Dispel Superstitions attributed to Month of Safar

Yesterday someone WhatsApp me a message saying that the Holy Prophet Muhammad (peace be upon him) has been quoted as saying that in month of Safar maximum calamities and troubles come down, so for protection against these we should recite certain prayers. But I just rubbished it for I know that the Prophet of Allah never talked negative of any month for all good or bad comes from Allah and is not related to any specific month or day of the year. Therefore I decided to write this post to dispel any superstitions attributed to the month of Safar.

Safar, the second month of Islamic calendar, is considered by many as a heavy month, a month in which comicalities strike, people get ill or well brokered contracts and marriages break or fail and contagious diseases spread. The list is very long, so I looked around dozens of sites to find out anything said bad of month of Safar, but I found none. In fact it is the superstitions dating back from the pre-Islamic era that newly converted Muslims inherited too as part of the cultural heritage and make this month stand out from the rest as a hard one and called for special supplications and alms to ward away the heaviness in the air.

Superstition is a pejorative term for any belief or practice that is considered irrational: for example, if it arises from ignorance, a misunderstanding of science or causality, a positive belief in fate or magic, or fear of that which is unknown. "Superstition" also refers to actions arising from irrationality.[3]

• The word superstition is often used to refer to a religion not practiced by the majority of a given society regardless of whether the prevailing religion contains alleged superstitions. It is also commonly applied to beliefs and practices surrounding luck, prophecy, and certain spiritual beings, particularly the belief that future events can be foretold by specific (apparently) unrelated prior events.
• People are more likely to attribute an event to a superstitious cause if it is unlikely than if it is likely. In other words, the more surprising the event, the more likely it is to evoke a supernatural explanation. When no natural cause can explain a situation, attributing an event to a superstitious cause may give people some sense of control and ability to predict what will happen in their environment.
• People are more likely to attribute an event to a superstitious cause if it is negative than positive. This is called negative agency bias. More commonly, people are more likely to perceive their computer to act according to its own intentions when it malfunctions than functions properly.

The Roman Catholic Church considers superstitions to be sinful in the sense that it denotes a lack of trust in God and, as such, is a violation of the Ten Commandments. Same is the case with Islam; it prohibits following such beliefs that are not in accordance with Quran and Hadiths. Islam refers such false beliefs as the way of Shaitan (Satan or Demon).

Specifically talking of the month of Safar, it is regarded by many, specially in the Muslim world, as a month that is too 'heavy' specially by  the women folk. Literally, Safar means empty or a house that is empty from items and goods. It also means empty handed or blowing winds, referring to the fact of desolateness when everyone is gone away. The pagan of Makkah believed in the sacredness of the holy months. They did not indulge in war or any other crime in some months like Muharram. No sooner did such holy months were over, they would indulge in sorts of evils ways of livings like robbery, theft and war. Thus after the end of Muharram and start of the month of Safar, they would start committing crimes, theft, robbery, fighting other tribes, leave their homes vacant and it is therefore this month named Safar. [4]

But instead of us believing in Allah, we inherited these fears and superstitions and incorporated into our daily lives. Even today, in our real life we have translated these superstitious beliefs and attribute it to month of Safar and:

• Avoid Contracting Nikâh of our children for a fear of it ending into a bad luck or divorce or full of miseries and ups and downs.
• Avoid Contracting business deals for fear of money being sunk or business to collapse.
• Postponed taking a journey for fear of accidents.
• Taking the first thirteen of Safar is ill-fortune and evil. Many people break their earthen utensils with the belief that these are the targets of evil spirits in the first thirteen days of the Safar.
• Distributing food or money on the 13th of Safar thinking it will save from its ill-fortune.
• Celebrating the last Wednesday of Safar, called "akhri chahar shanmba," and regard it as a holiday.
• Some even wear charms to dispel the bad omens attributed to the month of Safar.

Now let us see how the month of Safar is viewed in Islam. Safar also known as Safar ul Muzaffar or Safar ul Khayr, which means, prosperous , successful, good fortune etc. This is to eradicate the corrupt beliefs of some people who say, the month of Safar is bad-luck, evil, ill-omened, unfortunate etc., so marriages, major transactions etc. must not be conducted in this  month. [2]

We as a Muslim should have firm belief that whatever good or bad happens to us is from Allah and we should not label any time of the year for its so happening, specially when it comes to bad luck: and this is very clearly written in the Holy Qur'an:

“No misfortune befalls except by Allah’s command...” [Surah Tagabun, Verse 11]

Prophet Muhammad is oft quoted has been saying about the month of Safar and any ills attached to it: [1]

لا عَدْوَى وَلا طِيَرَةَ وَلا هَامَةَ وَلا صَفَرَ

“No adwaa [transmission of infectious disease without the permission of Allah], no tiyarah [superstitious belief in bird omens], no haamah [refers to a Jaahili Arab tradition described variously as: a worm that infests the grave of a murder victim until he is avenged; an owl; or the bones of a dead person turned into a bird that could fly], and no Safar [the month of Safar was regarded as “unlucky” in the days of ignorance - so No Safar here means that it is not to be regarded as inauspicious].” 

There is no superstitious owl, bird, no star-promising rain, no bad omen in the month of Safar.[Sahih Bukhari, Hadith 5707] 

There is no bad omen in the month of Safar and no Ghouls (evil spirits). [Sahih Muslim, Hadith 2222] 

It may be added here that the Prophet of Allah (peace be upon him) has at many times given us the tidings of good times that happen at various times and days of the lunar year. There are days when doing good has its rewards multiplied. At the same time the Prophet has cautioned us of certain times during day when offering prayers are prohibited, such as at the time of sun rise and a time just close to the sunset. Yet, there have been no references available from the Holy Quran or the sayings of the Holy Prophet about any time or day or month of  the Islamic year bad for someone. And thus we do not find any specific references with regard to anything bad or adverse happening in the month of Safar, because nothing adverse has been authentically transmitted from those sublime sources of guidance and truth. Therefore, Muslims should refrain from carrying on the traditions of days of ignorance of the pre-Islamic era and have full faith in Allah for He alone is the decider of good or otherwise for the mankind. It is up to us to strive to do good, for anything bad that we do would certainly bring Alla's displeasure. 

