this was all a coincidence and that the Prophet was an imposter? At least in my opinion, the answers to questions like these were very clear. Indeed, the claim that the Quran is not a revelation from God becomes more and more difficult to hold once one learns more about the Quran itself. Incidentally, there are other historically related miraculous aspects of the Quran. For example, as opposed to the Bible, the Quran refers to the ruler at the time of Joseph as a “king” and never refers to him as a Pharaoh, although that term is used in the Bible in the story of Joseph, and the Quran uses that term in the story of Moses. It seems, from the best of what can be determined now, that Joseph lived among the Semitic Hyksos kings of Egypt and that his ruler was indeed not a Pharaoh.[13] The Quran also makes it clear that the body of the Pharaoh of the Exodus would be recovered and preserved.[14] Now, it is considered that all of the Pharaohs of that time have actually been preserved as mummies, something the Prophet also could not have known at that time. This has led two researchers to state: If the Holy Quran was derived from the Bible [as some people falsely claim, then] those many Biblical errors would have passed into it. Why, for instance, would the Holy Quran describe the Israelites as a small nation when the Bible claims that they were 2-3 million, an enormously inflated number that no scholar would accept?... Why did the Holy Quran not go along the Biblical, and indeed logical belief that Pharaoh was swallowed by the sea, to state instead that Pharaoh’s “body” was rescued? And why would the Holy Quran say this about Pharaoh in particular but not about other people who were also destroyed by God?...[15] Finally, Muslim scholars have noted that the particular miracle given to each prophet was related to issues that their people were most fascinated with. Thus, for example, during the time of Moses, sorcery was very popular, and one of his signs was directly related to outdoing the weak tricks of humans. During Jesus time, medicine was a popular issue and some of Jesus’ signs included healing the sick, raising the dead and so on. The Arabs at the time were very proud of their literary skills and, as shall be noted shortly, the Quran is an Arabic masterpiece beyond what they could match. However, the Prophet Muhammad was not sent only to the Arabs or only to the people of his century. In this day and age, science has practically become a “god” to replace the traditional God of the Judeo-Christian tradition. The Prophet Muhammad’s miracle is actually completely relevant to the field of science that captivates so many people today, once again indicating that the Prophet Muhammad was truly a prophet for all of humanity until the Day of Judgment. Footnotes: [1] Maurice Bucaille, The Bible, the Quran and Science (Indianapolis, IN: American Trust Publications, 1978), pp. 251-252. [2] For more details concerning the different stages of human development, the interested reader may also consult Keith L. Moore, Abdul-Majeed A. Zindani and Mustafa A. Ahmed, Quran and Modern Science: Correlation Studies (Bridgeview, IL: Islamic Academy for Scientific Research, 1990), pp. 15-47. [3] See I. A. Ibrahim, p. 7, Figure 1. [4] I. A. Ibrahim, p. 6. [5] See I. A. Ibrahim, p. 7, Figure 2. [6] Ibrahim, p. 8. [7] Quoted by Ibrahim, p. 8, from Moore and Persaud, The Developing Human, 5th ed., p. 8. Also see Ibrahim’s figures on page 9. [8] Ibrahim, pp. 8-10. [9] See Keith L. Moore [along with Abdul-Majeed Azzindani], The Developing Human: Clinically Oriented Embryology [with Islamic Additions: Correlation Studies with Quran and Hadith] Jeddah, Saudi Arabia: Dar al-Qiblah for Islamic Literature, 1983, in conjunction with W. B. Saunders Company. [10] Quoted in I. A. Ibrahim, A Brief Illustrated Guide to Understanding Islam (Houston: Darussalam, 1997), p. 10. [11] For examples concerning these different fields, see Zakir Naik, “The Quran and Modern Science: Compatible or Incompatible?” www.ahya.org. [12] See I. A. Ibrahim, A Brief Illustrated Guide to Understanding Islam (Houston: Darussalam, 1997), pp. 10ff. This work, in its entirety, is available at www.islam-guide.com. Ibrahim reviews and summarizes the conclusions of Moore and a number of others. [13] For more details on this point, see Louay Fatoohi and Shetha al-Dargazelli, History Testifies to the Infallibility of the Quran: Early History of the Children of Israel (Delhi, India: Adam Publishers & Distributors, 1999), pp. 81-93. [14] God says, “So this day We shall deliver your (dead) body (out from the sea) that you may be a sign to those who come after you! And verily, many among mankind are heedless of signs” (Yoonus 10:92). For more on this point, see Fatoohi and al-Dargazelli, pp. 141-145. [15] Fatoohi and al-Dargazelli, pp. 247-248.

