Islam - The Decisive Belief The Islamic Ummah has suffered a catastrophic decline which has led to its

continuous humiliation and mankinds degradation. One of the major reasons for this severe downfall was the Muslims lack of understanding of the Islamic belief and how to arrive at it correctly. While many had adopted the Islamic belief (Aqeedah) on a hereditary basis, some had also adopted it from a purely spiritual and emotional angle i.e. Islam gave them a good sense of morals and guidelines. Such misconceptions and misunderstandings weakened the Muslims resolve and forced Islam to appear on a par with other religious beliefs which were based on the pursuance of tradition and the blindness of faith. This downward spiral of intellectual backwardness continued within the Islamic Ummah as they hopelessly tried to prove Islam by erroneous methods such as the Qurans compatibility with scientific discoveries, pseudo intellectual interfaith debates and hijras to tomatoes, pears and forests which supposedly bared Allah SWTs name. As a consequence of wallowing in this mire of diminished self-confidence, Muslims and non-Muslims alike failed to perceive the true nature of Islam and its intellectual basis. Moreover alien terms such as faith came to be introduced to Islam and used readily, despite Islams rejection of such a concept and its demand for firm Iman (decisive belief). The concept of faith i.e. a trust or blind willingness to accept became commonly and deliberately misinterpreted as Iman. This was one of many attempts to deracinate the Islamic Aqeedah from the hearts and souls of the Muslims and to banish it to the dark annals of history. The past generations of Muslims from the time of the Prophet SAW and his companions RA, had embraced Islam comprehensively as a decisive belief which was the irrefutable intellectual leadership they carried to the rest of mankind. In this book we shall establish again that decisive way to belief, which leads to the intellectual conviction and acceptance of There is no deity but Allah and Muhammed SAW is His Messenger. The Fundamental Questions Every man inevitably has to face and answer the following questions in relation to his existence - Why am I here? Who put me here? and How did I get here? Without answering these questions man will wander through life aimlessly without any reference point or criteria for his actions and decisions. These questions will continue to haunt him unless they are comprehensively and conclusively answered. In every aspect of life he will be reminded of these questions whether by the acknowledgement of his own limitations, the limitations of others, the observance of the Universe or the recognition of life itself being temporary. Due to these constant reminders surrounding man, these questions will continue to agitate him, they are inescapable and fundamental. This is because once these questions are answered they will form the basic thought i.e. all thoughts will be peripheral to this thought, emanate from it and built upon it. Man will answer these questions in different manners according to his own level of perception and thought but the man who is determined for the truth will exhaust every possible angle and answer these questions in an enlightened manner. The comprehensive resolution of the questions Why am I here? Who put me here? and How did I get here? are what constitute the Aqeedah. Some may choose to ignore these questions or answer them in a fickle manner without thorough investigation but the inescapable need to answer them is ever present. Hence for man to revive it is incumbent upon him to establish the fundamental thought of Why? Who? and How? so that it forms the criteria and basis for all his actions and thoughts in a synergetic manner.

Framework To answer the fundamental questions and to establish whether a Creator exists or not, one must define the framework for the discussion and thoughts. Without this framework the discussion can lead to a futile, philosophical debate which concludes nothing. For example if we were to have the aim of building a house, it is essential that we establish the perimeter / framework of where the house will be built in order to lay the bricks in the appropriate place. If that perimeter / framework is absent, the bricks will be placed in a random and chaotic manner and we will fail to produce the objective of the exercise i.e. the formation of a house. Hence when discussing and contemplating the fundamental questions it is essential to adhere to the sensed reality and that which is definitely proven. By contemplating on issues which are beyond the senses and have no evidence is not only non-productive but also pointless in the sincere pursuit for the truth. For example discussing an issue such as how do I know if I am going to die unless I actually die? is the kind of ingratiating nonsense which has occupied the minds of philosophers and their like in an attempt to appear intellectual when in actuality they are failing to recognise something understood easily by a small child. The sensed reality proves to us that every human being that has lived has also died. To say that I dont know that Im going to die unless I die is flawed because the evidence from the rational reality proves that every man does and will die. For the claimant to say there is no evidence for his death until it occurs is wrong. Rather the angle

should be there is no evidence of any man ever being eternal so the onus is on him to prove such a thing i.e. by cutting his own head off or ripping out his heart and then continuing the conversation. Furthermore the framework should also avoid basing its thoughts upon scientific facts & theories which in reality are based upon conjecture and are always susceptible to change. Thus it is vital to pursue the quest for the truth using the guidelines of irrefutable facts based upon the reality and not whims, guesses or logic based upon conjecture. If this framework is followed in a lucid and sincere manner, then man will eventually answer correctly the fundamental questions of, Why am I here? Who put me here? and How did I get here? Limited Things When observing any object/thing within the Universe one can conclude certain facts. Irregardless of whether the object/thing is familiar to the observer or not, these certain facts are still conclusive by the direct sensation and rational thought. These conclusive facts are that the object/thing occupies a certain amount of space/volume/dimension and a certain amount of mass. This is evidently observed in every object/thing within the Universe, even if it is a newly discovered substance or element. By using the rational thought process one is able to sense that the certain amount of mass and space occupied by an object/thing deems it to be limited. Due to the mass and space being only a certain amount, it is also therefore limited to that amount. For example if we were to observe a rock occupying 5cm3 and weighing 5g, this rock would be occupying a certain amount of mass and space i.e. 5 cm3 and 5g. It is thus conclusive that the rock is limited because it is only 5 cm3 and 5g. The fact that it has the capacity to be more means that it is limited by its current dimensions. This principle is applicable to every object/thing within the Universe directly sensed by the human being. This would even include things such as energy and air which are also limited by the fact that they can be measured at any given time. Hence everything which is directly sensed by man within the Universe is irrefutably limited. Dependency Once something can be concluded to be limited it must then be understood whether that thing is dependent or independent. This thought process must take place if one is to come to a decisive conclusion about the existence of a Creator. Looking at the Capitalist Ideology one can observe how it places great emphasis on the individual and the individuals self gratification. From such morose concepts, the individual in the Capitalist society inevitably places great importance on the self and personal fulfilment, even if it is at the expense of the suffering of others. Accordingly the term independence is used in an ostentatious manner by the Capitalists such as I am an independent woman, I want my independence from my parents and I want to be independent from society. Enwrapped in the bewildering cobweb that is the ego, they fail to truly contemplate the term independent and the fact that no human being is truly independent. All humans are dependent whether with each other in terms of trade etc or on their environment in terms of sustenance etc. So for any human being to claim that he is truly independent is erroneous and against the reality. Furthermore should a thing be termed independent it would have to require and rely upon nothing for its existence and hence also not be created. By studying the reality, it is evident that the limited object/thing cannot be independent as the things which limit it are also the things it relies on. For example the apple is limited by its mass. The apple is also dependent upon this mass, because should its mass be removed the apple would consequently cease to exist. Even the interdependence of celestial bodies within the Universe does not deem them independent as they are still reliant on each other. Furthermore by terming something independent would result in that thing being unable to be influenced by external factors. This does not conform to the reality of a limited celestial body which is undoubtedly influenced by the external factors of mass and volume. Therefore if something is limited it must be dependent upon something else and as a result it is not independent. Beginning and End If something is limited and consequently dependent, the inevitability of its ceasing to exist is irrefutable. For example the dependent object/thing is undoubtedly dependent on something else otherwise self - dependence would have to be interpreted as being independent. Having already established that the limited object has to be dependent, we must consider the relationship of that something else which it depends on. Firstly irregardless of what that something else is, it is conclusive that if that something was taken away from the object/thing, the object/thing will inexorably end. For example should we come across a new substance of which we have no scientific or previous knowledge of, we can still by looking at it, observe its limitations with regards to mass and space. We can also then consequently conclude that it is dependent. As to what it is dependent on, this is beyond the

