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| When the Evangelist Becomes a Shaikh (1) - (click here) |
When the Evangelist Becomes a Shaikh, the Angels Become Worshippers of Adam (1)
By Jalal Abualrub
When the Evangelist becomes a Shaikh, the angels become polytheists, worshipping Adam instead of Allah. When the Evangelist becomes a Shaikh, the Nasikh becomes Mansukh, the Mutlaq becomes Muqayyad and the `Aamm becomes Makhsus, and the vice versa. Not that it is not hilarious to read for Evangelists-turned-Shaikhs. It is at the discovery of the level of horrific confusion and plain errors contained in the Fatawa of the many Evangelists/Shaikhs who sprung up in recent years that intensifies one’s amazement and bafflement, especially noting the level of publicity the writings of the new Shaikhs receive in Western Media. AnsweringIslam.Org, a Neo-Conservative Website, propagates articles of the nature described here that discuss specific, knowledge-based Islamic topics, without using a knowledge-based approach. By appealing to their readers’ emotions rather than the pursuit of truth and serious scientific research, the Neo-Cons/Neo-Shaikhs seek to deflect attention away from discussing the core foundation of their religion in comparison to the Islamic Faith to discussing specific aspects of the Islamic Law. However, if one does not believe in the tree itself, i.e., Islam and its creed, then discussing the attributes of the tree’s branches, leaves and fruit becomes irrelevant. Nonetheless, callers to Islam, who are required to convey the Islamic Message in its entirety to mankind, should consider criticism of the Islamic Law and Islam’s concepts as an opportunity to explain both the core tenets of their religion and the specifics of its Law. This is a type of Jihad of profound significance that uses the tools of written and spoken words to clarify Islam to mankind and inform them of its magnificent creed. “Two Adams?”
This is the title of an article on the topic of Sujud (prostration) written by Wail Taghlibi and posted by AnsweringIslam.Org on their website. Before we discuss the major points of interest in Taghlibi’s article, we should first explain the topic under discussion in his article to satisfy the requirement of scientific research in a knowledge-based atmosphere.
Linguistic Definition of ‘Sujud’ In, `Ahkamu al-Quran, Imam Abu Bakr, Muhammad Ibn Abdullah Ibn al-`Arabi, who was born in 468 AH (i.e., after the Prophet’s Hijrah, or Migration from Makkah to Madinah)/1075 CE and died in 543 AH/1148 CE, said that linguistically, both ‘Sujud’ and ‘Ruku’ pertain to ‘In`hinaa’, meaning, ‘lowering [of the head, or both the head and back]’. Imam Ibn al-`Arabi added that every Ruku` (bowing) is a Sujud (prostration) and every Sujud is a Ruku`, saying that Ruku` pertains more to bowing (In`hinaa), while Sujud pertains more to bending (Meel). Ibn al-`Arabi added that both Sujud and Ruku` are used to describe each other, even though each one of them may exclusively describe a certain position [example: in the Islamic Prayer, Ruku` pertains to bowing while Sujud pertains to prostrating on the ground].
Another book of Fiqh (Islamic Jurisprudence) titled, Ghidhaa al-Albab fi Shar`h Mandhumat al-Adaab, by Abu al-`Aun, Muhammad Ibn A`hmad as-Saffarini (1114 AH/1702 CE-1188 AH/1774 CE), also stated that Sujud has several meanings, such as bending, making In`hinaa, humbleness, modesty and greeting. The same book quoted the linguist Abu Yusuf, Ya`qub Ibn Is`haq Ibn as-Sikkit (died 244/858), as saying that it is said that one has made Sujud if one [at least] lowered (or nodded) his head or went to the extent of placing the face on the ground (prostrates).
Conclusion: both Ruku` and Sujud carry meanings of lowering or nodding the head lightly, bowing down, bending both the head and back to the extent of placing the hands, knees, feet and face on the ground in prostration, humbleness, modesty, greeting, and so forth. The context of the sentence in which Sujud or Ruku` appears defines which meaning mentioned here is desired.
