The Role of Holy Imams in Revival of Religion

Contrasts and Contradictions in the Texts of the Gharaniq Fable Narratives

In a study of the texts of these narratives - not including all of their other problems - we come up upon the contradictions existing in them and the contrasts that some have with others.

If we look at the first and second narratives we realize that the second narrative is only a lengthier more detailed version of the first. In the second narrative we read: When Gabriel was communicating the Surah Najm to the Holy prophet, after the verse Satan suggested the phrases to the Prophet and he recited them in the Quranic verses and the continued the Surah to its end. After that he prostrated and the believers and idolators also fell down in prostration. '---Arabic text---'

In the last part of the narrative the narrator says: The Prophet prostrated when the Satanic words came to an end and afterwards Gabriel appeared to the Prophet saying to him: What did you do?! Amongst those verses you recited something that I did not bring for you! The Propeht was saddened by this occurance and here the lord revealed verse 52 of the Surah Haj to comfort him. Then he abrogated that which satan suggested to him and revealed

'---Arabic text---'

Therefore the substance and contents of the end of this narrative is that the Prostration was after the reading of the Satanic verses, and after this prostration the end of the surah was revealed and the satanic suggestions were abrogated. This is in the event that at the beginning of this narrative all of these events occured after the end and termination of the Surah, and as such this lier was forgetful and spoke two contradictory things in one narrative.

In addition to this plain contradiction in the texts of the second narrative, contradictions may be seen in the texts of other narration in relation to one another.

In some of these narratives we read that the Prophet nourished thoughts in his heart regarding the quraishites gods and that these thoughts and reflections were spoken by him in the form of these verses.

In another we see that satan placed these words on his tongue In a third we read that satan appeared to the Prophet in the form of a wild being and made him believe that he was Gabriel.

In the fourth it says that Satan suggested his remarks at a time when the Prophet paused in the recitation of the Quran.

Another relates that the Prophet recited this surah during prayer while another says it was at a time other than prayer and in an assembly of his tribe.

Last of all another says that satan suggested his words to the Prophet while he was napping.

This Fables Contents Contrast With And Are Contradictory To The Prophet's Natural Disposition.

In addition to the many reasons we previously spoken of, me must add here that the substance of the narratives on the "Gharaniq Fable" are essentially contradictory to the Prophets natural disposition, character and behaviour throughout his lifetime. In the previous lesson we saw that when Bahira asked the Holy prophet (s.a.w) to swear by Lat and Uzza, the Prophet (s.a.w) said to him: "Do not request anything of me in the name of lat and Uzza, by God I swear that I look on nothing else with such hatred and enmity!" This remark was made at a time when the Prophet was only 8 or 12 years old. 358

Likewise, on the Prophets second trip to Sham, while in Bostra he had differences with a merchant over a business transaction. When the merchant asked him to swear by Lat and uzzza he said: "I have never sworn by them, and everytime I pass them I turn away (out abhorrence)". 359

Following the lords explicit demand to declare the invitation and mission, the Prophet said in his first public message to the Quraishites in Mecca: "I am Gods messenger to you and I invite you to worship only God and to refrain from the worship of the idols who give no benefit or profit and may cause no harm, who neither create nor give sustenance, neither give life nor cause death. 360

History has also recorded: At the beginning of Islams emergence and arising and during the first years in which the Prophet called the people of his tribe to accept Islam, they did not draw away or banish or reject him. When the names of their gods were mentioned, however, and the Prophet began finding fault with them and criticizing them the Quraishites rose in opposition and hate for him and strived to keep him from this in anyway possible. For example they went to Abu Talib the Shaikh and leader of Quraish and Bani Hashem telling him: O' Abu Talib you are superior to all of us in age, honour and position. We have asked you to put a stop to your nephew's actions and remarks. By god, we will not tolerate abusive language regarding our fathers and we will not accept ridicule, ill words and criticism of our gods and beliefs. Either you prevent him from doing this or you will have to deal with us".

After this meeting was concluded Abu Talib sent someone to bring the Holy Prophet (s.a.w) and when he came to his uncle, Abu Talib said: "Nephew, your relatives, kinsmen and tribe have come to me and have said this and that, do not allow you and I to be killed and done away with and do not place an intolerable burden on my shoulders".

The Prophet said in reply: "O' Uncle, I swear to God, if they were to place the sun in my right hand and the moon in my left so that I will abandon this way and deed, I would never do so until I am either victorious or killed". The Prophet said this and red, and afterwards stood up and left his uncles' meeting. When he had turned his back on him Abu Talib called out: "Come back nephew!" then he added: "Go and say whatever you like, I swear to God that I will never deliver you to them, nor will I abandon you". 361

Once again history is a witness to the fact that in the month of Ramazan in the year 9 A.H. the people of Taif sent a group of representatives to see the Holy Prophet (s.a.w). They remained in Medina for a time and participated in discussions with him, at the end of which they naturally accepted Islam, but they also had several requests of the prophet. They wanted: First of all for the idol Lat to remain among them protected for three years not being destroyed, in this way hoping to remain safe from the hands of the illiterate people, their protests and anger. The Prophet (s.a.w) did not accept this request. They decreased their request and agreed to two years but again the Prophet (s.a.w) did not accept. They lowered it to one year but the prophet (s.a.w) still did not approve. In the end they were satisfied with only one month. The Prophet of Islam (s.a.w) did not accept that either.

Secondly they requested that they be exempted from saying prayers. The Prophet (s.a.w) rejected this request also saying: "In a religion without prayer there is nothing!"

At the end of these discussions the Prophet sent two officers along with them to destroy their idol. 362

In light of all these positions, a few of which were mentioned here, can the fabricated, fabilistic story of Gharaniq be believed?

We really don't know how those who possess sound judgement can accept this fable?! Would you believe it if they were to say: Karl Marx, Vladimir Ilyieh Lenin or Joseph Stalin had delivered a speech in a gathering and assembly composed of the supporters of Capitalism and in it made a strong attack on this economic system while also making this remarks:

"Human prosperity is provided for in the Capitalist economic system" or "Prosperity is not achievable for the suffering and hard-working in any other system but the Capitalist system"!!

Or would you believe that the speaker did not realize the meaning and effect of his remarks and the listeners (who were all supporters of capitalism) would be pleased with this remark totally forgetting that the whole speech was in criticism of and an attack on Capitalism while only this single remark was to their liking!! Could someone who possesses a reasonably sound mind really believe such a story? How could a human being with sound judgement accept that a Prophet who in the Surah Yousef with such clarity said to the idolators:

"You do not serve besides Him but names which you have named, you and your fathers; Allah has not sent down any authority for them;". 363

And warns them in the Surah Araf:

"What! do you dispute with me about names which you and your fathers have given? Allah has not sent any authority for them;" 364

And in this very Surah Najm, which we are discussion, after mentioning lat, Uzza and Manat it is pointed out to the idolators that:

"They are naught but names which you have named, you and your fathers; Allah has not sent for them any authority". 365

And he speaks to them in the Surah Anbia saying: "Surely you and what you worship are the firewood of hell: to it you shall come. Had these been gods, they would not have come to it and shall abide therein". 366

While in the Surah Kafereen which was revealed in the first year of his mission it was said:

"Say: O Unbelievers! I do not serve that which you serve, nor do you serve Him whom I serve: Nor am I going to serve that which you serve. Nor are you going to serve Him whom I serve: You shall have your religion and I shall have my religion".

In light of all these verses, found throughout the Quran, in addition to many other verses, could any sound mind believe that the Gharaniq Fable possesses even the slightest trace of truth?!