scope or requirement of the discussion. For the purpose and aim of our discussion (to establish the existence or nonexistence of a Creator), what the substance depends on is irrelevant. What is clear is that whatever the substance depends on, if that thing which the substance is dependent upon is removed from it, then the substance will naturally end. Thus anything which is limited must be dependent. For it to be dependent, it must also therefore have an end. From the observation of the reality we can also conclude that if something has an end then it must also have a beginning. This is conclusive by the fact that something cannot end unless it already existed. For example the animal cannot die (end) unless it already exists. So for something to exist it must have had a beginning. We know this from the perception of our reality and that this is the law of everything we sense in our domain. To claim that something has an end and doesnt have a beginning would not only go against the ration, but is lacking any evidence to substantiate such a claim. Therefore the things which we perceive in our domain (the Universe) are limited, hence dependent and consequently possess a beginning and an end. Cause and Effect The observation of reality leads one to conclude that in life every effect has a cause. This is something apparent, obvious and even appreciated by the small infant. Despite the attempts of philosophers and so called thinkers devising major theories to explain the issue, the comprehension of it is sensed by every human. For example, when a noise is heard, the cause of this effect is instantaneously searched for. It would not be acceptable for man to dismiss it as an effect without a cause. This is due to the previous information man acquires that every effect has to have a cause. Furthermore should an effect occur such as a strange noise in a house, the inhabitant would not rest easily until he has resolved what the effect of the cause was. It would be inconceivable for the man to ignore it as an effect without a cause and rather he would try and answer it despite lacking knowledge as a creaky floorboard, dripping tap or a restless cat outside. If one now observes the reality of the celestial bodies which we can sense as possessing a beginning, it therefore must be understood that the beginning in itself is an effect. For this effect to exist there must have been a cause. By using enlightened thought we can thus establish that anything which has a beginning must have either been made or created as these are the only two possible causes for the effect of a beginning. 3 Possibilities Some may argue that, certain celestial bodies such as the Sun or the Moon existed prior to our birth and are most likely to still exist after our death. Therefore how can we be sure that they have a beginning and an end when we have never witnessed it? To resolve this qualm one must consider the three possibilities of the existence of one of these celestial bodies, such as, for instance, the Sun. Firstly it could be argued that the Sun created itself. Another argument could be that the Sun was not made or created but rather is eternal and is devoid of a beginning or end. Or thirdly, that the Sun was indeed made or created by another being/thing. There are no other possibilities for the Suns existence i.e. either it made/created itself, it wasnt created, or something else created/made it. To consider the first possibility i.e. the Sun creating/making itself. Such a notion is ludicrous and irrational from its very origin. For something to create or make itself, then the consequence of this is that it already existed prior to its creation. Such a suggestion is preposterous as it is obvious that prior to the Suns creation, it did not exist, so how could it have created itself? To elaborate, can a human create himself if prior to his birth he wasnt alive to do so? If one extends this example further it can be applied to the infantile Big Bang theory. Yet again how can anyone with an iota of intelligence truly believe that the World created itself via a bang prior to the World even existing? Clearly this possibility is flawed. As for the second possibility i.e. the Sun being eternal, devoid of a beginning and end. Again observing the rational reality one can sense that the Sun, despite being gargantuan in terms of mass and shape/dimension, still occupies a certain mass and space. Thus as explained earlier the Sun must be limited which consequently means that it is dependent. Irregardless of what the Sun is dependent on, it is irrefutable that whatever the thing is that it is dependent on, should it be taken away from the Sun then the result is that the Sun will end. By knowing that it has an end we also know that it must have a beginning and hence must have been either created or made. This is the reality for the Sun and celestial bodies like it within the Universe of which we did not witness ourselves the beginning and end of. Made or Created Throughout the discussion we have concluded by the rational thought that things have either been made or created. When using these terms it is imperative to understanding their evident meanings and not the bastardised version exported by the kuffar. In the capitalist society man has made himself sovereign and legislator so thus it is inevitable that man would ascribe to himself the attribute of creation. For example it is commonly addressed that man created

