By Farid Gabteni

 

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

رَبِّ اشْرَحْ لِي صَدْرِي وَيَسِّرْ لِي أَمْرِي وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي يَفْقَهُوا قَوْلِي؛
رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَلْ لِي مِنْ لَدُنْكَ سُلْطَانًا نَصِيرًا

In The Name of God The Origin The Arranging

God My Lord! Relieve for me my chest and Ease for me my task, and Untie the knot from my tongue that they may understand my speech.

God My Lord! Make me Enter a credible entrance, and Make me Emerge a credible emergence; and Give for me, from Yourself, a rescuing authority.

The Original Message of Islam

This is what my research work, all my work, leads to – the discovery, the rediscovery of the original message of Islam.

Let me remind you that the scientific validity of this work is recognised and undisputed by experts. Amongst them, some – Muslim traditionalists – have nevertheless expressed reservations with regard to the “conclusions I draw”. It is their expression.

I personally prefer to say: the “lessons I learn”, following the facts scientifically discovered, observed and established. The results of my research are compelling and indisputable: the ancestral traditionalism amongst Muslims has replaced and anchored a worship system – totalitarian and obscurantist – to the original Islam, to institute a state and mass cult.

I therefore preach reason to my people and I call for the desacralisation of ideological traditionalism, established as a religion after the Prophet Muhammad.

It is the duty of the Muslim scholarly elite – I would even say a sacred duty for them – to publicly denounce the incorrect religious exegesis, sacralised and spread everywhere; and likewise, to categorically disprove the ideology of the infallibility of traditionalism.

Incidentally, this is not a reason to reject everything altogether, as some unfortunately do, when dealing with tradition. In the process, they end up confusing traditionalism with faith.

Generally, they are fragile people, whose faith has been tested in the process, during their studies. It would be appropriate here to remind them of a quote by Louis Pasteur: “Too little science leads away from God, while too much science leads back to Him”.

One must therefore persevere and continue one’s work with patience, determined to get it done successfully. I say this with the Qur’anic verse 99 of chapter 15 in mind:

”وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ“

“And worship your Lord until there comes to you the certainty”

This certainty that the fidelity to the Revelation, received by the Prophets Muhammad, Jesus son of Mary, Moses, etc., is purely and strictly the reference to the original Islam, syncretised by the Qur’an.

My work is certainly intended for a Muslim audience but also, and perhaps more so, for non-Muslims, in order to differentiate between truth and falsehood, between original Islam and warped, instrumentalised islam.

My research and my remarks are shunned by traditionalist extremists because my work scientifically and convincingly disproves and destroys their obscurantist and regressive ideology.

In verse 78 of chapter 43, it says:

”لَقَدْ جِئْنَاكُمْ بِالْحَقِّ وَلَكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَارِهُونَ“

“We had certainly brought you the truth, but most of you, to the truth, were averse”

Likewise, this study and these views are loathed by Islamophobes, who cry wolf and claim that my work attracts and encourages many non-Muslims to convert to Islam.

It is written in verse 32 of chapter 8 in the Gospel of John: “You will know the truth, and the truth will set you free”.

I learned the Qur’an, the “ḥadīth”, the “sunnah” / “sīrah”, the theology and the jurisprudence, via the teaching and the vision of great ^Σulamā (doctors), that are references in the field of traditionalism.

Therefore, I myself became a traditionalist (moderate؟) for some time.

However, when I specialized and studied among others historiography, I then reopened the Qur’an with a multidisciplinary scientific approach.

I was astonished to discover that the original message of Islam, as stated in the Corpus of the Qur’an, seriously objects to many assertions included in the multiple writings of tradition, while these “heretical” assertions, which are in fact constructions posterior to the Prophet of Islam, constitute the basis of the traditionalist ideology.

Let us begin with the original meaning of the proper name of the Muslim religion, Islam.

Etymologically, in the Arabic language, Islam / “al-islām” / الإسلام, from the root S-L-M / س ل م, from which the word “silm” / سلم / “peace” is first derived, means “Pacification”: the action of pacifying, establishing, re-establishing and maintaining peace; fully and completely surrendering to God through peace.

Islam is the activation of peace / “al-silm”, “al-salām” / السّلم السّلام: he who surrenders to God gets pacified / “yuslim” / يسلم, he banishes troubles from his mind, the rebellious streaks within him and around him; he is pacified, Muslim / “muslim” / مسلم, and a pacifist / “mussālim” / مسالم.

He yearns for peace, safety and tranquillity; he is not in favour or involved in troubles and rebellion; as a result, he acquires a peaceful / “salīm” / سليم, healthy and saintly heart, at peace with God and His Creation.