“Whatever misfortune befalls you, it is due to the things your hands have wrought, and He forgives many a sin.” (Surah Shura 42:30).

And when talking of not marrying one's children or taking upon any important task, be wise to know that:

• The Holy Prophet (peace be upon him) married Ayesha, who once commenting on ill fortunes related to month of Safar proudly said what better thing could happen in one's life marring the Prophet of Allah.
• The Beloved daughter of Prophet Muhammad (peace be upon him) Fatima (R.A) married Ali (R.A) in this month.
• Battle of Khyber took place in the same month - a major victory over the Jews that subdued them
• Battle of al-Abwa’ also took place in month of Safar - This was the first campaign that the Prophet of Allah led himself. It took place twelve months after His migration to Madinah. 
• Prophet Muhammad fell sick in the end of this month and died in the same sickness in the next month in 12th of Rabiul-Awwal.

As for those wearing charms, beads and amulets to dispel the bad omens and so called ills of the month of Safar, the Holy Prophet said: "May Allâh not fulfill the hopes of the one who wears a charm; may Allâh not protect the one who hangs seashells (used as a charm in those days)." (Ahmed)

A few words about the last Wednesday ritual which is widely "celebrated" by many specially in the Indian-Pakistan Subcontinent: It has been quoted by Shaykh Muhammad ‘Abd as-Salaam ash-Shuqayri in Fataawa al-Lajnah ad-Daa’imah (2/354) that: [5]

The ignorant have the custom of writing the verses of salaam, such as “Salamun (peace) be upon Nooh (Noah) (from Us) among the Alameen (mankind, jinns and all that exists)” [as-Saaffaat 37:79] and so on, and on the last Wednesday of the month of Safar, then they put them in vessels and drink (water that has been poured on them), and seek blessing thereby, and exchange them as gifts, because they believe that this will remove evil.

This is a corrupt belief and is blameworthy superstition and an abhorrent innovation; everyone who sees it must denounce the one who does it. 

Thus my belief solidifies in the light of above commandments of Allah and says of the Holy Prophet (peace be upon him) that time is not related to one's bad luck, nor any place or people are to be called bad or to bring bad luck to us. It is Allah who brings us good will and testing times to test our faith and belief so that we do not fall prey to imposers, soothsayers or  magicians and remain steadfast.

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Surah Naziat (Those Who Pull Out): Summary of 79th Chapter of the Holy Quran

Sūrat an-Nāziʻāt's theme centers on the truth the End Day / Resurrection and the life hereafter. Since it being one of the chapter revealed in Makkah, it also warns of the consequences of belying the Messenger of Allah,  a clear message to the pagans and nonbelievers of Makkah who mocked the Prophet of Allah whenever He called upon them to listen to the truth and words of salvation that if heeded to, may save them from the fire of hell awaiting when the final whistle is blown to mark the end of the world.

Its name derived from the word wan-nazi‘at with which it opens. The root (n-z-‘) roughly means “to yank out with great force.” [3]

Let us now see explanation of segmented portions of Sūrat an-Nāziʻāt for easy understanding:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

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

In the opening nine verses of the surah, Allah has taken a solemn pledge of His angels that on the End Day when the final whistle is blown, they would tear open the graves and draw out from the depth the dead, some gently who had had exhibited good deeds and listened to the Divine commandments, and others with rather harshly for they negated the messengers and prophets who tried to convey to them the divine commandments.

[1-9] By those (angels) who tear out from the depths, and draw out gently, and by those (angels) who glide about swiftly (through space), then hasten out (to carry out Commands), then conduct the affairs (in accordance with Divine Commands). The Day when the quake shall cause. a violent jolt, which is followed by another jolt, some hearts on that Day shall be trembling with fear, their looks struck with awe.

These verses have been specifically to tell the audience that the Resurrection is a Divine reality and that it will certainly come to pass and the second life after death will certainly take place. For the angels who are employed to pluck out the soul today can also be employed to restore the soul tomorrow, and the angels who promptly execute Allah's Commands and conduct the affairs of the universe today can also upset the order of the universe tomorrow by orders of the same God and can also bring about a new order. And when the End Day comes, those who sinned and wronged, they shall be trembling with fear, their looks struck with awe.

But while the pleasures of life go on and the wealth makes life easy going, one cannot fathom the Divine commandments unless one hears sincerely to the prophets. 

[10-14] They say, "Shall we really be restored to our former state? What, when we shall have become hollow, rotten bones?" They said, "It would then be a return with sheer loss!" Whereas it will only need a single shout and they will forthwith appear in an open plain.

And when they, the unbelieving, are told that a day will come when all dead will be raised from their graves, they mock the prophets and pull their legs for telling them that dead could raised again. It is for those to know that it will be no hard task of Allah who first created the world from nothing and would reassemble what is contained in the bosom of the earth to question them of their deeds while they were alive. And then the reality would be revealed that what prophets and messengers told them was the truth they refused to accept.

In the verses 15-26, the nonbelievers are taken back to the times of Prophet Musa (Moises, peace be upon him) when he too was mocked by Pharaoh, the all powerful self proclaimed lord of the world, to caution them that even the strongest and mightiest could not escape the wrath of Allah when they mocked the messenger of Allah.

[15-26] Has the story of Moses reached you? Recall when his Lord called out to him in the sacred valley of Tuwa, (saying), "Go to Pharaoh: he has become rebellious, and say to him: Will you mind to adopt purity that I may guide you to your Lord, so that you may have fear (of Him)?" Then Moses (went to Pharaoh and) showed him the great Sign, but he belied it and disobeyed. Then, he turned back to devise plots, and gathering the people together, proclaimed, "I am your Lord, the highest." Consequently, Allah seized him for punishment both in the Hereafter and in the world. Indeed, there is a lesson in this for him who fears.

According to general opinion among the commentators "the sacred . valley of 'Tuwa" means "the sacred valley which was named Tuwa". But, besides this, two other meanings of it also have been given: [1]

• "The valley that was blessed and made sacred twice" . for it was first made sacred when Allah spoke to Moses in it for the first time, and it was blessed and made sacred for the second time when the Prophet Moses led the children of Israel out of Egypt and brought them into it; 
• and "called out to him in the sacred valley in the night," and this is according to the meaning of Tuwa in the Arabic idiom. 

The instruction given to Prophet Musa (peace be upon him) was: "Go, you and your brother Aaron, to Pharaoh for he has transgressed all bounds. Talk to him gently; maybe that he is convinced by admonition or is imbued with fear." (Ta Ha: 44). One model of the gentle speech has been given in these verses, which shows what right method a preacher should adopt when preaching to a perverted man. Other models are given in Surah Ta Ha: 49-52, Surah Ash-Shua`ra': 23-28, and Surah Al-Qasas: 37. These verses are of those in which Allah has taught the correct methods of preaching Islam in the Qur'an. [1]

And when the defiant Pharaoh refused to listen to the messenger of Allah and tried to show his might by asking his subjects to tell Prophet Musa as to who could be more powerful than he, Allah punished him for his pride. And he was drowned with his entire army when chasing the followers of Prophet Musa. And that was not all, as if that was not all, Allah promised to save his body as sign of caution for those who refused to obey Allah and His messengers and prophets.

The purpose of mentioning Prophet Musa and his discussion with the Pharaoh is to warn the people to the effect : “You know full well what fate the Pharaoh met in consequence of belying the Messenger and rejecting the guidance brought by him and endeavoring to defeat his mission by trickery and deceit. If you do not learn any lesson from it and do not change your ways and attitude accordingly, you also will have to meet the same fate." [3]

It may be added here the Prophet Musa had not been sent to Pharaoh only for the deliverance of the children of Israel as some people seem to think but the primary object of his appointment was to show Pharaoh and his people the right way, and the second object was that if he did not accept the right way, the children of Israel (who in fact were a Muslim people) should be taken out of his slavery and from Egypt. [1]

Verses 27-33 show what Allah can do and would do. If He had made this universe, and adorned it pastures and crops so that people could eat and have their cattle fed, it would be no wonder that He destroys everything He created and then recreate it to take stock of everyone's deeds:

[27-33] Are you (O men,) harder to create, or is the heaven? Allah built it: He raised its vault high and gave it balance, and covered its night and brought forth its day. After that He spread out the earth from within it. He brought out its water and its pasture, and set the mountains in it, as a mesas of sustenance for you and your cattle.

This same argument for life after death has been given at several places in the Qur'an. For example, in Surah Ya Sin it has been said: "Is not He Who created the heavens and the earth able to create the like of them (again)? Why not, when He is the skillful Creator." (v. 81) And in Surah Al-Mu'min it was said: "Surely the creation of the heavens and the earth is a greater task than the creation of man, but most people do not know. (v. 57) [1]

In the verses 34-41, the End Day has been painted. In the first the for 'great disaster' the words at-Taammat alkubra have been used. Taammah by itself is a grievous calamity which afflicts everybody. Then it has been further qualified by the word kubra (great), which shows that the mere word taammah is not enough to describe fully its intensity and severity. 

[34-41] Then, when the great Disaster befalls the Day when man shall remember whatever he had striven for and Hell shall be laid open for everyone to see, then the one who had rebelled and preferred the life of the world, Hell shall be his home. As for him who had feared to stand before his Lord and restrained himself from evil desires, Paradise shall be his home.

On that day, every man will come to remember what good or bad has he done while lived his wordily life. That is, "When man will see that the same Day of accountability of which he was being foretold in the world, has come, he will start remembering each one of his misdeeds done in the world even before his records are handed over to him. Some people experience this even in the world. if at some time they come across a dangerous situation suddenly when death seems to be staring them in the face, their whole life-film flashes across their mind's eye all at once. [1]

In fact in these verses, in a few words, it has been told briefly what shall be the criterion of the final judgment in the Hereafter. One kind of the conduct of life in the world is that transgressing all bounds of service man should rebel against his God and should make up his mind that he would seek only the benefits and pleasures of this world in whatever way they could be sought and achieved. The other kind of conduct is that while man passes life in the world he should constantly keep in view the truth that ultimately one day he has to stand before his Lord, and should refrain from fulfilling the evil desires of the self only for the fear that if he earned an unlawful benefit in obedience to his self, or enjoyed an evil pleasure, what answer he would give to his Lord. The criterion of the judgment in the Hereafter will be which of the two kinds of conduct he adopted in the world. If he had adopted the first kind of conduct, his permanent abode would be Hell, and if he had adopted the second kind of conduct, his permanent home would be Paradise.

And the last verses of the Sūrat an-Nāziʻāt prove that no one but Allah knows when the End Day would come. The pagans of Makkah would ask endless questions from the Holy Prophet (peace be upon him) to an extent to leave him answer-less: 

[42-46] They ask you, "When will the Hour come to stay?" (But) it is not for you to tell its time. Its knowledge rests only with your Lord. You are only a warner to him who fears it. The day these people see it, they will feel as though they had stayed (in the world or in the state of death) only for the afternoon of a day or its forenoon.

Thus in order to save the Prophet from any uneasiness for not being in knowledge of, Allah has told his messenger that His task is only to convey the audience what He has been told to covey.  And that "Your warning will benefit only him who fears the coming of that Day."  For those who have faith and have clean hearts have nothing to fear as to when the final bugle will be blown for they are all ready to meet their Creator to be rewarded and sent to the Paradise. 

It is only those who have sinned and know that they would be one day taken to task are fearful of day they are ready to believe. Besides asking questions from the Prophet of Allah questions He did not have answers was in fact to mock Him for not in knowledge of things He was making them afraid of.

You may now like to listen to Arabic recitation of Sūrat an-Nāziʻāt with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary of other chapters (Though not complete but building up from 30th Part backwards for chapters in 30th Part are shorter and easier to understand)

Photo | References: | 1 | 2 | 3 |

An effort has been made to gather explanation of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the surah. However, those wanting detailed explanations and tafsir (exegesis), may refer to sites the references of which are given above.

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Surah Abasa (He Frowned): Summary of the 80th Chapter of the Holy Quran

Sūrat ʻAbasa "He Frowned" is the 80th surah of the Qur'an with 42 ayahs, part of the 30th Juz. It is a Meccan surah. The Surah is so titled after the word `abasa with which it opens.

