Questions-Responses on Islam

(Translated into English by Mr Taoufiq GAZOULIT)




6- QUESTION : After a long inner journey, I am interested in the Jewish cabal, and I ended up experimenting how the four letters of God, YHVH: leader of the formation of our bodies and thoughts, and being the link that unites us to the divine. I tried a few exchanges on the websites on the cabal, but I could not find any contacts. I am confident now that there is Muslim cabal, where the letters have a prominent place in the bond that unites man with God. I am sure also that the letters of the name of God in Arabic, ALLAH, have the same value and the same functions as YHVH. Unfortunately, I do not know how; so could you help me? These considerations are not theoretical; they are inseparable from the work I am doing.

6- ANSWER : What you are talking about for real Sufis is not only an enigma, but an inexorable forum, because it is extremely dangerous for a real esoteric. That is what some call “Al jadwal”, like Al Ghazali and others.



8- QUESTION : I have asked for help, I was given your address. I will allow myself to ask you a question and will try to explain to you what bothers me. Since a year and a half ago, I have been learning Hebrew, ancient Greek, and Arabic, after getting deeply involved with religion, in order to be able to read the writing in their language of revelation. I have stopped learning Arabic for the time being, because I had the intention to do two more years of Hebrew and Greek, in order to dedicate my time exclusively to Arabic as from next September. In fact, I would have learned in both Hebrew and Greek some basics which will allow me, if needed, to read and understand some verses. In the meantime, I understand that all this takes time (and that is primary in a person’s life), and that the more I advance the more I am doubtful of the utility of this learning, as I think that the Koran is enough to fill the entire life of a person, which makes studying these two languages unimportant. In fact, the question can be formulated otherwise: is the bible so important for a Muslim? Or is it surpassed by the Koran? Is the knowledge of these languages (as well as the texts) an additional asset for the Muslim development ?.

8- ANSWER : Learning the Arabic language, or at least partially, is a necessity. In Africa and Asia there are Muslims who know the Koran by heart, although they do not know Arabic. It is sufficient to learn some verses of a few lines, to recite Koran in the case of prayer. As to learning Hebrew, for one reason or another, the prophet has authorised his companion Zeid to be in command of it, in order to become his interpreter. As to the lecture of the bible by a Muslim, the Kalife Omar Ibn Al, Khattab made the prophet angry, when he told him that he spent two weeks reading the bible. Islam encourages the faithful not to be distracted, by dispersing their efforts in several areas, for the messenger of Allah the Koran being, according to the koranic text a reminder of the other revealed books. The Muslim believer should be concentrating only on the Koran.


9- QUESTION : I find your website good. I have something to ask you:  I would like to know everything about child adoption in Islam. Is it allowed ? Under what circumstances ?

9- ANSWER : In principle, the adoption of a child in Islam is not recommended. Each child must be attributed to his father or his mother (if the father is unknown). The Koran insists on the accuracy of any attribution to the legitimate father. The adopted child is not entitled to inherit, except the third if he is left. This has nothing to do with any kind of adopting an orphan child in need, whose father or mother unknown. This act is recognized as a simple act of charity.

11- QUESTION : What is the degree of responsibility of “those who know“: such as  masters, marabouts, imams before God with regards to those who consider themselves as learners in comparison with those scholars ?

11- ANSWER : The degree of responsibility of the imams Sheikhs or others vis-à-vis their mourides or just simple believers is to show them the Sunni truth, to recommend to them the fulfilment of the religious acts and their detachement of everything forbidden by God. These recommendations or apprehensions are the basic of their duties. If the person in question answers this appeal, the Imam can resume his directives every time he feels the need to do so. But if the interested seems not to be careful, a new warning turns out to be necessary. Otherwise, he has to abandon him. All this should be done according to an authentic Hadith which clarifies that if a believer follows only his passion and pleasures; then Imams, Sheikhs, and others are entitled not to get involved in his business.


12- QUESTION : I live in a country where many atrocities are committed on dogs, with justifications which seem to be doubtful: don’t we have to respect all of God’s creatures ?

12- ANSWER : The protection of animals is mandatory for every Muslim or other believer. The life within the Islamic community constitutes a paradisiacal forum for animals. Islam considers them as beings that must live in entire safety on every single level.  An authentic Hadith reported by Al Boukhari in this respect says: “a non believer saw his sins forgiven by God, for a small gesture, he was able to help a dog, panting with thirst, trying to quench his thirst. God opens the way to paradise for him”. On the other hand, the grand  Imam al Ghazali was seen in a deam after his death “as it was mentioned”, he recognized that  his sins were forgiven only because he let a fly quench its thirst in the ink of his feather.



20- QUESTION : Can I go to the cemetery to visit my brother’s grave in Algeria ? 

20- ANSWER : The visit to the cemetery was prohibited at the beginning of Islam. The Prophet SIDNA MOHAMED was very tough particularly with his own daughter FATIMA-ZOHRA who had announced to him to have gone to a friend to present her condolences. Furious, the messenger of Allah had told her that hell awaits for whoever goes to the cemetery. A verse of Koran had referred to this ban but the Prophet had in later stages to inform believers that the ban was abolished. The cemetery is opened to all believers today because there is no heathen eventuality anymore for which the prohibition was proclaimed.




23- QUESTION : Members of my entourage ask me if the fact of going to consult a hypnotizer with the aim of quitting smoking cigarettes is licit or not ?

23- ANSWER : To reach such a goal, the believer has to refer only to his will of attachment to God, by making sure of the legitimacy of the fact. Here, it is rather a matter of spiritual education which has a vital effect to the exclusive attachment to Allah.



27- QUESTION : I would be grateful if you could give me some information and advice about bulimia and anorexia and especially from our religion’s point of view. I have suffered from this disease for 23 years. I tried all the methods that exist but without results. After all these long years, I realised that the solution lies in my religion and its philosophy, but I need someone to guide me.

27- ANSWER : It is of good omen that you can recover from it, in the last resort, it is the will of Allah. Even some among the big Christian Western spirits, eventually they confide after all in God, as a healer. Alexis Carrel, died in the 40’s, holder of the Nobel prize in medicine and author of “The man, this stranger”, had opted after tens of decades for this happy divine approach. In a most recent work on the prayer, he motivated some of his options by underlining that when the classic therapy failed; the invocation of Allah turns out operational. Your attachment to Allah must be firm, emanating from a true believer, a practising person and assiduous, whose conscious must be eminently stimulated by love and by helpfulness for humanity, as was specified by the authentic comments of the Prophet: “Creatures (humans or animals) are provided and maintained by Allah, those who do favours to them are the most loved by God” (Hadith).




28- QUESTION : I have been given a piece of black material of the Kaaba. What use could I make of it? What are the properties of this material ?
28- ANSWER : According to certain traditions of the Prophet and his companions, it is enough to keep this material in a clean place by respect, without other means which risk being eccentric. Being positively sure that Allah is the only refuge, the messenger of Allah had kissed the sacred stone of Kaaba.


33- QUESTION : At first, I would like to thank you for your efforts, diligence and kindness, with which you answer my emails. I had a dream this weekend and I wondered if you could interpret it for me. I dreamt that a sticky and thick liquid went out of my nostrils and formed a long rope, very long. At a certain time, the rope transformed into 2 snakes, one small and the other big. They were green then they disappeared in my flat. So, we started to look for them and we saw the small snake going out of the flat, passing by the bottom of the main entrance door… and someone told me that the other snake had died.
33- ANSWER : In answer to your question, I am anxious first of all to thank you for your trust. The interpretation of a dream is not given to everyone except to those who have the gift. But, people like me, to a certain extent, can entrust the inspiration granted by the Koran to every good believer. From there, I can give you evidence concerning the double evil which by going out, was eliminated from your brain, centre of the faith. It is a confirmation of your happy conversion. The passage through the nostrils indicates the origin of evil. The bulk of this double evil was eliminated by the death of the mother snake. The young snake remains and will be eliminated as well. It symbolizes the potential harm that you may face.

