By: Haya Muhammad Ahmed Eid


Al-Azhar Al-Sharif Authorization for the Book
Introducing the Prophet of Mercy
A Word Picture
Why Muhammadr?
Mercy upon Mankind
Arise and Warn!
Psychological Warfare
1. A sorcerer! A madman! A liar! Rather, he is a poet!
2. Never will we show belief until we have a share of your prophethood
3. Shall we believe in you while you are followed by the lowest of people?
4. We will make you our king
5. Prostrate before our gods to prostrate before your God!
6. Turn Mount As-Safa into gold for us to believe you!
7. After dying and becoming dust, shall we then be resurrected?
8. Allah did not reveal anything to a human being
9. You are not a Messenger!
10. Is this the one whom Allah has sent as a Messenger?
11. Has Allah sent a human Messenger?
12. It is only a human being who teaches you
13. Do not listen to this Qur'an!
14. If we wish we can say the like of this Qur'an
15. Bring us a Qur'an other than this or change it!
16. If this is the truth, rain down upon us stones from the sky!
17. Your God has forsaken you
Power of the Word "la illaha ella Allah"
I Am the Prophet, No Lying
Bestowed Mercy
Tolerance Together With Mercy
On the Road of Hijrah
A New World
To Those Who Are Being Fought
Full Moon Has Shone
Building the City of Light
Cornerstones
First Cornerstone: Return of Mankind to Allah
Second Cornerstone: Binding Muslims to One Another
Third Cornerstone: Binding Muslims to Non-Muslims
On One Ship
Free People
Plant It
Writing to Kings
Hindering the Path
Divine Victory
Back to Homeland
Straight Path
Followers of the Path
Verdant Shade
REFERENCES

Islambasics Library: Muhammad the Prophet of Mercy

6. Turn Mount As-Safa into gold for us
to believe you!

The disbelievers shut their ears against all guidance and hinged their belief in the Prophet r on a material miracle. Ibn ‘Abbas t narrated:

The chiefs of Quraish said to the Prophet r, O Muhammad! If you will not accept any of the offers we made you, surely you know that none of the people have a smaller town, scarcer water, or harder living than us. Ask your Lord Who sent you with that message to move these mountains that narrowed our living away from us and to stretch out our town and cause rivers like those of Syria and Iraq to gush forth within it for us. And to resurrect our dead forefathers – and let Qusai bin Kilab be one of them, for he was a truthful sheikh – to ask them about what you say if it is true or false. If they affirm what you say and you fulfill what we have asked of you, we shall believe you and acknowledge your status in the Sight of Allah, and that He has sent you as a Messenger, as you say.

He r said, Not with this I am sent to you. I have brought you the Message from Allah with which He has sent me. I have conveyed the Message with which I am sent to you. If you accept it, there will be goodness for you in the life of this world and the hereafter. But if you return it to me rejected, I shall show patience with the Decree of Allah (Exalted be He) until Allah judges between me and you.

They said, If you do not fulfill this for us, then seek for yourself. Ask your Lord to send an angel with you who affirms what you say, and answers us back on your behalf. Ask Him to make for you gardens, palaces, and rivers of gold and silver so you will be in no need of what we see you wanting; for you go to the markets and seek a livelihood as we do. We can thus acknowledge your superiority and rank in the Sight of your Lord, if you are a Messenger as you claim.

He r said, I will not do this. I am not the one who asks this from his Lord. I am not sent to you with this. Allah has sent me as a giver of glad tidings and a warner. If you accept what I have come to you with, there will be goodness for you in the life of this world and the hereafter. But if you return it to me rejected, I shall show patience with the Decree of Allah (Exalted be He) until Allah judges between me and you.1

The only thing that would convince the Arabs of Makkah to believe was to see a miracle that instantly turned land into sea or a desert into gardens. This alone could persuade them:

(And they say, “We will not believe you until you break open a spring from the ground for us. Or (until) you have a garden of date palms and grapes and make rivers gush forth within them in force and abundance. Or you make the heavens fall upon us in fragments as you have claimed, or you bring Allah and the angels before (us) face to face. Or you have a house of gold or you ascend into the sky. And (even then), we will not believe in your ascension until you bring down to us a book we may read.” Say, “Exalted is my Lord! Am I anything but a human messenger?”)2

