اُتْلُ Recite مَاۤ what اُوْحِیَ has been revealed اِلَیْكَ to you مِنَ of الْكِتٰبِ the Book وَ اَقِمِ and establish الصَّلٰوةَ ؕ the prayer اِنَّ Indeed الصَّلٰوةَ the prayer تَنْهٰی prevents عَنِ from الْفَحْشَآءِ the immorality وَ الْمُنْكَرِ ؕ and evil deeds وَ لَذِكْرُ and surely (the) remembrance اللّٰهِ (of) Allah اَكْبَرُ ؕ (is) greatest وَ اللّٰهُ And Allah یَعْلَمُ knows مَا what تَصْنَعُوْنَ you do 29. Al-'Ankabut Page 402 وَ لَا And (do) not تُجَادِلُوْۤا argue اَهْلَ (with the) People of الْكِتٰبِ the Book اِلَّا except بِالَّتِیْ by which هِیَ [it] اَحْسَنُ ۖۗ (is) best اِلَّا except الَّذِیْنَ those who ظَلَمُوْا (do) wrong مِنْهُمْ among them وَ قُوْلُوْۤا and say اٰمَنَّا We believe بِالَّذِیْۤ in that (which) اُنْزِلَ has been revealed اِلَیْنَا to us وَ اُنْزِلَ and was revealed اِلَیْكُمْ to you وَ اِلٰهُنَا And our God وَ اِلٰهُكُمْ and your God وَاحِدٌ (is) One وَّ نَحْنُ and we لَهٗ to Him مُسْلِمُوْنَ submit وَ كَذٰلِكَ And thus اَنْزَلْنَاۤ We (have) revealed اِلَیْكَ to you الْكِتٰبَ ؕ the Book فَالَّذِیْنَ So those اٰتَیْنٰهُمُ We gave [them] الْكِتٰبَ the Book یُؤْمِنُوْنَ believe بِهٖ ۚ therein وَ مِنْ And among هٰۤؤُلَآءِ these مَنْ (are some) who یُّؤْمِنُ believe بِهٖ ؕ therein وَ مَا And none یَجْحَدُ reject بِاٰیٰتِنَاۤ Our Verses اِلَّا except الْكٰفِرُوْنَ the disbelievers وَ مَا And not كُنْتَ (did) you تَتْلُوْا recite مِنْ before it قَبْلِهٖ before it مِنْ any كِتٰبٍ Book وَّ لَا and not تَخُطُّهٗ (did) you write it بِیَمِیْنِكَ with your right hand اِذًا in that case لَّارْتَابَ surely (would) have doubted الْمُبْطِلُوْنَ the falsifiers بَلْ Nay هُوَ it اٰیٰتٌۢ (is) Verses بَیِّنٰتٌ clear فِیْ in صُدُوْرِ (the) breasts الَّذِیْنَ (of) those who اُوْتُوا are given الْعِلْمَ ؕ the knowledge وَ مَا And not یَجْحَدُ reject بِاٰیٰتِنَاۤ Our Verses اِلَّا except الظّٰلِمُوْنَ the wrongdoers وَ قَالُوْا And they say لَوْ لَاۤ Why not اُنْزِلَ are sent down عَلَیْهِ to him اٰیٰتٌ (the) Signs مِّنْ from رَّبِّهٖ ؕ his Lord قُلْ Say اِنَّمَا Only الْاٰیٰتُ the Signs عِنْدَ (are) with اللّٰهِ ؕ Allah وَ اِنَّمَاۤ and only اَنَا I (am) نَذِیْرٌ a warner مُّبِیْنٌ clear اَوَ لَمْ And is (it) not یَكْفِهِمْ sufficient for them اَنَّاۤ that We اَنْزَلْنَا revealed عَلَیْكَ to you الْكِتٰبَ the Book یُتْلٰی (which) is recited عَلَیْهِمْ ؕ to them اِنَّ Indeed فِیْ in ذٰلِكَ that لَرَحْمَةً surely is a mercy وَّ ذِكْرٰی and a reminder لِقَوْمٍ for a people یُّؤْمِنُوْنَ۠ who believe
(29:45) (O Prophet), recite the Book that has been revealed to you and establish Prayer.77 Surely Prayer forbids indecency and evil.78 And Allah's remembrance is of even greater merit.79 Allah knows all that you do.
