Month: June 2021

After the Conquest

Upon returning from this long successful travel, Allâh’s Messenger ﷺ stayed in Madinah where he received delegates and dispatched agents and appointed preachers and callers to Islam everywhere.

Those whose hearts were still full of prejudice against Islam and therefore were too proud to embrace Allâh’s religion, were decisively put down by their lack of status then in Arabia.

We have already stated that the Messenger’s arrival in Madinah was by the last days of the eighth year of Al-Hijra.

No sooner than the crescent moon of Muharram in the ninth year had turned up, Allâh’s Messenger ﷺ had dispatched the trustees, to the tribes as shown in the list:

1. ‘Uyainah bin Hisn to Bani Tamim. 2. Yazeed bin Husain to Aslam and Ghifar. 3. ‘Abbad bin Bishr to Sulaim and Muzainah. 4. Rafi’ bin Makith to Juhainah. 5. ‘Amr bin Al-‘As to Bani Fazarah. 6. Ad-Dahhak bin Sufyan to Bani Kilab. 7. Bashir bin Sufyan to Bani Ka’b. 8. Ibn Al-Lutbiyah Al-Azdi to Bani Dhubyan. 9. Al-Muhajir bin Abi Umaiyah to San’a’ (Al-Aswad Al-‘Ansi called at him when he was there).

10. Ziyad bin Labid to Hadramout. 11. ‘Adi bin Hatim to Tai’ and Bani Asad. 12. Malik bin Nuwairah to Bani Hanzalah. 13. Az-Zibriqan bin Badr to Bani Sa’d (a branch). 14. Qais bin ‘Asim to Bani Sa’d (a branch). 15. Al-‘Ala’ bin Al-Hadrami to Al-Bahrain. 16. Hazrat Ali bin Abi Talib AlaihisSalam to Najran (to collect Sadaqah and Jizyah). Some of these agents were dispatched in Muharram. 9 A.H..

others were sent later until the tribes they were heading for had completely converted into Islam. Such was the great success that the Islamic Da’wah (Call) enjoyed after Treaty of Al-Hudaibiyah. However, shortly after the conquest of Makkah, people began to embrace Islam in large hosts.

The Missions

In the same way that the trustees were dispatched to the tribes, we understand that dispatching some more platoons to all regions of Arabia was a necessity for the prevalence and domination of security on all lands of Arabia.

Here is a list of those missions:

1. ‘Uyainah bin Hisn Al-Fazari’s platoon was sent to Bani Tamim in Al-Muharram, the ninth year of Al-Hijra. It consisted of fifty horsemen, none of them was an Emigrant or a Helper.

This mission was dispatched due to the fact that Bani Tamim had already urged other tribes not to pay tribute (Al-Jizyah) and eventually stopped them from paying it. Therefore, ‘Uyainah bin Hisning set out to fight them.

All the way he marched by night and camped in a concealed location by day. He went on that way until he overtook them and attacked them in the desert. They fled back for their lives. Eleven men, twenty-one women and thirty boys were captured. He drove them back to Madinah and they were housed in Ramlah bint AlHarith’s residence.

Ten of their leaders, who came to the Prophet’s door, called him saying: “O Muhammad ﷺ come out and face us.” When he went out they held him and started talking.

He exchanged talk with them for a while then left them and went to perform the Noon prayer. After prayer he sat in the courtyard of the mosque. They proclaimed a desire to boast and praise themselves. For this purpose they introduced their orator ‘Utarid bin Hajib who delivered his speech.

Allâh’s Messenger ﷺ asked Thabit bin Qais bin Shammas – the

Muslim orator – to respond. He did that. In return they brought forth their poet Az-Zibriqan bin Badr who recited some boastful poetry

Hassan bin Thabit & the poet of Islam. promptly replied back When talks and poetry came to an end. Al-Aqra’ bin Habis said: *Their orator is more eloquent than ours, and their poet is more poetically learned than ours. Their voices and sayings excel ours, as well.”

Eventually they announced their embracing Islam. Allâh’s Messenger ﷺ acknowledged their entrance into Islam. awarded them well, and returned their women and children.