The historical context of the advent of Islam shares some commonalities with our era. As it is the case today, at the beginning of the 7^th century, the known world was dominated by antagonistic powers, the Persian and Byzantine empires.

There were, of course, other civilisations such as the great nations of India and China, not forgetting the pre-Columbian civilisations, some other wealthy countries, and some other poor ones.

There were also some unsophisticated populations and tribes, which, for centuries, have perpetuated the same lifestyle in the same way that some groups still exist today on the margins of civilisation.

The philosophical concerns and religious beliefs of the majority of the tribes of Arabia at that time were very archaic compared to the great monotheistic and polytheistic religions of that time.

The polytheism and idolatry that reigned amongst the Arabian tribes were such that representations of gods were themselves considered as truly divine and personified as such.

And even if their followers believed in a God of gods, this one was not systematically guaranteed his superiority; he was in competition with the minor divinities that very often were more worshipped than him.

The degree of evolution of the Arabs therefore, compared to that of the major civilisations of the time, was very rudimentary.

The historical, religious and socio-cultural context in which Muhammad, seal of Prophets, 570–632 CE, lived, is comparable to that of Abraham, approximately the 19^th century BC.

Abraham, this Prophet and Patriarch, worshipped and considered in Judaism and Christianity, is no less so in Islam.

In the Qur’an, he is frequently mentioned in connection with argumentation and pilgrimage, or as a model to follow.

For example, in relation to argumentation about Abraham, in verse 80 of chapter 6, it says:

”وَحَاجَّهُ قَوْمُهُ قَالَ أَتُحَاجُّونِّي فِي اللَّهِ وَقَدْ هَدَانِ…“

“And his people argued with him. He said, “Do you argue with me concerning God while He has guided me?…”

As another example, again in relation to argumentation, in verse 83 of chapter 6, it says:

”وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَى قَوْمِهِ…“

“And that was Our Argument which We Gave Abraham against his people…”

And as for pilgrimage, this commandment to Abraham, it says in verse 27 of chapter 22:

”وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ“

“And proclaim to the people the pilgrimage (argumentation); they will come to you on foot and on every lean camel; they will come from every distant pass”

Then, as a model, in verse 123 of chapter 16, it says:

”ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ“

“Then We Revealed to you to follow the religion of Abraham, inclining toward truth; and he was not of those who associate with God”

Again, as a model, in verse 95 of chapter 3, it says:

”قُلْ صَدَقَ اللَّهُ فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ“

“Say, “God has Told the truth. So follow the religion of Abraham, inclining toward truth; and he was not of the polytheists””

Then another quote, as a model, in verse 125 of chapter 4, it says:

”وَمَنْ أَحْسَنُ دِينًا مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا…“

“And who is better in religion than one who submits himself to God while being a doer of good and follows the religion of Abraham, inclining toward truth?…”

I would like to remind you that, in relation to Abraham, etymologically, the first meaning of the word “ḥajj” /حج / “pilgrimage” is “argumentation”, in the sense of a sequence of arguments leading to a given conclusion.

This word is also used in the sense of “destination”, namely the reason why a person or a thing is made and, by extension, the place where one should go; hence the meaning of “pilgrimage” too.

These two meanings of the word “ḥajj” / “pilgrimage” and/or “argumentation”, both give the same sense of an action oriented towards an end.

Depending on the context of the verse, I translated this word with one and/or the other term.

Returning to the Patriarch, we have seen that Abraham was a pure monotheist.

The sentence “وَمَا كَانَ مِنَ الْمُشْرِكِين” / “and he was not one of those who associate [others with God]” is quoted, as it is, 5 times in the Qur’an: in verse 135 of chapter 2, in verse 67 of chapter 3, in verse 95 of chapter 3, in verse 161 of chapter 6, and in verse 123 of chapter 16.

And once with a variation “وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ” / “and he was never one of those who associate [others with God]” in verse 120 of chapter 16. This recurrence, especially with regard to its subject, Abraham, is a powerful and significant testimony.

We also find a variant, in the first person singular “وَمَا أَنَا مِنَ الْمُشْرِكِينَ” / “and I am not of those who associate [others with God]”. The latter concerns Abraham once in verse 79 of chapter 6 and Muhammad once in verse 108 of chapter 12.

The Qur’an names Abraham as Father and Imam. It is very likely that he was the first human to give the name of Muslim to believers.

This is usually implied, rightly or wrongly, from a sentence in verse 78 of chapter 22, which says:

”…مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ…“

“…the creed of your father Abraham; He named you Muslims aforetime…”

And cited as Imam, in verse 124 of chapter 2, it clearly says:

”… قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا…“

“…He [God] Said: “I will Make you an Imam for mankind”…”

If you could summarise Abraham’s spiritual journey in just a few words, you would say that it is the exploration of a philosopher and scientist of his time.