(29:46) Argue not80 with the People of the Book except in the fairest manner,81 unless it be those of them that are utterly unjust.82 Say to them: “We believe in what was revealed to us and what was revealed to you. One is our God and your God; and we are those who submit83 ourselves to Him.”
(29:47) (O Prophet), thus have We bestowed the Book on you.84 So those on whom We had bestowed the Book before believe in it,85 and of these (Arabs) too a good many believe in it.86 It is none but the utter unbelievers who deny Our Signs.87
(29:48) (O Prophet), you did not recite any Book before, nor did you write it down with your hand; for then the votaries of falsehood would have had a cause for doubt.88
(29:49) But it is a set of Clear Signs in the hearts of those who have been endowed with knowledge.89 None except the utterly unjust will deny Our Signs.
(29:50) They say: “Why were Signs90 from his Lord not sent down upon him?” Say: “The Signs are only with Allah. As for me, I am no more than a plain warner.”
(29:51) Does it not suffice for them (as a Sign) that We revealed to you the Book that is recited to them?91 Surely there is mercy and good counsel in it for those who believe.92
77. This is apparently addressed to the Prophet (peace be on him), but in fact is meant for all believers. The believers were then facing immense hardship .in their effort to follow their faith. In the earlier verses of this surah (see vv. 1-42), the believers were continually urged to remain patient and resolute and place all their trust in God. They are now being directed to adopt certain practical measures — to recite the Qur’an and establish Prayer. The underlying idea is that these will equip them with firm character and such remarkable qualities that they will be able to withstand all onslaughts from evil forces. Once they are so equipped, the believers will have acquired the ability to turn the tide of the forces of evil pitted against them. It is evident, though, that one can only derive strength from reciting the Qur’an when one correctly comprehends its teachings and when one’s heart and soul absorb them. This is not the case, however, when Qur ‘an-recitation is merely a mechanical repetition of the Qur’an’s text. Likewise, offering Prayer should not be confined to a set of bodily acts; rather, it should instill in the reciter’s heart the message of the Qur’an and make it the driving force of his character and conduct. What kind of impact Prayer should have on a man’s conduct is clearly outlined in this very verse.
(For elaboration see n. 78 below.) As for recitation of the Qur’an, if this does not go beyond the reciter’s throat to reach his heart, it will certainly not provide him with the strength to withstand the tempestuous onslaughts of the forces of unbelief. In fact, it will hardly enable him even to sustain his faith. It is pertinent in.
this regard to bear in mind the following hadith about a group of people who used to recite the Qur’an: “They will recite the Qur’an the while it will not go beyond their throats. They will go out ‘of the fold of faith as an arrow goes out of the bowstring”. (See Bukhari, K. Ahadith al-Anbiya’, Bab: Qawl Allah: Amma ‘Adun fa uhliku; Muslim, K. al-Zakah, Bab: Dhikr al-Khawarij wa Sifatihim; Malik, Muwatta’, K. al-Nida’ li al-Salah, Bab: Ma ja fi al-Qur’an — Ed.) If one’s mind, heart, character and conduct are not transformed after reciting the Qur’an, and one still persists in doing what the Qur’an forbids, this is not a true believer’s recitation of the Qur’an.
The Prophet (peace be on him) characterized such people in these terms: “He who treats the prohibitions of the Qur’an as lawful does not [truly] believe in the Qur’an”, (See Tirmidhi, K. Fada’il al-Qur’an, Bab: Ma ja‘a fi man qara’a Harfan min al-Qur’an ma lahu min al-Ajr — Ed.) Such recitation does not reform a person’s life or strengthen his spirit. In fact, it makes him all the more brazen with God and even more shameless before his own conscience so that no vestige of good character is left in him. Such a person is even more guilty than he who does not recite the Qur’an. For the person who believes the Qur’an to be the Book of God but who then?
