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Ramadhan 19 Friday Hijrah 1445
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Title – The Message   Preface   Arabian Peninsula the Cradle of Islamic Culture   Arabia before Islam   Conditions of Roman and Iranian Empires   Ancestors of the Prophet   Birth of the Prophet   Childhood of the Prophet   Rejoining the Family   Period of Youth   From Shepherd to Merchant   From Marriage up to Prophethood   The First Manifestation of Reality   The First Revelation   Who were the First Persons to Embrace Islam?   Cessation of revelation   General Invitation   Judgement of Quraysh about the Holy Qur’an   The First Migration   Rusty Weapons   The Fiction of Gharaniq   Economic Blockade   Death of Abu Talib   Me’raj – The Heavenly Ascension   Journey to Ta’if   The Agreement of Aqabah   The Event of Migration   The Events of the First Year of Migration   Some Events of the First and Second years of Migration   The Events of the Second Year of Migration   Change of Qiblah   The Battle of Badr   Dangerous Designs of the Jews   The Events of the Third Year of Migration   The Events of the Third and Fourth years of Migration   The Jews Quit the Zone of Islam   The Events of the Fourth Year of Migration   The Events of the Fifth Year Of Migration   The Battle of Ahzab   The Last Stage of Mischief   The Events of the Fifth and Sixth years of Migration   The events of the Sixth Year of Migration   A Religious and Political Journey   The Events of the Seventh Year of Migration   Fort of Khayber the Centre of Danger   The Story of Fadak   The Lapsed ‘Umrah   The Events of the Eighth Year of Migration   The Battle of Zatus Salasil   The Conquest of Makkah   The Battle of Hunayn   The Battle of Ta’if   The Famous Panegyric of Ka’b Bin Zuhayr   The Events of the Ninth Year of Migration   The Battle of Tabuk   The Deputation of Thaqif goes to Madina   The Prophet Mourning for his Son   Eradication of Idol-Worship in Arabia   Representatives of Najran in Madina   The Events of the Tenth Year of Migration   The Farewell Hajj   Islam is completed by the Appointment of Successor   The Events of the Eleventh Year of Migration   A Will which was not written   The Last Hours of the Prophet  

7. How does the Qur’an Introduce Itself?

For the purpose of analyzing Qur’anic themes, it is better to start by examining the opinion of the Qur’an about itself and its manner of self-introduction. The first and foremost thing that the Qur’an pronounces about itself is that all of its words, phrases and sentences are the Word of God. It makes clear that the Prophet (S) was not its author; rather the Prophet only related whatever was revealed to him through the agency of the Ruh al-Qudus (Gabriel) with the permission of God.

The Qur’an describes its other function as the presentation of the Prophetic mission, which is aimed at guidance of humanity, by delivering it from darkness and leading it towards light:

A Book We have sent down to thee that thou mayest bring forth mankind from the darkness into the light…” (14:1)

Without doubt the darkness of ignorance is one of the vices from which the Qur’an emancipates humanity and leads it towards the light of knowledge and wisdom. However, if merely ignorance were regarded as darkness, then the philosophers could have accomplished this job. But there exist other evils more dangerous than the vice of ignorance, and to subdue them is beyond the power of sheer knowledge. Among them are the vices of worship of material benefits, egoism, enslavement to desires, and greed, which are considered to be personal and moral vices. Social vices like oppression and discrimination manifest the spiritual darkness of a society. In Arabic, the word zulm (injustice and oppression) is derived from the same root as zulmah (darkness), which shows that injustice is a form of social and spiritual darkness. To struggle against such forms of darkness is the responsibility and mission of the Qur’an and other heavenly books. Addressing Prophet Moses (A), the Qur’an says:

That thou mayest bring forth your people from the darkness into the light …” (14:5)

This darkness, this shadow, is the darkness of Pharaoh’s oppression and injustice and that of his clique. The light is the light of justice and freedom.

The exegetics of the Qur’an emphasize the point that whenever the Qur’an mentions darkness, it always uses it in the plural form although it always uses light in its singular form. This means that the word, (darkness) includes all sorts of darkness, all of the evil ways that lead towards darkness, and that (light) signifies one single right path –the path of righteousness, whereas the ways of deviation and perversion are many. In Suurat al-Baqarah, the Qur’an says:

God is the Protector of the believers; He brings them forth from the darkness into the light. And the unbelievers –their protectors are taghut that bring them forth from the light into the darkness …” (2:257)

The Qur’an determines its goal to be the breaking of the chains of ignorance, misguidance, moral and social corruption and destruction, or in other words, to dissipate all sorts of (darkness) and to guide humanity in the direction of justice, goodness and light.

 

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