36- QUESTION : Could you tell me if sects which diverted and of which the prophet had talked about beforeHis death does concern theTijania order. Otherwise, can we quote them today ?

36- ANSWER : Before the tijania order is a spiritual path, known since the 19th century. This type of track was not known during the prophet’s era. The only sects diverted you mentioned appeared several decades or centuries ago after the death of the prophet. They are well known as the shittes, qadarites, kharijites etc....


37- QUESTION : Are we required to be seated in a cross-legged position or in a position of prayer to practise the WIRD because I often have problems with my legs ?

37- ANSWER : You can do your dikr without having to cross your legs or taking the position of prayer. This eventuality was reported in the Koran which legitimates plausible positions at all levels.



38- QUESTION : Is it forbidden to wear a “talisman”, which mentions the names of God or a portion of the Koran for protection purposes ?

38-ANSWER : Wearing a “talisman” which mentions names of God or Koranic verses is quite legitimate, because what was prohibited by the prophet is carrying “tamima”, which doesn’t include the name of God but “jadaouils or figures''.



41- QUESTION : I allow myself to write to you being a friend of Mr x whom I have known for many years. My friend has offered me your book “the rational of the sacred”. It was a delight for me to share your erudition to the Koran. I was born in Rabat in 1931. Morocco is my homeland and I often visit. The Moroccan and Islamic culture fascinates me and your book so deep, opened up new horizons of knowledge for me. I wanted to express my gratitude to you. These days are full of conflicts leading me to believe that men are wrong. Your book has a point to open the eyes of those who want to understand the prophet’s message concerning the Koranic revelation. In his sublime message, the Koran is open to all men. It closes revelations, as reportedly said professor Gradua who himself converted to Islam in his philosophical testament. I can only thank you Mr Professor for your teaching that goes straight to the heart.

41- ANSWER : I was very touched by the words deeply sincere that went right to heart. As to your confidence and faith to Islam which seals our intimate friendship, thank you for your brotherly tribute. I would like to express my desire to see you soon in Morocco for a direct discussion during a possible passage.


50- QUESTION : If during the dikr, at the time of hilala or the istighfar, we hear the prophet’s name pronounced (peace upon him), should we or can we say “salla allahou alayhi wa sallam” ?

50- ANSWER : If during any dikr you intend to say the name of the prophet, you are not required to pronounce the words of salvation and blessing. What happens then is similar to the state of mouride in mandatory prayer in which he must concentrate without paying attention to what is said around him.


52- QUESTION : Like every informed Tijani, I start my reading of the fatiha by the bassmala whilst praying. But I would like to have more solid arguments to brandish, in case I would be questioned on the subject.
52- ANSWER : For the reading of the fatiha, an authentic hadith talks about the obligation to start with the bassmallah, that according to this hadith reported the prophet’s wife Aisha, is an integral part of the fatiha. According to the rite shafeite, it’s omission risks to abolish the whole lecture. It seems that the Imam Malik, connecting his disciple shafeite, would have joined this option. An authentic hadith specifies that we must reinforce the opening of every important act by the bassmallah, as an invocation of God’s name.


53- QUESTION : How did the Sheikh pray, with the qabd or the sadl ?
53- ANSWER : Concerning the qabd or the sadl, the sheikh tijani opted for the latter, although the these two acts are just as authentic one another.


60- QUESTION : What are the determined schedules for the mandatory prayers ?
60- ANSWER : The indicated prayer hours announce the timetable for prayer. We are not obliged to do it for the first hour. Nevertheless, there remains a certain gap between the mandatory timetable and the optional one, which represents the final part. It is not possible to postpone prayers, for a verse of the Koran insists on the need to respect the timetable. There are even authentic hadith, concerning the ASR prayer (considered as the median prayer) that assimilates this report with no plausible motive to an absolute lack of faith for 60 years, meaning the average age of a believer. Another Hadith assimilates this lack of faith to a recalcitrant believer who had lost his goods and family.


62- QUESTION : After numerous researches, I have concluded that the scholar Sunnites have forbidden musical instruments (except the drum in certain occasions). I would like to know what the Sheikh AHMED TIJANI (RA) thought about it ?
62- ANSWER : To my judgement, the drum was not conceived as a usual musical instrument. We would sometimes use it with other instruments, but not in an orchestra. As for the Sheikh SIDI AHMED TIJANI, it has been said (and I have mentioned it in my book “the Tijania: spiritual and social path”) that he had assisted receptions where certain musicians would play three instruments: the flute, the rabab and the violin, with the tarr, another kind of drum. A famous musician named AL JABRI presided over this orchestra, with the presence of the Sheikh and later, in the company of his Calife SIDI LARBI BENSSAYAH. I have elaborated a substantial study on music and the samaa (AL madih or choral) in my book in Arabic named: “encyclopaedia of Sufi thoughts in the Orient and the Occident”.


66- QUESTION : Last year, during Ramadan, I was sick and I had a few days to compensate for. During my compensation, I one day watched a film that wasn’t porn, but there was an adultery scene and, unconsciously, I concentrated on the scene. I released what may have been sperm, so I broke the fast. I would like to know if I owe the "kaffara" ?
66- ANSWER : This case is similar to the one of vomiting. If it happens spontaneously, and, sometimes in a forced manner, the fast is not broken. It is broken when both are induced and the “kaffare” is compulsory.


67- QUESTION : I would like for you to explain to me the meaning of the three balls we find at the peak of many minarets. Sometimes, we only see two and sometimes, none at all. These tree balls are sometimes replaced by other symbols.
67- ANSWER : Since Almohades, starting from the Giralda of Seville, edified by the Khalife YOUSSEF, father of Yacoub Al Mansour, order was given to establish, at the peak of the minarets of the mosques of Morocco, three pieces of round golden metal with ascending dimensions. The first one of a large diameter is followed by two globules of which the third is the smallest of all. The idea is purely a religious one, inspired by the verse of “Sura Taha, verse 55” which says: “. From the earth did we create you, and into it shall we return you, and from it shall we bring you out once again".


69- QUESTION : As Muslims, can we accept the divine manifestation on the human level : The man-God of Christians or the avatar of the Hindu tradition ?
69- ANSWER : Here, on the mystical level, Sufis call it “Al Houloul”, which means from the etymological point of view “the integration of man or his spirit in the Being”. Almost all Sufis reject this claim, stating its real significance, consisting of the extinction of being an insider during a theopamic manifestation. The “Houloul” identifies in some of its aspects with what some of the Sufis call “Unification” or “Ittihad”. That is what the great Imam Ibn Arabi rejects, stressing that the Sufi, whatever his level of initiation, remains in his real state, so effectively responsible. Thus, what is claimed to be a manifestation where the sublime moukid seems to eliminate himself is an appearance only.


70- QUESTION : I would like to know of Islam’s position on the sacred books of Hinduism. Are they recognized as such? Did the Prophet SIDNA MOHAMED know of this religion ?
70- ANSWER : Islam only recognizes the “Revealed Books”, such as the Koran, the Evangile and the Thora. It also recognizes, as a matter of principal, certain religious rites, like the Zoroastre, whose followers are named “Al Majouss”, and that Islam inserts among the people of the Book, because of the original monotheism of its promoter. All the other sects are mainly polytheist in the Islamic context, though others like the Confucius, in the 5th century before the Christian era, reflect monotheist shades. In fact, they are only allusions to reminiscence coming from certains messengers or previous prophets, such as Noah, in the 7 recommendations, with the other ten of Moises, which had a long impact, during centuries.


