Challenge of The Qur'an

What Is the Challenge of The Qur'an With Respect to Arabic Prose & Poetry?

---

The Qur'an in many places challenges the people to produce a surah like it. It appears that the Christian missionaries who call the challenge irrelevent or an utterly subjective criterion are pretty much unaware of how the Arabic poetry and prose compares with the Qur'an. This article is devoted to deal with one aspect of the Qur'anic challenge of produce a surah like it. What is meant by surah like it with respect to the Arabic prose and poetry?

The verses of the Qur'an dealing with the challenge are given below (Hilali and Muhsin Khan's Translation):

Say: "If the mankind and the jinns were together to produce the like of this Qur'an, they could not produce the like thereof, even if they helped one another." [Qur'an 17:88]

And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'an) to Our slave (Muhammad Peace be upon him ), then produce a surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful. [Qur'an 2:23]

And this Qur'an is not such as could ever be produced by other than Allah (Lord of the heavens and the earth), but it is a confirmation of (the revelation) which was before it [i.e. the Taurat (Torah), and the Injeel (Gospel), etc.], and a full explanation of the Book (i.e. laws and orders, etc, decreed for mankind) - wherein there is no doubt from the the Lord of the 'Alamin (mankind, jinns,and all that exists).

Or do they say: "He (Muhammad^(P)) has forged it?" Say: "Bring then a surah (chapter) like unto it, and call upon whomsoever you can, besides Allah, if you are truthful!" [Qur'an 10:37-38]

Or they say, "He (Prophet Muhammad^(P)) forged it (the Qur'an)." Say: "Bring you then ten forged surah (chapters) like unto it, and call whomsoever you can, other than Allah (to your help), if you speak the truth!" [Qur'an 11:13]

Or do they say: "He (Muhammad^(P)) has forged it (this Qur'an)?" Nay! They believe not! Let them then produce a recital like unto it (the Qur'an) if they are truthful. [Qur'an 52:33-34]

^cAbdur Rahim Green mentions that:

These are the sixteen al-Bihar (literally "The Seas", so called because of the way the poem moves, according to its rhythmic patterns): at-Tawil, al-Bassit, al-Wafir, al-Kamil, ar-Rajs, al-Khafif, al-Hazaj, al-Muttakarib, al-Munsarih, al-Muktatab, al-Muktadarak, al-Madid, al-Mujtath, al-Ramel, al-Khabab and as-Saria'. So the challenge is to produce in Arabic, three lines, that do not fall into one of these sixteen Bihar, that is not rhyming prose, nor like the speech of soothsayers, and not normal speech, that it should contain at least a comprehensible meaning and rhetoric, i.e. not gobbledygook. Now I think at least the Christian's "Holy spirit" that makes you talk in tongues, part of your "Tri-Unity" of God should be able to inspire one of you with that!

To begin with; the Arabic language and Arab speech are divided into two branches. One of them is rhymed poetry. It is a speech with metre and rhyme, which means every line of it ends upon a definite letter, which is called the 'rhyme'. This rhymed poetry is again divided into metres or what is called as al-Bihar, literally meaning 'The Seas'. This is so called because of the way the poetry moves according to the rhythmic patterns. There are sixteen al-Bihar viz; at-Tawil, al-Bassit, al-Wafir, al-Kamil, ar-Rajs, al-Khafif, al-Hazaj, al-Muttakarib, al-Munsarih, al-Muktatab, al-Muktadarak, al-Madid, al-Mujtath, al-Ramel, al-Khabab and as-Saria'. Each one rhymes differently. For metres of Arabic poetry please see please see Lyall's book Translations Of Ancient Arabian Poetry, Chiefly Pre-Islamic.^[1] He discusses al-Kamil, al-Wafir, al-Hajaz, at-Tawil, al-Bassit, al-Khafif and al-Madid briefly.^[2]

The other branch of Arabic speech is prose, that is non-metrical speech. The prose may be a rhymed prose. Rhymed prose consists of cola ending on the same rhyme throughout, or of sentences rhymed in pairs. This is called "rhymed prose" or saj^c. Prose may also be straight prose (mursal). In straight prose, the speech goes on and is not divided in cola, but is continued straight through without any divisions, either of rhyme or of anything else. Prose is employed in sermons and prayers and in speeches intended to encourage or frighten the masses.^[3] One of the most famous speeches involving saj^c is that of Hajjaj bin Yusuf in his first deputation in Iraq in post-Islamic and Quss bin Sa'idah in pre-Islamic times.

So, the challenge, as ^cAbdur Rahim Green mentions, is to produce in Arabic , three lines, that do not fall into one of these sixteen al-Bihar, that is not rhyming prose, nor like the speech of soothsayers, and not normal speech, that it should contain at least a comprehensible meaning and rhetoric, i.e. not gobbledygook. Indeed

The Qur'an is not verse, but it is rhythmic. The rhythm of some verses resemble the regularity of saj^c, and both are rhymed, while some verses have a similarity to Rajaz in its vigour and rapidity. But it was recognized by Quraysh critics to belong to neither one nor the other category.^[4]

It is interesting to know that all the pre-Islam and post-Islamic poetry collected by Louis Cheikho falls in the above sixteen metres or al-Bihar.^[5] Indeed the pagans of Mecca repeated accuse Prophet Muhammad^(P) for being a forger, a soothsayer etc. The Arabs who were at the pinnacle of their poetry and prose during the time of revelation of the Qur'an could not even produce the smallest surah of its like. The Qur'an's form did not fit into any of the above mentioned categories. It was this that made the Qur'an inimitable, and left the pagan Arabs at a loss as to how they might combat it as Alqama bin ^cAbd al-Manaf confirmed when he addressed their leaders, the Quraysh:

Oh Quraish, a new calamity has befallen you. Mohammed was a young man the most liked among you, most truthful in speech, and most trustworthy, until, when you saw gray hairs on his temple, and he brought you his message, you said that he was a sorcerer, but he is not, for we seen such people and their spitting and their knots; you said, a diviner, but we have seen such people and their behavior, and we have heard their rhymes; you said a soothsayer, but he is not a soothsayer, for we have heard their rhymes; and you said a poet, but he is not a poet, for we have heard all kinds of poetry; you said he was possessed, but he is not for we have seen the possessed, and he shows no signs of their gasping and whispering and delirium. Oh men of Quraish, look to your affairs, for by Allah a serious thing has befallen you.