2. A platoon headed by Qutbah bin ‘Amir marched to a spot of Khath’am tribe in Tabalah, a plot of land not far from Turbah. That was in Safar. 9 A.H. Accompanied by twenty men and only ten camels to mount alternatively on. Qutbah raided them and fought so fiercely that a great number of both parties were wounded and some others were killed, Qutbah was also among them. The Muslims returned with camels, women and sheep.
3. The mission of Dahhak bin Sufyan Al-Kilabi to Bani Kilab in Rabi’ul-Awwal in the year 9 A.H. This mission was sent to Bani Kilab to call them to embrace Islam. Refusing to embrace Islam. they started to fight against the Muslims, but were defeated and one man was killed.
4. The three hundred men mission of ‘Alqamah bin Mujazziz AlMudliji $ was dispatched in Rabi’ul-Akhir to the shores of Jeddah where some Abyssinians had gathered together and exercised acts of robbery against the Makkans. Therefore, he crossed the sea to an island. But as soon as the pirates had learned of Muslims arrival. they fled.
5. The task of the mission of ‘Hazrat Ali bin Abi Talib AlaihisSalam was to demolish Al Qullus, which was an idol that belonged to the Tai’ tribe. That was in Rabi’ul-Awwal in the year 9 A.H. ‘Hazrat Ali Radiallahu anhoo was dispatched by

Allâh’s Messenger ﷺ with one hundred and fifty men. A hundred of them were on camels. The other fifty were on horseback. He held a black flag and a white banner.

At dawn they raided the colony of Hatim, demolished the idol and filled their hands with spoils, camels and sheep. The sister of ‘Adi bin Hatim was one of the captives, ‘Adi being fled away. Inside safe at Al-Qullus, the Muslims found three swords and three armors. On the way, they distributed the spoils and put aside the best things for Allâh’s Messenger ﷺ They did not share the captives.

Upon arrival in Madinah, the sister of ‘Adi bin Hatim begged Allâh’s Messenger ﷺ sent to have mercy on her and said: “O Messenger of Allâh, my brother is absent and father is dead, and I am too old to provide any service. Be beneficent to me so that Allâh may be bountiful to you.” He said: “Who is your brother?” She said: “It is ‘Adi bin Hatim.” “Is he not the one who fled from Allâh and His Messenger?” said the Nabi Pakﷺ then he went away from her. The next day she repeated the same thing as the day before and received the same answer. A day later she uttered similar words, this time he agreed. The man who was beside the Prophet ﷺ and whom she thought to be ‘Hazrat Ali AlahisSalam, said to her: “Ask for an animal from him to ride on.” And she was granted her request.

She returned to Ash-Sham where she met her brother and said to him: “Allâh’s Messenger ﷺ has done me such noble deed that your father would never have done it. Therefore, frightened or secure, you should go and see him.” Insecure, neither protected by someone nor even recommended by a letter as a means of protection, ‘Adi came and met the Prophet ﷺ

Allâh’s Messenger ﷺ took him home with him. As soon as he sat before him, Allâh’s Messengerﷺ thanked Allâh and praised him, then said: “What makes you flee lest you should say there is no God but Allâh? Do you know any other God but Allâh?” “No,” he said, and then talked for a while. Allâh’s Messengerﷺ went on saying: “Certainly you flee so that you may not hear the

statement saying ‘Allâh is the Greatest.’ Do you know anyone who is greater than Allâh?” “No,” he said. “The Jews are those whose portion is wrath, and the Christians are those who have gone astray,” the Prophetﷺ said. “I am a Muslim and I believe in one God (Allah).” ‘Adi finally proclaimed with a joyous face

The Prophetﷺ ordered him a residence with one of the Helpers. From that time he started visiting the Prophetﷺ in the mornings and in the evenings.)