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The Story of the Quran (part 1 of 2): God’s Final Revelation

Description: What is the Quran? By Aisha Stacey (© 2009 IslamReligion.com) Published on 03 Aug 2009 - Last modified on 10 Aug 2009 Viewed: 611 (daily average: 75) - Rating: 5 out of 5 - Rated by: 3 Printed: 19 - Emailed: 2 - Commented on: 0 Category: Articles > The Holy Quran > The Authenticity and Preservation of the Holy Quran

Muslims believe the Quran to be God’s final revelation. They believe it is the literal word of God, revealed over many years, to His final prophet, Muhammad. The Quran is full of wisdom. It is full of the wonder and glory of God, and a testament to His mercy and justice. It is not a history book, a storybook, or a scientific textbook, although it contains all of those genres. The Quran is God's greatest gift to humanity – it is a book like no other. In the second verse of the second chapter of the Quran, God describes the Quran by calling it a book whereof there is no doubt, a guidance to those who are pious, righteous, and fear God. (Quran 2:2) The Quran is core to Islam. Believing in it is a requirement. One who does not believe in the Quran, in its entirety, cannot claim to be a Muslim. "The Messenger (Muhammad) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in God, His Angels, His Books, and His Messengers. (They say,) ‘We make no distinction between one another of His Messengers’ — and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all)’." (Quran 2:285) Islam has two primary sources, the Quran, and the authentic traditions of Prophet Muhammad, that explain and sometimes expand on that of the Quran. “And We have not sent down the Book (the Quran) to you (O Muhammad, except that you may explain clearly unto them those things in which they differ, and (as) a guidance and a mercy for a folk who believe.” (Quran 16:64) The Quran was delivered to Prophet Muhammad by the Angel Gabriel and revealed in stages over a period of 23 years. “And (it is) a Quran which We have divided into parts, in order that you might recite it to men at intervals. And We have revealed it by stages.” (Quran 17:106) Prophet Muhammad was commanded by God to convey the Quran to all of humankind and the responsibility weighed heavily upon him. Even in his farewell address he called on the people present to bear witness that he had delivered the message. The Quran explains the concept of God, it explains in detail what is permissible and what is forbidden, it explains the basics of good manners and morals, and gives rulings about worship. It tells stories about the Prophets and our righteous predecessors, and describes paradise and hell. The Quran is a guidance, a mercy and a book of glad tidings for those who have submitted themselves to God. (Quran 16:89) The Quran was revealed for all of humankind. The book in which the Quran (the words of God) are contained in is called a mus haf. The Quran is considered so unique in content and style that it cannot be precisely translated; therefore, any translation is considered an interpretation of the meanings of Quran. When God sent Prophets to the various nations He often allowed them to perform miracles that were relevant to their particular time and place. In the time of Moses magic and sorcery were prevalent therefore Moses’ miracles appealed to the people he was sent to guide. In the time of Muhammad, the Arabs, although predominantly illiterate, were masters of the spoken word. Their poetry and prose was considered outstanding and a model of literary excellence. When Prophet Muhammad recited the Quran – the words of God – the Arabs were moved tremendously by its sublime tone and extraordinary beauty. The Quran was Prophet Muhammad’s miracle from God. Muhammad was unable to read or write therefore the Arabs knew that he was unlikely to have produced such eloquent words, but even so some refused to believe that the Quran was the word of God. God therefore challenged them, in the Quran, to produce a rival text. “And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Quran) to Our slave (Muhammad), then produce a chapter of the like thereof and call your witnesses (supporters and helpers) besides God, if you are truthful.” (Quran 2:23) Of course they were unable to do so. In contrast to those who questioned the origin of the Quran, many Arabs converted to Islam after hearing the recitation. They knew immediately that such sublime beauty could originate only from God. Even today it is possible to see Muslims moved to tears while listening to or reciting the Quran. In fact some people, unable to understand even one word of the Arabic language are moved by the intrinsic beauty of the Quran. After establishing that Quran is the word of God and that it is a recitation, it is also important to understand that Quran has remained unchanged for more than 1400 years. Today when a Muslim in Egypt holds his mus haf in his hands and begins to recite you can be sure that in far away Fiji another Muslim is looking at and reciting the exact same words. There are no differences. The child in France holding his first mus haf is tentatively reciting the same words that flowed from the lips of Prophet Muhammad. God assures us in Quran that He will surely protect His words. He says, “Verily, it is We Who have sent down the Quran and surely, We will guard it (from corruption).” (Quran 15:9) This means that God will guard against anything false being added or any part of it being taken away.[1] It is protected from tampering and if anyone attempts to distort the meanings of Quran, God will guide someone to expose the deception.[2] Muslims believe that the previous revelations from God, including the Torah and the Gospels of Jesus were either lost in antiquity, or changed and distorted, so it is a source of comfort to them knowing that God’s words – the Quran – are now well guarded. God sent down Quran, from above the heavens, to the angel Gabriel in the glorious month of Ramadan. The story of how this recitation was revealed and how Quran came to be available worldwide, with an interpretation of the meanings translated into over 100 languages[3] will be covered in part 2.