It is a well known fact that the Qur'an was revealed in seven ahruf (or seven forms) to facilitate greater understanding of it among the Arabs who had different dialects. This was also to challenge them on their own grounds to produce a surah like that of the Qur'an. The challenge became more obvious when none of the seven major tribes could imitate it even in their own dialects as no one could claim that it was difficult to imitate due to it not being in their own dialect.^[6]

What Do The Orientalists Say About The Inimitability Of The Qur'an?

E H Palmer, as early as 1880, recognized the unique style of the Qur'an. But he seem to have been wavering between two thoughts. He writes in the Introduction to his translation of the Qur'an:

That the best of Arab writers has never succeeded in producing anything equal in merit to the Qur'an itself is not surprising. In the first place, they have agreed before-hand that it is unapproachable, and they have adopted its style as the perfect standard; any deviation from it therefore must of necessity be a defect. Again, with them this style is not spontaneous as with Muhammad and his contemporaries, but is as artificial as though Englishmen should still continue to follow Chaucer as their model, in spite of the changes which their language has undergone. With the Prophet, the style was natural, and the words were those in every-day ordinary life, while with the later Arabic authors the style is imitative and the ancient words are introduced as a literary embellishment. The natural consequence is that their attempts look laboured and unreal by the side of his impromptu and forcible eloquence.^[7]

The famous Arabist from University of Oxford, Hamilton Gibb was open upon about the style of the Qur'an. In his words:

...the Meccans still demanded of him a miracle, and with remarkable boldness and self confidence Mohammad appealed as a supreme confirmation of his mission to the Koran itself. Like all Arabs they were the connoisseurs of language and rhetoric. Well, then if the Koran were his own composition other men could rival it. Let them produce ten verses like it. If they could not (and it is obvious that they could not), then let them accept the Koran as an outstanding evident miracle.^[8]

And in some other place, talking about the Prophet^(P) and the Qur'an, he states:

Though, to be sure, the question of the literary merit is one not to be judged on a priori grounds but in relation to the genius of Arabic language; and no man in fifteen hundred years has ever played on that deep-toned instrument with such power, such boldness, and such range of emotional effect as Mohammad did.^[9]

As a literary monument the Koran thus stands by itself, a production unique to the Arabic literature, having neither forerunners nor successors in its own idiom. Muslims of all ages are united in proclaiming the inimitability not only of its contents but also of its style..... and in forcing the High Arabic idiom into the expression of new ranges of thought the Koran develops a bold and strikingly effective rhetorical prose in which all the resources of syntactical modulation are exploited with great freedom and originality.^[10]

On the influence of the Qur'an on Arabic literature Gibb says:

The influence of the Koran on the development of Arabic Literature has been incalculable, and exerted in many directions. Its ideas, its language, its rhymes pervade all subsequent literary works in greater or lesser measure. Its specific linguistic features were not emulated, either in the chancery prose of the next century or in the later prose writings, but it was at least partly due to the flexibility imparted by the Koran to the High Arabic idiom that the former could be so rapidly developed and adjusted to the new needs of the imperial government and an expanding society.^[11]

As the Qur'an itself says:

And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true. But if ye cannot- and of a surety ye cannot- then fear the Fire whose fuel is men and stones,- which is prepared for those who reject Faith. (Qur'an 2:23-24)

Lastly, the beautiful style of the Qur'an is admired even by the Arab Christians:

The Quran is one of the world's classics which cannot be translated without grave loss. It has a rhythm of peculiar beauty and a cadence that charms the ear. Many Christian Arabs speak of its style with warm admiration, and most Arabists acknowledge its excellence. When it is read aloud or recited it has an almost hypnotic effect that makes the listener indifferent to its sometimes strange syntax and its sometimes, to us, repellent content. It is this quality it possesses of silencing criticism by the sweet music of its language that has given birth to the dogma of its inimitability; indeed it may be affirmed that within the literature of the Arabs, wide and fecund as it is both in poetry and in elevated prose, there is nothing to compare with it.^[12]

The above sentences speak of themselves. Summing up: Within the Arabic literature, either poetry or prose, there is nothing comparable to the Qur'an. Muslims throughout the centuries are united upon the its inimitability.

There is also a talk by Christian missionaries that there are grammatical 'errors' in the Qur'an. In retort, it can be mentioned that the Arab contemporaries of Muhammad^(P) were most erudite and proficient in the idiosyncrasies of Arabic speech; and hence, if they had found any grammatical 'errors' in the Qur'an, they would have revealed it when Muhammad^(P) challenged them with to do so. Therefore, since they did not take up his challenge on this issue, we can be rest assured that no such grammatical 'errors' exist in the Qur'an.

Indeed the grammatical errors claimed by Christian missionaries have been already discussed and refuted in a reputed journal.^[13] It turns out that lack of knowledge of intricate constructions in classical Arabic by Christian missionaries gave rise to so-called grammatical 'errors'.

I'jaz al-Qur'an (Or Inimitability Of The Qur'an) & Its Exposition

I'jaz literally means "the rendering incapable, powerless". It is the concept relating to the miraculous nature of the Qur'an. What consitutes this miracle is a subject that has engaged Muslims scholars for centuries. By the early part of the third century AH (ninth century CE), the word i'jaz had come to mean that quality of the Qur'an that rendered people incapable of imitating the book or any part; in content and form. By the latter part of that century, the word had become the technical term, and the numerous definitions applied to it after the tenth century have shown little divergence from the key concepts of the inimitability of the Qur'an and the inability of human beings to match it even challenged (tahiddi).^[14]

Thus, the Islamic doctrine of i'jaz al-Qur'an consists in the belief that the Qur'an is a miracle (mu'jizah) bestowed on Muhammad^(P). Both terms, i'jaz and mu'jizah come from the same verbal root. While mu'jizah is the active principle of a'jaza, i'jaz is its verbal noun.^[15]

The early theological discussions on i'jaz introduced the hypothesis of sarfah ("turning away") and argued that the miracle consisted of God's turning the competent away from taking up the challenge of imitating the Qur'an. The implication of sarfah is that the Qur'an otherwise could be imitated. However, ^cAbd al-Jabbar (d. 1025 CE), the Mu'tazilite theologian rejected sarfah because of its obvious weaknesses.