violates its directives after becoming acquainted with them, as a result of reading the Qur’an, is like a criminal who violates the law not out of | ignorance, but with full knowledge of what he is doing. The following statement from the Prophet (peace be on him) applies fully to such people: “The Qur’an is a witness either for you or against you”, (Muslim, K. al- Taharah, Bab: Fadl al-Wudu' - Ed.) In other words, if one faithfully follows the message of the Qur’an, one will benefit from it immensely. Whenever one is asked about one’s conduct, whether in this world or in the Next, one can refer to the Qur’an and plead that one acted according to it. If one’s deeds are in accord with it, one need not fear any punishment from the courts in this world or any punishment in the Hereafter. However, if someone receives the message of the Qur’an and knows what God expects him to do and what to avoid and still acts contrary to the Qur’an’s directives, this will be a witness against him. It will strengthen the case against him in God’s court. For at this stage no one will be able to plead ignorance as a reason for exoneration nor will he be let off with a lighter punishment.
78. This is one among the many important attributes of Prayer that is highlighted here in sync with the context. At the time it was revealed, the early Muslims of the Makkan period encountered fierce hostility. To be able to withstand this, the Muslims stood in much greater need of moral rather than material strength. Two things were earlier indicated in order to generate moral strength among them and to ensure its growth - reciting the Qur’an and establishing regular Prayers. The Muslims are now being told that by establishing Prayer they will-be able to purge themselves of the evils in which they, as well as the jahili society of Arabia and the neighboring lands, were enmeshed before their acceptance of Islam. The establishment of Prayer has the power to help them overcome the evils that mar their lives.
A little reflection will make it clear why this particular attribute of Prayer is emphasized here. It goes without saying that purification from vice is beneficial both in the present world and in the Next. It gives one an edge over those who are, engrossed in vice and who have pitted themselves in a battle against. good in a bid to preserve the corrupt jahili system. The words fahsha’ and munkar used here refer to indecent and evil actions that are instinctively repulsive to human nature and which have always been known to be evil by all nations and societies. In fact, even those who are themselves enmeshed in corruption look upon evil as evil.
Arabian society at the time the Qur’an was revealed was no exception to this. The Arabs of the time recognized what was morally right to be right and what was wrong to be wrong and distinguished between good and evil. None of them branded good deeds to be evil or vice versa.
Against this backdrop, the emergence of a movement in a society that was immersed in evil and its ability to bring about a moral transformation among those influenced: by it gave that movement a moral edge over others. This was bound to have an impact. The Arabs could not simply disregard a movement that extirpated evil and made those whom it influenced become conspicuously upright and pious in comparison with their contemporaries. It was impossible for ordinary Arabs not to feel the moral weight of the movement that was eradicating evils in their society and transforming people into virtuous and upright human beings. It was also difficult for them to extend their support, merely under the influence of the hollow slogans of jahili bigotry, to those who were themselves steeped in moral vice and who were striving to keep intact the Jahiliyah corruption that had beer extant for centuries. Therefore, rather than ask the Muslims to equip themselves with material resources, the Qur’an urged them to establish Prayer, which would infuse moral excellence in them. This, in turn, would help this handful of people win over the hearts and minds of those around them and enable them, ultimately, to prevail over their opponents.
The merit of Prayer outlined in this verse, viz. that it forbids indecency and evil, has two aspects. The first is its essential characteristic, whereby it prevents man from indecency and evil. The second is, in fact, its required characteristic, whereby he who observes Prayer should actually desist from all acts of indecency and evil. As for restraining man from evil and indecency, Prayer is undoubtedly a powerful means to this end.
Of all the possible restraints against committing evil, Prayer is the ' most effective. What could be more effective than summoning man five times a day to remember God and to refresh in him the fact that he has no right to act with unfettered freedom for he is the servant of an All- Knowing God, One Who is aware even of the desires and intentions that lie hidden in his heart. Furthermore, He it is to Whom man will one day have to render an account of all his deeds.