this and man created that, or mans finest creation etc. To use such terms are not only morally and linguistically wrong, they are also in direct opposition to the reality. Man does not and cannot create. To create would be to produce something from nothing - this from the observation of reality is beyond mans capabilities. Instead what man does, is make. Whenever man produces something such as a car, a computer or even his excrement it is always by the manipulation or usage of other things. Without the raw materials or means available to man, he is helpless and unable to produce anything new. Thus man does not create as he is not producing something from nothing, rather he makes. This is the position of man and this is a further limitation upon him. It is also this which should catalyse him further to explore the reason and coming of his existence. The Limited Universe The question related to the Universe and its coming of existence is unique to the previous discussions and observations of the things existing within it. Firstly one is not able to perceive the dimensions or (if it has any) boundaries of the Universe. Hence the question of concluding whether the Universe is limited or unlimited cannot be answered by referring to its dimensions and boundaries as they are not directly sensed by the humans. So how does one attain whether the Universe is limited or unlimited? Surely if the Universe is unlimited then it has no beginning or end and thus must be eternal leaving one to conclude the non-existence of a Creator. To resolve this question is simple despite numerous attempts by fanciful philosophers and scientists to confuse and complicate the issue. If one were to perceive the object/things within the Universe we would inevitably conclude that they are limited. Due to the object/thing being within the Universe it is also undoubtedly part of it. Therefore to deduce that the Universe is unlimited is nonsensical as the limited object/thing within the Universe is in itself a part of the Universe and therefore a limitation upon it. Furthermore the Universe is made up of several limited celestial bodies which, if added or collected together will always amount to a limited total, i.e. a limited Universe. Consequently the Universe, being the sum of all the things within it/which make it up, is definitely limited because the things within it are limited, whose total will also be limited. Thus to conclude from the rational observation, the Universe is limited hence meaning that it is also dependent. The aspect or thing, which it is dependent upon is not the issue of importance as of yet. What is axiomatic is that the depending factor means that the Universe must have an end and therefore a beginning. Thus the Universe has either been made or created. Inevitability of a Creator Now it has been established that the Universe must have been made or created one needs to look at the thing responsible for the existence of the Universe. If we name the thing which created or made the Universe, A, we must consider that if A possesses a beginning, then this cannot be a Creator, rather this too is a creation. To explain this, one should again appreciate, that if A, possesses a beginning then its beginning must be an effect. The cause of this effect i.e. the beginning of A is something else either making or creating it. So thus if the Universe is made/created by A, and A has a beginning, then A itself has also been made or created. If we now extend this thought process, we must now consider what created/made A which in turn made/created the Universe. For the purpose of the discussion we will term this thing B. Once again, should B (the Creator/maker of A), possess a beginning then it too was created by something else and is not a Creator but rather a creation. This scenario of things responsible for the others existence which in turn are responsible for the existence of the Universe can continue relentlessly. The only correct, acceptable and possible solution is that somewhere in this chain one of the beings does not possess a beginning. The consequence of this is that this being without a beginning is not created or made rather it itself is the Creator. By not having a beginning this being would be independent because it would have been at one point the only existent thing, hence it would have had to have been self-sufficient. Thus it would consequently not have an end and hence be unlimited because by not having any dependency, beginning or end, there is nothing which possibly affects or limits it. It would be the starting point of everything because it is devoid of a beginning and hence has always existed. Therefore everything would have originated from this Creator. To term this being the Creator is also correct due to it being the first and only thing existent, thus the first creation from it would have truly been something from nothing. This being would be responsible for the existence of everything as all things are either manipulated or made by the raw materials originally created by this Creator. The recognition of this Creators existence is unavoidable as it is the only solution to the starting point of man, life and the Universe.

Oneness of the Creator Once it has been established that there must be a Creator or Creators the next question would be how many are there and which one does what? While many religions adopt polytheism, even so called monotheistic beliefs have also a polytheistic approach towards the Creator. The oneness of the Creator is again a rational issue not requiring or depending on any textual evidence. By establishing the existence of a Creator / Creators by the rational thought, one will have also established the attributes of it being unlimited, independent and eternal (i.e. having no beginning and end). If one were to pose the notion that several Creators exist this would imply the existence of several unlimited beings. While some have concluded that there can be only one Creator, they will use the premise of if there were many Creators there would be chaos and disorder in the world due to their conflicts and arguments. Such a judgement would be shallow and bereft of the understanding that it is inconceivable that an unlimited being would comprise the limited attributes of a human such as arguing, conflict or the fathering of a son, as these limited attributes would themselves be a limitation upon the Creator. To correctly assess the situation one needs to appreciate the uniqueness of being unlimited. If it were considered that there are several unlimited Creators the consequences are that they would each be creating and hence sharing the attribute of creation, being unlimited and independent. This goes against the ration as the sharing of these attributes negates their independence of each other e.g. one Creator is dependent on another to create something else. Furthermore the sharing of these attributes implicate equality amongst them which in turn is a limitation on each of them i.e. how can this thing be unlimited if there is something akin to it? The capability of one Creator being equal to another or others is a limitation on all of them as they will no longer be unique. Hence they would all be limited, thus dependent and consequently possessing a beginning and an end. Therefore we would have to conclude that these beings are not the Creator/Creators, rather they are created by a one, unique, unlimited being that has no equal. This is what Muslims call Allah SWT. The Need for Messengers Once the existence of the Creator is established the fundamental question of 'Who?' will have been answered. What man must face next is 'Why?' -'Why am I here?' 'Why has the Creator put me here?' The answer to this can have two possibilities, either, there is no reason for our creation or there is. If there is no reason then man should proceed through life satisfying his instincts and organic needs in any manner he desires but to know this requires communication. Furthermore if there is a reason for man's existence then this knowledge also requires communication between the human and the Creator. Communication in this instance can only take two forms: either man communicates to the Creator or the Creator communicates to man. Due to man's limitations he is not able to converse directly with the Creator i.e. man cannot simply ask the Creator "Excuse me, why did you create me?" and expect a reply. Hence the only possibility for communication to occur between the Creator and man, is for the Creator to somehow converse with man . Therefore if the Creator was to convey to a man / men the purpose of life and as to why he created us, this individual or individuals would consequently become a prophet / messenger / messengers. Therefore if man is to know what his purpose in life is there must exist a messenger to convey to the people the message of the Creator. Without this communication / message, man would remain helpless, wandering aimlessly in life unaware of his purpose and unable to answer the fundamental question of 'Why am I here?' Validation of a Messenger Throughout history many men / women have claimed to be "messengers" of God or to have had a divine communication with the Creator. For example David Koresh, Charles Manson, Joan of Arc, Elijah Poole, Mirza Ghulam Ahmad and David Icke are just some of the people who have claimed to have been messengers of a Creator / God. In reality they proved themselves to be comical charlatans who were using 'Messengership' as a ploy to further their own personal agendas. By providing no conclusive proof to their divine claims, they established themselves as leaders of cults which failed to provoke or inspire the intellect but rather continued man's journey to the abyss of despair. So what does constitute the proof of a messenger? While some would claim that the ability to prophesise is a proof, even this is clearly flawed. For example Nostradamus claimed through his Quatrains that in the future there would be an evil dictator who would cause a mass genocide named Hister and this his supporters have claimed was a prophecy of Hitler. The generality of these prophecies and their like provide the scope for them to come true due to the almost inevitability of certain things. For example if one were to predict that there will be a mass genocide in the next century,

