The fifth proof: The revelation of Books

Dr. ‘Abdullaah ibn ‘Abd Al-‘Aziz Al-Muslih

Article translated to : العربية Français

Sixth: The Scientific Miracle of the Quran and Sunnah

I mentioned in my book This is Muhammad, the Messenger of Allaah, and these are the Proofs of His Messengerhood one-hundred contemporary and universally accepted scientific facts, and I mentioned the evidences for these facts in the Quran and the Sunnah. Even when we find a weak chain in some of such narrations of the Sunnah, we can accept—based on complete induction—the benefit therein due to the volume thereof indicating these scientific miracles. There have been many books regarding this written by modern writers.

Since this scientific miracle of the Quran and the Sunnah is a pimary pivot for establishing the proofs and the case against mankind—especially in our present age—we shall examine some accounts thereof in the coming pages of this book.

The fifth proof: The revelation of Books

Every prophet sent  by Allaah was given two things of importance. The first is the Book and the second is the miracle that indicates his truthfulness. These Books contained the laws, manners, rulings, systems, lifestyles, and the method upon which mankind can proceed with Allaah’s guidance, which contains directions for their benefit in this life and the next. As Allaah Created them, He Knows what is right for them. Their minds cannot encompass the vast details of what they need, considering that they are often clouded by desires and lustful thoughts. We must believe that Allaah The Almighty is omniscient, knowing the apparent and unapparent—the hidden secrets—of everything. This is not hard to believe, since He is the knowing creator and not a single atom in the universe is hidden from Him. As such, His laws, commandments and instructions for mankind must coincide with what He made of man’s fitrah and his corporeal, spiritual, psychological and sociological needs. No matter how much man learns, he will never encompass all that would benefit him; even if he might have a general knowledge of such—but he will never have knowledge of the unseen, that he might realize its benefit and how to obtain it. Allaah The Almighty Says, quoting the words of His Messnger, (what means):

{If I had knowledge of the unseen, I would have amassed much wealth and never would any harm touch me.}

[Quran 7:188]

Therefore, he is not able to rely solely on what proceeds from sheer intellect. Islamic jurists have said, “The mind should not legislate.” This is because the mind, by itself, can only reach certainty about things in the natural sciences, of physics and chemistry and biology and so forth. James Jeans said in Physics and Philosophy (p. 140):

Before the quantum theory appeared, the principle of the uniformity of nature—that like causes produce like effects—had been accepted as a universal and indisputable fact of science. As soon as the atomicity of radiation became established, this principle had to be discarded.

He then said (p. 141):

In this way we find that the atomicity of radiation destroys the principle of the uniformity of nature, and the phenomena of nature are no longer governed by a causal law.

However, there is no such certainty in human sociology, as even welfare has its positive and negative effects. This is why the poet said:

Tell whoever claims—of knowledge—some knowing,

“A thing you met, but what of the things forgoing?”

May Allaah have mercy upon ‘Umar ibn Al-Khattab, who delayed any allowances for children until after they were weaned, in order to economize the treasury, but when mothers began weaning their children early, he cried to himself, “O ‘Umar! How many burdens you have borne without knowledge?” He then overruled his decision and ordained a hundred dirham for each newborn, then two hundred dirham for a toddler, and then more when he reaches puberty. This instance shows the necessity of adhering to the revelation of Allaah—not personal judgments—as He said the Almighty Says (what means):

{But most people do not know. They know the apparent of the life of this world, but they are heedless of the Hereafter.}

[Quran 30:6-7]

Allaah thus brought to us an inclusive and perfect plan, which secures human well-being by way of His Messages and Books. These books guarantee the well-being of their adherents in their worldy lives and in their lives yet to come. The criteria have been set. These principles preserve presence of mind and bring order to life—and all other matters on an individual, familial, social and national level, in times of peace, war, reconciliation and assistance—and all other affairs of living. He the Almighty Says (what means):

{Allaah knows and you do not know.}

[Quran 2:216]

In the forefront of these affairs, the legislation must be based on believing in the six fundamentals of faith, oft-repeated throughout the Noble Quran: faith in Allaah, His angels, His Books, His Messengers, the last day, and fate, the good and bad thereof. This moreover entails having faith in the unseen, so that a person may realize that there is—at every turn—someone watching. Thereby, he may perfect himself and his work.

After belief, one must work to realize the five practical pillars of Islam, summarized as (1) testifying that there is no god except Allaah, (2) establishing the prayer, (3) paying Zakaah, (4) fasting during Ramadhan, and (5) performing pilgrimage to the House of Allaah if one is able. The goal of these pillars is to train oneself to spend his wealth in good purposes, avoiding avarice and stinginess, in order to eradicate poverty in the nation.

Thereafter, one must affirm the infallibility of the Book of Allaah and the sunnah of His Messenger , sallallaahu ‘alayhi wa sallam, accepting them as the only two pure sources of creed and legislation. Then comes the acceptance that the Companions of Allaah’s Messenger, sallallaahu ‘alayhi wa sallam,  were upright and trustworthy, as they were the ones who transmitted this religion and legal system to us. Action must then be taken to establish all obligations of the religion, as indicated by the Book and the Sunnah, whether through direct or indirect evidences. One must also avoid what is forbidden based on such evidences and adhere to the rest of the values, manners, and beneficial regulations thus regulated by the books of Allaah: the highest and most complete of which is the Noble Quran and the purified, authenticated Sunnah.

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