76- QUESTION : What is the fate of the child of adultery ? Are there verses or/and hadiths in support of this ? (Aix-en-Provence, France).
76- ANSWER : Various hadiths consider children of adultery as a natural damned offspring, except for clemency or grace divine, following on approved spiritual intercession. The great Sufis who probe Sharia’s secrets in scrutinizing some below that are not accessible to everyone. The fact of recognizing a child of adultery irresponsible to exonerate is considered in principle by the providence and sublime grace of Allah, which considers the under-aged unfaithful as a true faithful, whether he comes from a Jewish or Christian family.


78- QUESTION : Islam imposes on the believers during the hajj or the omra, at the Mecca, seven turns around the Kaaba.  What are this process’s motivations ? (Cairo, Egypt).
78- ANSWER : This question raises three collieries :
1-Why specifically towards the Kaaba to accomplish this dogma ? 2-What are the reasons of this effective activism ? 3-How to motivate these three turns ?.

We can answer these three questions as followed : 1- The Kaaba is the centre of convergence of the world and the Muslim orientates towards it for every cultural process. 2-At the time of the cult, the believer is meant to proceed to a circumambulation, because Islam is an energetic religion and not static. 3-All these worship manifestations are marked with it. Every station, upright or sitting down.


79- QUESTION : What is Islam’s position concerning slavery ?
79- ANSWER : Slavery does not exist at all in Islam and by slavery we mean the imprisonment of a person belonging to an enemy after a just war. Any other type of slavery is prohibited. The Islamic world from its beginning had peacefully spread its civilisation and its dogma. Any other related situation can only be conceived through the Jihad (a just war) against a non Muslim enemy. Islam had considered this case as evil that he had always tried to eliminate, through different means of setting free a prisoner. Another type of slavery had submerged after unfortunate manoeuvres of piracies, against which Morocco had constituted under the reign of Almohades. He was a maritime militia that fought against the promoter of this phenomenon, whether he was Christian or Muslim. This incited other Muslim countries such as Tunisia to line up to this concept, and notably under the reign of the Alaouites, where the sultan Mohammed III included in any treaty or convention with the west a clause that prohibited this immoral phenomenon. Another type of slavery had appeared in certain Muslim countries in opposition to the Koranic concept, which establishes as a motivation of redemption to set free one’s slaves for any sin. This new kind of slavery is issued from a pure and simple kidnapping of women born free, thus creating a both black and white slave trade. The Khalif Omar Ibn Khattab had launched this slogan : «why are you subjugating born free human beings?».


81- QUESTION : Until what time in the morning can the two Rak’a of Al-fajr ?
81- ANSWER : Two cases are presented. In a collective prayer where the prior is late, and when the dawn prayer has started, the Al-Fajr will be executed around ten minutes after the sun rise, except in the hanafite rite, where the fajr is not considered as a Sunna, but as an obligation. In this obligatory case, Al-fajr may be immediately done. When the prior gets up after the sunrise, he has to do the two rak’aas of Al-Fajr first, followed by the two rak’aa of Al-Sobh. That is according to an authentic hadith, which was evoked to Imam Malik by his disciple Ibn Wahb when the Imam proposed the contrary, which is to say before Al-Fajr.


86- QUESTION : Our prophet Mohammed is dead, but God has compensated him with men of probity and respect. It is said that each era of our time, God entrusted 100 men “Ahl El Dine el Hanif ” to safeguard the hadith and the Koran. I am Algerian, married, father of nine children and Doctor in scientific research in molecular physics. This is my question: could a suni Muslim and a descendant of the family of our great Abd-el-Kader El jilani, which my case, be holder of the supreme name “Al Ism Al Aa’Dam”?  Would you be able to let me know more about this “Ism al aa’dam" ?
86- ANSWER : The supreme name is not used much in our world. It’s setting off requires an authorisation of a high-ranking Sufi Sheikh.


103- QUESTION : I have been told that the one who makes the dikr is surrounded by 70.000 angels ?
103- ANSWER : In their recitations, believers are accompanied by an unlimited amount of angels reciting the same dikr.


108- QUESTION : Professor, I followed with great interest your participation in the round table of Saturday 28th of December 2003 at the great mosque of Dakar. Would you clarify the following subject for me? It is forbidden to do prayers of sonna after that of Sobh as well as between the afternoon and sunset prayer. Some people say that we can do the prayer of salutation of the mosque within these hours because the latter is not of the same range as those prayers of Sounna. What is the answer exactly ?
108- ANSWER : In fact, for the common believers, it’s forbidden to do, as you said, prayers of sounna after the Sobh but for the Prophet himself, these prayers are considered to be obligatory, more than (surerogatoire). Certain rites as that of Abou Hanifa, have followed the Mohammadian concept as it happens. As an outcome, if the prior has missed his fajr behind the Imam, he is allowed to do the prayer of fajr immediately without waiting for the sunrise. A great number of soufis have a tendancy to conceive that which is obligatory for the Messenger of Allah, is peremptorily for them. As to the (sureragatoire) prayer, after the “Asr”, it’s cancelled by all rites. Regarding the prayer of salutation of the mosque, it is cancelled in two cases: between the “Asr” and the sunset, and when the Imam is preaching before the Friday prayer.

114- QUESTION : At what time of the day is the dikr valid? And what kind of dikr do we have to practise ?
114- ANSWER : The dikr is valid at anytime, but it is more efficient and worthy during the night, an hour and a half after the al ashaa prayer until dawn. In this case, the reward is multiplied times 500. as to the type of dikr to be done, at first you have to read the sacred Koran. One has to choose verses of value such as Sourate “Al Ikhlass” which is worth a third of the Koran, Sourat “La destinee” which is worth half of the Koran, or better yet the “La Fatiha” which is worth the whole Koran. This does not prevent one from reading at least two hizbs per day. As oration/dikr, the salat of benediction of Prophet is worth more like any other litanie, except the hailala, qualified to be the best dikr by the Prophet.


119- QUESTION : Referring to the Koran verse 37 of sura “taweba” (penitence), it became apparent that the word “youwateo” means the indication of times, allowing the hadith, reported by Imam Ahmed abi daoud and Tirmydi on the characteristic and physiognomy of the last Imam such as : 1- bald parallel to front  , 2- aquiline , 3-his name goes with mine, and his father to my father. The pure and simple astrological portrait of Prophet Mohammed: a ram of third decan, since Sidna Mohammed was born on20/04/571, the investigations on this genetic prediction, as well as other approaches, revealed the existence of the person concerned. in fact the person  was just 35 years old in 2004, and even his house in Meknes is numbered 24, in addition to his hidden erudition, and being descendant of the Prophet. This person is called Reziki Khalid, what do you think ?
119- ANSWER : The situation to which you refer, is not the only one in the history of the so-called “Moroccan Mehdi”, there are dozens in our history, every one of them refer to events or acts, which have nothing to do with Mehdisme. Five genuine hadiths reported by Essayouti define the real attributes of a genuine Mehdi. As to references to astrology, which is not far from the astronomy sphere, they have been distorted by a heathen mythology.


120- QUESTION : What is the position of Islam on the existence of extraterrestrials ?
120- ANSWER : In Islam there are no aliens, there are only two elements: the Djinns and Angels, they are not recognized by some atheists, who confused them with pseudo extraterrestrials.