then the chances of this are quite probable due to the conflicts which nearly always occur between men. Also the generality of an evil dictator can be interpreted to fit almost any conflict in the future, (depending on various political viewpoints) without being specific at all to details. Thus such 'prophecies' do not constitute someone being a prophet or a messenger of the Creator, rather they are general suppositions and guesses relying on the probability of chance. For someone to prove that he is a prophet or messenger of the Creator, he must bring something irrefutable and impossible for man to challenge or perform himself. This in no uncertain terms would have to be a miracle. A Miracle Today the term miracle is used glibly to express 'amazing' or 'wonderful' events such as "that was a miraculous escape", "that was a miracle goal" or "you've made a miracle recovery". The bastardisation of the word 'miracle' is again a result of the egotistical nature of the Capitalist society. By placing so much importance on the 'self', the Capitalists often ascribe miracles to themselves, for example "we performed a miracle surgery" and "we had a miracle comeback". To term an amazing event a 'miracle' is immoral and false because the true essence of the word is linked undoubtedly to the Divine. A miracle is something beyond the human being's capabilities, universal law and its limitations and can only be from the Creator. This is the true nature of a miracle and anything other than this would be a cheap imitation. Furthermore, the miracle ( or in Arabic Mu'jizza), must incorporate a challenge when bestowed to the Prophet/Messenger so as to act as a proof of this Prophethood/Messengership. Without the challenge to mankind incorporated within the miracle, the miracle would fail to authenticate the individual as a Messenger/Prophet. Instead this would merely be a miracle occurring upon someone and not a miracle bestowed to a Messenger to authenticate his message. For example the miracle which occurred upon Maryam (as) (as mentioned in the Qur'an) of bearing a child while still a virgin, is not a proof of her being a messenger. Rather this is an instance of when a miracle has occurred upon someone. Moreover, if one looks at the example of Musa (as), the miracle as reported in the Qur'an bestowed upon him incorporated a challenge and hence was a proof of his Messengership. It is well documented that the people from the era of Musa (as) were well versed in magic and sorcery. The influence attained within society by being able to perform sorcery was of such a magnitude that the Pharaoh himself would employ the greatest of all magicians as close advisories. The miracle bestowed upon Musa (as) (as mentioned in the Qur'an), stipulates that Allah SWT changed Musa (as)'s staff to a snake in the presence of Pharaoh and his advisories. This was not only a miracle but a challenge to Pharaoh and all his sorcerers to produce something of its like and to concede that Musa (as) was indeed a messenger of Allah SWT. Obviously such a miracle was beyond the capabilities of Pharaoh and his sorcerers and proved to be an irrefutable proof of Musa ( as) being a Messenger of Allah SWT . Another example of a miracle incorporating a challenge which in turn proved Messengership is that of Isa (as). It is well documented that the society of Isa (as) was affluent in the science of medicines and that the religious clergy exuded great influence with their faith healing. The hierarchy of the society consisted of Rabbis who gained and manipulated their power via the success of their faith healing and 'miracle' medicinal cures. Some of the miracles bestowed (as reported in the Qur'an), upon Isa (as) were to heal the lepers, allow the blind to see and cure the terminally ill. These miracles incorporated challenges to the hierarchy of the society i.e. for them to produce something of their like. Obviously this could not be achieved by the Rabbis as they were miracles from Allah SWT and hence they proved that Isa (as} was indeed a Messenger of Allah SWT. It is important for the reader to now note that throughout the discussion we have emphasised the use of the framework of rational thought and those things which must be sensed directly. Therefore the following questions may arise to the reader: .'Why are we discussing the miracles bestowed upon Maryam, Musa and Isa (as) when we have no proof for them?" .'How do we not know that these are not fabricated stories or stories which have been exaggerated through Chinese whispers?" "Also these events were physical events which took place at that time for those people and hence were not perceived or sensed by us, so how do we know that they even took place?" The answer to these questions is simple. Throughout the chapter when we have mentioned the miracles bestowed upon Maryam, Musa and Isa (as) it should be noted that they were accompanied by the term, 'as mentioned in the Qur'an'. This is because it is the Qur'an which is the proof that these miracles definitely existed. This is due to the fact that it is the Qur'an which is the miracle bestowed upon the greatest man that ever lived, Muhammad SAW. Arabic Today within the Capitalist society despite their claims of 'equality', it is evident that money and financial clout are what influence and dictate an individual's status. For example the opinion of a managing director of several major corporate companies will have a far greater influence on a political matter than that of the local toilet cleaner. Evidently this is linked to the individuals' financial positions, due to the fact that should the toilet cleaner become a multimillionaire overnight then indubitably his social status and influence will have also transformed dramatically.

In contrast if one observes the Tibetan society one will find that money and wealth have very little, if any influence upon the society. Moreover within the Tibetan society the rank of Guru, personal and moral conduct accompanied by a good knowledge of the Buddhist scriptures are what attain stature and influence. This is just a brief example of how different societies have different influential factors within them (depending on their political viewpoints). If one now studies the reality of the Makkan society from which the Prophet Muhammed SAW came, it is apparent that while financial clout influenced people, it was the command of the Arabic language which had the most fundamental effect. To understand this one needs to appreciate the complexity and magnificence of the classical (Fusha) Arabic, in particular the Arabic poetry. The classical Arabic poetry was by far the most effective and influential form of Fusha Arabic and resulted in the listener being spellbound by its eloquence. It is well known that long before the dawn of Islam, the Arabs had always considered the highest expression of literary art to be the classical poetry. The poetry had such an impact that expressive poetic forms of panegyric, satire, and elegy were mastered by the Bedouin poets in order to influence and manipulate the society towards their personal whims and desires. Poetic forms of Rhyme ( qaafiya poetry determined by the last consonant of a word) and Metre (wazn poetry based on the length of syllables rather than stress) are still common today amongst Arabic poets. As for the principal form used by the Bedouin poets, this was the qasidah or ode (a poem of variable length rhyming in the last syllable of each line). Atypical qasidah would commence with an elegiac section comprising an account of the abandoned poet and his yearning for his beloved. It would then follow with a description of his torment at her absence and his overwhelming love for her. The poet would then describe an arduous voyage across the lands and conclude the qasidah with an appeal to the generosity of his host. This last panegyric section would also take the form of oaths of allegiance to the host in which the poet would also speak for all of the ruler's subjects. Despite the subject matter of the qasidah being rigid, the challenge and mastery of the poet would be to impress the ruler and people by utilising the language in a very multifarious and complex manner while still maintaining great precision. Instead of being a mere art form, the qasidah developed into an obligatory presentation made in court ceremonies. Poets would be kept on staff to produce glorious and charming lyrical praise for their patrons. The political and influential nature of the Arabic poetry developed further when the presentation of the poem was soon deemed an act of allegiance. Consequently an act of sedition would have been the withholding of a poem, hence denying a ruler his just due. The poets commanded so much influence that they were allowed to present at particular feast day ceremonies their poems in order to praise or mock dignitaries and the hierarchy thus establishing who had fallen from or gained favour with the ruler. Therefore the future of many political careers depended upon the lyrics and tone of a poet. Even wars and battles erupted and ended by the eloquence of conflicting poets praising their rulers and mocking their rival tribes. Furthermore the poet could immortalize himself by praising his patron in such an arresting manner that it would be memorised, written down, and preserved. Yet again the subject matter would be devoid of innovation or originality but rather it would be the command and mastery of the Arabic language that would immortalise the poet. A non-Arab may be slightly bemused as to why and how the Arabic language is so effective and could falsely relate it to say for example, the impact of Shakespeare's Sonnets upon the English language. Such a conclusion would be wrong due to the significant disparity between the English language and classical Arabic. Firstly while English has clearly been influenced and debased by other languages such as French and German, Arabic on the other hand has not been influenced but rather influences. Swahili, Hindi and Farsi are just a few of the languages which have been heavily affected by the dominating nature of Arabic. Furthermore classical Arabic poetry is dominated by convention. Shakespeare's Sonnets and love poetry of its like based their method of affecting an audience by the personalisation and creative essence of what they wrote. This is in stark contrast to the classical Arabic love poetry which always consisted of an impersonal anonymity .This was due to the fact that the manipulation of the language rather than the meaning was in itself so captivating. The creative interaction between the poet and literary convention never assumed the form of a revolt against the imposed moulds; it is rather a search for excellence within their agreed limits. As complicated as the Arabic poetry may have been, it rarely went beyond the limits of the impersonal. The English poet on the other hand would have to display a deep emotional experience, releasing his innermost feelings to gain anything close to the same effect achieved just by the usage of the Arabic language. The Fusha Arabic is able to convey all aspects of feelings, emotions and ideas in a manner beyond the capabilities of other languages. Even today the Arabs are easily moved to tears by literary expressions whether in the word, spoken or written form. Listeners in Baghdad, Damascus, Cairo, Amman and Sanna can be stirred to the uppermost degree by the recitation of classical Arabic poetry. The delivery of orations in the classical tongue, even if only vaguely comprehended, still causes the listener to shudder. This is just a brief explanation of the powerful effect of the Arabic language and how it played such an influential role in the society of Muhammed SAW.