On the authority of Ibn Ishaq, when the Prophetﷺ made him sit down in front of him in his house, he said, “O ‘Adi, were you not a Rakusi (of a religion having some different beliefs from Christians)?” “Yes.” ‘Adi said. “Did you not share one quarter of your people’s gains?” “Yes,” said ‘Adi. Allâh’s Messengerﷺ said: “It is sinful in your religion to do such a thing. and you should not allow yourself to do it.” “Yes, by Allâh, that is true.” said Adi. “Thus I worked out that he was a Prophetﷺ inspired by Allah, and sent message to people that he knows what is unknown. -:12]

In another version, the Prophetﷺ said, “Adi, accept Islam and you shall be secure.” “But I am a man of religion.” said ‘Adi. “I know your religion better than you,” said the Prophet ﷺ”Do you know my religion better than me?” ‘Adi asked. The Prophet ﷺreplied, “Yes.” He said: “Are you not a Rakusi and still you appropriate to yourself the fourth of your people’s gains?” “Yes.” said ‘Adi. “It is unlawful in your religion to do such a thing ” The Prophet ﷺ said, and ‘Adi added: “He did not need to say it again. for I immediately accepted it.

Al-Bukhari narrates that ‘Adi said: “While we were with the Prophetﷺ , a man came in and complained to him about poverty Then another man came in and complained about highway robbery. Allâh’s Messengerﷺ than then said: ‘O ‘Adi, have you ever been to Al-Hirah? If you live a long life. you would be able to see a

woman riding a camel travel from Hirah until it circumambulates Al-Ka’bah fearing none but Allâh; and if you were to live long enough, you would open the treasures of Kisra. And if you were to live long, you would be able to see a man offering a handful of gold or silver to others but none accepts it.” At the end of this Hadith, ‘Adi later on says: “I have seen a woman riding a camel travel from Al-Hirah until it circumambulates the Ka’bah fearing none but Allâh, I have also been one of those who opened the treasures of Kisra bin Hurmuz. If you were to live long life, would witness what the Prophet Abul-Qasim i had already said about offering a handful of…” (i.e., the Prophet’s prophecies did really come true.)Sahih Al-Bukhari no. 1413, 1417 and others

‘

Sa‘īd bin Wahb and Zayd bin Yuthay‘ ((رضئ اللہ تعالی عنہ))
narrate that ‘Alī (AlahisSalam) made people swear in an open plain
an d asked anyone to stand up who had heard the Prophet
(صلى-الله-عليه-و-آله-وسلم) say something on the day of Ghadīr Khum. The
narrator says: Six (men) from Sa‘īd’s side and six from
Zay d’s side stood up an d bore witness that they had heard
the Prophet (صلى-الله-عليه-و-آله-وسلم) say about ‘Alī (AlahisSalam) on the day of Ghadīr
Khum: Is Allāh not nearer than the lives of the believers?
The people said: Why not! Then he said: O Allāh! One
who has me as his master has ‘Alī as his master. O Allāh!
Be you h is friend who befriends him (‘Alī), an d be his
enemy who is his (‘Alī’s) enemy.”

Ahmd bin Hambal related it in al-Musnad (1:118); Ibn Abī Shaybah, al-Musannaf (12:67 # 12140); Tabarānī, al-Mu‘jam-ul￾awsat (3:69, 134 # 2130, 2275), al-Mu‘jam-us-saghīr (1:65); Diyā’
Maqdisī, al-Ahādīth-ul-mukhtārah (2:105, 106 # 480); Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (5:26); Ibn
‘Asākir, Tārīkh Dimashq al-kabīr (45:160); and Hindī in Kanz-ul-
‘ummāl (13:157 # 36485).
Nasā’ī narrated it with sound (sahīh) chain of authorities in
Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.90, 100 # 84, 95).
Haythamī said in Majma‘-uz-zawā’id (9:107,108) that
Tabarānī’s chain of authorities is hasan (fair).

“‘Abd-ur-Rahmān bin Abī Laylā narrates that I saw
‘Alī (AlahisSalam) in a vast plain. At that time he was asking people
on o ath that anyone who had heard the Messenger of Allāh
(صلى-الله-عليه-و-آله-وسلم) say on the day of Ghadīr Khum — one who has me
as h is master has ‘Alī as his master — should stand up an d
bear witness. ‘Abd-ur-Rahmān said: At this twelve Badrī1 Companion s ((رضئ اللہ تعالی عنہ)) stood up as I am look in g at one of them.
Those (Badrī Companions) said: We bear witness that we
heard the Messenger of Allāh (صلى-الله-عليه-و-آله-وسلم) say on the day of
Ghadīr Khum: Am I not nearer than the lives of the
believers and are not my wives their mothers? All of them
said: Why not, O Messenger of Allāh! At this he said: One
who has me as his master has ‘Alī as his master. O Allāh!
Befriend him who befriends him (‘Alī) and be his enemy
who is his (‘Alī’s) enemy.”