He reached faith by scientific argumentation, through scientific argumentation, by means of scientific argumentation.

I would like to remind you that in Arabic, the word ب / “bi” / “by”, as in بسم الله / “In The Name of God”, “By The Name of God”, is a particle that can be understood as a prefix, but also as a preposition, adverb or prepositional locution.

It expresses, in a variable or complementary way, the meanings of: “with, in, because of, thanks to, by means of, through, etc.”

In the Qur’an, there is a considerable expressive significance of the particle ب / bi, therefore I have not allowed myself to overlook or disregard it.

Consequently, I regularly translate it as “by”; the variability, or complementarity of its meanings can be inferred from the context of its use.

I said that Abraham reached faith by scientific argumentation. This is how God Revealed Himself to him and Made him an intimate friend. In verse 131 of chapter 2, it says:

”إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ“

“When his Lord Said to him, “Pacify” (أسلم), he said: “I have Pacified (أسلمت) to the Lord of the worlds””

 

Then, in verse 125 of chapter 4, it says:

”…وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا“

“…And God Took Abraham as an intimate friend”

He, the seeker who turned to God sufficiently, fully, completely, peacefully. And the Qur’an attests to this in verse 84 of chapter 37:

”إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ“

“When he came to his Lord with (by) a sound heart (سليم)”

Abraham, this Father and Imam, whose position today is still a reference for billions of human beings, is the very example of what a Muslim nation worthy of this name should be. Abraham alone was the pillar of a nation; once again, the Qur’an attests to this in verse 120 of the chapter 16:

”إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ“

“Indeed, Abraham was a nation, devoutly obedient to God, inclining toward truth; and he was not one of those who associate [others with God]”

We read his definite and final recommendation to his children, and thus to humanity, in verse 132 of chapter 2:

”…يَا بَنِيَّ إِنَّ اللَّهَ اصْطَفَى لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ“

“…“O my sons, indeed God has Chosen for you the religion, so do not die except while you are Muslims””

In Arabic, the word “religion” / “dīn” / دين expresses the sense of approximation, obligation, duty and debt; in this case, it refers to the creance owed to God; therefore, I translate “religion” as the “creance.”

I mentioned earlier that the Prophet Muhammad lived in a time similar to that of Abraham; a time when human sacrifices was commonplace, particularly of children.

In the Arabia of the early 7^th century, poverty drove some to kill their own children. Others buried their daughters alive through shame or through fear of dishonour, especially if they were firstborn.

A first or last-born male was also sometimes sacrificed following a promise made before to an idol or deity.

And so Islam rose from the desert where the obscurantism of ignorantism dominated.

Ignorantism, in Arabic “al-jāhiliyyah” / الجاهلية, is synonymous with obscurantism, the doctrine, the attitude of those delighting in ignorance.

I would like to remind you, once again, that, in Arabic, the words “injustice” and “obscurity” / “ẓulm” and “ẓulmah” or “ẓalām” /ظلم وظلمة أوظلام have the same root (Ẓ-L-M / ظ ل م), from which the word “ẓulm” / ظلم is derived meaning “injustice”.

An inherent logic in the Arabic language explains the link between injustice and obscurity: in the darkness we act without correctness, we operate blindly, we take and move things incorrectly, we deviate, we stray and lead others astray; we are unjust, we assess and act unjustly.

In light of these facts, you will understand that I use these terms for my own good and for good. In light of the facts that I have mentioned about the lack of accuracy in obscurity.

We can say and argue that the unjust is obscurantist and obscuring, and conversely, the obscurantist, obscuring, is unjust: الظّالم ظلاميّ والظّلاميّ ظالم.

And in the same way, we can argue and say that he who suffers injustice is obscure and obscured: المظلوم مُظۡلِم.

I would like to point out that in both Bukhari’s and Muslim’s collections, we read a ḥadīth attributed to the Prophet Muhammad, which confirms and reinforces the principle of a relationship between injustice, obscurity and obscurantism:

“… الظُّلْمَ ظُلُماتٌ يومَ القيامةِ …”

This passage is usually translated as:

“… Injustice (الظُّلْمَ / al-ẓulm) is darkness ( ظُلُماتٌ / ẓulumāt) on the Day of the Straightening…”.