121- QUESTION : Does Islam recognize astrology ?
121- ANSWER : Astrology is the so-called “attanjim”, i.e. the science of stars. It differs from astronomy, real science of space cosmology. Astrology, which initially was permitted by Islam, was detached once it incorporated mythological elements. It does believe that the sun is in the forth sky. Besides this intruding belief, black magic has found fertile ground and in this respect there are two verses of the Koran which annihilate all these anti-astrological beliefs. The verses in question say “we have embellished the sky of the world, down here by planets”. Another verse says “all planets move in space”. This is an allusion to the solar system, denied by the anti-astrologers who encouraged the belief of a terrestrial world.


129- QUESTION : What are the reasons for reciting the Koran sometimes aloud, sometimes in a hushed tones during the five prayers of the day ?
129- ANSWER : During the prayers of the day, the Koran is recited in a low voice, while the two evening prayers, in particular Al-Maghreb and Al –Isha the recitation is aloud. There has been no real motive. It appears that for the evening, reciting aloud is motivated by the possibility of dozing or sleeping; as to prayer practiced in the Fajr, it is made loudly, and so the believer stays awake until sunrise, as to the other evening prayers, they can be performed with a low voice, here again the low voice is motivated by the need to take into consideration those who sleep around.


133- QUESTION : On day, with friends, we wanted to read the Koran in a group, as we usually do in Morocco. But some were against the idea saying that it is a bid’a. So there was an unpleasant discussion leading to nowhere. Could you enlighten me on this matter ? Is there any proof in the Koran or Hadiths which forbid or allow the recitation of the Koran in a group ?
133- ANSWER : According to a verse which says “if the Koran is recited while you are present, listen to the recitation and concentrate on the interpretation”, concentration whilst listening is encouraged. That is why in the prophetic tradition; the reading of the Koran in a group was cancelled. During the prophet’s era, only one person recited the verses and the rest listened to him. From this tradition, Imam Malik, the rite Maliki’s promoter, countermanded the reading of the Koran in a group. But, starting from the 6th century of the Hegire, the Almohads, taking into account the regression of reciting, had ordered people to recite one hizb on a daily basis. Having said that, we may ask ourselves why the recitation in a group is put off. The answer is that there are several reasons, which all come from the interpretation of verses. First of all, to do so, we have to concentrate and to repeat the same verse several times, which is not the case of recitation in a group. Also, any interruption of recital is countermanded, yet those who recite in a group need to breathe, which provokes interruption.


135- QUESTION : I am looking for scientific evidence demonstrating the validity of the hadith in which our Prophet Mohammed describes neutralising the effects of the two wings of a fly, which fell in a liquid. You have spoken about it in one of your articles inserted on your website and that is why I am asking you this. Several people made fun of Islam because of the hadith in question. I am looking for every kind of information: title of the medical congress which talks of this hadith, name of the bacterium.
135- ANSWER : You have raised in your question the case of the hadith of the Prophet which you refer to. The hadith says “if a fly falls in a container, dip it entirely because the content of one of the wings neutralizes the other”. It was indeed a conference which took place in 1930 in London. If I remember correctly, this event was reported by a magazine called “ATTAQWA” published in Cairo. It is true that several people made fun of Islam as a result of this hadith as you have mentioned. Nevertheless, a good number of Western doctors who attended this conference took this hadith seriously, particularly that the Prophet had spoken of bacterium or therapeutic elements that exist in either wings of a fly and off set. These experts have even mentioned the names of these elements in their scientific names in Latin, after analysing a fly organically dissected.


136- QUESTION : Does the sun rotate around the earth? And what is the reality of the solar system according to the Koran ?
136- ANSWER : Astrology distorted by mythical prospects had glimpsed the existence of a pub lunar world. The moon’s headquarter is the first sky and the sun governs the fourth where the Prophet Idriss (so called Hermes, God of the sun). However, the Koran straightens this wrong in a verse speaking of planets. The sun is in perpetual motion. That is what the latest discoveries of modern astronomy have shown, indicating that our solar system ran through our galaxy following a spiral.


141- QUESTION : Who, according to you, is entitled to interpret a dream ?
141- ANSWER : According to tradition, only a “Siddiq” or a holy pious are allowed to issue an authoritarian interpretation of a dream. The prophet Joseph was cited as such by the Koran, as well as the companion of the Prophet Abu Bakr (nicknamed “As Siddiq”) by the messenger of Allah. Ibn Syrine, one of the elected inspired, was also an interpreter. The interpretation depends, sometimes, of the individual characteristics, particularly psychic dreamer, which reduces the margins of a proper interpretation.

143- QUESTION : I would like to know during which periodicity Islam says that there is marriage between a couple which remains for a long time without any sexual relationship, particularly as a result of quarrels ?
143- ANSWER : In Islam, the separation of bodies for one reason or another has no impact on the legality and continuity of marriage.


145- QUESTION : Allah Subhanahu wa Ta’ala – ordered by his community not to perform Da’wa without science. I advise you to read surat al’asr, whose salaf assalih have got a great blessing. We discovered the three stages of a Muslim in his sermon: science (illa ladhina amanou): knowing Allah, his prophet, and his religion, the application (wa’amilou assaalihaat), preaches (wa tawasaw bilhaqq), patience (wa tawasaw bissabr). Moreover, Allah ( Azza wa jal) gave another order in the Koran : “qoul atou bourhanakoum in kountoum saadiqin” meaning “ give your evidence if you are truthful”, but I do not see in your  answers any hadith , nor any sura. Also, remember that the prophet never authorised an order, since none existed at that time, but he said “Muslims of my community will be divided into 73 factions, one out of it will go to paradise”. Those who were listening to him asked “which faction will go to paradise ?” He answered back: “those of my community, who follow my suna and the teaching of my companions”. Finally, the basis of Islam, the most important source is located in the tawhid. All prophets were sent with tawhid “la illh illa allah”, and the prophet Mohammed has taught it for 13 years to his companions ?
145- ANSWER : A good part of what you said is well founded but an Islamic authority worthy of this name must be able to make a net departure between what seems a contradiction between the hadiths that are authentic or apocryphal. I had the opportunity to discuss these problems with serenity and at ease in a book that has just been published in Arabic in three volumes, under the title of “Encyclopaedia of Islamic Sufism between the Maghreb and the Mashreq”. You will find everything that confirms your faith, and your conviction as a true Muslim, because sometimes some misunderstandings are only the effect of a lack of documentation. If you do not find what meets your concern, do not hesitate to write to me.


146- QUESTION : What do you think of cloning, and what is the position of Islam ?
146- ANSWER : It is a new research initiative in the field of genetics. The outcome remains more or less vague. The scientific, economic and political world is divided and searchers are torn. Some are for and others are against. We raised within our academy this issue, called in Arabic “Al istinssakh”. We tried to weigh the opposed elements, but nothing emerged so far in the absence of concrete evidence. That is why I reserved to develop any option in this case for the time being, waiting for more evidence, which will strengthen my position on one side or another. What seems obvious under circumstances is my refusal to this initiative, but it is possible that I change my mind, if it is proved that such new genetic conception would have a beneficial impact on humanity and is useful. During a symposium organized by the Moroccan association of cardiology, at El Mansour hospital in Casablanca, (july 4th 2005) I presented a paper on the history of medicine in Morocco, and the outlook towards the future. A professor in cardiology asked me about the Islamic view on cloning. I replied that cloning in its current options is not clearly defined and it still seems unclear, torn between the plausible and the implausible. With regard to its implications and amplifications on human beings, it would seem little lawful in its context, also unclear. But the day this process is better defined, and will include certain safe therapies to some disease regarded as chronic and incurable, I will be very happy because it would thus benefit the humanity, and legitimized as such. Islam, according to the second caliph of the prophet (peace be upon him), Omar Ibn Khattab has a vital foundation, which is the general interest, of course, is the criteria of any legitimacy. The cloning is nothing but a perspective of the future for medicine, similar to others such as the system of transplantation, euthanasia, test-tube babies, surgery aesthetics etc….