1. The Companions () who took part in defensive war fought at the
plain of Badr near Medina after the aggression of Makkans on
Medinan Muslims.
2. Ahmad bin Hambal narrated it in al-Musnad (1:119); Tahāwī,
Mashkal-ul-āthār (2:308); Diyā’ Maqdisī, al-Ahādīth-ulmukhtārah (2:80, 81 # 458); Khatīb Baghdādī, Tārīkh Baghdad
(14:236); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:156, 157); IbnAthīr, Asad-ul-ghābah (4:102, 103); Ibn Kathīr, al-Bidāyah wannihāyah (4:170; 5:461, 462); and Shawkānī in Darr-us-sahābah
(p.209).
Ibn ‘Asākir related it from Ziyād bin Abī Ziyād too in Tārīkh
Dimashq al-kabīr (45:161).
Muhib Tabarī related it from Ziyād bin Abī Ziyād in ar-Riyādun-nadrah fī manāqib-il-‘ashrah (3:128).
Haythamī says in Majma‘-uz-zawā’id (9:105, 106) that it has
been narrated by Abū Ya‘lā in al-Musnad (1:257 # 563) and its
men are thiqah (trustworthy).
Hindī says in Kanz-ul-‘ummāl (13:170 # 36515) that this
tradition has also been narrated by Ibn Jarīr, Sa‘īd bin Mansūr and
Ibn Athīr Jazarī.
Ahmad bin Hambal has related the tradition from Ziyād bin
Abī Ziyād also in al-Musnad (1:88); and Haythamī has copied it in
Majma‘-uz-zawā’id (9:106) and declared its men trustworthy
(rijāluhū thiqah).

“Amr bin Dh ī Mur, Sa‘īd bin Wah b an d Zay d bin
Yuthay ‘((رضئ اللہ تعالی عنہ)) narrate that we heard ‘Alī (AlahisSalam) say: I want to
ask every man on oath who may have heard the Prophet
() say this on the day of Ghadīr Khum. At this thirteen
men stood up and bore witness that the Messenger of
Allāh (صلى-الله-عليه-و-آله-وسلم) said: Am I not nearer than the lives of the believers? All of them said: Why not! O Messenger of
Allāh. The narrator says that he then caught hold of ‘Alī’s
hand and said: One who has me as his master has ‘Alī as
his master. O Allāh! Befriend him who befriends him, and
be his enemy who is his (‘Alī’s) enemy, love him who
loves him (‘Alī), bear malice towards him who bears
malice towards him (‘Alī), help him who help s him (‘Alī)
and degrade him who (tries to) degrade him (‘Alī).”

Haythamī said in Majma‘-uz-zawā’id (9:104, 105) that Bazzār
related it in al-Musnad (3:35 # 786) and called its men sahīh (sound) except Fitr bin Khalīfah while he is thiqah (trustworthy).
Tahāwī related it in Mashkal-ul-āthār (2:308); Hindī, Kanz-ul-
‘ummāl (13:158 # 36487); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:159, 160); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169;
5:462).

