Part 9

4. Seeking refuge with Allah much and asking Him to protect you from this thing.

And I ask Allah, the Most High for protection for you and safety from every evil and every detestable thing.

Q. 13. Is it an obligation upon the disbeliever to embrace Islam?

A. It is incumbent upon every disbeliever to embrace the religion of Islam, even if he is a Christian or a Jew, because Allah, the Most High says in His Mighty Book:

“Say (O Muhammad #%): ‘O mankind! Verily, I am sent to you all as the Messenger of Allah — to Whom belongs the dominion of the heavens and the earth. La ilaha illa Huwa (none has the right to be worshipped but He). It is He Who gives life and causes death. So believe in Allah and His Messenger (Muhammad #3), the Prophet who can neither read nor write (i.e. Muhammad #2), who believes in Allah and His Words [(this Qur’an), the Taurat (Torah) and the Injil (Gospel) and also Allah’s Word: ‘Be!’ — and he was, i.e. ‘Isa (Jesus) son of Maryam (Mary), pri age],

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and follow him so that you may be guided. au

So, it is an obligation upon all of mankind to believe in the Messenger of Allah #%. However, because this Islamic religion is from the Mercy of Allah, the Almighty, the All-Powerful, and from His Wisdom, He has permitted such non-Muslims to remain upon their religions, on condition that they submit to the rule of the Muslims, for Allah, the Most High says:

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KS B58 oe SoH “Fight against those who (1) believe not in Allah, (2) nor in the Last Day, (3) nor forbid that which has been forbidden by Allah and His Messenger (Muhammad 2%), (4) and those who acknowledge not the religion of truth (i.e. Islam) among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued.’"?! It is mentioned in Sahih Muslim in the Hadith of Buraidah, may Allah be pleased with him, that whenever the Prophet # appointed a leader over an army or an expedition, he would order him to fear Allah and to treat those Muslims in his company well, and he would said:

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UE fk; “Invite them to three things. If they respond to any one of these, accept it from them and withhold yourself from doing them any harm,’”?)

One of these things is to pay the Jizyah.""! This is why the most authoritative opinion among the sayings of the scholars is that the Jizyah is accepted from other than the Jews and Christians.

In short, it is incumbent upon non-Muslims either to embrace Islam or to submit to the rule of Islam. And Allah is the Granter of success.

Q. 14. What is the ruling on a person who claims to have knowledge of the unseen?

A. The ruling on a person who claims to have knowledge of the unseen is that he is a disbeliever, because he has belied Allah, the Almighty, the All-Powerful; Allah, the Most "igh:

“say. N None in the heavens and the. earth knows the Ghaib (unseen) except Allah, nor can they perceive when they shall be resurrected.”'*1

If Allah, the Almighty, the All-Powerful commanded His Prophet, Muhammad #% to announce to the people that none in the heavens and the earth knows the unseen except Allah, then the person who claims knowledge of the unseen has certainly belied Allah, the Almighty, the All-Powerful in this matter.

We say to such people: How is it possible that you know the unseen, when the Prophet #% did not know the unseen?! Are you more noble, or is the Messenger #%?! If they say: We are more noble than the Messenger #2 , they disbelieve by such saying. If they say: He is more noble, we say: Why is the unseen hidden from him, while you know it?! And Allah has said:

"1 Jizyah: A tax imposed upon non-Muslims living under the protection of Muslims in an Islamic State.

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“(He Alone is) the All-Knower of the Ghaib (unseen), and He reveals to none His Ghaib (unseen). Except to a Messenger (from mankind) whom He has chosen (He informs him of the unseen as much as He likes), and then He makes a band of watching

guards (angels) to march before him and behind him.’""!

This second Verse is evidence of the disbelief of a person who claims to have knowledge of the unseen and Allah, the Most High has commanded His Prophet #% to announce to the people in His Words:

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“Say (0 Muhammad #2): I don’t tell you that with me are the

treasures of Allah, nor (that) I know the unseen; nor do I tell you that I am an angel. I but follow what is revealed to me.’"*!