Challenge of the Qur'an When the Qur'an was revealed to Prophet Muhammed SAW, he concluded several things. Firstly, that the words given to him were in the form of speech. This was something sensed from the reality, that is, it was neither poetry nor prose and it came in the form of an address which was compatible with the conventions of what constituted speech. He SAW also realised that the speech was not from a human being. Being an Arab, he SAW was aware of the Arabic language and the capabilities and achievements of the great Arabic poets of his time. He SAW was clearly able to appreciate that the manipulation of the language within the Qur'an was also far superior to any of the poets which had existed prior to his life. Thus he was able to conclude that it was not the speech of an Arab and certainly not of a human being. He SAW also concluded by the process of elimination that the speech revealed to him was beyond the capabilities of man and had to be from the Creator as it was claiming. He had concluded this by already having come to the belief in the existence of one Creator by observing the reality around him and applying the rational method of thought. Had the Prophet SAW not gone through this thought process he would not have accepted that the Qur'an was from the Creator as he would not have believed in one i.e. that the Creator even existed. By acknowledging the Qur'an as being the speech of Allah SWT and that it was revealed to him SAW, the Prophet Muhammed SAW was also convinced that he SAW indeed was a Messenger of Allah. The conviction of being a Messenger of Allah and that the Qur'an was the speech of Allah SWT had to have existed within the Prophet Muhammed SAW himself. The belief that he SAW had a message for mankind given to him by Allah SWT had to have existed first within the Prophet SAW before he could convey such a thing. This firm Iman which he undoubtedly had was a prerequisite for the Messenger SAW to convey his message in the determined, uncompromising and resolute manner in which he SAW did. Hence the first person to believe that "There is no deity but AIlah and Muhammed (SAW) is His Messenger" was Muhammed SAW himself. Once the Messenger of Allah was convinced that he indeed was a Messenger, he SAW set about propagating the message of Islam while at the same time presenting the miracle bestowed upon him, the Qur'an. The miraculous nature of the Qur'an's language was in itself an implicit challenge to all the great poets of Prophet Muhammed SAW's time. By needing to disprove Muhammed SAW as a Messenger of Allah, the Makkan society merely needed to match the eloquent speech he was propagating. Of course they were unable to do this and neither did they try to. This was the first humiliation from Allah SWT to the arrogant Makkan society who refused to accept Muhammed SAW as a Messenger of Allah. As the revelation continued, Allah SWT laid down the first parameter for the challenge of the Qur'an. He SWT says () "Say, bring ten surahs (chapters) like unto it." [TMQ 11: 13]. Allah SWT established the parameter of the challenge to mankind by asking them not to bring better than the like of the Qur'an but rather just matching it in terms of eloquence, language, style etc. Furthermore Allah SWT added a subtle humiliation to the arrogant from mankind by asking them to only produce a mere ten chapters (Surahs) of its like instead of the whole book. Again unable to produce anything of its like the Arabic poets from the Makkan society remained silent and added further confirmation that Muhammed SAW was indeed a Messenger of Allah. As the Qur'an was revealed further to Prophet Muhammed SAW, Allah SWT defined the final challenge of the Qur'an which still stands today. He SWT says ()

" And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter (surah) like it and call on your witnesses besides Allah if you are truthful" [2-23 TMQ] and in Surah Yunus: 38 ()