15- O people of the Book! Our messenger has come to you
to proclaim for you many things you have concealed in the
Book, while passing over much. A light and a perspicacious
Book has come to you.
5-The Feast, 15
The Quran claims that the Jews and Christians have used every
endeavor to hide or suppress many data. Some of these are related to
the tidings of the arrival of Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم . In this section of our book
we shall dwell on passages that have likely been suppressed.
The three monotheistic religions have addressed mankind, bringing
almost the same message, with a few reservations that are particularly
related to rituals. That God is one and man should adore only one
God, the Omnipotent and Omniscient, are common to all the three
religions. The Day of Judgment is another common feature.
Protection of human life and of the right of possession, sharing one’s
riches with the poor, seeking peace and justice, praise of God on every
occasion, giving thanks to God and praying are some other points
shared by these three religions. As time went by, the clergy and their
ignorant followers corrupted the original tenets of the creed. The
Quran makes allusions to these men who corrupted the originality of
the religion in the garb of religious devotees (See: 2-The Cow, 75; 5-
The Feast, 13; 9- Repentance, 31-34). This issue is outside the scope
of the present work and will be the subject matter of another publication. To misconstrue meanings, to idolize and deify prophets or religious men, and to make interpolations in the scriptures have been the
salient points of this trend. Once the bigots of all the three religions
are disposed of, mankind will understand better that the messages of
all of them are the same. This is, however, beyond the scope of the
present book.
The Torah, the first Book of the three monotheistic religions, predicts the advent of Jesus AlahisSalam and Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم. The gospels bear witness to
Moses and make allusions to Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم, while the Quran, being the
last Book sent, confirms both Books that preceded it. The miraculous
predictions in the Quran are valid evidence that confirm the other
Books. (However, we must take due note of the fact that the Old
Testament and the New Testament may have been affected by interpolations in the course of time, although many of their fundamental
messages remain the same.)
I intend to examine the indication related to the advent of
Hazrat Muhammad صلى-الله-عليه-و-آله-وسلم . What many Christians are apprehensive about is the discrediting of the concept of the Trinity and the belief that Jesus is
merely a Prophet. If one accedes to the fact that the gospels predicted the advent of Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم, the extolment of Jesus to the point of
deification will automatically cease. The signs in the gospels heralding
the advent of Hazrat  Muhammadصلى-الله-عليه-و-آله-وسلم have been hushed up. The church will continue to stick to its age-old creeds in order to be able to wield its
ongoing authority and maintain its very existence. We must remember that Jesus spoke Aramaic. The oldest versions of the gospels are in
ancient Greek and Latin. Some interpolations may have taken place
during the translation into those languages.
PARACLETE
61- And when Jesus of Mary said, “O children of Israel! I
am God’s messenger to you, confirming the Torah before
me and giving glad tidings of a messenger to come after me
whose name is praised (ahmad).”
61-The Column, 6
The Quran says that Christ gave glad tidings of the advent of
Hazrat Muhammad صلى-الله-عليه-و-آله-وسلم. Those who failed to directly recognize such an expression in the Gospels – based on the Quran’s statement that the believers in the Bible had concealed their religion – thought that the
Christians had obliterated the relevant verses in the gospels. This may
have been true for some of the verses. Some researchers have concluded that some of the meanings have been misconstrued and that
the said tidings in the Quran still existed in the Gospels.
The Quran mentions the adjective “ahmad” (meaning being more
praised). As a matter of fact the names Ahmad and Hazrat  Muhammadصلى-الله-عليه-و-آله-وسلم stem
from the same root. Some are of the idea that “Ahmad” was a proper
noun. In our opinion, its literal sense should prevail here. For the name
Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم is mentioned in four different places in the Quran: (See, 3-
The Family of Imran, 144; 33-The Parties, 40; 47-Muhammad, 2; 48-
Victory, 29). This is our opinion. However, nothing would change if
“Ahmad” were to be taken for a proper name. Both have some meaning and are derived from the same root, viz. H-M-D.
Let us take a look at the prediction of the Prophet in the Gospel
according to John. Jesus’ last words, exchanged with his disciples
before he was arrested and taken away at the conclusion of the Last
Supper, are recorded only in the Gospel according to John. The other
three Gospels do not mention them (ascribed respectively to Matthew,
Mark, and Luke). How should we explain, then, the absence of his conversations with his disciples in the three other gospels? Can it be that
they existed once in the other gospels, but were omitted afterward?
15- If you love me, you will keep my commandments.
16- And I will ask the Father, and he will give you another
Helper (Paraclete) to be with you forever.
John 14, 15-16
26- But the Helper (Paraclete), the Holy Spirit whom the
Father will send in my name, he will teach you all things and
bring to your remembrance all that I have said to you.
John 14, 26
7- Nevertheless, I tell you the truth; it is to your advantage that
I go away, for if I don’t go away, the Helper (Paraclete) will
not come to you. But if I go, I will send him to you.
8- And when he comes, he will convince the world concerning
sin and righteousness and judgment.
John 16, 7-8
13- When the Spirit of truth comes, he will guide you into all
the truth, for he will not speak on his own authority, but what-
229
THE QURAN: UNCHALLENGEABLE MIRACLE
ever he hears he will speak, and he will declare to you the things
that are to come.
14- He will glorify me, for he will take what is mine and
declare it to you.
John 16, 13-14
Christians claim that by “Paraclete” is meant Gabriel. On the other
hand, Prof. Maurice Bucaille, who censures the interpretation of the
word “Paraclete” mentioned in the gospels as the Holy Spirit (Gabriel),
gives the following account based on the etymology of this Greek word,