For instance, Allah said in the Quran, what translated means, {O, you who have believed! Bow down, and prostrate yourselves, and worship your Lord and do good that you may be successful}; [22:77]. In this context, Ruku` pertains to, while standing, bending the head and back parallel to the ground while placing the hands on the knees, while Sujud pertains to placing the face, hands, knees and feet on the ground. In this context, Ruku` and Sujud describe different pillars of the Islamic Prayer. Ruku` was also mentioned in the context of Sujud in this Ayah (Quranic Verse), {And Dâwûd (David) guessed that We have tried him and he sought forgiveness of his Lord, and he fell down in Ruku` and turned (to Allâh) in repentance}; [38:24]. The great Muslim Scholar, Imam A`hmad Ibn Taimiyyah, stated in, al-Fatawa (Vol. 23, Pg., 145), that in this Ayah, Prophet Dawud, peace be upon him, made Sujud. Sujud was mentioned in the context of Ruku` in the Ayah, {And (remember) when it was said to them (Children of Israel): “Dwell in this town (Jerusalem) and eat therefrom wherever you wish, and say, ‘(O, Allâh) forgive our sins’; and enter the gate Sujjadan (making Sujud)”}; [7:161]. Ibn Taimiyyah said that several scholars of Tafsir (interpretation of the Quran) stated that the Children of Israel were ordered to enter the vicinity of the Masjid (Temple) while making Ruku`, i.e., bowing down, since entering while prostrating on the ground is not possible; al-Fatawa, Vol. 21, Pg., 269. Pertaining to the Islamic Prayer, ‘Sujud’, is generally in reference to the act of prostration where one places the face, hands, knees and feet on the ground, as scholars al-Bukhari and Muslim reported from the Prophet, peace be upon him. ‘Ruku`, if used in the context of prayer, is generally in reference to the position where while standing, one bends the back and head parallel to the ground while placing the hands on the knees as if holding to them, extending the hands and bending the elbows to the outside with the feet apart from each other as wide apart as one’s shoulders are, as reported in a Hadeeth, or Prophetic Tradition, collected in, Sahih Sunan at-Tirmidhi [249]. For a detailed description of the Islamic Prayer, refer to our English translation on, Zad-ul Ma`ad, by Imam Ibn al-Qayyim, Vol. 2.
Hatred vs. Scientific Research to Support Criticism of Islam;
One Adam, or Two Adams? It is astounding as to how Wail Taghlibi and his sponsors imagine they can circumvent the advance of Islam’s plain creed by writing this type of article that joins evident error and utter confusion to the inability to understand Islamic concepts. Wail Taghlibi wrote, “The Qur’an tells that God created Adam, then he commanded the Angels to bow down before Adam…(Sad 38:71-72 Pickthall). This command is confirmed in other verses: (Al-Baqara 2:34; Al-Aaraf 7:11; Al-Hijr 15:28-29; Al-Isra’ 17:61; Al-Kahf 18:50; Ta-ha 20:116).” The Sujud (prostration) performed by the angles to Adam is an aspect of the Ghaib, or matters of the Unseen, that Muslims believe in and do not dispute. In his article, Wail also correctly described the conversation that went between Allah and Iblis (Shaitan [Satan]), “The angels, except Satan, obeyed God’s command…God asked Iblis (Satan): ‘…What hindereth thee from falling prostrate before that which I have created with both My hands?...Iblis (Satan) answered: ‘…I am better than him. Thou createdst me of fire, whilst him Thou didst create of clay’ (Sad 38:76; cf. Al-Hijr 15:33).’” Wail added that, “Iblis’ disobedience to God’s command can never be justified, yet it raises the question of what was really meant by ‘falling down prostrate to Adam’.” To directly answer Taghlibi’s question, we hereby testify that the answer is ‘really’ found in the Quranic Verses that he quoted: Allah ‘really’ ordered the angels to make Sujud to Adam, and the angels ‘really’ made Sujud to Adam. To assert this fact, the Quran did not mention the word ‘Ruku` (bowing down)’ while describing Allah’s order to the angels, but always the word, ‘Sujud’. Sujud, in this context, means to fully prostrate on the ground as indicated by Allah’s statement to the angels, {Fa (so) Qa`u (fall down) Lahu (to him [Adam]) Sajidin (Prostrate)}; [15:29]. Wail Taghlibi continued, by saying, “The study of Adam’s relationship to God and His angels raises a bewildering question with regards to worship…Another fact to consider when seeking to understand the phrase, ‘falling prostrate to Adam’ is the role of ‘falling prostrate’ in the context of worship. The phrase is overwhelmingly used in the Qur’an in reference to worship to God…This is obvious in the following verses: ‘O ye who believe! Bow down and prostrate yourselves, and worship your Lord, and do good, that haply ye may prosper’ (Al-Hajj 22:77; cf. 22:18)…(Fussilat 41:37), and …(An-Najm 53:62).’