147- QUESTION : I would like to know when the name “Islam “has been chosen to describe our religion. Is this the advent of religion in the time of the prophet (peace be upon him), or after that? I ask you this question because some verses, including 3.19 and 3.85 verses (sura al imran) says that religion accepted by GOD is Islam, and that anyone wishing to a religion other than Islam will not be approved.  I think that this understanding is inconsistent with the message, announcing that anyone will be well approved by GOD, without distinction; a clear example of this message is in the ayate 262 (sura al baqarah)) “those who spend their substance in the cause of god, and follow not up their gifts with reminders of their generosity or with injury,_for them their reward is with their lord:on them shall be no fear, nor shall they grieve.”“ I therefore think that the word “Islam” in the Koran means “submission” in general, rather than the religion itself, which it would be assigned by following the name . Broadly speaking, when the Koran is addressed to believers (ayouha aladina amanou), is it right to think that the message is addressed to every believer, without distinction of religion  rather than muslim only ?
147- ANSWER : Although the word “Islam” means submission, but canonically speaking, Islam is considered by the Koran as the religion of Abraham, which includes in addition to the three revealed religions, Judaism, Christianity, and Mohammadism. These monotheistics are approved by ALLAH, both in the Koran and hadith. The messenger of ALLAH Sidna Mohammed (peace be upon him) has not ceased to proclaim on all occasions that the profession of faith, witness of the belief in the oneness of ALLAH, is the sole criterion of Abrahamic monotheism. So in answer to your second question, every believer approved by ALLAH is part of monotheism.


148- QUESTION : Following your last answer, I understand, therefore, that Islam encompasses other monotheistic religions, which you mentioned. So when the Koran says: “and anyone who wants a religion other than Islam will not be approved, and it will in the beyond, among the losers “(3:85) it integrates other monotheistic religions. This verse is still easily interpretable in the following manner: only Muslims will go to paradise. What can we respond to a person who is in good faith, cites this verse, and understands it this way ?
148- ANSWER : In answer to your question about sura 3.85 of the Koran, I would like to point out that the Koran, speaking of Islam that we often define as submission, not only integrates the three revealed religions, but also the monotheistic movements : the  magus of zarathushtra, and the sapiens of Noah. True Islam according to the Koran is the Islam of Abraham, the second father of mankind. Indeed, a verse from the Koran says: “Abraham was neither Jewish nor Christian, but pure Muslim”.


149- QUESTION : I would like to ask you how to understand the following verse: “if we abrogate any verse, or if we forget it, we bring a better one, or a similar one. Do you not know that Allah is omnipotent?” (2:106).
149- ANSWER : In the verse 2:106 of the Koran , it concerns a sign of the essential characteristic that has to print all legislation, needing to be supple and evolutionary, like the verses concerning the illicit wine and of the banking interest. It is here only one of the assets of this concept having to manage the believer’s behaviour. The attribute omnipotence divine, or rather Omni-knowledge, has nothing to do in this context because the Prophet, who is a human liable of being a victim of any omission, specifies in a hadith: “I do not forget but I am made to forget to be able to legislate".


150- QUESTION : Is it pious to fast with irritability and bad mood ?
150- ANSWER : Fasting, mainly during the sacred month of Ramadan, does not limit itself to a food and drink deprivation. Much more, it requires healthy behaviour, a moral quality elevation, and must in principal exacerbate the inclination towards spirituality. Let’s underline that the contrary, such as an immoral behaviour and gratuitous aggressiveness, are banished all year round, not only during Ramadan, so why would it be tolerated during the sacred month? “The fast is a shelter (against evil)”. “The one who fasts must abstain himself from any misdemeanour, even if he’s insulted or attacked” (hadith reported by Bokhari). The fast must never be an excuse for bad mood outbursts. Thus, to this subject, Bokhari, Moslim and Sonan refer to this hadith: “when one of you is in his fasting day, he must abstain from swearing and raising his voice to anyone. When he insults provokes it, he should say: I am in a state of fast”. As one of the five pillars of Islam, it is proven that fasting reveals a particular importance that, surpassing the cultual (meaning the act of the cult), marks an indelible impact on the social, meaning the human, whatever the confessional side of the human is. We asked the Prophet the following question: which quality for Muslims is judged the best? (Note here that, in referring to the “muslim”, the great moral qualities, sincerity, honesty, cleanliness, are already justified in this term). The prophet said that the best quality in the muslim is to “calm the hunger of a poor , and to salute any person (as a sign to peace) whether the person is known or not “ The salvation  is considered in this hadith (reported by Boukhari), as agesture inspiring security, a double security is required,  to which the muslim should participate: food security, and physical security. Fasting is designed as in this case, the deeper meaning of fasting is not, hardly a simple individual deprivation, as a peremptory way, to feel during the month, the  extent of deprivation, that some people experienced all year long. Any merit in the religious act, is a function of social effeciency of the act done by the faithful. The deep sense of religion is not confined to the purely practical worship of Islam. The religious spirit is the one which accompanies the heart and goodness of the soul. The individualim of the faithful must not blunt his humanism, or degenerate into selfishness.


151- QUESTION : I would like to know, concerning the isha prayer, (because I have contradictory opinions) if we can do it after midnight ?
151- ANSWER : In a hadith, the optimal time to accomplish the isha prayer can be prolonged to the end of the night, meaning before the fajr, except in the case where the prayer prefers to sleep before the advent of the fajr. He must do his prayer before sleeping, because he may not wake up in time.


152- QUESTION : Baraka Allahu Fikoum for taking into account the mail that I sent you.  I have carefully read your answer, but what bothers me lies in the title of the book you mentioned “Encyclopaedia of Islamic Sufism between the Maghreb and Mashreq”. You follow the Sufi path and the question I am asking you now is what is Sufism?  Of course I expect from you an answer fed by evidence from the Koran and/or the prophetic tradition (suna). I hope that my mail will not give the impression of criticism from my part, but a search of clarification. Could you give me details of the university where you studied? I would also like to know your religious journey that allows you to issue a fatwa ?
152- ANSWER : In response to your pertinent question, I would like to emphasize that the response would require a substantial statement that the mail can not allow. In this case, I am asking you to refer to my French book on Sufism inserted in my site, and my last book in Arabic you cited, which is published in 3 volumes, where you have answers to all questions that you may raise.  As to the second question, I wish to inform you that I never issued any fatwa, but simply an opinion on issues that are raised to me, supported by evidence from the Koran, hadiths, or by general consensus. When it comes to the process that I had to accomplish in order to become a professor at the Al Qaraouine University, and at Dar Al Hadith in Rabat, and also at Mohamed V University in Rabat, you can refer to my CV, inserted in my Website.


153- QUESTION : The atheist and the naturalists deny the existence of God and see nature as the only existing reality, or only source of value that makes moral life the extending of biological life. What does Islam think of naturalism in general ?
153- ANSWER : For Islam, it is God who created nature, with the perfection that characterizes it, making it subject to strict laws. Perennial and adequate, they are sound laws, which every believer must submit. Here it is a perfect order whose proper functioning is a sine qua none condition of the cosmic sustainability. Man, who ever he is, whatever his greed and ability, must remain himself, far from any mutation that disrupts and deteriorates his ecological balance, his behaviour, marked by the natural in its original purity, remains the only leitmotif that directs him, under the aegis of spontaneous sound. But in our earthly life, spontaneity may be distorted and disfigured, as the spontaneous, an expensive option for those who essentially trust the spontaneous revolution of the mass. The only conviction that symbolizes the act of worship for a good believer is that in this cosmic context, he feels governed by the Providence and the divine Omnipresence.