pointing to its meaning: “The teaching of mankind referred to here is in
no way restricted to the inspiration provided by the Holy Spirit (Gabriel).
Due to its intrinsic meaning in the Greek that denotes spreading of knowledge, it has a concrete connotation. The Greek verbs ‘akouo’ and ‘laleo’
refer to concrete acts which can only be related to a being endowed with the
sense of hearing and speech. Therefore, attribution of such acts to Gabriel
is preposterous. The logical conclusion is that the reference in John’s Gospel
must be to a man endowed with the sense of hearing and talking, like Jesus
Christ. The Greek text categorically requires these faculties. It follows from
this that Jesus Christ had predicted that God would send after him another man who would bear God’s commandments and messages, to be transmitted to mankind like the mission of a prophet. The words in some of the
present texts referring to the Holy Spirit are interpolated. The objective was
to alter the meaning of a text in which the advent of a new prophet was
predicted.”
THE PROPHET
19. Now this is the testimony of John, when the Jews sent priests
and Levies from Jerusalem to ask him, “Who are you?”
20. He confessed, and did not deny, but confessed “I am not the
Christ.”
21. And they asked him “What then? Are you Elijah?” He said,
“I am not.” “Are you the Prophet?” And he answered: “No.”
John 1, 19-21
Three questions are asked to John the Baptist to which he gives negative answers:
1) Are you Christ? 2) Are you Elijah? 3) Are you the Prophet?
In the Gospel according to John, John the Baptist explicitly states
that he is not Elijah. Three different people are mentioned: 1) Jesus;
2) Elijah; 3) The Prophet. We know that John the Baptist was contemporary to Jesus. The Gospel says that Elijah had come and suffered
in man’s hands (Matthew, 17, 12).
Who was “the Prophet” then? Men had been waiting for the advent
of the Prophet mentioned in the Old Testament (Deuteronomy18, 18;
we have already examined this in the previous chapter). It is clear, then,
that “the Prophet” is a person other than Jesus. Who was, then, “the
Prophet” who had not come yet during the time of Jesus and carried
the messages of God to the people? We think that there is no other person than Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم who fulfilled this mission after Jesus.
HOW TO RECOGNIZE FALSE PROPHETS?
15- Beware of false prophets, who come to you in sheep’s clothing,
but inwardly they are ravenous wolves.
16- You will recognize them by their fruits. Are grapes gath￾ered from thornbushes or figs from thistles?
17- So every healthy tree bears good fruit, but the diseased tree
bears bad fruit.
18- A healthy tree cannot bear bad fruit, nor can a diseased
tree bear good fruit.
19- Every tree that does not bear good fruit is cut down and
thrown into the fire.
20- Thus you will recognize them by their fruits.
Matthew 7, 15-20
Nowhere in any of the gospels does it say that no other Prophet
will come. The following criterion is given in the gospel: Examine the
fruit and distinguish between the one who speaks the truth and the
one who is a liar. If no other prophet had been predicted to come
after Jesus Christ, he might have said: Whoever comes after me claiming to be a prophet, he is a liar. The method that Jesus suggested to
distinguish between the true and the false prophets is a sufficient
proof of the advent of a prophet after Jesus. This fact should constitute an acceptable evidence for Christians. Someone who came after
Jesus, who believed in one God, who put his trust in God, who loved
Him and was instrumental in establishing societies that had gotten rid
of their idols, could not be any person other than Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم.
Despite all these signs in the Old Testament and the New
Testament, rabbis and the Christian clergy have vied with one another to hush them up; the viewpoints of the Catholic and Orthodox
churches, the Pope in Rome and the archbishops, whose names are
not mentioned in any one of the Gospels, seem to be more authoritative than the Scriptures for the majority of the Christian population.
MEETING AT A COMMON POINT
Neither in the Old Testament nor in the New Testament is there anything to suggest the validity of the dogma of the Trinity. The idea of
the trinity is a forced argument. The authority of the Church has overruled the authority of the gospels. The Trinity has become the sine
qua non of Christianity. Had the dogma of Trinity been so important,
shouldn’t it be explained over and over again by God’s messengers
and prophets in the Old Testament, or at least in the gospels of the
New Testament? Christians confirm the Old Testament as an authority. How is it that the Holy Spirit (Gabriel), indicated to be one of the
three, is not mentioned as such in the Old Testament? Why is there
no mention in the Old Testament of the advent of the Son of God or
the transfiguration of God? If this were so important why do we not
encounter it anywhere in the Old Testament, which is the revelation
of God?
The problem of God the Father and God the Son was the consequence of an interpretation made by the Church. God in the contemporary Gospels is referred to as the “Father” of all men and his believers, his sons. The words “Father” and “Son” are but similes, as an
impartial reader may readily see:
So that you may be the sons of your Father who is in the heaven.
Matthew 5, 45.
Our guess is that an expression that the persons referred to in the
Aramaic language as the God and Lord of all people was rendered into
Greek as “Father” and the expression that referred to “a cherished
servant” was rendered as “Son.” The source of this distorted translation must have been the men clothed in religious garb. As we have no
Aramaic version in hand, we cannot prove this argument. However,
the way these words are used in the Gospels supports our point of
view. The religious authority that silenced all arguments against it
during the Nicene Ecumenical Council laid down the concept of the
Trinity. Before concluding, I would like to quote two more verses
from the Quran.
31- They take their anchorites, their priests and the Christ,
son of Mary, as Lords instead of God. Yet they were all
commanded to worship only one God. There is no god
except He. Glory to Him, from having the partners they
associate.
9-Repentance, 31
46- Do not argue with the people of the Book, except in the
nicest manner -unless they transgress- and say, “We believe
what has been sent down to us, and we believe what has
been sent down to you. Our God and your God is one and
the same. And to Him we submit.”
29-The Spider, 46