..These verses clearly demonstrate that to ‘fall prostrate’ is to God alone… One may find it difficult to see how these verses could be consistent with the previous references that call angels to ‘fall prostrate to Adam’.” Wail then expounded on his ‘Fatwa’ by writing this, “To worship anyone other than God is described in the Qur’an as Shirk. Shirk, from the perspective of Qur’an, is the most grievous sin…If God really did command his angels to ‘fall prostate to Adam’, this would mean that they were commanded to commit Shirk, which He forbade and imposed the most severe punishment on those who commit that sin! God is far above contradicting himself.’”
Where Does the Quran Say that Allah Ordered the Angels to Worship Adam? When one involves oneself in a type of knowledge that is far superior to one’s intellect, one falls into the absurd idea that Allah ordered the angels to worship Adam. There are various ways to scientifically analyze Wail’s claim that Allah Himself ordered the angels to commit Shirk by making Sujud to Adam, even though Allah made Shirk the most grievous sin. Yet, we should start with the most direct method of scientific analysis of Wail’s statement by asking this question: Where does the Quran say that Allah ordered the angles to perform an act of worship to Adam? In his article/Fatwa, Wail mentioned Allah’s order to the angels to prostrate in Sujud to Adam and commented by saying, “…this would mean that they were commanded to commit Shirk.” However, the first question that one should ask Wail is the most fundamental: Where is the Quranic Verse (Ayah) stating that the angels’ Sujud to Adam was an act of Shirk? To further confuse his readers, Wail mentioned several Quranic Ayat (Verses) that ordain on Muslims various acts of worship, including prostrating to Allah in Sujud, but failed to mention a single Quranic Verse stating that in Islam, every type of Sujud is an act of worship. To explain, Wail Taghlibi rightfully stated that Shirk means to worship others besides Allah, and, {Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills; and whoever sets up partners with Allâh in worship, he has indeed invented a tremendous sin}; [4:48]. However, Wail made every Sujud an act of worship as is clear from his ‘decision’ that Allah’s order to the angels to make Sujud to Adam is the Shirk that He forbade for creation. Wail also said, “These verses clearly demonstrate that to ‘fall prostrate’ is to God alone’”, in reference to the several Quranic Verses he mentioned about dedicating ‘acts of worship’ to Allah Alone, including Sujud. Thus, it seems clear that to Wail, ‘acts of worship’, and, ‘Sujud’, are somehow synonyms. However, the Verses that Wail mentioned did not state that every Sujud is an act of worship, but mentioned Sujud in the context of worship, and indeed, all acts of worship are only directed at Allah Alone; both the angels and mankind are prohibited from making this type of Sujud to other than Allah, as Imam Ibn Taimiyyah stated (al-Fatawa). Then again, Wail used the word, ‘Sujud’, then the word, ‘context’, thus indicating that ‘Sujud’ alone is not sufficient to explain the meaning desired behind using it in a sentence without a ‘context’ to define it. Yet, he decided that the Sujud of the angels to Adam was in the context of worship, without bringing a ‘context’ to establish that the Sujud under discussion was ‘really’ an act of worship. To get out of this utter confusion, one needs to acquire knowledge on how the mind of an Evangelist ‘really’ works. These are two distinctly different topics that Wail has combined, two different concepts he has made one and the same: the concept of dedicating all acts of worship to Allah, Alone without partners, which is the Tau`heed (Monotheism) that is the foundation of Islam, and the act that is called Sujud, making every act of Sujud an act of worship. To explain, the Quran never stated that the angels were directing an act of worship to Adam; it is Wail who made up this conclusion on his own without a shred of evidence to support his stance. He then tried to cover his error by first saying that, the phrase ‘Sujud’ is ‘overwhelmingly’ used in the Qur’an in reference to worship to God. Then, he stated that Muslim Scholars, meaning, the scholars of Islam who know what Islam is about and are qualified to explain the meaning contained in the Quran and Sunnah, “…simply explain this phrase as meaning ‘greeting and exaltation’.” Amazingly, Wail then dismissed the explanation given by Muslim Scholars on their own Quran and acted as if they are bound by his explanation on it, even though he is neither a Muslim nor a scholar on Islam.