"Say, bring one Surah like unto it." TMQ. This final challenge to produce a chapter of the like of the Qur'an was an insult to the Arabic poets who fought against Prophet Muhammed SAW. Unable to bring even a chapter of its like the Makkan society had no excuse but to accept the irrefutable fact that the Qur'an was a miracle and the speech of Allah SWT. This challenge was not just to the Makkan society but to the whole of mankind. To this day the challenge stands as the numerous enemies of Islam have failed to produce a measly chapter like that of the stature of the Qur'an. To some of the non Arabs the question may arise "What is so unachievable with regards to the challenge of the Qur'an?" To try and illustrate the magnitude of the task of producing a chapter like that of the Qur'an we shall give an example of an Olympic lOOm champion. The Olympic lOOm champion would have trained and perfected his starting and finishing techniques. He would have stuck to a strict diet and exercised his muscles so that they reach optimum performance. His technique and style with regards to the actual running would have taken years to perfect. He would famously be known as the 'fastest man on Earth'. Imagine now that a severely obese man clearly with no training or athletic preparation, a couple of double chins and a gut which strokes his shoes appears on the scene. Imagine now that the obese man challenges the sprinter by claiming that he is a Messenger of Allah and to prove it he will beat him in the lOOm sprint. Just by the mere appearance of the two one would find it hard to believe that the obese man could win, but let's consider that he does. Envisage now that he extends the challenge to the lOOm champion by saying he will make it easier upon him by giving him a 5Om head start. Visualise the obese man winning yet again, this would certainly raise a few eyebrows. Envisage now the final insult as the obese man says "try and beat me while I'll give you a 99m head start Mr Olympic champion ". Imagine again that the obese man somehow wins the race and humiliates the Olympic champion. This rather crude example if understood correctly can be applied to the challenge of the Qur'an. Like the lOOm sprinter the Arabic poets were trained and masters of the Arabic language and its manipulation. For Muhammed SAW to come with the challenge of the Qur'an was for the Arabic poets very much like being beaten in a lOOm race by a complete unknown while having a 99m head start i.e. it is observed yet cannot be explained but by the fact that it is a miracle. For more than 1400 years no one has been able to produce a chapter like that of the Qur'an and no one ever will. This truism can be confirmed by all Arabs whether Muslim or non-Muslim. This undoubtedly proves one thing that the Qur'an is not from a human being. This is because had it been written by a human being it is impossible to conceive that throughout history no other man could produce just a chapter like it. Moreover this also confirms that it is not from Muhammed SAW as he was unquestionably also a human. We also know that there can have been no tampering with the Qur'an because if such a thing occurred, then the tampering would have been from a human. For example had a human written one of the chapters of the Qur'an or changed it to suit his own devices, this obviously would be the chapter of a man. If the chapter of a man exists within the Qur'an then it would be simple for another human to match such a chapter and consequently destroy the challenge of the Qur'an. This hasn't and will not happen because the Qur'an hasn't and can't be changed. It should be noted by the reader that the Qur'an does not prove Allah SWT's existence rather it proves that Muhammed SAW is a Messenger of Allah. It is imperative to realise that we come to the knowledge of Allah SWT's existence via the rational reality. The fact that the Qur'an is His speech is arrived by the process of elimination. Using the process of elimination we can conclude that the Qur'an is not from a human being or Muhammed SAW. It is also not from an alien being as we have no evidence for such a thing. Rather the only possible conclusion is that it is from the only thing we know exists (from the rational thought) greater than man i.e. the Creator. The Qur'an claims to be from the Creator and is without a shadow of doubt the speech of Allah SWT. The Miracle of the Qur'an Even though there were other miracles bestowed upon Prophet Muhammed {SAW) as mentioned in the Qur'an and the Ahadith, he {saw) however did not challenge the people with them. The only miracle he was given which incorporated a challenge was that of the Qur'an itself, which in turn proved his Messengership. The Arabs who had heard the Prophet SAW reciting the Qur'an were engrossed by its eloquence and splendor in terms of its language. A famous poet of the time, al-Walid b. al-Mughira, commented to the people: "There is not a man amongst you who is more well-versed in poetry than me, or has more knowledge of Arabic's poetic meter than me. I swear! In the saying that he says there is a sweetness and beauty and in it there is grace and elegance. At its highest it is fresh green and leafy and at its lowest it is copious and abundant (with rain). Verily it is the highest and nothing is higher than it." Even though al-Walid refused to accept Islam, he like many of the Arab poets conceded to the fact that the Qur'an was beyond the capabilities of a human being. This fact can be testified by all Arabs who have a good knowledge of the language, Muslim or Non-Muslim, as they are all perplexed and taken aback by the power of its effect and force of its eloquence. Even the one sentence of the Qur'an can have a mesmerising effect upon the Arab, for example:

() 'On the Day of Resurrection the whole of the earth will be grasped by His Hand'. TMQ {39:67]

() 'If you fear treachery from any people throw back (their covenant) to them (so as to be) on equal terms'. TMQ [8:58] ) ( '0 mankind! Fear your Lord and be dutiful to Him! Verily, the earthquake of the Hour (of Judgement) is a terrible thing. The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunken, but severe will be the Torment of Allah'. TMQ {22:1] Even an ayah of the Qur'an with its style, wording and assertiveness can completely arrest the soul of a man while captivating his feelings. The synergy of power, elegance and clarity incorporated within its style humbles the human being into recognising his incapability of achieving its like. Furthermore the force and assertiveness of the Qur'anic style is complemented by the selection of concurrent words and meanings. For instance the subtle meaning is expressed with a delicate word; the lucid expression is articulated with an eloquent word while the anomalous meaning will be portrayed by an unusual word. For example He SWT says: () 'And they will be given to drink there a cup mixed with Zanjabil (ginger, etc), and a spring there, called Salsabil'. TMQ [76:17-18]

() 'Truly, Hell is a place of ambush, a dwelling place for the Taghun (Those who transgress the limits set by Allah). They will abide therein for ages'. TMQ {78:21-23]

() 'Verily, the harshest of all voices is the voice of the ass'.[31:19] The selection of the most apt and fitting expressions for the meanings is also utilised to produce immense splendor and elegance within the Qur'an's language. For example He SWT says: () 'Perhaps (often) will those who disbelieve wish that they were Muslims. Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know.' TMQ (15:2-3] The Qur'an incorporates a unique genre of expression unbeknownst to the Arabs prior to its revelation. With regards to syntax and word arrangement, the Qur'an defies accepted techniques of metrical and rhythmic poetry as well as of free prose. The Qur'an establishes an inimitable technique which is appreciated and recognised by the reader yet is at the same time beyond his capabilities. Even the phonetics of the Qur'an and its sentences generate a humility and sense of awe within the reader/listener. This is apparent if the reader pays attention to how Allah SWT places letters together and the sounds that come out from their places of articulation. For example certain letters are close to each other in a word or sentence to emphasise