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The Story of the Quran (part 2 of 2): From the Preserved Tablet to ഹുമാങ്കിന്ദ്

“And thus, We have sent to you O Muhammad a revelation, and a mercy of Our Command. You knew not what the Book is, nor what is Faith? But We have made it (this Quran) a light wherewith We guide whosoever of Our slaves We will. And verily, you O Muhammad are indeed guiding (humankind) to the Straight Path.” (Quran 42:52)

Prophet Muhammad, the man Muslims believe to be the final messenger from God, received the revelation - the Quran, in two stages. These perfect words of God were sent down to guide humankind out of the darkness and into the light; they are guidance and a mercy. The Quran – the words of God are perfect words, from a perfect God, to His Creation. On the night known as the night of power, in the Islamic month of Ramadan, the Quran descended, from the preserved tablet[1] to the lowest heaven. It then descended from the heavens to the earth in small stages.

The revelation was delivered to Prophet Muhammad through the angel Gabriel.[2] When Prophet Muhammad was around forty years of age he started to spend time in deep reflection. According to his beloved wife Aisha[3] the love of seclusion was bestowed upon him via vivid good dreams. He would go to the cave known as Hira to worship the One God and contemplate life, the universe, and his place in the world.

One night during Ramadan an angel came to him and asked him to read. The Prophet, who was unable to neither read nor write, replied 'I do not know how to read'. The angel then held him forcibly and pressed his chest so hard that he could not bear the pressure. The angel then released Muhammad and asked him once more to read. Again he replied “but I do not know how to read”. The angel held him forcibly three times and Muhammad responded each time that he did not know how to read (or asked what shall I read). The angel then revealed the first words of Quran.[4]

“Read! In the Name of your Lord, Who has created (all that exists), Has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous, Who has taught by the pen, Has taught man that which he knew not.” (Quran 96:1-5)

After this first revelation, which Muhammad found frightening, he was not visited by the angel Gabriel again for an undetermined amount of time. The next time he encountered him (the angel) he was walking alone. Prophet Muhammad heard a voice from the heavens. When he looked up he saw the angel sitting on a chair between the sky and the earth. Muhammad was afraid and ran home seeking comfort and asking to be wrapped in blankets. The second revelation occurred at this time.[5]

“O you covered in garments arise and warn the people of a severe punishment...” (Quran 74:1-5)

Over the next 23 years until shortly before Prophet Muhammad’s death, the Quran was revealed in stages. Several reasons have been suggested for this. Some say that it was revealed slowly to offer Prophet Muhammad support and address issues as they arose. The entire experience was difficult for Prophet Muhammad therefore a slow process allowed him time to recover from each bout of revelation.