^cAbd al-Jabbar rejects the doctrine of sarfah for two main reasons. Firstly, because it contradicts the verse of the Qur'an stating that neither jinn nor human can rival the Qur'an, and secondly because it makes a miracle of something other than the Qur'an, i.e., the sarfah, the prohibition from production, and not the Qur'an itself. In addition to this, according to 'Abd al-Jabbar, the doctrine of sarfah displays four major weaknesses:

1.    It ignores the well-known fact that the Arabs of Muhammad's time had acknowledged the superior quality of speech of the Qur'an;

2.    It is in direct conflict with the meaning of the verses of the Challenge;

3.    It implies that the Qur'an is not a miracle; and

4.    It asserts that the Arabs were out of their minds (khuruj 'an al-'aql).

This doctrine, in fact, implies that they could have produced a rival to the Qur'an, but simply decided against doing so. It effectively calls into question either their motives or their sanity. Therefore, according to ^cAbd al-Jabbar the correct interpretation of sarfah is that the motives to rival the Qur'an disappeared (insarafah) because of the recognition of the impossibility of doing so.^[16]

^cAbd al-Jabbar insisted on the unmatchable quality of the Qur'an's extra-ordinary eloquence and unique stylist perfection. In his work al-Mughni (The Sufficient Book), he argued that eloquence (fasahah) resulted from the excellence of both meaning and wording, and he explained that there were degrees of excellence depending on the manner in which words were chosen and arranged in any literary text, the Qur'an being the highest type.^[17]

al-Baqillani (d. 1013 CE), in his systematic and comprehensive study entitled I'jaz al-Qur'an upheld the rhetorically unsurpassable style of the Qur'an, but he did not consider this to be a necessary argument in the favour of the Qur'an's uniqueness and emphasized instead the content of revelation.

The choice and arrangement of words, referred to as nazm was the focus of discussion by al-Jahiz, al-Sijistani (d. 928 CE), al-Bakhi (d. 933 CE) and Ibn al-Ikhshid (d. 937 CE). al-Rummani and his contemporary al-Khattabi (d. 998 CE) discussed the psychological effect of nazm of the Qur'an in their al-Nukat fi I'jaz al-Qur'an and Bayan I'jaz al-Qur'an, respectively.

The author who best elaborated and systematized the theory of nazm in his analysis of the i'jaz is ^cAbd al-Qahir al-Jurjani (d. 1078 CE) in his Dala'il al-I'jaz. His material was further organized by Fakhr ad-Din al-Razi (d. 1209) in his Nihayat al-I'jaz fi Dirayat al-I'jaz and put to practical purposes by al-Zamakhshari (d. 1144 CE) in his exegesis of the Qur'an entitled al-Kashasaf, rich in rhetorical analysis of the Qur'anic style.^[18]

Hardly anything new has been added by later authors.

Is The Bible Inimitable?

Anyone who has read the history of the Bible as a text as well as the constantly changing canon at the whims of the leaders of the Church and some 300,000+ variant readings in the New Testament itself would suggest that no book in history enjoyed such as reputation. The process of serious editing through which the Christian Bible went through is unparalleled in its almost 2000 year history. This would itself make the Bible an inimitable book.

As far as the language of the Bible and its stylistic perfection is concerned, the Bible does not make any such claim. Therefore, it not does challenge the mankind of produce a few verses or a chapter like it. Further, it is a Christian claim that the Bible contains scribal and linguistic errors. The language in which the Greek New Testament was written is demotic Greek which itself has little or no regard for grammatical rules of classical Greek. Comparing the stylistic perfection of the Qur'an versus stylistic imperfection of the Bible, von Grunebaum states:

In contrast to the stylistic perfection of the Kur'an with the stylistic imperfections of the older Scriptures the Muslim theologian found himself unknowingly and on purely postulative grounds in agreement with long line of Christian thinkers whose outlook on the Biblical text is best summed up in Nietzsche's brash dictum that the Holy Ghost wrote bad Greek.^[19]

Futher, he elaborates the position of Western theologians on the canonization process and composition of the Bible:

The knowledge of the Western theologian that the Biblical books were redacted by different writers and that they were, in many cases, accessible to him only in (inspired) translation facilitated admission of formal imperfections in Scripture and there with lessened the compulsive insistence on its stylistic authority. Christian teaching, leaving the inspired writer, under the guidance of the Holy Spirit, free in matters of style, has provided no motivation to seek an exact correlation between the revealed text on the one hand and grammar and rhetoric on the other. It thereby relieved the theologian and the critic from searching for a harmony between two stylistic worlds, which at best would yield an ahistoric concept of literary perfection and at worst would prevent anything resembling textual and substantive criticism of Revelation....

In Christianity, besides, the apology for the "low" style of the Bible is merely a part of educational problem - what to do with secular erudition within Christianity; whereas in Islam, the central position of the Kur'an, as the focal point and justification of grammatical and literary studies, was theoretically at least, never contested within the believing community.^[20]

That pretty much sums up the Bible, its stylistic perfection (or the lack of it!) and the position of Western theologians.

And Allah knows best!

The Complete Religion

Islam is believed to be the best, the last, the most perfect and the most complete religion. That is why every one should go back to and embrace Islam and take benefit from its outstanding teachings.