Therefore, I occasionally, but intentionally translate the word “unjust” as “obscurantist”. In verse 16 of chapter 13, it says:

”…قُلْ هَلْ يَسْتَوِي الْأَعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّورُ…“

“… Say: “Can the blind and the seeing be adjusted? Or can darkness and light be adjusted?…”

I would like to stress here that, contrary to Quranic Arabic, the term “obscurantism” has only existed in the French language since the 19^th century, precisely since 1819, to mean hostility to the Enlightenment.

Let’s go back to the origin of Islam in the 7^th century, a man, Muhammad, who loathed the idols.

He was nicknamed “al-amīn”, which means “the insurer, the trustworthy”. God gave Muhammad the Revelation, through the intermediary of an angel, Gabriel / “Jibrīl”, which means “the demanding”.

Muhammad found himself in a cave called “Ḥirā”, located near Mecca, in which, for five years he took refuge during the month of “Ramaḍhān” in order to meditate and reflect on the creation of the skies and the earth.

For the remainder of the year, he managed his wife’s businesses as a commodity broker and accompanied caravans across the desert.

God always chooses humble men, but not ordinary humans. He shows them His light i.e. His science, and He makes them guides, role models and examples, for those who know how to reason and want to ennoble themselves and rise.

In choosing Muhammad, God selected a man who lived quite normally and simply, and He revealed to him, as He did to all the Prophets, that He Is his God, The God of all men, of all creation.

He Is The without-beginning-or-end, He Is, He Was, He always will Be; He Is a hidden Treasure, He Creates and makes Himself Known.

On this occasion, I would like to remind you that, in Arabic, the words “world” and “scholar” /عالم وعالم / “^Σālam” and “^Σālim” have the same root (Σ-L-M / ع ل م), from which the word “^Σilm” / علم is first derived, meaning “science, knowledge, understanding”.

The world is closely linked to knowledge, to the objective understanding we have of it; it only exists through this primordial information.

The real world can only be understood through scientific knowledge – any way-out is subjective; this results in myths and legends, synonyms of fetishism and superstition.
It was in this way that, apart from a few exceptions, the Ancients speculatively devised fabulous and imaginary worlds in the past, with no true scientific basis.

Nevertheless, they had this specifically intelligent awareness that the world has a meaning and a “raison d’être”.

This intellect awareness was amplified by an innate and acquired level of self-awareness and of the outside world.

This level of awareness is unique to humans, at least to our knowledge.

This is the state of affairs at the origin of scientific research and the results thereof that we observe nowadays and every day.

In verse 52 of chapter 42 in the Qur’an, there is very interesting information about the knowledge of the Prophet Muhammad before the Revelation:

”وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُسْتَقِيمٍ“

“And thus We have Revealed to you an inspiration of Our Command. You did not know what is the Book or [what is] faith, but We have Made it a light by which We Guide whom We Will of Our Servants. And indeed, you guide to a straight path”

As in the same way, in verse 48 of chapter 29, it says:

”وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ إِذًا لَارْتَابَ الْمُبْطِلُونَ“

“And you did not recite before it [the Qur’an] any scripture, nor did you inscribe one with your right [hand]. Otherwise the falsifiers would have had [cause for] doubt”

As a reminder, in Arabic, the words “assurance” and “faith” / “amn” and “īmān” / أمن وإيمان have the same root (A-M-N / أ م ن ), from which the word “amn” / أمن is first derived, meaning: “assurance, safety, security”.

In the Quranic language, faith is acquired through knowledge, by making sure and assuring; it is far more than a vague and relative belief.

Rationally, God Is Evident, one can only testify this; and this testimony must be made with full knowledge of the facts, with full science and consciousness.

The “believer”, which I translate as the “assurer”, makes sure and secures himself, by educating himself about the Fact of God; this is how he becomes secure and securing, assured and assuring, “mu’min” / مؤمن.

God gave thus Muhammad the light, the science contained in the Qur’an, “al-furqān”, the distinguishing Book: His Book, so that he may pass it on to mankind.

Muhammad was wealthy thanks to his wife, held in high esteem by his parents and friends, and regarded by his co-citizens. He became the depository for truth and he would be tested by evil and good, as were all the Envoys and Prophets of God before him, as are righteous men, as are all men.

From verse 4 to verse 11, in chapter 93, it says:

”وَلَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولَى (٤) وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (٥) أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى (٦) وَوَجَدَكَ ضَالًّا فَهَدَى (٧) وَوَجَدَكَ عَائِلًا فَأَغْنَى (٨) فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ (٩) وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (١٠) وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (١١)“

“And the Hereafter is better for you than the first [life] 4 And your Lord is going to give you, and you will be satisfied 5 Did He not find you an orphan and give [you] refuge? 6 And He found you lost and guided [you] 7 And He found you poor and made [you] self-sufficient 8 So as for the orphan, do not oppress [him] 9 And as for the petitioner, do not repel [him] 10 But as for the Favor of your Lord, report [it] 11”

Muhammad received a new Revealed Book, the Qur’an. This Book gives credibility, restores and complements the previous revelations; and offers continuity of the divine message transmitted by each Prophet to his people, at his time.