Aisha, the wife of the Prophet narrates that when asked about how the divine inspiration was revealed Prophet Muhammad replied, “Sometimes it is like the ringing of a bell, this form of inspiration is the hardest of all and then this state passes after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says”.[6] Ibn Abbas described Prophet Muhammad as bearing the revelation “with great trouble and moving his lips quickly”.[7]As the words of Quran were revealed to Prophet Muhammad he began to commitment them to memory.

Memorisation was considered important and was widely practised even in the early years of Islam. Prophet Muhammad requested that his companions memorise Quran and used various measures to assure that the revelation was preserved in their memories. According to Ibn Hisham, author of one of the first biographies of Prophet Muhammad, Abdullah Ibn Masood was the first man, after Muhammad, to recite the Quran publicly and on this occasion was severely beaten about the face. Prophet Muhammad’s closest companion Abu Bakr was also known to recite Quran outside his home in Mecca.[8]

Quran was memorised by the companions during Prophet Muhammad’s lifetime and this tradition has continued through the following generations. Even today Muslims unable to read Arabic memorise the exact same words that were memorised by the Arabs of the 7^th century CE. The majority of the Arabs were illiterate, including Prophet Muhammad; however the importance of the written word was well understood.

Preserving the divine revelation was paramount; therefore trustworthy and knowledgeable people memorised and wrote down the words of Quran. These included the four men destined to follow Muhammad as leaders of the Muslim nation and a man named Zaid Ibn Thabit, who would be instrumental in the preservation of Quran for the many generations to follow.

Writing materials were difficult to obtain and in these very early days portions of Quran were written onto animal skins, thin light coloured stones, bones, and even bark. The companions would write down the words of revelation and Prophet Muhammad would listen to the men recite from the written word to make sure there were no mistakes. It could be said that the Quran was written down under the direct supervision of Prophet Muhammad. The Quran was not revealed in order, however the angel Gabriel instructed Prophet Muhammad on how to compile the Quran in the divinely inspired correct sequence.

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Footnotes:

[1] Lauh Al-Mahfuz (the preserved tablet) is the book in which God wrote the divine decrees and the destiny of all of creation. It was with God before the creation.

[2] Suyuti’ in Al Itqan Fi Ulum Al Quran, Beirut, 1973, Vol. I pp. 39-40 based on three reports from 'Abdullah Ibn 'Abbas, in Hakim, Baihaqi and Nasa'i.

[3] Saheeh Al-Bukhari

[4] These are the first words that were revealed, not to be confused with the first chapter of Quran, for Quran chapters were not revealed in order.

[5] Saheeh Al-Bukhari

[6] Ibid

[7] Ibid

[8] Ibn ഹിഷാം

By Aisha Stacey

പവര്‍ ഓഫ് ISLAM

ഇസ്ലാം ഈസ്‌ POWER

The word “Muslim” means one who submits to the will of God, regardless of their race, nationality or ethnic background. Becoming a Muslim is a simple and easy process that requires no pre-requisites. One may convert alone in privacy, or he/she may do so in the presence of others.

If anyone has a real desire to be a Muslim and has full conviction and strong belief that Islam is the true religion of God, then, all one needs to do is pronounce the “Shahada”, the testimony of faith, without further delay. The “Shahada” is the first and most important of the five pillars of Islam.

With the pronunciation of this testimony, or “Shahada”, with sincere belief and conviction, one enters the fold of Islam.

Upon entering the fold of Islam purely for the Pleasure of God, all of one’s previous sins are forgiven, and one starts a new life of piety and righteousness. The Prophet said to a person who had placed the condition upon the Prophet in accepting Islam that God would forgive his sins:

“Do you not know that accepting Islam destroys all sins which come before it?” (Saheeh Muslim)

When one accepts Islam, they in essence repent from the ways and beliefs of their previous life. One need not be overburdened by sins committed before their acceptance. The person’s record is clean, and it is as if he was just born from his mother’s womb. One should try as much as possible to keep his records clean and strive to do as many good deeds as possible.