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certain articulation. Furthermore when there is a distance between the places of articulation, a letter is used to separate and remove any incongruity , allowing a pleasant and moving refrain to be produced. Ayat ul koorsey for example has an immense impact on the listener by Allah SWT using the letter Laam 23 times within it. This produces a smooth and serene sound which instantaneously seizes the attention of the listener and entices him to hear more. In addition the vocative used within the Qur'an is also astonishing and thought provoking. An example of this is when Allah SWT addresses the servant. In doing so He SWT uses the vocative particle necessary for the servant to feel his distance and trepidation from Him. For example He SWT says: () O My slaves who believe! Certainly, spacious is My earth. ' TMQ {29:56] () O you who believe ! TMQ (2: 153] The simple technique of merely using the 'Yaa' to address the servants has an emphatic impact upon the address in that it demands attention and must be listened to. On the other hand when Allah SWT describes the servant calling him, it came with the vocative devoid of the 'Yaa'. For example He SWT says: () Our Lord! Put not on us a burden greater than we have strength to bear. TMQ {2:286] () Our Lord! Let not our hearts deviate (from the truth) after You have guided us. TMQ {3:8] These examples are devoid of the 'Yaa' (which establishes a sense of remoteness) and in turn produce an effect of closeness. By using the term 'Rabbana' a stirring sense of intimacy is produced so that the servant feels that Allah SWT is near and that the servant's trust should be placed with Him SWT . These are just a few of the numerous examples of the miraculous nature of the language of the Qur'an and its profound effect upon the reader. Unfortunately though, the steep decline suffered by the Muslims within the last two centuries has resulted in their focusing of peripheral matters. For example, instead of being in awe of the language used in the Qur'an and being motivated, provoked and moved by its meaning, the majority of the Islamic Ummah, like mindless parrots, are taught to 'recite' the Qur'an focusing on its pronunciation and 'melodious sound'. By not contemplating thoroughly upon its miraculous nature, challenge, meanings and commands, the Islamic Ummah will continue to find itself in the abyss of decline while at the same time losing the true appreciation of why the Qur'an is undoubtedly the speech of Allah SWT. A Universal Miracle The question that may be posed by the non-Arab in response to the proof of Islam is that "since the miracle of the Qur'an is the Arabic language, how is it possible for a non-Arab to appreciate this?" To answer this one must understand that Islam is an intellectual belief which agrees with the ration and convinces the heart and the mind. The miracle of the Qur'an can also therefore be appreciated by the non-Arab. To explain this one must establish the irrefutable facts. Firstly the existence of a book called the Qur'an is conclusive to all and does not require the knowledge of Arabic. Should anyone argue the existence of a book called the Qur'an, one should merely present one of the millions of identical copies from numerous parts of the world. Secondly once the existence of the Qur'an is accepted, the fact of the Qur'an being in the Arabic language must be proved. Again the Qur'an being in the Arabic language is proven by the ascertainment of facts. It is an undisputed fact that the Qur'an is in Arabic (translations are not considered Qur'an but rather limited human interpretations). While it may be argued that the non-Arab would not be able to know this, such an argument is flawed because one does not need the ability to be able to read and understand Arabic to recognise it. For example Arabic has clear, distinguished symbols for its alphabet which are universally recognisable. Similarly the Chinese alphabet, whether it is understood or

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not the non-Chinese can recognise the language of Cantonese from its symbols. Hence the Qur'an is in Arabic and one merely needs to look at the text of the Qur'an and be aware of the appearance of Arabic to confirm this. Thus so far by the attainment of facts and not the understanding of Arabic, it has been established that there is a book called the Qur'an which is undeniably in the Arabic language. With regards to the parameters of the challenge of the Qur'an (as stipulated in Surah Baqarah: 23)

() "And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you , are truthful" TMQ and Surah Yunus: 38 () "Say, bring one Surah like unto it." TMQ These can also be appreciated and accepted by the non Arab with conviction. The meaning of these ayaat can easily be verified by millions of Arabs -Muslim or non - Muslim. The existence of these ayaat are conclusive as they are in the Qur'an and are a permanent element of it. Therefore the existence of the parameters of the challenge to produce a Surah (chapter) like that of the Qur'an is undeniable, even to the non- Arab. What is also irrefutable is that no one has met this challenge i.e. produced a chapter like that of the Qur'an, for more than 1400 years and no one ever will. This can be appreciated by the non-Arab by the mere fact that no Arab has ever paid testimony to the fact that there is a chapter like that of the Qur'an, whether they were Muslim or non Muslim. Had the challenge been met, the enemies of Islam would have published the 'equalling chapter' and in turn destroyed the Islamic Aqeedah once and for all. Moreover should such an incredible chapter have been produced and been existent, it is unacceptable to think that it would have been hidden and kept secret for all this time. Rather this is a further indication that such a chapter doesn't exist and yet again the Arabic language is not required to understand this. So hence whether the language of Arabic is known or not, it is still possible to appreciate and understand that a book called the Qur'an which is in Arabic consists of a challenge to produce a chapter like unto it of which no one has met. Again by the process of elimination one would have to conclude that the Qur'an is indeed not from a human being but rather from the Creator, and is without a doubt His speech. Qur'an Limited? Some have argued that the Qur'an is not the speech of Allah SWT because it is supposedly limited. These arguments will be backed by superficial claims that the Qur'an has a beginning and an end, i.e. Surah AI Fatihah and Surah AI Nas. Therefore due to the Qur'an beginning with Surah AI Fatihah and ending with Surah AI Nas, they apply the logic that the Qur'an must be limited. This they will argue is because the Qur'an is claiming to be the speech of Allah SWT and like Allah SWT his attributes must be unlimited, otherwise if they were limited they would act as limitations upon him. This in turn would limit him as a whole, consequently disproving him as the actual Creator. Therefore their claim is that the Qur'an being limited is a proof of it not being the speech of Allah SWT as it is against the essence of him and his attributes having to be unlimited. By also claiming that the Qur'an possesses a beginning and an end, they also concluded that it was created, hence further proof that it is not an attribute (speech) of Allah SWT rather a creation. To clarify these claims one needs to again understand what the Qur'an is. The Qur'an is the speech of Allah SWT given to Gibrael (as) and revealed to Prophet Muhammed SAW. The emphasis should be on the 'reveal' aspect as the Qur'an is what Allah SWT has chosen to reveal to us. To claim that Surah AI Fatihah and AI Nas are the beginning and end is shallow as these chapters are not in chronological order. Also the Qur'an is the speech i.e. what is recited, while the book is how it has been preserved. Furthermore the Qur'an (speech of Allah SWT) which we have is only what Allah SWT has chosen to reveal to us; hence it is neither the beginning nor the end of his speech. For example we know from the Qur'an that Allah SWT spoke to Adam (as), Musa ( as) and Isa ( as) but this speech occurred before the revelation of the Qur'an to Muhammed SAW. Hence the Qur'an is not all of Allah SWT's speech it is only what he has chosen to reveal. As a result the argument of the Qur'an having a beginning and end is flawed. With regards to the Qur'an being created this too is also flawed due to the fallacious conclusion of it having a beginning. For that reason to claim that the Qur'an is limited and created is iniquitous and false from its root.