Prayer not only serves as a reminder of all these truths, but it also practically trains man not to disobey any of God’s commands even when no one is watching him. This because from the moment a person rises to pray until he finishes it, God alone knows whether that person has or has not observed all the commands prescribed by Him for offering Prayer. For example, if someone joins the Prayer while he is not in a state of wudu’, this fact is known to none except himself and God. Likewise, someone might apparently join the Prayer and perform all the physical acts of which it consists while within himself he might have no intention of praying at all. It is also possible that instead of reciting what is required in Prayer, the person instead recites amorous songs. In such cases who else but the person themselves or God knows that, in reality, Prayer has not been offered at all? However, when someone offers Prayers five times a day, duly observing all its requirements, ranging from ritual cleanliness of body and clothing to recitations as laid down by Divine Law, this exercise constantly rejuvenates his conscience, awakens in him a sense of accountability to God, and transforms him into a responsible, duty-conscious person. Thereby, he is trained to willingly adhere to the dictates of faith, both in public and in private, regardless of whether he is subjected to supervision by any external authority and regardless of whether or not others are aware of his deeds.
Seen in this light, one reaches the inevitable conclusion that Prayer does indeed restrain man from committing acts of indecency and evil.
In fact, there is no scheme of training aimed at dissuading people from evil as effective as Prayer. As for the question of whether someone will really refrain from evil after following the regime of regular daily Prayers, the result will obviously vary from one participant in this scheme of self-improvement to another. If someone is sincerely interested in deriving benefit from Prayer and takes the required steps in that direction, his way of life will doubtlessly be reformed. As for the person who is not ready to mend his ways or who deliberately deprives himself of the benefits of Prayer, it is clear that no scheme of reform is going to help him. The following analogy illustrates this. Food is essential for the nutrition and growth of the body. However, food can perform this function only when one lets it do so. If someone were to immediately vomit the food after _ eating it, even the most nutritious food will do him no good. Obviously, the situation of such a person is not a good basis to conclude that food is not nutritious for them. Following the same analogy, the example of someone who prays regularly and yet commits evil does not prove that Prayer fails to forbid indecency and evil. Rather, it is more apt to say that the person concerned does not truly offer Prayers. His likeness is that of the person who vomits after taking food and thus becomes weaker by the day.
This potential of Prayer to prevent people from indecency and evil features in several traditions from the Prophet (peace be on him) and from some leading Companions and Successors. ‘Imran ibn Husayn narrates that the Prophet (peace be on him) said: “He whose Prayer does not deter him from indecency and evil is, in fact, one whose Prayer takes him further away from God.” (Ibn Abu Hatim and Tabari, Tafsir, comments on al-‘Ankabut 29:45 and Tabarani, al-Mu Jam al-Kabir, tradition 10862 — Ed.) Ibn ‘Abbas narrates the following saying of the Prophet (peace be on him): “Anyone whose Prayer does not forbid him from indecency and evil (is a Prayer that) further removes from God”, (Ibn Abi Hatim, Tafsir, comments on al-‘Ankabut 29:45 and Tabarani, al-Mu Sam al-Kabir, tradition 10862 - Ed.) Hasan al-Basri narrated a tradition directly from the Prophet (peace be on him) which enshrines the same idea. Ibn Jarir ’ al-Tabari and al-Bayhaqi narrated a tradition from ‘Abd Allah ibn Mas ‘ad, that the Prophet (peace be on him) said: “The Prayer of someone who does not obey the imperatives of Prayer and who does not refrain from indecency and evil, is not taken into account”, (Ibn Jarir al-Tabari and Ibn Abi Hatim). Several traditions of similar import are related on the authority of ‘Abd Allah ibn Masiid, ‘Abd Allah ibn ‘Abbas, Hasan al- Basri, Qatadah and al-A ‘mash. Imam Ja ‘far al-Sadiq says: “If one wants to ascertain whether one’s Prayer has been accepted by God or not, one should assess how far one has abstained from indecency and evil. If one has stopped committing evil under the influence of Prayer, one’s Prayer has been accepted”, (al-Alusi, Ruh al-Ma ‘ani and Qurtubi, al-Jami‘li Ahkam al-Qur’an, comments on al-‘Ankabut 29:45 — Ed.).