Q. 15. How do we reconcile the knowledge doctors now have about the sex of the unborn child with the Words of Allah, the Most High:

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“and knows that which is in the wombs.””!

and what has been reported in the Tafsir of Ibn Jarir [AtTabari], on the authority of Mujahid, that a man asked the Prophet # about what his wife would give birth to, so Allah revealed this Verse. And (also) the report from + Qatadah, may Allah have mercy on him? And what is the

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specific explanation for the general Words of Allah, the Most High:

“that which is in the wombs.”

A. Before speaking on this matter, I would like to make it clear that it is not possible for something clear in the Noble Qur’an to contradict an indisputable fact, ever. If an apparent contradiction arises from a proven fact, it is either that the fact is a mere claim which has no truth in it, or the Qur’an does not clearly contradict it, because something which is clear in the Noble Qur’an and a true proven fact are both conclusive, and it is not possible for two conclusive facts to contradict each other, ever.

If this is clear, and it is said: They are now able, using precise machines, to reveal what is in the wombs, and to know whether it is a female or a male, then if what is said is untrue, then there is no need to comment. If it is true, then it does not contradict the Verse, since the Verse is evidence of a matter of the unseen which pertains to the Knowledge of Allah in these five things: And the five things regarding the status of the unborn child in the womb are: The length of time he will spend in the belly of his mother, his life, his deeds, his blessings, his misfortune or his happiness and whether it is a male or a female before it is created.

As for after its creation, the knowledge of whether it is a male or a female is not knowledge of the unseen, because by its creation, it becomes a part of the knowledge of the seen, except that it is hidden by three veils of darkness, which, if they were removed, the matter would be clear. It is not beyond belief that there should be among the creations of Allah, the Most High a powerful ray that can penetrate these layers of darkness so that it may be seen whether the fetus is male or female, and there is nothing clear in the Verse which mentions the knowledge of

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the sex, nor has the Sunnah mentioned any such thing.

As for what the questioner has transmitted from Ibn Jarir, on the authority of Mujahid, that a man asked the Prophet #% about what his wife would deliver and that Allah revealed the Verse, this narration is disconnected, because Mujahid, may Allah have mercy on him, was one.of the Tabi‘in."!)

As for the Tafsir of Qatadah may Allah have mercy on him it is possible that it is understood as some special Knowledge of Allah, the Most High that is, if he was not yet created; but if it was after his creation, then other than He might know it.

Ibn Katheer, may Allah have mercy on him, said, in the explanation of the Verse in Surat Luqman: Likewise, none besides Allah, the Most High knows anything of that which He wishes to create in the wombs. But when He commands it to be male or female, or wretched or happy, the angels charged with the responsibility for it and any others whom He wishes among His creation know of it.

As for your question regarding the detailed explanation of the general meaning of the Words of Allah, the Most High:

CEA 3 op “that which is in the wombs.” We say: If the Verse includes the trait of male or female of whatis in the wombs, then its specific meaning is perception and fact. The scholars of Usul'*! have said that the specific meanings of the generalities in the Book (of Allah) and the Sunnah, are either based upon a text (from the Qur’an or the Sunnah), or the consensus of

the scholars (Jjma‘), upon analogy (Qiyas), or perception, or logic - and their opinions on this subject are well known.

'") Tabi'in: One who heard from one or more of the Companions and died as a Muslim.

'2] Ysul: Fundamental rules of Islamic Jurisprudence.

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If the Verse does not include what takes place after the creation and what is intended by it is only what is before it, then there is nothing in it to contradict what was said regarding the male or female trait of the fetus.

And all praise and thanks are to Allah, nothing has happened and nothing will happen, which contradicts the clear meaning of the Noble Qur’an. Regarding the apparent occurrence of contradictions in the Noble Qur’4n which the enemies of the Muslims have alleged, that is only due to their lack of understanding of the Book of Allah, the Most High, or their negligence in the matter caused by their evil intentions. And the scholars of the religion, through their research and verification of the truth have evidences which dispel the doubts and uncertainties of those people, all praise, thanks and grace belong to Allah. And the people in this matter are on two sides and (others) are in the middle: