Bismika Alllahuma

1. 導入

至福な句に関してキリスト教のアラビアの円で循環される共通の要求がある

sallallahuの`のalayhiはあったsallam

来るかどれが予言者の名前にeulogyとして。 それはキリスト教のアラビアの宣教師、オオハシカッコウShorroshによって英語を話す世界で最初に広められた¹、主張するこのeulogyは文字通り「意味しないことを平和彼に」はあるが、「Quranicのテキストに」起こる

…文字通り、「Lo読む! アラーおよび彼の天使は予言者に祈る。 オハイオ州のyeaは彼で信じる、祈り、挨拶する平和との彼に」。

1つは全く文字および実質翻訳が理解されるとき混同される。 私達のイスラム教の友人はなぜpbuhの実質の意味を隠すか。 イスラム教主義を否定するのでアラビア声明が決まり悪いのでそれはあるか。²

宣教師伝統の通常の静脈では、Shorroshは祈ることの彼を訴えることによってアラー(T)の嘲笑を冒涜し、作る機会を取ることを続く[!] 主題、しかし私達に彼のblasphemous仕事から更に引用することを迷惑を掛けない。 Labib Mikhailのような他のキリスト教のアラビアのpolemicists³ そしてAbdullahのpseudonymous AlAraby⁴ すぐに続かれたスーツ。

期待どおりに、キリスト教の宣教師世界の残りは余りに遠い後ろこれらの偽似知識人が提案する議論の版をrehashingによって楽隊車で跳ばれてではないし。 最近あった議論はこれと関連している 繰り返される 複数についてキリスト教の宣教師によってShamoun Qurの」 anic詩⁵、それを主張する:

これらの詩以来すべてははっきりアラーを祈るする誰が従って祈りが目的を要求するのでアラーが文字通り祈る、私達はに尋ねなければならないと言いか。 イスラム教は主張し、アラーが単一実体ではないことをアラーが彼自身に祈ることができないことをそこに彼のあることの内の人の大多数いる、従って意味する。 または彼はあるか。 実際は多分アラーは彼自身に祈る。

私達をキリスト教の宣教師が議論が好きである句の問題を扱うことを直接今許可しなさい。

2. 動詞 salla nの前イスラム教の使用法

From the standpoint of the Arabic language, there is no reason to assume or charge that this phrase “contradicts Muslim doctrine” as Shorrosh alleges or that God is “praying to himself” as Shamoun claims, since it is known that the basic meaning of the verb sall?enerally meant “to invoke blessings upon someone”, and this usage is consistent in both pre-Qur’anic and the post-Qur’anic literature.⁶

The following is some very interesting examples of its usage in pre-Islamic poetry. The poet al-A’sh?n describing how wine is preserved, says that:

And (the wine-dealer) exposed it to the wind in a jar, then invoked blessings upon (wa sall?la) the jar and sought assistance from God (so that the wine might not turn sour).⁷

Noteworthy of this poetry is its usage in first “invoking blessings upon” (wa sall?la) the jar, and at the same time attempts to “sought assistance from God” with regard to the contents of the jar, hence signifying that the usage of the verb salla certainly does not mean “to pray upon” the subject as a deity. Rather, it is clear from this usage of this particular pre-Islamic verse that the idea of “invoking blessings [salla] upon” the subject is not an indication of direct worship, as it is inconceivable that a person would “worship” the jar and seek assistance from God, both at the same time! Thus from the above verse, it is enough to demolish the claims of Shorrosh and Shamoun combined.

Yet we are obliged to add further salt to the wound of the missionaries’ blunder. Similarly, another pre-Islamic poem composed in praise of the Emperor of the Persian Empire by the poet ‘Antarah uses the verb salla as follows:

“All the kings of the earth pay homage [salla] to him from all places of the world (lit. from every valley-path); all people on earth turn their face towards him.”⁸

An amusing missionary objection to the above is that all the kings of the earth were actually worshipping the Emperor literally, when it is clear that there is certainly no such indication by the poet ‘Antarah. On the contrary, it is obvious even from the translation of this poem that the poet is invoking a glorification upon the Persian Emperor, rather than any indication of any form of worship.

Thus from the above exposition it is clear that there is no reason to be “utterly confounded when the literal and real translation is understood” as Shorrosh alleges, since the usage of sall?as been in existence since pre-Islamic times.

3. The Verb sall?n Islamic Usage

In the case of the phrase sallallahu `alayhi wa sallam, it is understood as an eulogy of God giving His Blessings upon someone⁹. Hans Wehr’s Dictionary of Modern Written Arabic defines salla as thus:

¹⁰

This translation is consistent elsewhere and Wehr confirms it as follows:

¹¹

This is different from salla, ritual prayer or worship in the connotations that the Christian missionaries intend it to be:

¹²

Would the missionaries now accuse Hans Wehr of “embarrassment”, so much so that he translated sallallahu `alayhi wa sallam as “God bless him and grant him salvation!”? Indeed, it is rather embarrassing for the missionaries to polemicise such a trivial matter.

4. What About Abraham (P) And His Family?

So far, the main crux of the Christian missionary disparagement is that the verb salla is invoked upon the Prophet Muhammad, upon whom be peace. The only reason that they are even raising the issue, if at all, is because the Prophet sallallahu `alayhi wa sallam is mentioned in God’s infinite Blessings. However, the missionaries are wrong to assume that only the Prophet Muhammad (P) is given this treatment as Muslims also apply this phrase to the Prophet Abraham (P) and his family in their daily prayers.

O Allah! Send Your Mercy [salla] upon Muhammad and on his family [wives and his offspring], as You sent Your Mercy [salla] on Abraham’s family; and send Your Blessings on Muhammad and his family, as You sent Your Blessings on Abraham’s family, in the world, for You are the Most Praise-worthy, the Most Glorious.¹³

Now the missionaries have a problem that they have created for themselves. If it is true that the Prophet Muhammad(P) is the only Prophet that God “worships” to, they then have to explain how does this invocation which every Muslim recites in his prayers comes about and why the Prophet Abraham is now mentioned in this prayer. For if we were to read the above prayer according to their interpretation, we would hence notice that:

(a) The Prophet Abraham(P) and his family is yet among the various people that God Almighty “prays to”;

and;

(b) The whole prayer above does not make any logical sense, since the supplication is directed at God and it also states that God is the Most Praise-worthy and the Most Glorious.

Hence we can witness yet again the silliness of such a polemic which contravenes the strict monotheism of Islam. For now God does not only “pray to” Muhammad (P) and his family but He also indulges in the “worship” of Abraham(P) and his family!How hillarious it is to see the missionaries digging a hole for themselves for which there is no way out.

5. Conclusions

Contrary to their claim, the verb salla indicates “praying to” a subject is not true and is a common polemic popularised by the Christian Arabs who only fall into the trap of their own ignorance of the Arabic language and its nuances. It is hence not surprising that their gullible English-speaking counterparts would therefore be eager to “snap up” such a polemic in verbatim, if only to discredit the religion of Islam, no matter whether the claim is true or otherwise. Thus do the missionaries attempt to disrupt universal consensus of Islam concerning God’s existence and unity, and of man’s obligation to serve Him by fulfilling His commandments which are the summum bonum: “We have sent no messenger but with the revelation that men are commanded to serve God and to avoid evil” (Qur’an 16:36).

It should be seriously noted that the Islamic dogma which was already well-developed by the turn of 2nd century A.H. had employed the beatific phrase sallallahu `alayhi wa sallam without any “embarrassment” whatsoever attached to it. Certainly, if the Muslims in that era had adopted the warped understanding of the missionaries in verbatim with regard to the root word/verb salla this beatific phrase would have never been used today by the Muslims!

It is also equally clear that even with the recent missionary “treatment” of the subject, there is no valid justification for their claim apart from their extreme perjury and hatred of Islam, i.e. Islamophobia. For each time the name “Muhammad” is mentioned, the hair bristles on their neck and they shamelessly assault the Prophet, sallallahu `alayhi wa sallam, by appealing to their fatutous theories and false accounts of history. Hence, the misguided attempts of the Christian missionaries to negate the strict monotheism of Islam with their abuse of the verb salla falls flat to the ground, as do all those who lie and blaspheme for the non-existent, pseudo-monotheistic “Triune” god.

And only Allah(T) knows best, for He alone is worthy of worship.

1. Anis A. Shorrosh, Islam Revealed: A Christian Arab’s View of Islam, (Thomas Nelson Publishers, 1988) [back]
2. ibid., p. 179 [back]
3. Labib Mikhail, Islam, Muhammad and the Koran: A Documentary Analysis [Online Document] [back]
4. Abdullah Al-Araby (pseudonym), Islam Review [Online Document] [back]
5. See 2:157, 33:43, 33:56 [back]
6. Toshihiko Izutsu, God and Man in the Qur’an: Semantics of the Qur’anic Weltanschauung, (IBT, Kuala Lumpur, 2002), p. 160 [back]
7. ibid., cf. Lisan al-’Arab, p. 242; irtasama means “pray to God for protection”, but according to Abh, the verb here means “to seal up the jar tightly”. [back]
8. ibid. [back]
9. The Hans Wehr Dictionary of Modern Written Arabic, ed. J. M. Cowan, (Spoken Language Services, NY, 1976), p. 524 [back]
10. The Hans Wehr Dictionary of Modern Written Arabic, ed. J. M. Cowan, (Spoken Language Services, NY, 1976), p. 524 [back]
11. ibid., p. 523 [back]
12. op. cit. [back]
13. al-Hafiz Imam Ibn Hajar al-’Asqalani, Kitab Bulughul Maram, hadith no. 336 [back]