Allah, the Almighty, while praises His chosen ones like prophets and messengers profusely in the holy scriptures He revealed onto some, He also admonishes and cautions His chosen ones if they commit something that is not liked. Surah Abasa was revealed on one such occasion. It so happened one day that a chieftain of Makkah was visiting the Prophet Muhammad (peace be upon him) and the Prophet of Allah was trying to persuade him to embrace Islam. While both them were engrossed in a serious discussion, a blind man , Ibn Umm Maktum was one who had accepted Islam at a very early stage at Makkah, approached the prophet and requested him to clarify one his query about Islam. The Holy Prophet disliked his interruption and ignored him Allah did not like this act of the prophet and sent down this 42 versed surah as a caution against his frown and ignoring others. 

It is to be noted that the word used was Abasa, which refers to 'He'. The Quran doesn't directly impose the frowning on Muhammad, But the Quran says "He frowned away", making it widely open for interpretation. Thus as per another interpretation, it is concluded that that the person that frowned away was not the Prophet of Allah, but an elite from Banu Umayya who was sitting with the Prophet Muhammad (peace be upon him). And these verses were descended Abdullah bin Umm Maktum entered and the Makkah chieftain when saw a poverty stricken man coming close to him, he drew himself aside, not to get his dress dirty and contracted his facial expressions, got uneasy. In those verses the God stated his acts and criticized and condemned it. [2]

In this Surah, thus Allah has expressed displeasure against ill-treatment of any low level man. And when the whole Surah is considered objectively, the displeasure, in fact, has been expressed against the disbelieving Quraish, who because of their arrogant attitude and indifference to the truth, were rejecting with contempt the message of truth being conveyed by the Prophet Muhammad (peace be upon him). [2]

Here is a segmented translation of the Surah Abasa:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

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

عَبَسَ وَتَوَلّٰٓىۙ‏ 

1. He frowned and turned away

In the first sixteen verses, the Holy Prophet (upon whom be peace), by a subtle method, has been made to realize that it was an act unseemly for him. It has been pointed out to the Holy Prophet (upon whom be peace) that he had overlooked in the preaching of Islam on that occasion, and for teaching him the same Allah first reproved him on his treatment of Ibn Umm Maktum, and then ' told him what really deserved to occupy his attention as preacher of the Truth and what did not. In fact it is told that seekers of guidance should be given preference in conveying Allah's message

( 2 )   Because there came to him the blind man, [interrupting].
( 3 )   But what would make you perceive, [O Muhammad], that perhaps he might be purified
( 4 )   Or be reminded and the remembrance would benefit him?
( 5 )   As for he who thinks himself without need,
( 6 )   To him you give attention.
( 7 )   And not upon you [is any blame] if he will not be purified.
( 8 )   But as for he who came to you striving [for knowledge]
( 9 )   While he fears [Allah],

Verse 10: This is the real point which the Prophet (peace be upon him) had overlooked in the preaching of Islam on that occasion, and for teaching him the same Allah first reproved him on his treatment of Ibn Umm Maktum, and then told him what really deserved to occupy his attention as preacher of the truth and what did not.

( 10 )  you pay no heed to him

There is a man whose apparent state clearly shows that he is a seeker after truth: he fears lest he should follow falsehood and invite Allah’s wrath; therefore, he comes all the way in search of the knowledge of the true faith. There is another man, whose attitude clearly reflects that he has no desire for the truth; rather on the contrary, he regards himself as self sufficient, having no desire to be guided to the right way. Between these two kinds of men one should not see whose becoming a Muslim would be of greater use for Islam and whose becoming a believer could not be of any use in its propagation. But one should see as to who was inclined to accept the guidance and reform himself, and who was least interested in this precious bargain. The first kind of man, whether he is blind, lame, crippled or an indigent mendicant, who might apparently seem incapable of rendering any useful service in the propagation of Islam, is in any case a valuable man for the preacher to the truth. To him therefore he should attend, for the real object of this invitation is to reform the people, and the apparent state of the person shows that if he was instructed he would accept guidance. As for the other kind of man, the preacher has no need to pursue him, no matter how influential he is in society. For his attitude and conduct openly proclaim that he has no desire for reform; therefore, any effort made to reform him would be mere waste of time. If he has no desire to reform himself, he may not, the loss would be his, the preacher would not at all be accountable for it.

( 11 )   No! Indeed, these verses are a reminder;

That is, you should never do so: do not give undue importance to those who have forgotten Allah and become proud of their high worldly position. The teaching of Islam is not such that it should be presented solicitously before him who spurns it, nor should a man like you try to invite these arrogant people to Islam in a way as may cause them the misunderstanding that you have a selfish motive connected with them, and that your mission would succeed only if they believed, otherwise not, whereas the fact is that the truth is as self-sufficient of them as they are of the truth.

( 12 )   So whoever wills may remember it.
( 13 )   [It is recorded] in honored sheets,
( 14 )   Exalted and purified,
( 15 )   [Carried] by the hands of messenger-angels,
( 16 )   Noble and dutiful.

The Prophet has thus been told that he should never give undue importance to those who have forgotten Allah and become proud of their high worldly position, as this may cause a misunderstanding that the Prophet has a selfish motive connected with them, and that his mission would succeed only if they believed, otherwise not, whereas the fact is that the Truth is as self-sufficient of them as they are of the Truth.

The last verse above indicate towards the Holy Qur'an and it is staid that there is no tinge whatever in these scrolls of the impurities with which the other religious books of the world have been polluted. They have been kept pure and secure from all kinds of human speculation and evil suggestions.

From the 17th verse onward till the 32nd verse, the Divine attention turns towards the nonbelievers. Here the mention of "man" does not imply every individual of the human race but the people whose evil traits of character are intended to be censured. At some places the word "man" is used because the evil traits are found in most of human beings, and at others for the reason that if the particular people are pin-pointed for censure, it engenders stubbornness. Therefore, admonition is given in general terms so as to be more effective.

( 17 )   Cursed is man; how disbelieving is he.

From Verse 17 on, the rebuke turns directly against the disbelievers, who were treating the message of the truth with scant attention. Before this, from the beginning of the Surah to verse 16, the address though apparently directed to the Prophet (peace be upon him), was actually meant to reprimand the disbelievers, as if to say: O Prophet (peace be upon him), why are you ignoring a seeker after truth and paying all your attention to those who are worthless from your mission’s point of view? They do not deserve that a great Prophet like you should present a sublime thing like the Quran before them.