79. This may be interpreted variously. First, God’s remembrance, that is Prayer, is greater and of much higher value than merely its potential to prevent acts of indecency and evil. Far from ‘being only a force to restrain ' people from evil, observance of Prayer also prompts them to do good and excel others in so doing. Secondly, remembrance of God is an act of great intrinsic merit; itis, in fact, the best of deeds. Man cannot do anything better than engage in God’s remembrance. Thirdly, that God’s remembrance of man is of an even higher value than man’s remembrance of God. The idea "that God remembers man occurs in the Qur’an as follows: “So remember Me and I shall remember you”, (al-Baqarah 2:152). Prayer represents man’s remembrance of God. When God’s servant remembers Him, He too remembers His servant. Apart from these three interpretations, there is also the subtle interpretation offered by Abu al-Darda’s wife who said that: “Remembrance of God does not consist only of Prayer. Its range is very wide. As one observes fasting or pays zakah or does any other good act, he is in fact remembering God. Likewise, when anyone avoids committing evil, he is prompted to do so by his remembrance of God.
Thus remembrance of God embraces every aspect of a believer's life.”
80. Itis pertinent to mention that the Muslims were asked in the latter part of the surah to migrate (see v. 56). At that time, Abyssinia, the only safe haven for the Muslims was under Christian sway. Accordingly, the Muslims are being instructed as regards the norms they should observe in their religious discussions with People of the Book.
81. That is, if a discussion takes place with the People of the Book it should consist of putting forward reasonable arguments, be couched in decent and refined language, and be animated by a spirit of mutual understanding. The main concern in this respect should be to make sure, as far as possible, that the other party remains in a proper frame of mind to reconsider its ideas. If someone preaches Islam, his aim should be to win the hearts and minds of his addressees so as to bring them around to the Straight Way. However, if he engages in acrimonious argument, as though he were having an intellectual bout aimed at inflicting humiliating defeat on his enemy, this would be a self-defeating exercise. Instead, one - should deal with the other party sympathetically and sensitively just as a physician deals with a patient. For obviously the physician has to be on guard lest any indiscretion on his part aggravates the patient's sickness.
A physician’s attention is always focused on one point: how best to heal his patient while causing him minimal pain. Seen in this context, it is evident that while this directive was given in connection with religious discussions with the People of the Book, its application is not confined to discussions with them alone. It is, in fact, a directive of universal import as regards preaching Islam, so much so that one frequently encounters the same in the Qur’an: (O Prophet!) Call men to the way of your Lord with wisdom and goodly exhortation, and reason with them in the best manner possible. (al-Nahl 16:125) (O Prophet!) Good and evil is not equal. Repel (evil) with that which is good, and you will see that he, between whom and you there was enmity, shall become as if he were a bosom friend (of yours). (Ha’ Mim Sajdah 41:34) (O Prophet!) Repel evil in the best manner. We are well aware of all that they say about you. (al-Mu’minun 23:96) (O Prophet!) Show forgiveness, enjoin equity and avoid the ignorant. And if it happens that a prompting from Satan should stir you up, seek refuge with Allah. (al-A ‘raf 7:199-200)
82. This means that the attitude one should adopt in dealing with the “utterly unjust” depends on the kind of wrong they actually inflict, which varies from situation to situation. What is stressed here is that the Muslims need not observe gentleness and leniency towards all their enemies, at all times, and in all circumstances, for this might cause them to mistake such gracious behavior for weakness and timidity. Islam certainly teaches its followers to be gracious, affable and kind in their dealings with others. At the same time, however, it does not teach its exponents to resign themselves to humiliation and degradation.
83. Here God indicates to the expounders of Truth how they can engage in refined religious discussions with others by offering an example.