Nothing of what they demanded was hard or difficult for Divine Power. (If We willed, We could send down to them from the heaven a sign for which their necks would remain humbled.)3

But Divine Wisdom insisted on elevating the human mind, which they cheapened. This Supreme Power has not given mankind a mind capable of miracles – when cared for and paid attention to – to have this gift wasted and instead fulfill the wishes of some ignorant people who stultified themselves and their minds, and refused to listen to reason and instinct while asking for material miracles in order to believe their Prophet.4

Miracles that supported past Messages did not prevent denial of and disbelief in them; therefore, there is no use in sending more. (And nothing stops Us from sending signs but that the people of old denied them.)5

Most of the past nations, in spite of the miraculous signs sent to them, did not respond to the truth or to the Call of the Messengers, not because of insufficient evidence but, rather, because of obstinacy and impudence. Thus, torment came down upon them all, as dictated by the Law of Allah that never changes regarding the destruction of those who deny the signs.6 Allah U says: (Not one of the towns, of those that We destroyed, believed before them (though We sent them signs).)7

This is because when obduracy goes as far as inhibiting people from belief, even when they see a material, visible miracle it leaves them without any excuse or hope of reform. Thus, torment is justified against them.

Time and again signs were sent, time and again people denied them, and time and again the deniers were destroyed; so why would these people believe because of a miracle sent to them, when they were no better than those destroyed?8 Allah U then poses the self-evident question:

(Will they then believe?)9

Therefore, a different course had to be pursued with humanity in the Last Message, a course that would compel people to respect the human mind for their own good and, more importantly, for the good of future generations.

Allah gratified humanity in its childhood with all kinds of dazzling miracles until it became strong and mentally mature. He left it to use its mental gifts to recognize right from wrong, either for people to destroy themselves through disbelief in spite of clear evidence or rescue themselves through faith upon clear evidence.10

That is what led to the decision that the greatest and lasting miracle of Prophet Muhammad r be the Ever-Glorious Qur’an. That is the challenge serving as evidence on which the Messenger r relied in his Call. (Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe.)11

Miracles of past Prophets were something other than the Message they preached. The healing gift of ‘Isa (Jesus r) was separate from the Gospel, and the stick of Musa (Moses r) was separate from the Torah. Allah U willed that the miracle supporting the Last Message be inseparable from its essence. Thus, the truths of the Message and the proofs of its truthfulness are in one Book.

The Noble Qur’an – with the laws of moral, social, and political justice it contains and the ethics, virtues, and rectitude it implants – is the very Message of Islam and its miracle.

The Noble Qur’an testifying to the prophethood of Muhammad r is not like the turning of Musa’s stick into a snake or ‘Isa bringing the dead to life, giving sight to those born blind, and healing the leper.

Even though these acts only happened at the hands of prophets, and the populace responded to them, they are irrelative to the mission of a prophet or the aims of Revelation and Divine Law. As for the Noble Quran, it attests to prophethood and the truth of Islam the same as healing attests to medicine.12 Thus, the human instinct naturally responds to the Divine Words, finding in them guidance and healing.

Islam refuses to pressure the mind or the will to believe. It builds belief on absolute mental freedom and does not resort to miracles that compel the power of mind to instill certainty.

Rather, Islam draws the mind to the wondrous signs of creation and the moral values that the Messages contain, and urges it to use its faculties to accept or reject belief.

The Noble Qur’an directly addresses the mind, unchaining it from the fetters that have restrained it and restoring to it its natural position.13

It opens the eyes and hearts of people so that they may contemplate the endless wonders of creation in the heavens, on the earth, and in themselves, all testifying to the One Almighty, All-Powerful God, and to the truthfulness of the Message of God’s Oneness:

(Verily, in the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which benefits mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidence, signs) for people who use reason.)14

Certainly, these wondrous spectacles, when reflected upon with open eyes and a conscious heart as the Noble Qur’an urges, will cause a shiver to run through the body from the Mightiness of Allah’s Power.