In order to clarify the answer to the above question, we must study certain arguments such as the reasons behind incompleteness and deficiency of other religions and the arguments supporting righteousness and superiority of Islam over other religions:

A) Deficiency of existing religions (other than Islam):

Before explaining the reasons for deficiency of existing religions in the world, we need to mention two points:

First point: When we talk of deficiency or incompleteness of other religions, we do not actually mean that whatever exists in those religions is false and void and that no true statement or premise is found in them. In fact, we mean to say that there are doctrines in those religions which are unacceptable and cannot reflect the entire image of reality.

Second point: In this short study, we will study the deficiencies of the world’s two most important religions i.e. Christianity and Judaism. The validity and value of other religions which are less popular and less credible will be known after we have examined the credibility of the two aforementioned religions.

The arguments which prove that Christianity cannot be the entire image of truth are as follows:

1. Gospel is not mutawatir[1] and does not have an authentic chain of transmission:

Prophet Jesus (as) was from the children of Israel (Banu Israel); he spoke Hebrew and proclaimed prophethood in Bait al-Muqaddas (Jerusalem). The people of that city also spoke Hebrew and none but a few unknown people embraced his religion. However, a few people from Bait al-Muqaddas who knew Greek language dispersed in various cities of Asia Minor and called on people to accept Jesus’ religion. They wrote books in Greek language and then they handed the books over to the people of Greece and Rome telling them: Jesus said this and did that. Indeed, those who had seen Jesus and had witnessed his conducts and had heard him were settled in Palestine. They did not accept Jesus as prophet. They said the anecdotes or stories written in the name of Jesus were fabricated. Those who had accepted the scriptures and stories were people from distant places who had not been to Jerusalem nor had they seen Jesus or knew his language. Neither the writers refrained from writing those false stories nor did the readers ever try to reject them as false stories.

For example in the Gospel of Matthew, it is written that when Jesus was born, a few people from the Majusids came from the east and enquired: Where is the Jewish king who has just been born? We have seen his star in the east. The people did not show them the place of the king. All of a sudden, they saw the very star appearing and moving in the sky until it stopped over the place where Jesus was living. Then they learnt that he was living in that house. They wrote such a story in the Gospel, a story which is definitely fabricated. They were not afraid of the consequences of their act because they did not write the books in Hebrew to be understood by people of Jerusalem (Bait al-Muqaddas). They wrote it in Greek language for Greeks. We are certain that no astrologer is of the view that a star is born with the birth of every individual and that the star moves over his head. Neither Majusids believe in such a thing nor do the followers of any other religions.

As well, we say that ancient Christian scholars were not unanimous about crucifixion of Jesus. It is written in some versions of Gospel that Jesus was never crucified. In addition, if a person is killed in a city, the killing incident never remains hidden from public eye especially, if it is a public execution. However, since Gospel had been written in Greek and the Greeks were not living in Jerusalem to know about the death or execution of Jesus, the writers of Gospel wrote of their own free choice whatever they deemed expedient. They never cared about what they wrote. Three hundred years after Jesus, they set up an assembly of scholars who consulted about how to do away with the differences or discrepancies existing in the scriptures. They decided to choose four Gospels out of various copies of Gospels and to consider their materials as valid discarding the rest of the numerous copies. The fact that he was still alive was rejected and considered as unofficial.[2]

2. The second reason indicating incompleteness of Christianity involves contradictions and distortions in Gospel. For further information, refer to “The Way to Prosperity” authored by Allamah Sha’rani[3],“Izhar al-Haq” by Fazel al-Hindi and “Quran wa Kitabhai Asmani Digar” authored by Shahid Hashemi Nejad.

3. A third reason showing the incompleteness of Christianity is the inconsistency of Christian beliefs with the principles of logic and reason. For example, they believe that God, the Son was incarnated; he is the one who takes responsibility for the sins and errors committed by others and he shall bear the pain of crucifixion as atonement for their sins. In the Gospel of John it is said that God loved the world so much that he gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. Because God did not send His son to the world to govern it; He sent him so as to save the world through him.[4]

When it comes to Judaism, it suffers from the same problem because, firstly, there are three versions of Torah:

1. The Hebrew version which is considered valid by Jews and Protestant scholars.

2. The Samaritan version which is considered valid according to Samaritans (an ethnic community from Bani Israel).

3. The Greek version which is considered valid by Christian scholars other than Protestants.

The Samaritan version includes only five books, the Book of Moses, Joshua and Judges as well as other Books of the Old Testament. The time duration and the distance between birth of Adam until Noah's Flood is 1656 years in the first version, 1307 in the second version and 1362 in the second version. Therefore, none of the three versions can be valid. In fact, one of them must be valid and authentic and it is not known which.[5]

Secondly, there are statements in Torah which are not acceptable to human reason. For example, God has been introduced as human being who walks, sings, tells lies and deceives others because he told Adam to “eat from the tree of the knowledge of good and evil because when you eat from it, you will certainly die” but Adam and Eve ate from that tree and they did not die but they got acquainted with good and evil.[6]

Another example is the story of God wrestling with Jacob. The story is mentioned in Torah.[7]

B) The Reason for Truthfulness and Superiority of Islam

1. Islam is a living, dynamic and eternal religion because the main miracle of Islam is the Quran which is the book of logic and knowledge. Unlike the prophets’ miracles which were tangible, the Quran is an intangible miracle. It is for the same reason that it is a living book, self-dependent and not reliant on the presence and life of the Prophet of Islam, peace be upon him and his family. That is why the miracle of Islam is everlasting and eternal.

In addition, the Quran keeps challenging all the people of the world telling them to produce a verse or a chapter similar to that of the Quran. This challenge proclaims the everlastingness of Islam: “And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto.”[8]

2. The Quran has not been tampered with; it is a non-distorted book, a book in which no change of any form has taken place. Not only has God promised to safeguard it against any changes or alterations[9]but the Person of the Prophet (pbuh) attached special importance to memorizing the Quran. First of all, he ordered the scribes of revelation to write down the verses and chapters. Secondly, he and his companions continuously encouraged people to memorize the Quran. In the era of the Holy Prophet (pbuh), there were people who were known as memorizers of the Quran. Thirdly, they persuaded people to recite the Quran. That is, the words of the Quran should be recited with the verbal and oral characteristics as they have been revealed. It is not only reading and understanding the Quran that count but reciting it in the way it should be recited is also of paramount importance.[10]

All this has caused the Quran to remain immune to distortion.