In this, Muhammad is the seal of Prophets, with him the Creance, the religion, is complete, and monotheism is established definitively.

In verse 40 of chapter 33, it says:

”مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا“

“Muhammad is not the father of any of your men, but [he is] the Messenger of God, and the Seal of the Prophets; and God has full knowledge of all things”

And we understand, more explicitly, that Islam seals the Creance, the religion, when we read verse 3 of chapter 5. I quote:

”…الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا…“

“… This day those who disbelieve have despaired of [defeating] your religion; so fear them not, but fear Me. This day I have Perfected for you your religion and Completed My Favor upon you and have Approved for you Islam as religion… ”

In verses 18 and 19 of chapter 3, it says:

”شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ لَا إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ (١٨) إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ وَمَنْ يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ (١٩)“

“God witnesses that there is no deity except Him, and [so do] the angels and those of knowledge – [that He is] maintaining [creation] in justice. There is no deity except Him, The Exalted in Might, The Wise 18 Indeed, the religion in the sight of God is Islam. And those who were given the Scripture did not differ except after knowledge had come to them – out of jealous animosity between themselves. And whoever disbelieves in the verses of God, then indeed, God Is Swift in [taking] account 19”

Monotheism is therefore now established by the coming of Muhammad. Since then, polytheism, – which remained largely dominant since the earliest times despite the emergence of Judaism and Christianity – has begun to decline.

Especially today when, with the unprecedented rise of sciences, the central theme, even and mainly amongst scientists, is God The Unique!

The verse of the throne is verse 255 of chapter 2, which masterfully states:

”اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ“

“God – there is no deity except Him, The Ever-Living, The Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His Permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His Knowledge except for what He Wills. His Throne extends over the heavens and the earth, and their preservation tires Him not. And He Is The Most High, The Most Great”

On the other hand, it is considered that reciting chapter 112 three times in a row is equivalent to reading the whole Qur’an; this shows its importance:

”بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ قُلْ هُوَ اللَّهُ أَحَدٌ (١) اللَّهُ الصَّمَدُ (٢) لَمْ يَلِدْ وَلَمْ يُولَدْ (٣) وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ (٤)“

“IN THE NAME OF GOD THE ORIGIN THE ARRANGING. Say, “He Is God, [who is] One 1 God Is Absolute 2 He has not begotten, and has not been begotten 3 And there is none comparable unto Him” 4”

Verses 22 to 24 of chapter 59 illustrate, among others, the insistence of the Qur’an on the pure monotheism:

”هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَنُ الرَّحِيمُ (٢٢) هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (٢٣) هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاءُ الْحُسْنَى يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ (٢٤)“

“He Is God, other than Whom there is no deity, Knower of the unseen and the witnessed. He Is The Origin, The Arranging 22 He Is God, other than whom there is no deity, The Sovereign, The Pure, The Perfection, The Bestower of Faith, The Overseer, The Exalted in Might, The Compeller, The Superior. Exalted is God above whatever they associate [with Him] 23 He Is God, The Creator, The Inventor, The Fashioner; to Him belong the best Names. Whatever is in the heavens and earth is exalting Him. And He Is The Exalted in Might, The Wise 24”

I would like to clarify here, in relation to the part of the verse that I previously quoted, verse 3, chapter 5, distinctly this sentence:

”…الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا…“

“…This day I have Perfected for you your religion and Completed My Favor upon you and have Approved for you Islam as religion…”

This verse is the last to have been revealed, concerning the lawful and unlawful, the substance and form of Islam; it is the final point of the Revelation on this subject.

Islam, the first and last religion to be revealed, was complete and certified as such from that day.

Everything added post this revelation has been subjected to many circumstances of the history of Muslims and cannot be considered as being part of the canon of Islam.

To state otherwise is to say that the Religion was not completed at the revelation of this verse, contrary to what it claims.

However, this is what the traditionalists do, since they consider the texts of tradition, subsequent to the revelation of the Qur’an, as sacred and complementary to the religion. This is their belief, their dogma.

This is an aberrant way of saying that the word of God, contained in the Qur’an, needs their tradition to exist. Glory to God above what they describe.

We’ll see what happens next time insha’Allah.

Praise be to God, Lord of the worlds.

والحمد لله رب العالمين