In each of them lies the miracle that inspires hearts and guides souls towards their Maker. True faith is formed by contemplating the signs in the universe after freeing the mind from the dullness of familiarity and inattention, and starting to watch the universe with new feelings, inquisitive looks, and a heart receptive to faith, walking the earth as a pioneer who has first landed on it, where every flash attracts the eyes, every sound draws the ears, and every move interests the senses, where the whole being is amazed by the successive marvels meeting the eyes, heart, and emotions… that is the miraculous work of the Noble Qur’an on souls15:

(Do they not look at the camels, how they are created? And at the heaven, how it is raised? And at the mountains, how they are rooted and fixed firm? And at the earth, how it is spread out?)16

(Do they not see the birds above them, spreading out their wings and folding them in? None upholds them except the Most Merciful (Allah). Verily, He is the All-Seer of everything.)17

(Have they not looked at the heaven above them, how We have made it and adorned it, and there are no rifts in it? And the earth We have spread it out, and set thereon mountains standing firm, and have produced therein every kind of lovely growth (plants). )18

(Say: “Behold all that is in the heavens and the earth,” but neither signs nor warners benefit those who believe not.)19

(See you not that Allah has subjected for you whatsoever is in the heavens and whatsoever is in the earth, and has completed and perfected His Graces upon you, (both) apparent and hidden?)20

(Have they not seen how We drive water (rain clouds) to barren land, and therewith bring forth crops providing food for their cattle and themselves? Will they not then see?)21

(Have they not traveled through the land, and have they hearts wherewith to understand and ears wherewith to hear? Verily, it is not the eyes that grow blind, but it is the hearts that are in the breasts that grow blind.)22

(It is Allah Who has subjected to you the sea, that ships may sail through it by His Command, and that you may seek of His Bounty, and that you may be thankful, and has subjected to you all that is in the heavens and all that is in the earth. It is all as a favor and kindness from Him. Verily, in it are signs for a people who give thought.)23

That is the living miracle of the Prophet of Islam r. As long as humans respect their minds, the value of this miracle shall persist. It shall persist as long as the mind remains the most precious commodity in life and as long as people use it to judge matters and guide humanity to the horizons of success and perfection.24



1 Ibn Hisham, As-Sirah An-Nabawiyyah, The Talk that Took Place between the Messenger of Allah r and the Chiefs of Quraish, vol. 1.

2 Translated meanings of Al-Isra’ 17: 90-93.

3 Translated meanings of Ash-Shu‘ara’ 26: 4.

4 Adapted from Sheikh Muhammad Al-Ghazali, Aqidat Al-Muslim, chapter of Prophethoods, fifth edition, Dar Ad-Da‘wah.

5 Translated meanings of Al-Isra’ 17: 59.

6 Adapted from Sayyid Qutb, In the Shade of the Qur’an, interpretation of Surat Al-Anbiya’ [21: 5], thirty-sixth edition, Dar Al-Shorouk.

7 Translated meanings of Al-Anbiya’ 21: 6.

8 Sayyid Qutb, In the Shade of the Qur’an, Surat Al-Anbiya’ [21: 6].

9 Translated meanings of Al-Anbiya’ 21: 6.

10 Adapted from Sheikh Muhammad Al-Ghazali, Aqidat Al-Muslim, chapter of Prophethoods, fifth edition, Dar Ad-Dawah.

11 Translated meanings of Al-‘Ankabut 29: 51.

12 Sheikh Muhammad Al-Ghazali, Aqidat Al-Muslim, chapter of Prophethoods, fifth edition, Dar Ad-Dawah.

13 Adapted from Sheikh Muhammad Al-Ghazali, Aqidat Al-Muslim, chapter of Prophethoods, fifth edition, Dar Ad-Dawah.

14 Translated meanings of Al-Baqarah 2: 164.

15 Adapted from Sayyid Qutb, In the Shade of the Qur’an, interpretation of Surat Al-Baqarah [2: 164], thirty-sixth edition, Dar Al-Shorouk.

16 Translated meanings of Al-Ghashiyah 88: 17-20.

17 Translated meanings of Al-Mulk 67: 19.

18 Translated meanings of Qaf 50: 6-7.

19 Translated meanings of Yunus 10: 101.

20 Translated meanings of Luqman 31: 20.

21 Translated meanings of As-Sajdah 32: 27.

22 Translated meanings of Al-Hajj 22: 46.

23 Translated meanings of Al-Jathiyah 45: 12-13.

24 Adapted from Sheikh Muhammad Al-Ghazali, Aqidat Al-Muslim, chapter of Prophethoods, fifth edition, Dar Ad-Dawah.


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