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How does Allah SWT? Those with a sensibility towards denial or malicious intent will often ask the question of "how does Allah SWT?" For example one argument/question fitting this format would be "Allah SWT is the Creator and everything He creates is limited, because these celestial bodies all have a beginning. But the fact that Allah SWT cannot create anything unlimited is in fact a limitation upon him, so how can He be the Creator if He is limited?" Such perverted questions are often posed by pseudo intellectuals aimed at confusing Muslims and leaving them stumped for an answer. To resolve this issue one needs to study the statement carefully and realise that the claim is in itself false. For someone to make such a statement would implicitly mean that the individual has accepted the existence of the Creator. If the person making the statement declines in believing in a Creator then he should refrain from asking about something he doesn't accept the existence of. Why would someone wish to waste their time talking about something they believe is only mythical? Instead such an individual should proceed again through the thought process of whether a Creator exists or not, which once understood correctly via the enlightened thought, is undeniable. Alternatively if the poser of the question does accept the existence of the Creator but pursues the theme of the statement he would be lacking in thought and perception. This is because the statement consists of the phrase "the fact that Allah SWT cannot. ..." To say "the fact that Allah SWT cannot" requires evidence from revelation. Once the existence, independence and uniqueness of a Creator are accepted via the rational thought, it must be accepted that the 'cans' and 'cannots' of a Creator are beyond the perception of a human unless he is informed of it by revelation. It is inconceivable for a limited human being to even imagine a being independent of sustenance devoid of mass, shape or any limit exists; rather he can just conclude that it does. To say Allah SWT can do such and such or cannot do such and such requires revelation informing that human being. Such issues are beyond the senses of a human's limited mind. For example it is impossible for someone to conclude that Allah SWT has the attribute of being Ar Rahman without revelation informing us. Thus without revelation on the subject, one cannot even justify or validate the question of "the fact that Allah SWT cannot ". Rather the more appropriate question should be to the questioner which is "are you receiving revelation to attain such a 'fact' and if so what is your proof?" How is the Qur'an? Those with rancorous intentions may attempt to question the validity of the Qur'an by delving into questions of the format "How is the Qur'an...?" For instance, an example of this would be the question "How is the Qur'an the speech of Allah if it is recited by a limited human voice and hence limited by the dimensions of that voice, while at the same time claiming to be the speech of an unlimited Creator?" Such a question and its like may cause confusion and panic if not thought through carefully. The question yet again is in itself flawed. By questioning "How is the Qur'an the speech of Allah when?" is an indirect acknowledgment that the Qur'an is indeed the speech of Allah SWT. The question of 'How' is again also delving into the realms of what is beyond the human perception. What is clearly perceived by the human and is irrefutable is that the challenge of the Qur'an is open to all and unachievable. For example man can recite the Qur'an with his limited voice. He is also able to understand and perceive its words and meanings using his limited mind. Furthermore, the tool of the Qur'an is the Arabic language which is also not only limited but accessible to all. Despite this, i.e. being able to read it, understand it and having access to the tools of it, man still cannot produce a chapter like it himself. This therefore is a further indication of the miraculous nature of the Qur'an and an additional provocation for man to humble himself to the speech of his AII-Mighty Creator. 'How' therefore is beyond the understanding of man unless there is revelation explaining it. What is definite though, is that the Qur'an is the speech of Allah SWT. Submission Once it has been concluded beyond a shadow of a doubt that Allah SWT is the Creator and Muhammed SAW is his final messenger it is incumbent upon the sane man to accept it and believe it. Muslim or non-Muslim, once the path to Iman has been followed in a comprehensive and conclusive manner; the individual has to submit to his Creator. The belief in the Qur'an as the speech of Allah SWT is rational, cannot be argued and must be accepted comprehensively. This would include those things within the Qur'an which are against the ration and cannot be sensed directly because the original basis i.e. the Qur'an has been proved decisively. For example the existence of the Angels, the Day of Judgement and Shaytan must all be accepted despite not being sensed directly by the human being. This is because we are informed of them by the Qur'an of which the credibility has firmly been established. Therefore once the rational proof of Allah SWT's existence has been confirmed alongside the Qur'an and other definite text (hadith muttawatir}, the Muslim must act in accordance to the commands of Allah SWT. He must submit willingly to the laws of Allah SWT surrendering completely to all that has been revealed by the Supreme. He must challenge everything which stands in the way of Islam and all that contradicts it by facing it and exposing its falsehood irrespective of the situation and its

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consequences. All actions should be carried in accordance to the Shari'ah enthusiastically and be happily embarked upon expecting nothing but the pleasure of Allah SWT .

Those that propagate the proof of the Qur'an on the basis of its conformance to new scientific developments should be challenged as they constitute a major danger to the Muslims. For example there are those who propagate that the authentication of the Qur'an is by science proving what is already mentioned in the Qur'an such as the "Earth is eggshaped". Such a perilous route led to the secularisation of Christianity with the discovery of a 'new' continent and the consequent contradiction of the supposed 'scientific facts' within the Bible. Thus such insecure 'scientific logicalities' should be understood with regards to their underlying motives. Firstly for someone to stoop to such a shallow level evidently showcases the lack of understanding as well as confidence of the Miracle of the Qur'an i.e. the Arabic language. This is because scientific theories are based on conjecture and hypotheses which are always subject to change. Should someone be as shallow as to base his belief in Islam on the basis of something like 'the Qur'an like science states that the Earth is egg-shaped", the consequences are that should a discovery in the future take place proving 'undoubtedly' that the Earth is in actuality oblong, then this person is most likely to abandon the Islamic Aqeedah. Therefore such an approach should be avoided, challenged and directed towards the way of comprehension as followed by Prophet Muhammed SA W and his companions RA. Those that delve in the futile Christian Muslim dialogue and expose the Bible's contradictions to 'prove' Islam should be reminded that Prophet Muhammed SAW never resorted to such desperate tactics. When the Christians of Najran came to the Prophet SAW he merely presented them with the miracle of the Qur'an i.e. its language. The Christians of Najran could not argue with the miracle and duly accepted Islam. He SAW did not refer to their scriptures as they were invalid from their root and carried no proof. Those that argue the case for studying the 'old', scriptures represent the depressing decline in relation to the understanding of the Islamic Aqeedah. It is obvious that anything within the 'old' scriptures which agrees with Islam is accepted, not because it is in the 'old' scriptures but because the Qur'an and Ahadith have mentioned them. Furthermore it is a fact that the Bible and Torah of today have been changed and manipulated and also do not carry any proof. Thus it is not acceptable to delve in a discussion regarding an issue which has no proof. It would be similar to debating the existence of the 'green boogie man' who sits on a purple cloud close to Saturn. This is because both issues carry no proof. The Muslims should rather present the proof of Islam and not allow themselves to be victims of 'fairy tale' debates. Allah SWT says: ) ) "It is He who has sent His Messenger with the Guidance and deen of Haqq, to prevail over all other deens (ideologies) even though the non believers may abhor it." [TMQ 9:33] It is this intellectual belief which made the Sahabah (ra) such an impregnable force, ready to sacrifice everything for the attainment of the pleasure of Allah SWT and the avoidance of His punishment. This decisive belief, the Iman, is what is required for the Islamic Ummah to embrace comprehensively, so that she may once again salvage and emancipate mankind from it's misery and raise itself back to it's rightful position as the 'Best Ummah sent unto mankind'. Allah SWT says:

() Oh you who believe! Answer (the call of) Allah and His Messenger when He calls you to that which gives you " [life. " [TMQ 8:24

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