At all such places in the Quran, man does not imply every individual of the human race but the people whose evil traits of character are intended to be censured. At some places the word man is used because the evil traits are found in most of human beings, and at others for the reason that if the particular people are pin-pointed for censure, it engenders stubbornness. Therefore, admonition is given in general terms so as to be more effective.

( 18 )   From what substance did He create him?
( 19 )   From a sperm-drop He created him and destined for him;

 That is, let him first consider out of what he was created, where he was nourished and developed, by what way he came into the world, and from what helpless state he began his life in the world. Why does he forget his such beginning and becomes involved in conceit and haughtiness and why does he feel so puffed up as to resist his Creator and stand before Him as an adversary? (The same theme has been expressed in( Surah Ya Seen, Ayats 77-78).

That is, he was yet developing and taking shape in his mother’s womb when his destiny was set for him. It was determined what would be his sex, his color, his size; the extent and volume of his body, the extent to which his limbs would be sound or unsound, his appearance and voice, the degree of physical strength and mental endowments, what would be the land, the family, the conditions and environments in which he would take birth, develop and be molded into a specific person, what would be the hereditary influences and effects of the surroundings and the role and impact of his own self in the make-up of his personality, the part he would play in his life of the world, and how long he would be allowed to function on the earth. He cannot swerve even a hair-breadth from his destiny, nor can effect the slightest alteration in it. Then, how strange is his daring and stubbornness! He commits disbelief of the Creator before Whose destiny he is so helpless and powerless.

( 20 )   Then He eased the way for him;

That is, He created all those means and provisions in the world, which he could utilize, otherwise all the capabilities of his body and mind would have remained useless, had not the Creator provided the means and created the possibilities on the earth to employ them. Furthermore, the Creator also gave him the opportunity to choose and adopt for himself whichever of the ways, good or evil, of gratitude or ingratitude, of obedience or disobedience that he pleased. He opened up both the ways before him and made each way smooth and easy so that he could follow any way that he liked.

( 21 )   Then He causes his death and provides a grave for him.

That is, not only in the matter of birth and destiny but also in the matter of death he is absolutely helpless before his Creator. Neither can he take birth by his choice nor die by his choice, nor can defer his death even by a moment. He dies precisely at the appointed time, in the appointed place, under the appointed circumstances that have been decreed for his death, and he is deposited in the type of grave destined for him whether it is the belly of the earth, the depths of the sea, a bonfire or the stomach of a beast. Nothing to say of the man. The whole world together cannot change the Creator’s decree in respect of any person.

( 22 )   Then when He wills, He will resurrect him.

That is, he does not either have the power to refuse to rise up when the Creator may will to resurrect him after death. When he was first created, he was not consulted: he was not asked whether he wanted to be created or not. Even if he had refused, he would have been created. Likewise, his resurrection is also not dependent upon his will and assent that he may rise from death if he so likes, or refuse to rise if he does not like. In this matter, he is also absolutely helpless before the Creator's will. Whenever He wills, He will resurrect him, and he will have to rise whether he likes it or not.

( 23 )   No! Man has not yet accomplished what He commanded him.

He commanded him: Implies the duty that Allah has enjoined on every man in the form of natural guidance as well as the duty to which man’s own existence and every particle of the universe, from the earth to the heavens, and every manifestation of divine power are pointing, and also that duty which Allah has conveyed in every age through His Prophets and Books and disseminated through the righteous people of every period. (For explanation, see(E.N. 5 of Surah Ad-Dahr). In the present context the object is to express the meaning that on the basis of the truths stated in the above verses, it was man’s duty to have obeyed his Creator, but, contrary to this, he adopted the way of disobedience and did not fulfill the demand of his being His creature.

( 24 )   Then let mankind look at his food 

That is, let him consider the food, which he regards as an ordinary thing, how it is created. Had God not provided the means for it, it was not in the power of man himself to have created the food on the earth in any way.

( 25 )   How We poured down water in torrents,

This refers to rainwater. Water vapors are raised in vast quantities from the oceans by the heat of the sun, then they are turned into thick clouds, then the winds blow and spread them over different parts of the earth, then because of the coolness in the upper atmosphere the vapors turn back to water and fall as rain in every area in a particular measure. The water not only falls as rain directly on the earth but also collects underground in the shape of wells and fountains, flows in the form of rivers and streams, freezes on the mountains as snow and melts and flows into rivers in other seasons as well than the rainy season. Has man himself made all these arrangements? Had his Creator not arranged this for his sustenance, could man survive on the earth.

( 26 )   Then We broke open the earth, splitting [it with sprouts],

Then We split the earth in clefts: Implies cleaving it in a way that the seeds, or seed-stones, or vegetable seedlings that man sows or plants in it, or which are deposited in it by winds or birds, or by some other means, should sprout up. Man can do nothing more than to dig the soil, or plough it, and bury in it the seeds that God has already created. Beyond this everything is done by God. It is He Who has created the seeds of countless species of vegetable; it is He Who has endowed these seeds with the quality that when they are sown in the soil, they should sprout up and from every seed, vegetable of its own particular species should grow. Again it is He Who has created in the earth the capability that in combination with water it should break open the seeds and develop and nourish every species of vegetable with the kind of food suitable for it. Had God not created the seeds with these qualities and the upper layers of the earth with these capabilities, man could not by himself have arranged any kind of food on the earth. [4]

( 27 )   And caused to grow within it grain
( 28 )   And grapes and herbage
( 29 )   And olive and palm trees
( 30 )   And gardens of dense shrubbery
( 31 )   And fruit and grass -
( 32 )   [As] enjoyment for you and your grazing livestock.

The man is reminded of his creation from a drop of dirty water (sperm) and then his elation and the life made easy for him. He was also given  the opportunity to choose and adopt for himself whichever of the ways, good or evil, of gratitude or ingratitude, of obedience or disobedience, that he pleased. He opened up both the ways before him and made each way smooth and easy so that he could follow any way that he liked. But despite all blessings of Allah, he forgets his creation, not thinking for a minute that one day he has to die and to be graved.