3. The third way indicating the righteousness of Islam is the finality of the Prophet of Islam; because the religious texts of Islam[11] emphasize that the Prophet of Islam (pbuh) is the Last of All Prophets and that no other prophet will come after him.

In all human communities, the last instruction of a manager or employer should be enforced or put into practice. As the new instruction is put into practice, the previous instructions get automatically null and void.

It is not mentioned in the religious scriptures of other religions that their prophet is the last prophet of God. In fact, there are glad-tidings and predictions regarding the coming of the Prophet of Islam (pbuh).[12] That is to say, they have implied that they are provisional.

4. The fourth point that has to be taken into consideration is the comprehensiveness of Islam as a complete religion with teachings covering various psychological, individual, social, material and spiritual aspects of man’s life. In order to get a precise understanding of the comprehensiveness of Islam and the superiority of the religious concepts of Islam, we must make a comparative study of the contents of the holy scriptures of Islam and other religions. In that case, the superiority and comprehensiveness of Islamic teachings in ideological subjects (monotheism and divine attributes), individual and social ethics, law, economy, politics, governance etc. will be made clear.

5. Fifth point: Among the existing religions in today’s world Islam is the only religion that has a living and reliable history. Not only have historians recorded the history of Islam but they have also recorded the details of the childhood period of the Prophet (pbuh) whereas other religions do not have a documented and reliable history. It is for the same reason that some Western thinkers maintain doubt if Prophet Jesus (as) was ever born and if it were not for Muslims’ Quran to mention the name of Jesus and those of other prophets, perhaps Christianity and Judaism as well as their prophets would not have been known to such a degree nor would they have been officially recognized in human societies.[13]

Amr bil Maroof wa Nahi ‘anil Munkar

Amr bil Maroof wa Nahi ‘anil Munkar is an important aspect of Islam.

What, then, is this Amr bil Maroof wa Nahi ‘anil Munkar?

Amr bil Ma’roof wa Nahi ‘anil Munkar is a popular Qur’anic phrase which means ‘Enjoining the Ma’roof and forbidding the Munkar‘.

Ma’roof means ‘good, known, well-known, generally recognized, beneficence, approved by Shariah”. So Amr Bil Ma’roof means ‘Enjoining the good, the approved”.

Munkar, which is the opposite of Ma’roof, means ‘bad, evil, detestable, disagreeable, abominable, disapproved’.

Nahi ‘anil Munkar means ‘Forbidding evil, the disapproved’.

So Amr bil Ma’roof wa Nahi ‘anil Munkar would mean to enjoin what is good and approved, and forbid what is evil and disapproved. 

What is Good and Approved are the Halaal, the Lawful in Islam. What is evil and disapproved are the Haraam, the Prohibited in Islam.

As Allah says in the Qur’an:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

 “And whatever the Messenger has given you – take; and what he has forbidden you – refrain  from” (Surah al Hashr 59: 7)

What is the importance and significance of Amr bil Ma’roof and Nahi anil Munkar in Islam?

Man is very forgetful and makes a lot of mistakes. His own self (nafs) tells him to do evil and the Shaytaan tempts him to commit sin. When bodies get sick and are afflicted with disease, one has to find a doctor who can prescribe the appropriate medicine so that the body may be restored to full health. Similarly, souls and hearts may be afflicted with the diseases of desire and doubt, so people do things which Allaah has forbidden, such as shedding blood, committing adultery, drinking alcohol, oppressing people and consuming their wealth unlawfully, preventing people from following the way of Allaah and disbelieving in Allaah. 

The diseases of the heart [psychological and spiritual diseases] are worse than diseases of the body. This means that one must find a doctor who is skilled in treating such diseases. Because the diseases of the heart are so many and cause the spread of evil and corruption, Allaah has enjoined the believers to treat these diseases, by enjoining that which is good and forbidding that which is evil. Allaah says (interpretation of the meaning): 

“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful” [Aal ‘Imraan 3:104] 

Enjoining what is good (al-ma’roof) and forbidding what is evil (al-munkar) is one of the most important Islamic duties, indeed it is the noblest and most sublime. This is the task of the Prophets and Messengers (peace be upon them all), as Allaah says (interpretation of the meaning): 

“Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the (coming of) Messengers” [al-Nisaa’ 4:165] 

Allaah has made the Muslim ummah the best nation ever raised up for mankind, in order to do this important task, as Allaah says (interpretation of the meaning):  

“You (true believers in Islamic Monotheism, and real followers of Prophet Muhammad and his Sunnah) are the best of peoples ever raised up for mankind; you enjoin Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden), and you believe in Allaah” [Aal ‘Imraan 3:110] 

If the ummah fails to do its duty of enjoining what is good and forbidding what is evil, wrongdoing and corruption will spread throughout the ummah, and it will deserve the curse of Allaah. For Allaah cursed those among the Children of Israel who disbelieved because they failed in this important duty. Allaah says (interpretation of the meaning): 

“Those among the Children of Israel who disbelieved were cursed by the tongue of Dawood (David) and ‘Eesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds.