The du’aas that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasalialam recited before and after meals are mentioned in this chapter. Imaam Tirmidhi has mentioned seven ahaadith here.

(179) Hadith Number 1.
Abu Ayyub Ansaari Radiyallahu’Anhu reports: “We were once present in the assembly of Rasulullah Sallallahu ‘Alayhi Wasallam. Food was brought to him. 1 did not observe any food that had so much barakah at the beginning and at the end of which there was no barakah left in the food. We therefore asked Rasulullah Sallallahu ‘Alayhi Wasallam reason?. He replied: ‘In the beginning we all recited ‘Bismillah’ before we began eating. Then someone in the end joined us, and did not recite ”Bismillah’. The shayiaan ate with him”‘.

Commentary
According to the majority of the ‘ulama, by the word ‘Sh’aytaan eating the actual meaning is intended. It is not impossible for the shaytaan to eat and drink. In this hadith only Bismillah is mentioned, therefore the ‘ulama say, if one only recites Bisrnillah before eating, it will suffice, but it is better and recornmended that the full ‘Bismillahir Rahmanir Rahim’ be recited. The ‘ularna have also written that it is better to say the bismillah audily so that others who may have forgotten may also remember it.
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(180) Hadith Number 2.
Aayeshah radiyallahu ‘Anha says: “Rasulullah Sallallahli ‘Alayi Wasallam said: ‘When one eats and has forgotten to recite ‘Bismillah’, then when one remembers while eating, one should recite ‘Bismillahi awwalahu wa aa-khirahu’ “.

