The Remedy of Souls: From Accusations Held By Muslims Against The Prophet

By Sheikh Elnayyal Abu Groon

The Remedy of Souls demonstrates that Islam is exemplified by the Prophet Muhammad (PBUH), who delivered its final Message through the Holy Quran. The Prophet is the sole human teacher of Islam, as well as the embodiment of the Truth (Huqq) therein – this is the foundation of his infallibility, or Ismah. The author discusses nineteen violations of this Ismah, which accuse the Prophet (PBUH) of acting against the Quran’s Message. These violations defame his character and belittle his role as the Messenger. It also opens the door to false prophets wishing to override the Messenger’s teachings by preaching their own version of the Message of Islam. Some of these false teachings are still in circulation, and have been used by early political leaders; in exegeses of the Holy Quran; by compilers of Hadith (prophetic traditions); by scholars of Islamic jurisprudence; by scholars of Islamic creed; through leaders of political Islamist movements and, most shockingly but unsurprisingly, by the leaders of today’s violent extremism. Remedy of Souls – Part 1 is essential reading for Muslims who wish to heal and protect their souls and faith in Allah and His Messenger. It allows Muslims to defend themselves against false teachings and instead focus on the true Message. It is also extremely helpful for those who are concerned with the rise of Islamic extremism, as it provides valuable information on the true teachings of Islam which can be used to challenge such views.

• Language: English
• Publisher: Troubador Publishing Ltd
• Release date: Oct 28, 2016
• ISBN: 9781785898129

Sheikh Elnayyal Abu Groon

Sheikh Elnayyal Abu Groon was born in Sudan in 1948. He graduated from the University of Khartoum with a degree in Law in 1970. Since then, he has been a High Court Judge and a Legal Affairs Minister. He has written many books on the revision of Islamic thought and tradition, which have created scholarly debates and shed light on the roots of current world tension.

Book preview

the remedy of souls

from accusations held by muslims against the prophet

sheikh elnayyal abu groon

Copyright © 2016 Sheikh Elnayyal Abu Groon

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or criticism or review, as permitted under the Copyright, Designs and Patents

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concerning reproduction outside those terms should be sent to the publishers.

This is a work of fiction. Names, characters, businesses, places, events

and incidents are either the products of the author’s imagination

or used in a fictitious manner. Any resemblance to actual persons,

living or dead, or actual events is purely coincidental.

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To you and all humanity, to whom Prophet Muhammad is sent as Mercy.

To all those who seek love, peace, and happiness.

To those who – due to their innate nature – know what falls in harmony with their souls.

To those who behold Prophet Muhammad, prayers and blessings of Allah (SWT) be upon him, his parents, and his family, as the exemplar of humanity, unsurpassed in knowledge, bravery, forbearance and nobility, both in character and form, but find their stance colliding with what appears within traditional teachings.

Acknowledgements

I would like to thank Mr Mohammed Ali and Dr Abdalla Yassin OBE for initiating the translation of the Arabic version of the book and for their efforts in the editing process. I am also grateful to The Onyx Link Foundation for their contribution in publishing this book. Above all, I thank God, The Merciful for enabling me to attempt – through this text – to illustrate the honoured reality of His Messenger Muhammad (PBUH) as revealed in His Book and to expose some of the falsehoods attributed to him within the Islamic tradition so that it becomes a remedy of souls for Muslims and others through avoiding and rejecting such inequities.

About The Author

Sheikh Elnayyal Abu Groon, descendent of Prophet Muhammad (PBUH), was born in Sudan, 1987 in Abu Groon, the home of the Sufi traditional institution of his renowned grandfather Sheikh Muhammad Abu Groon. His father Sheikh Abdel Qadir was a unique reformer of virtues upon the footsteps of Prophet Muhammad (PBUH). He raised his son upon loving Prophet Muhammad (PBUH) and living pure Islam. He graduated in Law, University of Khartoum in 1970, and has been High Court Judge and Legal Affairs Minister.

In the early 1970’s the author wrote his first book: Al-Sirat Al- Mustaqeem (The Straight Path), a brief comprehensive account on Islamic theology. Since then, the author has completed a series of books on revision of Islamic thought and heritage using his own unprecedented rigorous methodology of research. This included criteria for checking the authenticity of Prophetic traditions (Sunnah) and the accuracy of Quranic interpretations - since they constitute the basis for Islamic heritage. This methodology is outlined in the introductory section of this book.