Is it, ‘Exclusively’, or, ‘Overwhelmingly’? If the Quran ‘overwhelmingly’ mentioned Sujud in the context of worship, then it is logical to state that rarely, the Quran would mention Sujud in a context other than worship. Therefore, why would Wail dismiss the explanation given by the scholars of Islam that the angels’ Sujud to Adam was in a context other than worship if the scholars did not deviate from the fact that ‘overwhelmingly’, the Quran mentioned the Sujud in the context of worship? It is clear that Wail believes that the term, ‘Sujud’, was mentioned ‘exclusively’ in the context of worship in the Quran. Otherwise, why would he write his article if he only meant ‘overwhelmingly’ instead of ‘exclusively’?
Types of Sujud in the Quran
Unlike the method that Wail used, here is scientific research on the types or ‘various contexts’ of Sujud mentioned in the Quran and the evidence establishing each type from the Quran and Hadeeth (Prophetic Tradition). We start by narrating one of the major foundations of Islam that is of great relevance to the topic of this article: the Prophet’s Hadeeth, “Actions are tied to the intentions behind them.” This Hadeeth is found in the authentic Hadeeth collections of Imams al-Bukhari and Muslim. There are several types –or contexts- of Sujud mentioned in the Quran and Prophetic Tradition distinguished from each other by their linguistic implication and the intention behind performing each type.
First: Sujud As An Act of Worship
Sujud, in the context of worship, is only dedicated to Allah, Alone without partners. This type of Sujud is of two categories classified either under Shirk (Polytheism) or Tau`heed (Islamic Monotheism), as follows. Surat an-Naml, chapter 27 in the Quran, narrated the story of Prophet Sulaiman (Solomon), peace be upon him, with the Hudhud (hoopoe). The Hudhud said this to Prophet Sulaiman, {“I found a woman ruling over them (people of Saba`), she has been given all things that could be possessed by any ruler of the earth, and she has a great throne. I found her and her people prostrating (‘Yasjudun’, verb for, ‘Sujud’) to the sun instead of Allâh, and Shaitân (Satan) has made their deeds fair‑seeming to them, and has barred them from (Allâh’s) way, so they have no guidance; So they do not worship (prostrate themselves before) Allâh, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. Allâh, Lâ ilâha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!}. Even the bird knew that the Sujud of the people of Saba` to the sun was in the context of worship. The bird also affirmed the Islamic Tau`heed of dedicating all aspects of worship to Allah, Alone without partners. However, this is not our only proof. The Quran said after a few sentences and in direct reference to the Sujud of the Saba` people to the sun, {And that which she used to worship besides Allâh has prevented her (from Islâm), for she was of a disbelieving people}; [27:20-43]. Therefore, it is the Quran that defined the Sujud of the queen of Saba` and her people to the sun as an act of worship, in this case, Shirk. With regards to the second category of Sujud in the context of worship, among the Quranic Verses that Wail mentioned is Allah’ Statement, {O, you who have believed! Bow down, and prostrate yourselves, and worship your Lord and do good that you may be successful. And strive hard in Allâh’s Cause as you ought to strive (with sincerity). He has chosen you (to convey Islâmic Monotheism to mankind), and has not laid upon you in religion any hardship: it is the religion of your father Ibrâhîm (Abraham) (Islâmic Monotheism). It is He (Allâh) Who has named you Muslims both before and in this (the Qur’ân), that the Messenger (Muhammad) may be a witness over you and you be witnesses over mankind! So perform As‑Salât (Iqâmat‑as‑Salât), give Zakât and hold fast to Allâh [i.e. have confidence and trust in Allâh]}; [22:77-8]. These two Quranic Verses, which as Imam Ibn Taimiyyah stated, ordained all types of good and rebuked all