And then man is told that the End Day will finally come one day as promised by Allah. The day when man will be all alone, brothers will be separated and mothers will forget about their children. None will be able to help the other. On that day everyone will be presented his deeds, good or bad, weighed and then awarded or punished for which ever end the scale tilted.

( 33 )   But when there comes the Deafening Blast
( 34 )   On the Day a man will flee from his brother
( 35 )   And his mother and his father
( 36 )   And his wife and his children,

A theme closely resembling to this has already occurred in Surah Al-Maarij, Ayats 10-14. Fleeing may also mean that when he sees those nearest and dearest to him in the world, involved in distress, instead of rushing forth to help them, he will run away from them lest they should call out to him for help. And it may also mean that when they see the evil consequences of committing sin for the sake of one another and misleading one another, fearless of God and heedless of the Hereafter, in the world, each one would flee from the other lest the other should hold him responsible for his deviation and sin. Brother will fear brother, children their parents, husband his wife, and parents their children lest they should become witnesses in the case against them.

( 37 )   For every man, that Day, will be a matter adequate for him.

A tradition has been reported in the Hadith by different methods and through different channels, saying that the Prophet (peace be upon him) said: On the Day of Resurrection all men will rise up naked. One of his wives (according to some reporters, Aishah, according to others, Saudah, or a woman) asked in bewilderment: O Messenger of Allah, shall we (women) appear naked on that Day before the people. The prophet (peace be upon him) recited this very verse and explained that on that Day each one will have enough of his own troubles to occupy him, and will be wholly unmindful of others. (Nasai, Tirmidhi, Ibn Abi Hatim,

( 38 )   [Some] faces, that Day, will be bright -
( 39 )   Laughing, rejoicing at good news.
( 40 )   And [other] faces, that Day, will have upon them dust.
( 41 )   Blackness will cover them.
( 42 )   Those are the disbelievers, the wicked ones.

Explaining the last set of verses, Sayyid Abul Ala Maududi in his book "Tafhim al-Qur'an - The Meaning of the Qur'an"  has shared a hadith attributed to Prophet Muhammad (peace be upon him): [1]

As per one hadith the Holy Prophet (upon whom be peace) has been quoted as saying: "On the Day of Resurrection all men will rise up naked." One of his wives (according to some reporters, Hadrat `A'ishah, according to others, Hadrat Saudah, or a woman) asked in bewilderment: "O Messenger of Allah, shall we (women) appear naked on that Day before the people?” The Holy prophet recited these verses and explained that on that Day each one will have enough of his own troubles to occupy him, and will be wholly unmindful of others. 

So beware of one's own deeds from henceforth, for the message for the End Day is very clear: 'Everyone on his very own." And mend ways so that we do not have to be grieved for what bad did we do in this life. May Allah help us chose the righteous way of believers and forgive us all of our sins before we die. Aameen

You may now like to listen to Arabic recitation of Sūrat ʻAbasa with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary of other chapters (Though not complete but building up from 30th Part backwards for chapters in 30th Part are shorter and easier to understand)

Header Calligraphy: Self | References: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the surah. However, the exegesis of the chapters of the Holy Quran are basically based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. 

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Mention of the Attributes of the Blessed Believers in the Holy Quran

“Life” is a heartbeat and a pulse. One is alive as long as the heartbeats - something that is not in anyone's control. But “living” is something that is contingent upon one's abilities and aspirations to appreciate the Nature and people around. Those who can communicate well with Nature and people, live a happy and meaningful living. The more one is vibrant and communicative, the more one enjoys, caring less and enjoying more. As Katharine Hepburn once remarked " If you obey all the rules, you’ll miss all the fun."

Now here lies the difference. Living with or without rules. We all have been created by Allah Almighty for some specific purpose, though unknown to us. And we have been given certain rules and guidelines to stay within while living and finding a meaning for our lives. Religions always set forth these guidelines to live a living as desired by our Divine omnipotent Creator. For as long as we live as directed, we shall be among the blessed ones and ultimately rewarded. But if we transgress from rules and live a living of fun, laughter and momentary wordily happiness, we are likely to faulter and get astray and draw the Divine displeasure. 

So unlike the quotation of Katharine Hepburn quoted above of obeying the rules and missing the fun, if a person lives a life as commanded by the guidelines set forth by his faith, one may miss the colours and fun as those rule-less people enjoying, but can be rest assured that one would be rewarded with good not only here but in the hereafter. Such are the people who are blessed and shall be rewarded.

Islam, like all other faiths, lays down guidelines to live a blessed living. The way is hard yet immensely rewarding. While we see people of other faiths who have altogether discarded religion from their lives and making merry and living a limitless life, open and free sex without bounds of decency and marriage, boozing to an extent that one loses control over self and then committing acts one is only regretful when the hangover is over, Muslims have been warned of such living and repeatedly cautioned in the Holy Qur'an and through practical living model of the Holy Prophet Muhammad (peace be upon him) to chose between wordily desires and heavenly rewards. Wordily desires, a life without rules, would have a disastrous end in the hereafter, while those who prefer rules and live a life within the confines of Divine guidelines will flourish in the heavens in the hereafter.

Herein under are some of the attributes of the people who when live a living as prescribed for them in the Holy Qur'an and have been foretold of them being blessed:

15) Indeed, the righteous will be among gardens and springs, 16) Accepting what their Lord has given them. Indeed, they were before that doers of good., 17) They used to sleep but little of the night, 18) And in the hours before dawn they would ask forgiveness, 10) And from their properties was [given] the right of the [needy] petitioner and the deprived. [Surah Adh-Dhariyat 51:15-19] 

By the righteous it implies those people who believe in the Hereafter when they are given the news of it by the Book of Allah and His Messenger, and adopt the attitude and way of life that they are taught for success in the life hereafter, and refrain from the way about which they had been told that it would involve man in the torment of God. And those sped the major part of their nights in the worship of Allah Almighty and sleep little, and did not follow those who spend their nights in immoral and indecent acts and even never thought of seeking Allah's forgiveness. People who are really pious and righteous, remain ever ready to willingly do whatever good they can, do not let slip any opportunity when they can do some good to the people in the world. The people who recognize the true value of goodness, do not think of helping others as burden for whatever they have has been given by Allah and without His help they could not sustain even a single sin-less day.