Short descriptions of selected works of the author include:

Islam and the State (in Arabic): The author challenges all political theories and movements that advocate Islam as a system of governance. Utilising textual evidence the author argues that Islam is the religion sent from God devoid of compulsion: There is no compulsion in religion, while a state is a political system of governance imposed by law.

Accusations of the Master of God’s Messengers by Qur’an Interpreters (Arabic): The author presents a comprehensive methodology of understanding the Holy Qur’an. Through critical analysis from interpretations of leading exegetes, the author exposes a number of serious accusations levelled at the Prophet (PBUH).

Contents

Acknowledgements

About The Author

Our Vision

Preface

Introduction

The Accusation Of Frowning In The Face Of The Blind Man

The Accusation Of The Devil Interjecting Upon His Tongue

The Accusation Of Resorting To A Priest

The Accusation Of Attempting To Commit Suicide

The Accusation Of Being Bewitched

The Accusation Of Doubting The Resurrection Of The Dead

The Accusation of Smearing The Prophet Of Allah, Abraham With Lying

The Accusation Of Love For The Wife Of Zaid (RA)

The Accusations Regarding The Captives of Badr

The Accusation Of Being Accompanied By The Devil

The Accusation Of Circuiting His Wives

The Accusation Of Praying Over A Hypocrite

The Accusation That The Messenger (PBUH) is Unnecessary For One’s Connection To Allah (SWT)

The Accusation Of Sabotaging The Date Harvesting Season

The Accusation Of Gluttony

The Accusation Of Forgetting the Qur’an

The Accusation Of Becoming Delirious

The Accusation Of Dread At The Deathbed

The Accusation Of Lacking Authority In The Divine Message

Epilogue

Publications by the Author

Notes

In the name of Allah, The Most Gracious, The Most Merciful

"Oh you who came to believe¹, be conscious of Allah² and have true faith in His Messenger..."³ (57:28)

Oh you who came to believe, when you converse, do not talk of sin, transgression, and disobedience of the Messenger... (58:09)⁴

How would Allah bestow His guidance upon people who have resolved to deny the truth after they had attained faith in it, and after having borne witness that the Messenger is the truth... (03:86)

Our Vision

To those who seek truth and safety in the hereafter…

To those who have become exhausted from the complications of knowledge, the disagreements of the schools of thought and Jurisprudence, and the clash of religious texts.

To those who are overcome by the confusion abundant in the collections of differing religious writings, narrations, history and Ahadith.⁵

To those who have endeavoured with all their hearts in search of truth in order to achieve salvation against the tide of distorted paths that lead to nowhere, or traces that lead to a pit of fire.

To those who – due to their pure nature – know what falls in harmony with their souls, but find it colliding with what appears within traditional teachings.

To those who behold the Messenger of God (PBUH)⁶ as the exemplar of humanity, unsurpassed in knowledge, bravery, forbearance and nobility, both in character and form; to the extent that the intellect stumbles in setting forth his ever-existent perfect character, who none can set forth or reach to be able to describe, and thus all descriptions fall short.

To the lovers of the Prophet (PBUH) who do not need to be told, that he is not reachable to all of creation in his essence, his knowledge, his character and his form… To these I put forth a balance, and through its observance, it is hoped that one’s consideration of his Beloved will rest safe, and the soundness of faith in him will be attained.

Allah (SWT)⁷ declares: "Verily, in the Messenger of Allah you have an excellent example [to follow] for the one who looks forward [with hope and awe] to Allah and the Last Day…" (33:21); signifying perfection of conduct and human morality. Thus conduct that emanates from the Prophet (PBUH) is nothing less than perfect, imperative to pattern, as there exists none more virtuous. Whoever deems that the possibility exists for the Prophet’s conduct and behaviour to be surpassed by another from creation, such a person has ruined his worldly and other worldly life, since by deeming another to exceed the Prophet (PBUH), one diminishes his status, contradicts the Qur’anic text, and adopts another as the standard of reference.⁸

Thus, conduct that you (oh reader) – would refuse to accept for yourself – you must restrain from attributing to the beloved (PBUH), since he is your standard of reference. It is unbelievable that the conduct of the standard that one is obliged to follow, will be that which one will not even attribute to oneself, let alone to one’s parents, and hence under no circumstances can the likes be attributed to the beloved (PBUH). Moreover, conduct that you find reprehensible to attribute to your teachers, sheikhs or spiritual guides, you must fully reject ascribing it to the beloved, since he is the greatest teacher (PBUH).