types of evil, list various acts, such as Ruku` (bowing down), Sujud (prostrating) and doing good, all in the context of worship and as parts of the Islamic Monotheism. Evidence: Allah said in verse 77, {…and worship your Lord…}, thus indicating its intended context. In addition, there are two key factors that Wail ignored in these two Quranic Verses that clearly explain the meaning of Ruku` and Sujud intended in them. Firstly, Verse 77 mentioned the Ruku` and Sujud that are pillars of the Islamic Prayer (Salat), which Verse 78 mentioned in plain terms, {So perform As‑Salât}. Hence, the falsehood of the comparison between the Sujud in verse 77 to the Sujud of the angels to Adam is clear: the angels did not make Sujud to Adam in the context of prayer or while praying to him, not even Wail made this wild assumption. To continue, Verses 77-8 mentioned three pillars of the Islamic Prayer: Ruku`, Sujud and sincerity to Allah. The Ruku` and Sujud were mentioned as pillars of the Islamic Prayer in specific Prophetic Statements as collected by Imam an-Nasaii and others; Verse 39:11 ordained sincerity to Allah in the worship, {Say (O, Muhammad): “Verily, I am commanded to worship Allâh (Alone) by obeying Him and doing religious deeds sincerely for His sake only}. Verse 78 clearly indicated that the context of the Ruku` and Sujud mentioned in Verse 77 is their being parts of the Islamic Prayer, {So perform As‑Salât (Iqâmat‑as‑Salât), give Zakât}. Verse 77 legislated doing good, including being charitable; Verse 78 implied that the pillar referred to in ordaining doing good in Verse 77 is the Zakat which, just like the Salat, is one of five pillars of Islam. Therefore, these sentences wherein the word ‘Sujud’ appeared indicated the context of it, that is, worshipping Allah in sincerity. ‘Sujud’, by itself does not mean an act of worship; even Wail understood this by saying that there is a ‘context’ in which ‘Sujud’ is mentioned. If defining the implication of Sujud requires a context, then the context decides which meaning is derived for Sujud, not the rhetorical babbling of un-enlightened Evangelists. To expand on this topic, we should assert that the Verses that Wail mentioned are not suitable to be compared in context to the Sujud of the angels to Adam. Firstly, Wail mentioned this verse, {See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad‑Dawâbb [moving (living) creatures, beasts], and many of mankind prostrate themselves to Allâh}; [22:18]. The context of this Verse is the obedience to Allah’s Qadar (Divine Preordainments and Predestination), which is another meaning for Sujud, not prostrating to Allah by placing the face on the ground. Proof: the sun, the moon, the mountains, the trees and the animals do not prostrate in the manner many of mankind and the Jinn and all of the angels willingly prostrate. These things praise Allah in a way that we do not comprehend, {The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft‑Forgiving}; [17:44], and show complete obedience to Allah’s appointed destiny and His created laws that govern every aspect of the existence. However, these things, including the animals, do not worship Allah, as Imam Ibn Taimiyyah rightfully stated. Imam Ibn Taimiyyah said, “How can every type of Sujud be disallowed (meaning an act of worship), when the animals, which do not worship Allah, used to make Sujud to Allah’s Prophet, peace be upon him?” Imam Ibn Taimiyyah is referring here to a Hadeeth wherein a camel is reported to have made Sujud to the Prophet, peace be upon him, in the presence of the Prophet’s companions; [Sahih at-Targheeb wa-t-Tarheeb (1936)]. But, Wail did not mention this Verse, {And unto Allâh (Alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons}; [13: 15]. Unlike Verse 22:18, this Verse includes those who do not believe in Islam or the Quran, including Wail himself. Even Wail would not explain this Verse as being in the context of worship, because his fellow Evangelists would protest by