16) They arise from [their] beds; they supplicate their Lord in fear and aspiration, and from what We have provided them, 17) And no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do. they spend. [Surah As-Sajdah, 32:16 ]

People worship their Lord instead of enjoying sensuous pleasures at night. They are not like the world-worshipers, who seek entertainments in music and dancing, drinking and merry-making, in the night in order to get relief from the day's fatigue and labor and toil. Instead, when they are free from their day's work and duties, they devote themselves to the adoration of their Lord, spend their nights in His remembrance, tremble out of fear of Him, and pin all their hopes on Him. "Who forsake their beds" does not mean that they do not sleep at all at night, but that they spend a part of the night in Allah's worship.]

The following three verses (134-136) of Surah Al e-Imran, Chapter 3, speak of the people who willingly spend to help others both in times of ease hardships for the sake of Allah, and restrain form anger even when being wronged, for anyone who can restrain one's anger and forgives the wrongdoer is far elevated than that who takes revenge and does not forgive, for we also ask forgiveness for ourselves. If we do not forgive others, how can ask the same for us. And then people who commit an immoral act or sin and still are repentant and ask forgiveness from Allah, then who else is there except Allah who can forgive them? Thus here three things are highlighted: Helping others, restraining one's anger and forgiving, and repenting when having sinned. These are the blessed people who will be granted gardens of Paradise where rivers flow underneath with sweet smelling water.

134) Who spend [in the cause of Allah ] during ease and hardship and who restrain anger and who pardon the people - and Allah loves the doers of good; 135) And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins - and who can forgive sins except Allah ? - and [who] do not persist in what they have done while they know. 136) Those - their reward is forgiveness from their Lord and gardens beneath which rivers flow [in Paradise], wherein they will abide eternally; and excellent is the reward of the [righteous] workers. 

In  Surah Ash-Shuraa [42:37-38], those blessed people have been mentioned who are pious and temperate and cool minded: they are not revengeful but forbearing and forgiving by nature. If ever they feel angry at something they control their rage. This characteristic is the best of man's qualities. In fact this attribute has been a major factor of the Holy Prophet's success. According to Hadrat 'A'ishah, 'The Holy Messenger of Allah never avenged himself on anybody, however, when a thing enjoined to be held sacred by Allah was desecrated, he would award the punishment." (Bukhari, Muslim)

37) And those who avoid the major sins and immoralities, and when they are angry, they forgive, 38) And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend. 

The last verse above imply:

(1) "They spend only out of what lawful provisions We have given them: they do not touch unlawful things for supplementing their expenditure. " (2) "They do not set aside the provisions granted by us, but spend them. " (3) "They spend out of what they have been given in the cause of Allah also: they do not reserve everything for personal use only."

But for him who [the true believer of Islamic Monotheism who performs all the duties ordained by Allah and His Messenger Muhammad , and keeps  away (abstain) from all kinds of sin and evil deeds prohibited in Islam and fears standing before his Lord], says Allah in last portion of Surah Ar Rahman: [1]

There will be two Gardens (i.e. in Paradise). With spreading branches; In them (both) will be two springs flowing (free), In them (both) will be every kind of fruit in pairs. Reclining upon the couches lined with silk brocade, and the fruits of the two Gardens will be near at hand. Wherein both will be those (maidens) restraining their glances upon their husbands, whom no man or jinn before them. (In beauty) they are like rubies and coral. Is there any reward for good other than good? And besides these two, there are two other Gardens (i.e. in Paradise). Dark green (in colour). In them (both) will be two springs gushing forth water.  In them (both) will be fruits, and date- palms and pomegranates. Therein (gardens) will be fair (wives) good and beautiful;  Houris (beautiful, fair females) restrained in pavilions; Whom no man or jinn have ever touched before. Reclining on green cushions and rich beautiful mattresses. 

Wouldn't you after reading this like to induce attributions of the blessed in you to be blessed and awarded Jannah, Paradise?

Photo: Jalal HB | References: | 1 | 2 | 

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Misleading Concept of Moon god Allah

Since emergence of Islam as one of the dominant religion, the people of the earlier Divine Books and faith, specially the Jews and Christians have started to feel a threat to their faiths as more and more people of other faiths are converting to Islam everyday that passes. For this very reason, we usually come across abject propaganda by them in the shape of hate literature and caricatures.

In one of our earlier posts "Jewish perception of Islam as Idolatrous" we put across a misleading perception by the Jews labeling Islam as Idolatrous by contending that the Muslims worshiped Muhammad (The revered last prophet of Allah) rather than the God the Jews worshiped. Please read our post on the subject with reference given below.

Today, I came across yet another concept, this time by the Christians, in which they believe that Muslims believe in the "moon god" as was done in the times before Islam. The idea was proposed by archaeologist Hugo Winckler in 1901. It was proliferated in the United States in the 1990s, first via the publication of Robert Morey's pamphlet The Moon-god Allah: In Archeology of the Middle East (1994), eventually followed by his book The Islamic Invasion: Confronting The World's Fastest-Growing Religion (2001). Morey's ideas were popularized by cartoonist and publisher Jack Chick, who drew a fictionalized cartoon story entitled "Allah Had No Son" in 1994. [1]

Many websites of Bible Societies and even otherwise of individual Christians have tried to prove that the moon-god found in the pre-Islamic era, both in Arabia and otherwise is in fact the same Allah that Muslims worship after Muhammad (peace be upon him, the Prophet of Allah) introduced "his" religion to come up with a religion to contest that of Jews and Christians. And have thus tried to present many photos of artifacts and relics showing worship of moon. They also content that Allah is the name derived from the moon-gods.