They used not to forbid one another from Al-Munkar (wrong, evildoing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do [al-Maa’idah 5:78] 

Enjoining what is good and forbidding what is evil is one of the basic principles of this religion, and doing this is jihaad for the sake of Allaah. Jihaad requires putting up with difficulties and bearing insults and harm with patience, as Luqmaan said to his son: 

“O my son! Aqim-is-Salaah (perform As-Salaah), enjoin (on people) Al-Ma‘roof  (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allaah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily, these are some of the important commandments (ordered by Allaah with no exemption” [Luqmaan 31:17 – interpretation of the meaning] 

Enjoining what is good and forbidding what is evil is an important mission, hence those who undertake this mission must be of good character and must understand the objectives of sharee’ah; they must call people with wisdom and fair preaching and deal with them in a kind and gentle manner, so that Allaah may guide those whom He wills at their hands. Allaah says (interpretation of the meaning): 

“Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Revelation and the Qur’aan) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His path, and He is the Best Aware of those who are guided” [al-Nahl 16:125] 

The ummah which establishes the symbols of Islam, enjoins what is good and forbids what is evil, will attain happiness in this world and in the Hereafter. Allaah will send them His support and grant them victory, as He says (interpretation of the meaning): 

“Verily, Allaah will help those who help His (Cause). Truly, Allaah is All-Strong, All-Mighty.

Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamaat-as-Salaah [i.e. to perform the five compulsory congregational Salaah (prayers) (the males in mosques)], to pay the Zakaah and they enjoin Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) [i.e. they make the Qur’aan as the law of their country in all the spheres of life]. And with Allaah rests the end of (all) matters (of creatures)” [al-Hajj 22:40-41] 

Enjoining what is good and forbidding what is evil is a mission which will never end until the Hour begins. It is obligatory upon all the ummah, rulers and subjects, men and women, each according to his or her circumstances. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, let him change it with his hand [by taking action]; and if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart [by feeling that it is wrong] – and that is the weakest of faith.” (Narrated by Muslim, 49) 

The Muslim ummah is one nation, and if corruption becomes widespread in it and its circumstances turn bad, then all the Muslims are obliged to reform it, rid it of evil things, enjoin what is good and forbid what is bad, and offer sincere advice to all. The Prophet (peace and blessings of Allaah be upon him) said:

“Religion is sincerity.” We said, “To whom?” He said, “To Allaah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk.” (Narrated by Muslim, 95). 

If a Muslim is commanded to do something, he should be the quickest of people to do it, and if he is forbidden to do something, he must be the one who keeps furthest away from it. Allaah has issued a warning to those who go against that, as He says (interpretation of the meaning): 

“O you who believe! Why do you say that which you do not do?

Most hateful it is with Allaah that you say that which you do not do” [al-Saff 61:2-3] 

No matter how righteous a person may be, he still needs sincere advice, guidance and reminders in the light of the Qur’aan and Sunnah. Allaah said to the Messenger of the Lord of the Worlds, the most perfect of all creation (interpretation of the meaning): 

“O Prophet (Muhammad)! Keep your duty to Allaah, and obey not the disbelievers and the hypocrites (i.e., do not follow their advice). Verily, Allaah is Ever All-Knower, All-Wise”

[al-Ahzaab 33:1] 

A few points for your reflection:

1. You are the best community in the world only because you enjoin good and forbid evil.

“You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient”. (Surah Aal Imran 3:110)

Al Qurtubi said, “You are the best of peoples only if you enjoin good and forbid evil.”

2. There should always be a group calling people towards good and forbidding them from evil. This is an obligation upon the Ummah which is a collective responsibility.

“And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.” (Surah Aal Imran 3: 104)

Your success in this world and in the Hereafter depends upon the fulfillment of this obligation. If you fail in your duty, you are “not among the successful”!

3. Enjoining good and forbidding evil is the principle characteristic of a Muslim.

A believer in Islam, male and female, should not only possess this character but also mutually cooperate in the promotion of good and the prohibition of evil. There is no gender bias in Islam.

“The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allah and His Messenger. Those – Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.” (Surah At-Tawbah 9:71)

4. Hypocrites, men and women, do the opposite. They enjoin what is wrong and forbid what is right.

“The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right and close their hands. They have forgotten Allah, so He has forgotten them [accordingly]. Indeed, the hypocrites – it is they who are the defiantly disobedient”. (Surah At-Tawbah 9:67)

5. Prophet Muhammad sal-lal-laahu-alaihi-wa-sallam said:

مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ

“Whoever amongst you sees an evil, he must change it with his hand; if he is unable to do so, then with his tongue; and if he is unable to do so, then with his heart; and that is the weakest form of Faith”.  

In this hadeeth, the glorious Prophet sal-lal-laahu-alaihi-wa-sallam has mentioned what should be a Muslim’s response to the happening evil in a beautiful way: Act as per your capability. 

1. If you capable, then stop the evil with your hand. Use your power, influence, status or force to stop bad things from happening.

2. If you are incapable of stopping evil with your hand, then at least speak out against it.

3. Even if that is not possible by you, then at least detest it in your heart telling yourself that such an evil is happening in front of my eyes and I am not able to do anything to stop it. Feeling bad at heart is the weakest form of Faith.

Those who do not have this ‘weakest form of Faith’, that is those who are not at all bothered about the evil happening, do not have Faith in the true sense.

6. Amr bil Ma’roof and Nahi ‘anil Munkar is a Fard Kifaayah, collective responsibility of the Muslim Ummah.

An-Nawawee said, “The Prophet’s saying ‘must change it’ indicates that practicing it is an obligation, by the consensus of the Ummah.”

He also said, “Enjoining good and forbidding evil is an obligation of collective responsibilty, Fard Kifaayah. Once it is undertaken by a number of people the rest are absolved of it. However, if neglected by everyone, then all those who are capable of discharging it, without legal excuse or fear, are considered sinful.

However, for a Muslim at the helm of affairs or in authority, this will become his individual responsibility, Fard Al Ayn.

7. You are On Board in this world. Either you are all drowned or all safe: 

Prophet sal-lal-laahu-alaihi-wa-sallam said:

“The likeness of the man who observes the limits prescribed by Allah and that of the man who transgresses them is like the people who get on board a ship after casting lots. Some of them are in its lower deck and some of them in its upper (deck). Those who are in its lower (deck), when they require water, go to the occupants of the upper deck, and say to them : ‘If we make a hole in the bottom of the ship, we shall not harm you.’ If they (the occupants of the upper deck) leave them to carry out their design they all will be drowned. But if they do not let them go ahead (with their plan), all of them will remain safe”. (Hadeeth No. 187 here)

We learn from this Hadeeth that the consequences of committing acts which are forbidden in Islam are not confined only to those persons who commit them, but the whole society has to suffer for them. It is, therefore, essential that the people who are in the habit of committing sinful acts and violate Divine injunctions, should be checked to save the whole society from destruction. If this is not done, the entire society will have to face the Divine punishment.