154- QUESTION : The Koran states that poverty is from Allah, and evil perpetrated by the offender comes from himself. How do you explain this contrast ?
154- ANSWER : Indeed, in the sura (woman, verse 79), Allah says: “whatever good, (o man) happens to thee, is from god; but whatever evil happens to thee, is from thy (own) soul, and we have sent thee as an apostle to (instruct) mankind, and enough is god for a witness”. Here, Allah determines the responsibility of man, as well as the source of emanation of good or evil. Islam is being the abandonment of self; every divine order is beneficial, for a good Muslim. The believer is convinced that Allah has created only good, evil being the misuse of the good, without respect for the laws of nature, which govern the world. This good, which comes from Allah, is the positive aspect of things, while the transgression of this beneficial factor is its negative side.  In any human process, whether in social or economic, exceeding the appropriate dosage is evil.


155- QUESTION : Did the Koran govern democracy? If so, then how ?
155- ANSWER : The consultation between the community citizens is a Koranic concept. On the other hand, in verse59 sura of women) Allah says: “   O ye who beieve! Obey GOD, and obey the  Apostle and those charged with authority among you, if ye differ in anything among yourselves, refer it to god and his apostle, if ye do believe in god and the last day: that is best, and most suitable for final determination”. Here, the criterion of power is clear, the obedience to Allah and his messenger is repeated, while the word “obey” was not repeated for the regulators of authority, it means they are exercising this power in the context of koranic law and the prophetic tradition, i.e. applying the Koran and the tradition, any disobedience rejects the offender outside the Islamic community (umma). That is why the only criterion that democratises the power is submission to the Islamic legislation. In the previous verse (58), Allah orders the return of deposits to their beneficiaries, the exercise of power is a deposit entrusted by the community to those who hold it.


156- QUESTION : I come back to you because you have already been kind enough to answer my questions. Today I have two questions. The first is personal, as I want to know if I have to redo the complete ablution or not, if I kiss my wife.  My second question is to find out the difference between Sunite Muslims and Shiite Muslisms ?
156- ANSWER : If the act to which you refer is followed by ejecting a simple liquid called “medhy”, in this case a simple ablution is necessary. In the case of the ejection of sperm called “many”, the total ablution is required. In a case where there is no ejection, the small ablution would hardly be necessary, except for prayer. To differentiate the two types of liquid, canonical Muslim authorities gave specific qualifications of each. Regarding the second question, myself as a Sunni, who had the opportunity to compare the two on the basis of the degree of authenticity of prophetic traditions, I have already opted for the sunnism, however without having minimised the Shiite contribution in this regard.


157- QUESTION : I do not belong to any order, and I would like to get a permission to recite the istikhara, basmala, al istighfar, (sura 33, verse 55) allahumma salli ala sayyidina Mohamed wa salem, tahlil, ( sura 37 , verse 181-182).
157- ANSWER : The messenger of Allah Sidna Mohamed (peace be upon him) has authorised every believer to read the Koran, incorporating all that there is for everyone to recite. That is a general authorisation for the entire community, which can be coupled with special permission, where there would be ambiguity.


158- QUESTION : The Koran speaks of science that leads to the truth ? Which science is it?
158- ANSWER : Allah says in the Koran (sura, the star, verse 28) “and tell them that the water is to be divided between them, each one’s right to drink being brought forward (by suitable turns “, in fact thinkers particularly greeks  were based on their conjectures to build their understanding of the nature and conduct of cosmos. They are only spirit abstract speculations, yet the concrete science leans on its conceptual elaboration on effective and direct experimentation and observation. Only rational factor structures the scientific reality, which was called by some as “exact science”. Thus, physics, chemistry and natural sciences are the real sciences because they are mainly based on observation, coupled with another element: calculation. Claude Bernard (813ad.j) laid the foundations of the experimental method, which built experimental science (as opposed to exact sciences). This new methodology is the departure point to physiology, as the formula of speech being part of Claude Bernard methodology, particularly concerning biology based on the assumption and research. The empiricism is based on experience alone, without resort to reasoning, or to theory, and is opposed to classical rationalism. It relies on ontological proof, the idea of perfection, to prove the existence of God. Bacon (Roger) (1214), an English scholar and a precursor of experimental science, another Bacon (v Francis) English scientist and philosopher (1561) was an advocate of the experimental method and promoter of a new classification of science.


159- QUESTION : How do you explain scientifically the phenomenon found between two marine and waterside waters that are salty and sweet which touch each other without any mixture between them ?
159- ANSWER : The Koran says (el forqane sura, verse 53) “it is he who has let free the two bodies of flowing water: one polatable and sweet, and the other salt and bitter, yet has he made a barrier between them, a partition that is forbidden to be passed”.  Indeed, this phenomenon is easily visible among others in Basra, Iraq, where fresh water is discharged from Tigre in the Indian Ocean. In the high tide, we see green salty water alongside the soft reddish hue. One remains independent of each other, with no mixing. Allah has certainly created between the two an interface, a common boundary, which prevents osmosis, i.e. any intermingling or mutual influence. The fact is explained by the natural phenomenon where each molecule retains its individuality without losing any of its peculiarities.


160- QUESTION : What is the meaning of the following expression: “wind fertilizing” in the Koran? Allah says in the Koran (sura al hijr, verse 22) “and we send the fecundating winds, then cause the rain to descend from the sky, therewith providing you with water (in abundance), though you are not the guardians of its stores''.
160- ANSWER : This verse can mean the female flowers pollinated by the wind that carries pollen, but according to the context of the verse, it’s to fertilize the clouds, which are a cluster of water droplets or small ice crystals suspended in the atmosphere. The clouds are associated with large groups called cloud systems. The droplets know a little movement of falling so that any upward trend of air is enough to keep them aloft. Here intervenes the fertilizing wind. Droplets of opposite electrical charges (positive and negative) repel each other, being too small to be activated under the effect of the gravity. The wind mixes them, forming raindrops.


161- QUESTION : A propos du Coran et de l’énergie cosmique, Concerning the Koran and cosmic energy, can you mention an example of this transcendent reality of the cosmos.
161- ANSWER : Koran is not a “pharmacopoeia of science” it is a compendium of human realities where scientific evidence intervenes accidentally, such as the solar system, astral evolution in space, the route of the sun etc … We can name on in particualr. Allah says in the Koran , which seems consistent with some recent phases of the evolution of science (the livestock sura, verse 125 ); speaking of the soul , which tightens in  receipt of  certain concepts of Islam “                               “ the science quotes, in this case what it  calls “ the evil of the altitude ”or“ the evil of astronauts” felt when oxygen rarefies,  gravity which decreases, causing  a choking, which only corrects a mask oxygen and and pressurization, which is the maintenance of normal atmosphere  pressure.


163- QUESTION : I wanted to know if it was better to say “a’oudhou billahi samii el-alim mina shaytani rajim”, or “a’oudhou billahi mina shaytani rajim” ? Which of these versions is more Sunna.
163- ANSWER : The second version is quoted in several talks of the Prophet (peace be upon him). It is therefore recommended, especially as it is repeated in a verse of the Koran.

165- QUESTION : I wanted to know whether it was possible to complete a dikr by sura 37 verses 180-182, preceded by the Tahlil.
165- ANSWER : Yes, you can because this dikr finishes this sura itself.


166- QUESTION : What is the French translation of “fa’lam annahu la illaha illa llah”? I wanted to know if it comes from the Koran.
166- ANSWER : This phrase comes from the Koran. It is in the Sura “Mohamed” verse 19. Its translation is as follows: “...know, therefore, that there is no god but God, and ask forgiveness for thy fault, and for the men and women who believe; for God knows how you move about and how you dwell in your homes".