saying that they never prostrated even once to Allah. This Verse explains the meaning of the Sujud mentioned in it by saying that it is done either willingly, by many of mankind, or unwillingly, by the non-believers in Allah and all created things and animals. This Verse contained reference in it to the type of Sujud that is an act of worship and to the type of Sujud that is done involuntarily. Those who do not believe in Allah or Islam and would never willingly prostrate to Allah, unwillingly fulfill the destiny that Allah ordained for them, and their shadows prostrate to Allah without their consent: do they not see that their shadow always falls to the ground? Many among mankind willingly prostrate to Allah, and in their case, their Sujud is in the context of worship. Conclusion: contrary to what Wail insinuated, Sujud is not mentioned in the Quran only in the context of worship. In the examples given here, the Quran states that everything, including those who do not believe in Islam or Allah, prostrate to Allah in some manner, even if involuntarily. Therefore, Muslim Scholars are perfectly correct to explain the Sujud of the angels to Adam in the context of greeting and honoring Adam, since ‘Sujud’ has different meanings and various contexts. Allah willing, the reader will soon discover our most significant evidence yet to substantiate these facts. Secondly, Wail also mentioned these two verses, {And from among His Signs are the night and the day, and the sun and the moon. Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allâh Who created them, if you (really) worship Him}; [41:37], and, {So fall you down in prostration to Allâh and worship Him (Alone)}; [53:62]. These very Verses that Wail used to support his Fatwa that the angels prostrated to Adam in the context of worship explain, and in the clearest terms for anyone who has eyes and can read, that the Sujud ordained in them is in the context of worship of Allah, a context that is made separate of the word ‘Sujud’ so as to define its meaning and intended implication. Hence, we again ask, where is the Verse that states that the Sujud of the angels to Adam was an act of worship or Shirk that Allah prohibited?
Second, Sujud As A Matter of Sharee`ah (Islamic Law) There is another type of Sujud that is a matter of Sharî’ah (Islamic Law). To explain this type, we should say that the Quran did not only state that the angels were ordered to make Sujud to Adam, but also mentioned the reason behind this Divine Commandment. Allah said, {So the angels prostrated themselves, all of them. Except Iblîs (Satan), he was proud and was one of the disbelievers. (Allâh) said: “O Iblîs (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands. Are you too proud (to fall prostrate to Adam) or are you one of the high exalted?” [Iblîs (Satan)] said: “I am better than he. You created me from fire, and You created him from clay”}; [38:73-6]. Allah mentioned His creating Adam with Both His Hands as the reason for His commanding the angels and Satan to prostrate before Adam. In comparison, Adam’s offspring are created by Allah saying, “Be”, and they come to existence. The topic of discussion in these Verses was the origin of creation, i.e., how Allah created some of His creation, not the worship of Adam, his privileges or subsequent sin. This is why Satan responded by saying, “I am better than him”, then said, “You created me from fire and him, You created from clay.” The Islamic tradition teaches that for a period of time before Adam was created, Satan was with the angels, even though he was from the Jinn (the devils are disbelieving Jinn), {So the angels prostrated themselves, all of them together. Except Iblîs (Satan) — he refused to be among the prostrators}; [15:30-1]. If the topic of discussion were on who deserved to receive a Sujud on account of their privileges, Satan would have said, “I was in the company of the angels, who always worshipped You (Allah); Adam did not worship You at all before this.”