8. An important clarification by Abu Bakr As-Siddique radhiyallaahu anhu:

He reported, “O you people! You recite this Verse: ‘O you who believe! Take care of your ownselves. If you follow the right guidance, no hurt can come to you from those who are in error.’ (5:105) But I have heard Messenger of Allah (sal-lal-laahu-alaihi-wa-sallam) saying: “When people see an oppressor but do not prevent him from (doing evil), it is likely that Allah will punish them all.” (Hadeeth 197, Riyadhus saliheen, Chapter 23)

Some people even today consider the Qur’anic verse, ‘Take care of yourselves‘, as justification to avoid ‘enjoining what is right and forbidding what is wrong’ saying that Allah has asked us to take care of ourselves, so why to bother about others!

By narrating this Hadeeth, Abu Bakr As-Siddique refuted this interpretation of the Ayah and made it clear that it is the duty of the Ummah and each of its member to make best possible efforts to check the vices prevalent in the society.

9. If you do not carry out your responsibility of Amr bil Ma’roof and Nahi ‘anil Munkar, then you du’aas go unanswered!

The Prophet sal-lal-laahu-alaihi-wa-sallam said:

“By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted”.(Hadeeth No. 193, Riyadhus Saliheen, Chapter 23)

The next advice Luqman gives to his son is:

ا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ

“My son, establish salah and command what is right and forbid what is wrong and bear with patience whatever befalls you. Surely, these acts require courage.” (Luqman, 31:17). The prayers have to be a part and parcel of a believer’s life. It is a medium of having a constant link with Allah (SWT).

Natural instinct also leads human beings to promote actions that are known to be right and good and to oppose actions that are known to be wrong and evil. The terms Amr-bil-Maroof (enjoining what is good) and Nahi ‘an il-Munkar(forbidding from what is evil) are one of the most fundamental terms of Qur’an and always appear as an inseparable organic whole. While feeding the hungry, providing medical facilities to the sick, taking care of the needy, and extending similar services are all important in their own right, and constitute service to humanity, yet promoting good and forbidding evil is the biggest public service one can offer to humanity. The highest good a true believer could do to humanity is to try to direct people from the wrong path to the right path and save them from the fire of hell. Not doing so is being cruel to one’s fellow humans. People should be called towards the right path—the path of Allah; the path that will take them to paradise, and save them from hell-fire. This mission of calling people to good and forbidding them from evil should start from one’s own family members.  

وَقُودُهَا النَّاسُ وَالْحِجَارَةُ يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا

“O you who believe! Save yourselves and your families from a fire fueled by people and stones” (al-Tahrim, 66:6).

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ 

“Let there be a group among you who call others to good, and enjoin what is right, and forbid what is wrong: those who do this shall be successful” (Aal ‘Imran, 3:104).

It is to be noted that only enjoining what is good and not forbidding what is bad is only doing half the work, and is only half the truth. Truth should be total truth. Thus, Amr-bil-Maroof and Nahi ‘anil-Munkar should always go hand in hand.

 The end of verse 17 says,

وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ

 “And then bear with fortitude whatever may befall you. Indeed, these are amongst things which require lot of patience and steadfastness.” (Luqman, 31:17).

This tells us that doing Amr-bil-Maroof wa Nahi ‘anil-Munkar is most likely going to be met with resentment and resistance, because truth is bitter. The one who engages in Amr-bil-Maroof wa Nahi ‘anil-Munkar will be told to mind his own business and not to meddle with the affairs of others. If people are told something which hurts their worldly interest, then they might even retaliate and persecute the one who is forbidding them from their wrong practices.

If people who associate others with Allah are told not to commit shirk, they may even get offended that their beliefs and their cultural practices are being challenged. This was exactly the cause of dispute between Muhammad (SAW) and the people of Mecca. It was not a dispute for land, property, money, power or other worldly considerations. The dispute was over the Islamic testimony of faith--La ilaha illallah, which was in direct contravention to their polytheistic beliefs and practices. This led to the verbal abuse, physical persecution and torture of some of the companions of the Prophet (SAW). Some of them were even martyred.

It is in the face of such opposition that endurance, fortitude, patience and perseverance have to be exercised. Historically, the prophets and messengers of Allah were always persecuted by their people for enjoining the good and forbidding the evil. Therefore, those who embark upon this noble mission of Amr-bil-Maroof wa Nahi ‘anil-Munkar have to be prepared for any eventuality, for they may even be harmed by the evil doers. Doing this work needs strength of character, courage, patience, and steadfastness. 

أَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ وَلِسَائِرِ المُسْلِمينَ وَالمُسْلِمَاتْ فَاسْتَغْفِرُوهْ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ 

الحمد لله رب العالمين والصلاة والسلام على سيد المرسلين وعلى آله وأصحابه أجمعين

May Allah help us to fulfill our role and responsibilities. Aameen.

Last poem by Imam Shafi

​Imam Shafi`i on his death-bed was asked by Al Muzni “What is your condition?”

Then Imam Shafi’ (رحمه الله) replied,
“I am journeying from this world, and departing from my brothers, drinking from the cup of death, and upon Allah, Exalted is His remembrance, arriving. And no! By Allah, I do not know if my soul is travelling towards Paradise or the Fire!”