175- QUESTION : What can you tell me about the “suffering of astronauts” in Islam ?
175- ANSWER : ALLAH says in the Koran “those whom GOD in   his plan willeth to guide,-he openeth their breast to Islam; those whom he willeth to leave straying,-he maketh their breast close and constricted, as if the had to climb up to the skies; thus doth God (heap) the penalty on those who refuse to believe” “(the livestock sura, verse 125). This is an allusion to the suffering of astronauts, also called “the suffering of altitude”, felt when they transcend towards the sky. During this transcendence, the astronaut losses his breath, because the more he goes up, the more oxygen decreases. It is known that oxygen constitutes approximately the fifth of the entire volume of the earth’s atmosphere. The breathing of human beings involves very important oxygen consumption by the function of chlorophyll, making contribution, if needed, by the astronaut to get more oxygen.

179- QUESTION : This is in response to your reply to question n° 119. A date of birth of the real Mehdi, bounded between April 11 and April 20, is not mythological. Astrology here can not be translated as “tanjime”. Here, it’s only the meaning of the psychological aspect of a personified astronomy. Otherwise, from the relationship between 5 prayers and the movement of the sun, it looks like astrology, as does the dream of the 11 stars of sura youssef. As to the genetic prediction, quoted by the end of the announcement, it was only complementary and has nothing to do with our research, since it emanates from the hadith itself. Another ad: Aren’t all the gestures of prayers an imitation of the crawling scolopendra? Proof of this is its architecture to the facades of public administration and baptises of habous, aswell as the style of the mosques’ mihrabs. By endowing the string of two pairs of legs, Sidi Ahmed Tijani was much more circumspect than a respectful Essayouty.
179- ANSWER : In response to your reaction, any presumed date of Mehdism has no basis, because 75 Hadiths quoted by the great Essayouty were considered, by himself and others, as apocryphal. As to the translation of astrology “tanjime”, it is motivated by the mythological character of astrology, contradicting the true astronomical science. I will only cite one case of confusion from a misinterpretation of the hadith on the ascension night of the prophet (peace be upon him) to heaven. It’s the fact that astrologers dare to claim that the prophet Idriss, also nicknamed “Enoch” and “Hermes”, is regarded as the God of sun, because astrology dares to pretend that the forth sky is the headquarter of the sun and the prophet Idriss. From there, a third claim is to confuse the 7 skies with the 7 planets, which led to the claim contradicted by the astronomical science, which defined the solar system as a real astrological whole, sailing in spatial orbit. But the Koran had defined reality, long before the discovery of this system in a verse that says: “we have embellished the lower sky by the planets”. Thus, any psychological or genetic or other claim related to Mehdism has no canonical basis. You mentioned in your commentary the “string of 2 pairs of legs.” If I understand your reference, it seems to me that they are grains, pending from the rosary, each containing 10 grains to count the hundreds and thousands. This process does not go back to Sidi Ahmed Tijanis’ time, it is much earlier.


183- QUESTION : The sufi teaching distinguishes seven degrees of the soul: the soul (naves) is first enclined to evil (ammaratu bi-su-i) then (lawwamatu), then based on good and evil (mulhamatu), then calmed down (mutmayinnatu), then approving ( radiyyatu) and approved ( mardiyyatu), then finally completely and fully accomplished ( kamila). In this last stage, there is no more separation between God and his servant. I searched in the Koran to find suras that speak of seven degrees of the soul, below the result. My question is: As much as possible, dear professor, do you know the verse (ayat) which speaks of “nafs kamila” ?
183- ANSWER : You are talking about 7 degrees of the soul of which 6 are mentioned in the Koran. As to the seventh degree, which is the complete soul as you have called it, it is not mentioned in the Koran, but in several Sufi texts. As for the non-existence in the latter stage of any separation between God and his servant, it is not quite correct, because the fact still exists, it is its sublime state which differs.


200- QUESTION : Is it true or not that black people are damned ?
200- ANSWER : According to the classical sources of Islam: ie : the Koran and Suna, there is no difference whatsoever between various social classes in the community, according to koran :

’’ Åä ÃßÑãßã ÚäÏ Çááå ÃÊÞÇßã ’’

(sura al –houjourat verse 13), “the better side of you with ALLAH is the one who fears him the most”. And according to the hadith :

"íÇ ÃíåÇ ÇáäÇÓ Åä ÑÈßã æÇÍÏ æÅä ÃÈÇßã æÇÍÏ ¡ÃáÇ áÇ ÝÖá áÚÑÈí Úáì ÚÌãí æáÇ áÃÓæÏ Úáì ÃÍãÑ ÅáÇ ÈÇáÊÞæì ¡ ÎíÑßã ÚäÏ Çááå ÃÊÞÇßã "( ÝÊÍ ÇáÈÇÑí ÔÑÍ ÕÍíÍ ÇáÈÎÇÑí)

“Men, your god is unique and your father is one. I want to emphasize that an Arab has no supremacy, over a non-Arab, nor a black or a cross breed, but through piety, and the best of you with Allah is the one who fears him the most”.


202- QUESTION : What can you tell me about the Koran and the agricultural genie?
202- ANSWER : The Koran says: “Quote to them in parable two men for whom we made for one of them two orchards of vine that we surrounded with palm trees and in between which we placed a field.”(Sourate La Caverne, verse 32, Dr. Salah Eddine Kechrid’s translation and notes, edition Dar El Gharb Al Islami). This great plan for an agricultural exploitation in a desertic tropical country, the circle of palm trees squeezed together making a brease against the drying others of the scorching heat and giving shade and coolness. Insinde this shaded circle, on the left and on the right, there are two vineyards and between the two, a cereal field.


207- QUESTION : ALLAH says in the Koran: “Sura les bestiaux, verse 98). Would you explain this verse ?
207- ANSWER : The verse 98 of the sura 6, les bastiaux ( Al –an’am) says : 

’’æóåõæó ÇáøóÐöíó ÃóäÔóÃóßõã ãøöä äøóÝúÓò æóÇÍöÏóÉò ÝóãõÓúÊóÞóÑøñ æóãõÓúÊóæúÏóÚñ ’’

”it is he who haly produced you from a single person; here is a place of sojourn and a place of departure: we detail our signs for people who understand”.

Adam and Eve are created of a vital breath (divine insufflations,). The woman is created from the ribs of Adam. Each one of them are formed with a body or “soma” that develops and dies, and of a “germen” or hereditary lineage, a strain of spermatozoids for men, which is transmitted from father to son as a fixed element of the race, that is to say a place of fixation of the lineage or of hereditary gene. A woman has a womb and the ovaries that make the ovum of germ, then of the embryo, and at last of the foetus in the womb. Impregnation creates a “movement” which changes into a vital germ during the first days, according to an authentic (prophet topics) hadith reported by Tabarany and El-bezzar, in their traditional collections. From then on, any abortion provoked from this peremptory deadline would mean a true genocide. Modern science confirms this Koranic status of the human embryo.


208- QUESTION : Is it normal for someone to convert to another religion to end his pain and to then continue to live his faith in peace and pray God in a chapel or a Church?
208- ANSWER : In principal, ones life is a continuation of the pain that the believer must bear with serenity and peace. A verse from the Koran says: “we have created man in the crucible of pain and anguish”. Man is responsible for himself and must patiently and easily test all the misdeeds of which carries the burden. If someone goes against the duties and rights of the believer, no matter its extent, the fact wouldn’t break this ideal concept because the pure and serene state of soul is only the reflection of the Providence.