The Neos Hid This Quranic Verse From Their Readers; What Happened to the Word ‘Karramta’? Satan protested on two accounts, as follows. Firstly, Satan rejected Allah’s Commandment to make Sujud to Adam because he believed that the origin of his creation, fire, is ‘better’ than the clay from which Adam was created. Secondly, and to further solidify this meaning, we hereby uncover the Quranic Verse that Wail Taghlibi hid from his readers, the Ayah wherein Allah said, {[Iblîs (Satan)] said: “See this one (Adam) whom You have Karramta (honored) above me, if You give me respite (keep me alive) to the Day of Resurrection, I will surely, seize and mislead his offspring (by sending them astray) all but a few!”}; [17:62]. Thus, and contrary to what Wail decided in his Fatwa, it is not Muslim commentators who stated that the prostrating of the angels to Adam was an act of Ikram (honoring) of Adam, it is the Quran itself that did so in the plainest terms. This is the Ayah that Wail and his Neo-sponsors hid from their readers. Wail mentioned the Verse before this one (17:61), but made no mention to the very next Verse (62) which contains the word, ‘honored’. The reason behind this action on his part is obvious: this Ayah refutes the entire article that Wail wrote without having knowledge or even attempting serious research. Satan mentioned the purpose behind Allah ordering him and the angels to make Sujud to Adam, that is, Allah’s ‘Ikram (honoring)’ of Adam above the angels and the devils; the Quran stated that the reason behind Adam’s ‘Ikram’ is that Allah created him with Both His Hands. Hence, to honor Adam, the angels made Sujud to Adam in direct worship (obedience) to Allah Who created him with His Own Hands and Who does what He will. The question remains as to why Wail Taghlibi did not mention this Verse? And where is the Ayah that says that Satan protested the order to make Sujud to Adam on account of his rejection to perform an act of worship to Adam? Even the devil did not think of this one! As stated, Islamic traditions teach that Iblis, the forefather of the Jinn, was with the angels and Allah put him to the test of obedience by ordering him and the angels to prostrate to Adam, soon after Allah created Adam with His Own Hands. Instead of acting like the angels by obeying Allah and honoring what He has created with His Own Hands, Satan refused and was thrown out of Allah’s Mercy for eternity. He was arrogant and the father of evil, refuting Allah’s Commandment by ‘informing’ Him of which of His creation is better than others, fully knowing that Allah is the Creator, the All-Knower.
Biblical Verses That Wail Hid From His Readers
Wail hid several ‘types of’ Verses from his readers, including those from his own Bible, as follows. Genesis 37 states this, “3. Now Israel loved Joseph more than all his children…4. And when his brethren saw that their father loved him more than all his brethren, they hated him…5. And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more…9. And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. 10. And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?” Wail could have used these verses to conclude that the ‘bowing down’ mentioned in them was in the context of worship. Then he may conclude that not only Joseph, but also Jacob, his wife and eleven children committed Shirk, since the Bible states this, Psalms 95: “6. O come, let us worship and bow down: let us kneel before the Lord our maker. 7. For he is our God”, and, Exodus 20, “1. And God spake all these words, saying, 2. I am the Lord thy God...5. Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God.” Wail may also find further proof that the Bible promotes Shirk in the fact that several other Biblical verses mentioned bowing down that was performed to other than God, such as, Genesis 27, “22. And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau. 23…so he blessed him. 24. And he said, Art thou my very son Esau? And he said, I am. 25. And he said, Bring it near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine and he drank. 26…and he smelled the smell of his raiment, and blessed him, and said…28. Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine: 29. Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee”, and, Genesis 49, “8. Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee.” Thus, ‘Prophet’ Isaac drank wine, while ‘Prophet’ Jacob lied in a shameless manner to receive a blessing that was not intended for him; Isaac did not have a spare blessing to give to Esau who was cheated out of the only blessing Isaac could afford giving. We will revisit these false accounts attributed to Allah’s Honorable Prophets in our book, The Prophet of Mercy, which is in response to Craig Winn’s, The Prophet of Doom. The first two chapters of, The Prophet of Mercy, are posted online (WWW.IslamLife.Com).
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