They are told not to make the erroneous position of the other party the starting point of such a discussion. Rather, the discussion should commence with identifying and highlighting the elements of truth that are common to both parties. In other words, commonalties rather than differences should be taken up first. As for contentious matters, an effort should be made to point out to the other party that the standpoint of the believers in regard to these matters is in conformity with that which is common to both parties whereas the standpoint of the other party is in conflict with what is commonly agreed. It is also pertinent to remember that the People of the Book, unlike the Arabian polytheists, did not deny revelation, messenger ship and the Hereafter. Rather, they affirmed these truths as did the Muslims. Now, had there been any dispute between the Muslims and the People of the Book on these questions and had Muslims denied the latter’s Scriptures and asked them to believe only in their Scripture, the Qur’an, and had they declared the People of the Book to be unbelievers on that account this would certainly have caused serious discord. But the position of Muslims was quite different for they themselves affirmed belief in the Scriptures of the People of the Book as well as in the Revelation that had been made to the Prophet Muhammad (peace be on him). Hence, it was for the People of the Book to explain why they accepted one of God's Scriptures and rejected others. The Muslims were, therefore, directed that if they encountered the People of the Book they should expound their standpoint: that they believed in the same God in Whom they believed, and that they too were committed to obeying Him. They were also to make it clear that they were bound to follow all the directives and commands that came from God, be they those that came to the People of the Book or to the Muslims. They were also required to clarify that they were devout servants of God rather than worshippers of any particular country, nation or race. This notion is repeatedly stressed in the Qur’an in the context of the Muslims’ encounter with the People of the Book. See, for example, al-Bagarah 2: vv. 4, 136, 177 and 285; Al Imran 3:84; al-Nisa’ 4:14, 61, 150-152, 162-164 and al-Shura 42:13.
84. This can be interpreted in two ways. First, that in the same manner that God had revealed Scriptures to other Prophets in the past, He has now revealed a Scripture to the Prophet Muhammad (peace be on him).
Secondly, that God has revealed this Book, the Qur’an, and has directed people to believe in it in addition to believing in the earlier Scriptures.
85. The context clearly indicates that here the expression “those on whom We had bestowed the Book” is not applicable to all People of the Book. It rather applies only to those who were endowed with true knowledge and understanding of the Scriptures and were, thus, its recipients in the true sense of the expression rather than those who simply carried the Scriptures as donkeys carry a huge load of books. Hence when the Scripture revealed to the Prophet Muhammad (peace be on him) was presented to such people — a Scripture that confirmed the truth of the earlier Scriptures — they displayed no prejudice or stubbornness in attesting to its truth. Rather, they accepted it with the same sincerity that they had displayed in accepting the earlier Scriptures.
86. The words “of these” refers here to the people of Arabia. The purpose being to stress that lovers of the Truth everywhere — People of the Book as well as others ~ had begun to embrace the Book revealed to the Prophet Muhammad (peace be on him).
87. Hence the word “unbelievers” refers to those who were not ready to pay heed to the Truth. These were they who would not disregard their biases and prejudices, who would not accept constraints on their lusts, and who were uncomfortable about reining in their unfettered freedoms.
It is for reasons such as these that they were inclined to deny the Truth.
88. The same argument in support of the Prophet Muhammad's designation to that office also occurs in Sariah Yunus and al-Qasas. (See Towards Understanding the Qur'an, Vol. IV, Yunus 10: n. 21, pp. 19-21; Vol. VIL, al-Qasas 28: nn. 64 and 109, pp. 224-226 and 250-253. See also Vol. IV, al-Nahl 16: n. 107, pp. 366-367; Vol. V, Bani Isra’il 17: n. 105, pp. 71-72; Vol. VI, al-Mu’minun 23: -n. 66, pp. 112-113 and Vol. VII, al-Furqan 25: n. 12, pp. 7-10.) The argument proffered in the present verse rests on the fact that the Prophet Muhammad (peace be on him) was an unlettered person. His compatriots, his fellow tribesmen, his relatives and those in whose midst he had spent his whole life knew only too well that he had never read a _ single book, nor had he ever learned to write. After referring to this fact, God mentions it as conclusive proof that the Prophet’s deep knowledge of the teachings of the earlier Scriptures, of the events relating to the lives of the Prophets, of the beliefs held by different religions, of the history of ancient nations and of matters relating to culture, morality and economy could have no other source than revelation from Him. Had the Prophet (peace be on him) been a literate person, been engaged in academic pursuits and been adept at reading and writing, the unbelievers would at least have some basis to cast doubt on the Divine provenance of his teachings. Indeed, they could have ascribed it to the Prophet's own studies rather than to revelation. However, the fact that he was unlettered struck at the roots of all such doubts and objections. So stubbornness was the reason for their rejection of his Prophet hood, for no other grounds could be deemed as being even minimally reasonable.