Any attribute that Allah (SWT) ascribes to a disbeliever or condemns a sinner with, must be denied for the beloved (PBUH). And thus, if Allah (SWT) describes a disbeliever with His words: Then he frowned and scowled (74:22), frowning becomes a reprehensible attribute from the character of the disbeliever that Allah (SWT) uses to condemn as such. Consequently, it becomes mandatory to elevate the beloved (PBUH) far above such a characteristic, and unfitting for a believer who loves the beloved to harbour doubts with the pretext, regarding whom then was revealed, He frowned, turned away and left (80:1), if we refuse the statements of the Mufassirun⁹ – who claim that it was revealed in respect to the Prophet (PBUH) – since the Mufassirun are not infallible. Moreover, the instances of lapses from historians and distortion of history itself are matters that people of intellect cannot disregard. The influence of political systems upon culture by past regimes, and the likelihood of insertions upon tradition on the part of enemies – those envious, and those of opposing hostile thought – are consequences that no book can be exempt from.¹⁰

Allah (SWT) has obligated us by the Glorious Qur’an to deem the Prophet (PBUH) elevated due to the great Muhammedan character, upon which He took an oath in Surah Qalam: "(By)Noon¹¹and the Pen, and what they write" (68:01); therefore, no consideration should be given to the sayings of those who attribute to the beloved (PBUH) reprehensible character that Allah (SWT) uses to describe a cursed disbeliever! Moreover, why do we attribute infallibility to the Mufassirun and the collectors of Hadith, in all that they say and write, to the extent of accepting everything that comes from them even if it be contesting the infallibility of the Prophet (PBUH)? Is not the other way around – which is the truth – the appropriate position? Shall we not reserve infallibility for the Prophet (PBUH) in all he said and did, and contest what they say about him, or rather reject all that presents a portrayal of deficiency in his perfected character and form?

Allah (SWT) says: And indeed, you are of the most exalted integrity of morals (68:4). The beloved (PBUH) mentions regarding himself: Verily, I have been sent to perfect moral character.¹² This is the foundation and criterion: denial of all that is contrary is critical and a religious duty upon all Muslims, and holding onto a conviction other than this is abandoning the (true) religion .

For he who claims that the Will of Allah (SWT) was to teach His Prophet or discipline him, has indeed stationed himself upon that which is inadmissible; since the Will of Allah (SWT) is out of bounds for him, neither can he elucidate nor express it, and as such has no right to claim: Allah (SWT) willed…, by utilising independent reasoning (ijtihad)¹³ through his intellect, without recourse to textual proof. This is akin to laying claim to Prophethood. Moreover, the Prophet (PBUH) said: I was sent as a teacher,¹⁴ so, the ‘provision of knowledge’ of the Messenger (PBUH) from Allah (SWT) – if not before the message – must be with and not after it, in order for him to bestow his knowledge upon people to teach them. It is beyond the Messenger (PBUH), that he would require teaching from them or learn in their midst after being sent to them. Allah (SWT) says: "He it is Who has sent to the Ummys¹⁵ a Messenger from among themselves, one who recites to them His verses, purifies them, and teaches them the Book and the Wisdom, although before this they were in manifest error" (62:02); so that he is not to be deemed inferior to, nor similar to any one of them. He (PBUH) said: Indeed, I am unlike any one of you.¹⁶ As for his discipline, it is unbefitting for Allah (SWT) to send him before disciplining him (PBUH), or to delay it, so as to complete it in front of the very people he was sent, to show them his lack of discipline or deficiency in his knowledge, in order to embarrass or harm him. Or perhaps the Messenger (PBUH) that He has sent is still in need of human perfection, which qualifies him for being a Messenger? And why? Does this position increase their certainty in the statement of the Messenger (PBUH): I was sent as a teacher?¹⁷ Or is it doubting this statement, or rather rejecting it outright? Does his appearance with such deficiencies in knowledge and character give solid evidence that he indeed was sent by Allah (SWT) in order that people accept Islam? And how on earth can his need for discipline be reconciled with his statement: My Lord instilled adab (discipline) within me, and refined my upbringing with beautiful adab¹⁸? Can the belief that his appearance with such deficiencies in character or knowledge was necessary, in order to have faith in him as a Messenger sent from God? This would suggest that Allah (SWT) did not send His beloved perfect in character and fully competent, to be obeyed by His permission, while He says: "And We have not sent forth a Messenger but [for him] to be obeyed in accordance with the Will of Allah" (4:64).

Indeed, some Muslims have taken the position that it is possible to be in opposition to the Prophet (PBUH) despite this noble verse, and won’t lay blame upon anyone who does so (i.e. one who opposes the Messenger). Moreover, some have gone to the extent of believing that the truth is with such a person! As a