(181) Hadith Number 3.
Umar bin Abi Salamah Radiyallahu ‘Anbu came to Rasululah Sallallahu ‘Alayhi Wasallam while food had been served to him. Rasulullah Saliallahu ‘Alayhi Wasallam said: “O my Son come near, recite Bismillah, and eat with your right hand from that portion which is in front of you”.

Commentary
The ‘ulama are unanimous that it is sunnah to recite ‘Bismillah’. According to the majority it is sunnah to eat with the right hand, and some say it is waajib. The reason being Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam cursed a person who ate with his left hand, subsequently that persons hand became paralysed. This exemplary incident is mentioned in the kitaabs of hadith,that a person was eating with the left hand. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam advised him to eat with the right hand. He replied: ‘I cannot eat with the right hand’. Sayyidina Rasulullah Saliallahu ‘Alayhi Wasallam said: ‘You will not be able to eat with it in the future also’. After that, his right hand did not reach his mouth. In another narration it is related that Sayyidina RasulIullah Sallallahu ‘Alayhi Wasallam once saw a woman eating with her left hand. ‘Sayidina Rasulullah Sallallahu ‘Alayhi Wasallam cursed her, the woman died in a plague. It is stated in Ibn Maajah that Sayyidina Rasulullah Sallailahu ‘Alayhi Wasallam said: ‘The shaytaan eats with the left hand, therefore do not eat with the left hand’. According to some ‘ulama, because of this narration, it is waajib to eat with the right hand. The majority of the ‘ulama say it is sunnaah. Nevertheless, due to these ahaadith strict importance should be paid to eating with the right hand. Nowadays people do not pay head to this, especially when drinking water (and tea). This disease has spread wildly. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam has commanded, ‘Eat with the right hand and drink with the right hand because the shaytaan eats and drinks with the left hand’. In the same manner according to some ‘ulama it is waajib to eat from one’s ownside (the food that is before one), but according to the majority it is sunnah.
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(182) Hadith Number 4.
Abu Sa’eed Khudari Radiyallahu ‘Anhu says: “After eating Rasulullah Sallallahu ‘Alayhi Wasallam read this du’aa:

Alhamdulillaahil-ladhi at-amanaa wa-saqaa-naa wa-ja-a-lanaa muslimeen

Translation: Praise be to Allah who fed us, and gave us drink and made us muslims”.

Commentary
It is evident that after eating we must thank Allah and as stated in the Qur-aan: ‘…if you give thanks to Me I will increase for you’.-Surah Ebrahim, 7.
This an opportunity for giving-thanks. The word ‘made us Muslims’ is included because together with worldly favours, Allah has granted us spiritual favours by making us Muslims. Or because in reality the offering of thanks for eating and drinking and also the praising and thanking of Allah is the result of Islaam. Therefore this too has been included.
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(183) Hadith Number 5.
Abu Umaamah Radiyallahu-‘Anhu says: “When the dastarkhaan (table cloth) was being removed in the presence of Rasulullah Sallailahu ‘Alayhi Wasallam, Rasulullah Saliallahu ‘Alayhi Wasallam recited this du’aa:

Alhamdulillaahi hamdan kathiran tayyiban mubaarakan fihi-ghayra mu-wadda-in wa-laa mus-taghnan ‘anhu rabbuna

Translation: Praise be to Allah, abundant, excellent, blessed praise! Unceasing, never parting, indispensable (praise), Lord of us”.

(184) Hadith Number 6.
Aayeshah Radiyallahu ‘Anha relates that while Rasulullah Saliallahu aIayhi Wasallam and six of the Sahaabah were having meals, a badawi came. He ate all the food up in two bites. Rasulullah Sallallahu ‘Alayhi Wasallam said: “If he had read ‘Bismillah’ it should have been sufficient for all”

Commentary
Because the badawi did not recite Bismillah, the shaytaan joined and finished everything. The barakah of the food vanished.
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(185) Hadith Number 7.
Anas Radiyallahu ‘Anhu relates from Rasulullah Sallallahu ‘Alayhi Wasallam that, Allah Ta’aala is pleased with that servant who eats one morsel (bite) or drinks one sip and gives thanks to Him.