89. That is, the Qur’an provides clear, luminous Signs to people of knowledge and wisdom in support of the Prophet Muhammad’s Messenger ship. The reason was that this wonderful Book, the Qur’an, had begun to pour forth from the lips of an unlettered person. Furthermore, this person had all of a sudden begun to display astounding qualities and accomplish prodigious achievements even though in the early years of his life there was no evident basis to expect all this from him.
If one examines the biographies of illustrious historical personalities, one can identify in their milieu factors that contributed to the formation of their characters and which prepared them for their spectacular achievements. This is understandable because there is a clear correspondence between man’s milieu and the main elements of his personality. However, the stark fact in the case of the Prophet Muhammad , (peace be on him) is that one cannot find anything in his milieu to explain his marvelous accomplishments. There was nothing in the Arabian environment or even in adjoining lands that could have, shaped or molded his extraordinary personality. The Qur’an refers to this truth by asserting that the Prophet’s personality is not simply a Sign but “a set of Clear Signs”. While those who are ignorant may not perceive these Signs, those endowed with knowledge are convinced that his ways are no different from those of a Messenger from God.
90. This refers to miracles which inspire faith and vindicate the truth ° of the Prophet Muhammad’s Messenger ship.
91. Is the revelation of a Scripture like the Qur’an to an unlettered person not enough of a miracle to persuade people to believe in Muhammad's Messenger ship? Is any further proof needed? Moreover, tangible miracles are effective for those who directly experience them, and, hence, their impact has a temporal dimension. This, however, does not apply to the Qur’an. This living miracle is and will always remain before people’s eyes. Furthermore, it is recited to them day in and day out.
In face of this explicit Qur’anic statement about the unclutteredness of the Prophet Muhammad (peace be on him), one can only express " astonishment at the audacity of those who seek to project him as literate. They do so while the Qur’an specifically identifies him as unlettered precisely because this is a powerful argument in support of his Messenger ship’s genuineness. As for reports that claim that he was literate or that he had acquired literacy at a later stage, these too should be dismissed out of hand. Any report contrary to the Qur’an is not even worth considering. Furthermore, such reports are also too defective and weak as regards their authenticity to serve as the basis of any serious argument. Bukhari, for instance, records the following: When the Treaty of Hudaybiyah was being drafted, the representative of the Makkan unbelievers raised his objection to the use of the title “Messenger of Allah” for Muhammad (peace be on him). Thereupon the Prophet (peace be on him) directed ‘Ali, his scribe, to strike it out and replace it with Muhammad ibn ‘Abd Allah. ‘Ali declined to do so. It was then that the Prophet (peace be on him) took the pen from his hand and struck out the title, “Messenger of Allah”, and inscribed the words Muhammad ibn ‘Abd Allah. (See Bukhari, K. al-Sulh, Bab: Kayfa yuktabu ma Salaha Fulan ibn Fulan ...; idem, K. al-Jizyah, Bab: al-Musalahah ‘ala Thalathat Ayyam aw Wagt Ma ‘lim; idem, K. al-Maghazi, Bab: ‘Umrat al-Qada’; Muslim, K. al- ihad wa al-Siyar, Bab: Sulh al-Hudaybiyah fi al-Hudaybiyah ~ Ed.) This report, narrated by Bara’ ibn ‘Azib, was variously recorded four times by Bukhari and twice by Muslim. In each instance, the report contains different wording.
i. The report, as it occurs in Bukhari’s Kitab al-Sulh, is as follows: _ “He [to wit, the Prophet (peace be on him)] said to ‘Ali: ‘Strike it out.’ He replied: ‘Iam not the one who will strike it out.’ Then the Prophet (peace be on him) struck it out with his own hand.”