The Holy Quran and Hadeeth (prophetic sayings) both stress the importance of following Islam. God states:

“...The only religion in the sight of God is Islam...” (Quran 3:19)

In another verse of the Holy Quran, God states:

“If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter, he will be in the ranks of those who have lost (their selves in the Hellfire).” (Quran 3:85)

In another saying, Muhammad, the Prophet of God, said:

“Whoever testifies that there in none worthy of being worshipped but God, Who has no partner, and that Muhammad is His slave and Prophet, and that Jesus is the Slave of God, His Prophet, and His word[1] which He bestowed in Mary and a spirit created from Him; and that Paradise (Heaven) is true, and that the Hellfire is true, God will eventually admit him into Paradise, according to his deeds.” (Saheeh Al-Bukhari)

The Prophet of God, may the blessing and mercy of God be upon him, also reported:

“Indeed God has forbidden to reside eternally in Hell the person who says: “I testify that none has the right to worship except Allah (God),’ seeking thereby the Face of God.” (Saheeh Al-Bukhari)

The Declaration of the Testimony (Shahada)

To convert to Islam and become a Muslim a person needs to pronounce the below testimony with conviction and understanding its meaning:

I testify “La ilah illa Allah, Muhammad rasoolu Allah.”

The translation of which is:

“I testify that there is no true god (deity) but God (Allah), and that Muhammad is a Messenger (Prophet) of God.”

To hear it click here or click on “Live Help” above for assistance by chat.

When someone pronounces the testimony with conviction, then he/she has become a Muslim. It can be done alone, but it is much better to be done with an adviser through the “Live Help” at top, so we may help you in pronouncing it right and to provide you with important resources for new Muslims.

The first part of the testimony consists of the most important truth that God revealed to mankind: that there is nothing divine or worthy of being worshipped except for Almighty God. God states in the Holy Quran:

“We did not send the Messenger before you without revealing to him: ‘none has the right to be worshipped except I, therefore worship Me.’” (Quran 21:25)

This conveys that all forms of worship, whether it be praying, fasting, invoking, seeking refuge in, and offering an animal as sacrifice, must be directed to God and to God alone. Directing any form of worship to other than God (whether it be an angel, a messenger, Jesus, Muhammad, a saint, an idol, the sun, the moon, a tree) is seen as a contradiction to the fundamental message of Islam, and it is an unforgivable sin unless it is repented from before one dies. All forms of worship must be directed to God only.

Worship means the performance of deeds and sayings that please God, things which He commanded or encouraged to be performed, either by direct textual proof or by analogy. Thus, worship is not restricted to the implementation of the five pillars of Islam, but also includes every aspect of life. Providing food for one’s family, and saying something pleasant to cheer a person up are also considered acts of worship, if such is done with the intention of pleasing God. This means that, to be accepted, all acts of worship must be carried out sincerely for the Sake of God alone.

The second part of the testimony means that Prophet Muhammad is the servant and chosen messenger of God. This implies that one obeys and follows the commands of the Prophet. One must believe in what he has said, practice his teachings and avoid what he has forbidden. One must therefore worship God only according to his teaching alone, for all the teachings of the Prophet were in fact revelations and inspirations conveyed to him by God.

One must try to mold their lives and character and emulate the Prophet, as he was a living example for humans to follow. God says:

“And indeed you are upon a high standard of moral character.” (Quran 68:4)

God also said:

“And in deed you have a good and upright example in the Messenger of God, for those who hope in the meeting of God and the Hereafter, and mentions God much.” (Quran 33:21)

He was sent in order to practically implement the Quran, in his saying, deeds, legislation as well as all other facets of life. Aisha, the wife of the Prophet, when asked about the character of the Prophet, replied:

“His character was that of the Quran.” (As-Suyooti)

To truly adhere to the second part of the Shahada is to follow his example in all walks of life. God says:

“Say (O Muhammad to mankind): ‘If you (really) love God, then follow me.’” (Quran 3:31)

It also means that Muhammad is the Final Prophet and Messenger of God, and that no (true) Prophet can come after him.

“Muhammad is not the father of any man among you but he is the Messenger of God and the last (end) of the Prophets and God is Ever All-Aware of everything.” (Quran 33:40)

All who claim to be prophets or receive revelation after Muhammad are imposters, and to acknowledge them would be tantamount to disbelief.

We welcome you to Islam, congratulate you for your decision, and will try to help you in any way we can.