Then there is yet another question posed by the Christians: "Why is Allah never defined in the Qur'an? Why did Muhammad assume that the pagan Arabs already knew who Allah was?" Muhammad was raised in the religion of the Moon-god Allah. But he went one step further than his fellow pagan Arabs. While they believed that Allah, i.e. the Moon-god, was the greatest of all gods and the supreme deity in a pantheon of deities, Muhammad decided that Allah was not only the greatest god but the only god. My only reaction here is from my Christian friends: Has God been "defined" in the Old or New Testaments or an other holy scriptures before Islam? They wont find an answer to this but Holy Qur'an very clearly defines Allah in Allah's own words in the Holy Qur'an. In fact, one of the main themes of the Quran is to describe Allah and his oneness his attributes and actions. Here are some excerpts from the Holy Qur'an:

إِنَّنِي أَنَا اللَّـهُ لَا إِلَـٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي 

Allah Himself tells who He is: "Indeed, I am Allah. There is no other god except Me. So, worship Me and establish prayer for My remembrance." [Al Quran, Surah Ta Ha, Chapter 20, verse 14]

Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great. [Al Qur'an, Chapter 2, Surah Albaqarh, 255]

[All] praise is [due] to Allah , who created the heavens and the earth and made the darkness and the light. Then those who disbelieve equate [others] with their Lord. It is He who created you from clay and then decreed a term and a specified time [known] to Him; then [still] you are in dispute. And He is Allah , [the only deity] in the heavens and the earth. He knows your secret and what you make public, and He knows that which you earn. [Al Quran, Surah Al-An'am Chapter 6 verses 1-3] 

It is He who made the sun a shining light and the moon a derived light and determined for it phases - that you may know the number of years and account [of time]. Allah has not created this except in truth. He details the signs for a people who know. {Al Quran Surah Yunus Chapter 10, verse 5] 

There can be no more proofs that Christians would want, as these are just three references that define Allah.

It is very amazing that the Christians have tried to correlate the word Allah with moon-god while forgetting that Allah is an Arabic word and in the lands of Arab the Arabic language has been there since centuries. They object to word Allah as if Muhammad (peace be upon him, the Prophet of Allah) had coined it. It may be recalled that name "Allah" was in use even  before the birth of Prophet Muhammad (peace be upon him).  A proof of that is his father was named as Abdullah (meaning: servant of Allah). Therefore it should not be misunderstood that the name of Allah was introduced by Prophet Muhammad (peace be upon him).

The word Allah as translation of God also appears in countless Bibles translated into Arabic, but strangely then no Christian objects to it. Sarah Lynn Johnson, a Christian Woman married to Muslim Man also substantiate this contention in an question -answer session on "Why do some non-Muslims say Allah was the moon god of Arab polytheists before Islam?" says: 

Allah is the Arabic word for God. Arab Christians also call God, “Allah.” Anyone who speaks Arabic will do this because that is the word in Arabic. My husband is Egyptian; when he refers to God while speaking English, he calls him God. When he is speaking Arabic, he calls him Allah. [2]

I came across an interesting revelation in one of the Christian sites which claimed that "The reader must know that Islam, Judaism, and organized Christianity all worship a trinity of gods." Now this is the most absurd statement I have ever come across. I as a Muslim know that all Muslims squarely and flatly reject the concept of Trinity (Father, son and the holy ghost) as all Muslims strictly believe in one monotheist Allah and reject all forms of polytheism. 

In order to be a Muslim, one must surrender oneself to God, and believe in the oneness of God, in the sense of His being the only Creator, Preserver and Nourisher. Having believed in oneness of Allah, a Must also acknowledge the Allah alone deserves to be worshiped, and thus abstains from worshiping any other thing or being.

Now coming back to the concept of moon-god Allah. In the Holy Qur'an, Allah makes it very clear that all landmarks like sun, moon and stars and every celestial object are His signs of creation and are NOT to bow down to:

"And from among His Signs are the night and the day, and the sun and the moon. Do not bow down (prostrate) to the sun nor to the moon, but only bow down (prostrate) to "Allah" Who created them, if you (really) worship Him." [Holy Quran Surah Fussilat, 41st Chapter, verses 37-43]

If this commandment does not satisfy the proponents of moon-god Allah, then they may like to read the following verse regarding the status of moon:

"They ask you about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage." [Holy Quran Surah Al Baqarah Chapter 2, verse 189]

The above two verses, thus clearly and amply make it clear that the celestial landmarks are signs of Allah's creation and to mark fixed periods of time (through sun) of the day and days and months (through moon).

Now as for the usage of moon on most of the flags of the Islamic countries does not mean that Muslims revere moon. In fact in the early days of Islam and of the Holy Prophet Muhammad (peace be upon him), Islamic armies and caravans flew simple solid-colored flags (generally black, green, or white) for identification purposes. In later generations, the Muslim leaders continued to use a simple black, white or green flag with no markings, writing, or symbolism of any kind.

In fact the use of the crescent symbol on Muslim flags and roof finial on Islamic buildings originated when the Ottoman Empire won over the city of Byzantium (later known as Constantinople and Istanbul) and adopted the crescent moon and star of the Byzantium's existing flag and symbol. Thereafter other Muslim countries too started using the crescent and star combination in their flags and roof finial on masjid. [3]

No matter what idols related to the moon god have been discovered of the pre-Islam era, this does not have any effect on the post Islam era. In fact right from the day the message of Allah dawned on to the Prophet Muhammad (peace be upon him), there was no doubt as to the oneness of Allah, the one true God that was henceforth to be followed and worshiped. And with the capture of Makkah, the first thing that the Prophet of Allah dis was wipe out all 360 plus idols kept in and outside of Ka'aba and restored it as a pure and clean house of Allah as was built by Prophet Abrahim (Abraham) and his son Ismael (peace be upon them both). And thus from that day on, Islam wiped out all traces of idolatry and pagan practices from Arabia. Did any idol of moon-god figured out thereafter?

And last point to end up the useless discussion originated by the Christians to find a lame excuse to propagate against the Muslims. Over the years, the crescent moon has become a symbol of Muslim faith, like the Star of David for Jewish people, and the Cross for Christians. Muslims don’t worship the moon, nor do Jewish people worship stars or Christians worship the letter t. Please ponder over it !!

Please read a detailed Reply to Robert Morey's Moon-God Allah Myth: A Look At The Archaeological Evidence

You may read more posts on countering / responding to lies / misinformation and disinformation about Islam: The Rebuttal: Countering disinformation being spread about Islam (Reference Page)

Photo | References: | Jewish perception of Islam as Idolatrous | 1 | 2 | 3 | 4 |

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