ii. Another report in the same work states: “He [to wit, the Prophet (peace be on him)} told ‘Ali: ‘Strike out the {words] ‘Messenger of Allah’. He replied: ‘By God, I will never strike you out.’ Finally, the Prophet (peace be on him) took the text and wrote: ‘This is the treaty concluded by Muhammad ibn ‘Abd Allah’.”
iii. The same narrator, Bara’ ibn ‘Azib, is credited with the following report in Bukhari’s Kitab al-Jizyah: “The Prophet (peace be on-him) could not write on his own. He asked ‘Ali to strike out the [words] ‘Messenger of Allah’. ‘Ali said: ‘By God, I will never strike out [these words].’ Then the Prophet (peace be on him) asked ‘AIi to indicate the location where these words were inscribed, whereupon ‘Ali did so. The Prophet (peace be on him) then struck out those words with his own hand.” vi.
iv. However, in Bukhari’s Kitab al-Maghazi, the following version appears: “The Prophet (peace be on him) took the text, though he did not know how to write, and then wrote: ‘This is the treaty concluded by Muhammad ibn ‘Abd Allah’.”
v. Bara’ ibn ‘Azib reports in another version, as recorded in Muslim’s Kitab al-Jihad, that after ‘Ali declined to strike out those words, the Prophet (peace be on him) struck out the words ‘Messenger of Allah’ with his own hand.
Muslim also has the same narrator, Bara’ ibn ‘Azib, reporting that the Prophet (peace be on him) asked ‘Ali to indicate the words ‘the Messenger of Allah’ in the text. ‘Ali did so and the Prophet (peace be on him) struck out those words and ‘replaced them with “Ibn ‘Abd Allah”.
vi. The discrepancies in these reports clearly show that secondary narrators were unable to faithfully recount the actual words of Bara’ ibn ‘Azib. Thus one cannot affirm with absolute certainty, on the basis of any of these reports, that the Prophet (peace be on him) himself wrote the words ‘Muhammad ibn ‘Abd Allah’. It is possible that after ‘Ali declined to remove the words ‘Messenger of Allah’, the Prophet (peace be on him) himself removed them after ‘Ali had indicated their location. It is also possible that after removing those words, the Prophet (peace be on him) might have asked ‘Ali or some other scribe to write ‘Ibn ‘Abd Allah’ in their place. In fact, some reports indicate that the treaty had been committed to writing by two scribes, ‘Alt and Muhammad ibn Maslamah. (See Ibn Hajar al-‘Asqalani, Fath al-Bari, K. al-Sulh, Bab: al-Shurut fi al-Jihad wa al- Musalahah, Beirut: Dar al-Ma ‘rifah, 1379, vol. 5, 343.) It is not unlikely, therefore, that what one scribe declined to do was done by the other scribe.
Even if the Prophet (peace be on him) wrote his name with his own hand, this should not come as a big surprise. For there are many illiterate people in the world who know only how to sign their own name. Beyond that, they cannot read or write anything.
The earliest authority of another report which is cited to support the claim that the Prophet (peace be on him) was literate is that of Mujahid, a report that was narrated from him by Ibn Abi Shaybah and ‘Umar ibn Shabbah. According to this report, the Prophet (peace be on him) had acquired literacy before his demise. In the first place, this report is quite weak according to the criteria of isnad. In fact, as Ibn Kathir says: “it is weak and without any foundation”. Secondly, its weakness is also evident from the fact that if the Prophet (peace be on him) had acquired ... the skill of reading and writing, this would have made news all around and have been known to a very large number of people. Such an event would, therefore, have been reported by a large number of Companions.
Thus, it would also have become known who was or who were the people from whom the Prophet (peace be on him) learned such skills.
Now, no one except. ‘Awn ibn ‘Abd Allah, from whom Mujahid heard this, transmits this information. It is also noteworthy that ‘Awn was not a Companion; rather, he was a Successor. Furthermore, ‘Awn does not name the Companion(s) from whom he came to know this. It is obvious that one cannot dismiss a known incident on the basis of such weak traditions.
92. The sending down of the Qur’an represents a great blessing from God for all mankind for it is the Book of guidance and admonition for all. However, only those who believe in it can benefit from it.