Imam Shafi’ (رحمه الله) then began to cry profusely and recited the following; 

​
إلَيكَ إلـهُ الخَلْـق أرْفَــعُ رَغبَتِي *** و‘نْ كُنتُ يَا ذا المَنّ والجُودِ مُجْرِما
‘To You, the Creator, I raise my longing,
And even if I am, O possessor of kindness and generosity, an evildoer, a criminal

ولمَّا قَسَـا قلبي وضَـاقت مَذاهِبي *** جَعَلتُ الرَجـا مِني لِعَفوكَ سَلِمــا
When my heart became constricted and my paths became narrow,
I took my hope in Your pardon and forgiveness as an opening and an escape

تعَاظَمَنـي ذنبـي فلمَّـا قرِنتـُـهُ *** بعَفوكَ ربِّي كَانَ عَـفْوكَ أعْظَمــا
My sins seemed very great to me but when I compared them to Your forgiveness,
I found Your forgiveness to be much greater

فمَا زِلتَ ذا عفو عَن الذنْبِ لَمْ تَزُلْ *** تَـجُـود وتعـفو منةً وتَكَرُّمـــا
You are and still remain the only One who can forgive sins,
You grant and forgive out of Your benevolence and generosity

فلولاكَ لَـمْ يَصْمُـدْ لإبلـيسِ عَابدٌ *** فكَيفَ وقدْ أغْوَى صَفْيَك آدِمـــا
Were it not for You, then a servant could never defy Iblis
And how can that be when he mislead Your friend Adam

فيَاليْتَ شَعْــرِي هَل أصَيرُ لِجنة *** أهنـــا؟ وأمَّـا للسَّعِير فأنْدَمــا
If only I knew! Will I arrive at Paradise that I may take delight
Or at Hellfire, that I may regret?

فللّهِ دَر العَـــارِفُ الـنـدبُ إنَّه *** تَفيض لفرْطِ الوَجْد أجفانُه دَمَّـــا
How capable is Allah! For the one acquainted with lament,
blood almost flows from his eyelids due to the excess of his emotions (lament)

يَقيـمُ إذا مَـا الليلُ مَدَّ ظَلامَــه *** على نَفسِهِ مِن شدَّةِ الخَوفِ مَأتمـا
He stands when the night extends out its darkness
Stands against himself out of extreme fear, sinful

فصِيحاً إذا ما كـانَ في ذكْـرِ رَبِّه *** وفيما سِوَاهُ في الوَرى كان أعْجَمـا
Eloquent when he makes mention of his Lord
And in the mention of others than Him, he is speechless

ويَذكُرُ أيَّامـاً مَضَـتْ مِن شَبَابـه *** وما كان فيها بالجَهَـالة أجْرَمـــا
He remembers days gone by of his youth
And what was in it of ignorance, he was a criminal

فصَارَ قَرينُ الهمِّ طُولَ نهَـــارِه *** أخا السَّهدِ والنجوى إذا الليل أظلمـا
And so for the whole of his day, the companion of grief has become
the brother of sleeplessness and secret conversation when the night darkens

يقول: حَبيبي أنـتَ سُؤلِي وبَغيتي *** كفى بكَ للرَّاجـيـنَ سُؤلاً ومغنمـا
He says, ‘My beloved, You are what I request and desire
You are enough of a longing and benefit for those who have hope

ألـسْتَ الذي غذيْتني وهَــدَيْتني *** ولا زلتَ مَنـَّانـا عليّ ومُنعِـمــا
Are You not the One who has provided for me and guided me
And You have not ceased being gracious to me and full of favours

عسَى مَنْ لَـهُ الإحْسَانَ يَغفِرُ زَلتِي *** ويَسْترُ أوْزارِي ومـا قـدْ تقدَّمــا
Perhaps the Beneficent One will forgive my mistakes
And cover up my crime and what has gone forth

تعاظمَني ذنبـي فأقبلتُ خاشِعــاً *** وَلوْلا الرِّضَـا ما كنتُ يَاربِّ مُنعَمـا
My sins seemed very great to me, so I turned (to You) in humility
Were it not for my contentment in you, I wouldn’t, O my Lord, have seen any comfort at all

فإنْ تعْفُ عَني تعْفُ عَـنْ مُتمَرِّد *** ظلوم غشــوم لا يَـزايَـلَ مأتمـا
So if You forgive me, You would have forgiven a sinner,
A rebellious, oppressive tyrant still sinning

فإن تنتـقـِمْ مِني فلستُ بآيـسٍ *** ولو أدخلوا نفسي بجـُـرْم جَهَنَّمـا
So if You were to seek revenge from me, I would not despair
Even if they entered my soul into Jahannum, due to the sins

فجُرْمِي عَظيم مِن قديم وحـَـادِث *** وعفوكَ يَأتي العَبْـدَ أعْلى وأجْسَمــا
For my crimes are great, past and present
But Your forgiveness comes to the servant, more exalted and more great

حوالي َّ فضلُ الله مِن كلِّ جَانِـب *** ونورٌ مِن الرَّحمـَن يُفترش السَّمــا
The bounty of Allaah surrounds me from all sides
And Light from the Most Merciful has spread in the sky

وفي القلبِ إشراقُ المحب بوَصْلِه *** إذا قارب البُـشرَى وجَازَ إلى الحمى
And in the heart is the radiance of the beloved when he is reunited
And when glad tidings draw close, it becomes feverish

حوالي إينــاس مِن الله وَحْـدَه *** يُطالعَني فِي ظلـمـةِ القبرأنجَمــا
Exhilaration surrounds me, only for Allaah
It overlooks me in the darkness of the grave, apparent and clear

أصُونُ وَدادي أن يُدنّسـه الهَوَى *** وأحفظُ عـَهْدِ الـحُبِّ أن يَتثلمــا
I protect my love, lest my desires should pollute it
And I preserve the contract of love, lest it be defiled

ففي يَقظتِي شَوْقٌ وفي غَفوَتِي منى *** تلاحـِقُ خُـطوَى نـشوَةً وترنمـا
In my wakefulness is yearning and in my slumber is destiny
That’s pursuing my footsteps in ecstasy

ومَن يَعْتصِمْ بالله يُسَلم مِن الوَرَى *** ومَن يَرْجه هَـيْهَاتُ أنْ يَتندُمـــا
Whoever holds fast to Allaah, he is protected from men
And whoever hopes for Him, then never will he regret..