210- QUESTION : Is it mandatory to wear a veil in Islam? Many thanks.
210- ANSWER : O Prophet! Tell your wives, your daughters and the believer’s wives to bring with them their big veils. They will be recognized faster and will avoid offense” (Sura of the Allies xxxiii, verse 59). In another verse (XXIV, 31): “tell the believers to look down and to contain their sexe, to not show their charm, except what emerges from it, to put their veil back in the opening of their clothes at the noose…”. The veil named “khimar” is clothing that covers the head without reaching the face which would be called “niqab”. The prophet (psl) specified that women must not wear the “niqab”, nor wear gloves (authentic hadith reported by Al Boukhrari in his Collection of the Sahihs). The Koranic expression “except what emerges from it” refers to the face and the hands to the fists, according to the Prophets (psl) companions, especially Abdallah Ibn Abbas and Aicha, mother of believers. However, Allah’s messenger, Sidna Mohammed (psl), underlined in two authentic hadiths the sublime rank of these two characters.


217- QUESTION : What is the purpose of the Koranic message ,  from  a temporal ,  profane, spiritual, and eternat points of view ?
217- ANSWER : In his sublime message, the Koran  speaks to a man, depicting its purpose on earth, which derives its outcome in the afterlife. This aim is to ensure that human beings, piously, without selfishness, marked by an inate potential, which allows him to fill the legetimately requirements of life here on earth, (fleeting and transitory) to deservesublime and supreme happiness, in ther future life, it s in this ideal context that the search of  the social balance must evolve.  Muslim community, that the koran qualifies as “mediane”, is the best community, because the term “median” has been interpreted by El Boukhari as “a fair, which means that this balance is an immanent justice.  Islam presents itselfas an evolutionary religion,, while being revolutionary. The prophet (SS) is cited as a magnanimous symbol of “the greatest revolutionary”. This aim is therefore active in its prospects of a highly human balance, governed by rational concepts of Islam.  For some, the goal would be a criterion where “the end justifies the means”, others they materialize the aim , in order to see that part of human symphony,and  a sonata, but the rational and scientific definition of the final state, is the state of balance that physicists foresee, at the end of a thermodynamic transformation.  Nevertheless, it must not go to a certain “finalisme”, which explains the phenomena and the system of the universe by the finality. This doctrine risks of failing into a pragmatism that sees only the practical reality of things. However, Islam orders every action, to ensure the best, ie: everything that is good, beneficial and profitable for men, regardless of a degenerated fatalism, which thinks that it is futile to try to change the course of events set by destiny. Nothing is doomed, according to Islam, an inexorable fate, fate leads to evil, as it may lead to better things, and nothing is less true than the fatalist attitude of those who advocate the opposite. The Caliph Omar  spoke of the  double possibility for a believer, with an irreversible  sense, power possessed by man, assisted by GOD, to choose an operational field where it can avoid what is inevitably fatidical. And Omar noted : “if two animals are one in a fertile field, and the other in a sterile field, both are doomed to have the salme destiny, ‘benificial or evil). The man has a potential which allows him to make a choice and do whatever is suitable for an appropriate reproduction. We must therefore, act with GOD’s help, without worriying about factors of unknown nature “. The criterion of the sacred book proclaims : ” when you make up your mind, then  trust your God”.  That is the purpose of the koranic message.


219- QUESTION : What is the difference between Nabiy (prophet) and rassoul (messenger of God) ?
219- ANSWER : The prophet is a man to whom ALLAH inspired legislation without ordering him the promulgation. The rassoul on the contrary, is a messenger of God, in charge of popularizing the concepts revealed to him. The number of prophets would have been of a hundred and twenty four thousands (in another hadith 120.000), and that of messengers three hundred and thirteen, according to a hadith cited by the Mousnad of Ibn Hanbel and the collection of Ibn Hibban, reported by abu Dharr El Ghifary and Abu Oumama. The Koran cites names of twenty five rassouls who are: Adam, Noah, Abraham  Ismail, Isaac, Jacob, David, Salomon,  Joe,  Joseph,  Moses,  Aaron,  Idriss,  Jonas,  Houd , Chouaib , Saleh , Loth , Llia, EL Yasaa, Jesus, Mohammed and Dhou el Kifl. This one will be, according to historians, the son of Job, whom ALLAH would have sent after his father. He lived in Syria. A tomb bearing his name is located on the hill of “Qacioum” in Damascus. The coming of certain Rousouls like Mohammed, “the illiterate messenger” (sura 7, verse 157) says: “people, I am the messenger of God to all of you.”(Sura 71, verse 158) “We have sent before you just men among the inhabitants of the cities” (sura3, verse 109). The imam Ibn Hanbal mentions in his Mousnad, the words of a companion of the prophet: Abdellah Ibn Amr Ibn EL’Ass, who while reading the Thorah, discovered the characteristics of Mohammed as they are. Announcing the messianis, the rassoul Issaie proclaims that  “ When the   judge Messie ‘s era comes , peace will be universal, it will reign among humans and animals (issaie , chap, xi, verse 4 to 9). Ezechiel recalls the names of three non-jewish fair people: NOE, Daniel and Yob , sent before the Israeli era , and proclaim that” any violation of moral law is a crime against GOD” (Issaie chp. Xiv of Psaume); Adam has received, long before Noe precepts, preceding all sacred writings.  Was Zoroastre the messenger of God to Persians, to annonce to them the pure monotheism of Abraham? His treligion would have been distorted, advocating the love of fire “a symbol of divine luminescence”, dualistic religion of good represented by “Ahuramazda”, abd of evil and darkness. The Sabeens have practised the religion of Noe, but they have deied it in later stages, to fall in love with stars. The phytagorians put forward, since the sixth century before Christ, the theory confirmed by GOD of the rotation of earth around itself, and the movement of planets around the sun.  To us it is not one of the aspects of intellectual production of philosophical reasoning of those geniuos, as our friend Maurice Bucaille thinks. Here it is a matter of inspiration wortyhy of a prophet, or an adept of the prophet. This phytagorian inspiration joins another one, which is disclosed by the Koran.


220- QUESTION : Have the Sacred Texts not been warped ?
220- ANSWER : The Three Revealed Religions, each based on a Sacred Scripts book, form a compendium of faith for the Jewish, the Christians and the Muslims. The three revealed books are the Old Testament, the Gospels and the Koran. The Hebraic Bible is the Judaism Book, revealed to Moses. A few books were added to form the Old Testament, cut up itself by the Catholic Church to elaborate the New Testament, including a few works such as the four Gospels relating to Jesus’s life. The Koran, renounced by christianism, prescribes Muslims to believe in the Thorah and the Gospel (Sourat 4, verse 136).  The Church disallows any revelation later to Jesus, notably Islam. Judaism rejects both the Koran and the Gospel, considering the Bible as the exclusive Seal of the Revelation, eliminating all Scriptures later to his. According to Islam, the Gospel, including authentic elements, was accepted in one lot by the Koran. Yet, these negations of the Church form the bait of indirect criticism. The fundamentals for Islam is the “unicity of the belief in God”, on which the Vatican himself insisted in a document called “orientations for a dialogue between Christians and Muslims”, published in 1970. The Vatican II’s council, author of this work, recognizes the injustice of the past, including the west of the Christian education, has surrendered towards Muslims. This attitude of benevolent objectivity inscribes itself to the assets of the Pope Paul VI, animated, as he knows, by a deep faith in the unification of the Islamic and Christian worlds who love only one God. We must go further while analysing the original background of this unicity, while raising an appropriate criticism parallelism. “It appears very legitimate, when we study all the revealed aspects of a monotheist religion, to address it compared with what the two others offer from this same point of vue”. Our collegue and friend, Maurice Bucaille, who expresses this wish, asks himself “a prior fundamental question: How authentic are the (evangelical) texts that we have in our days?”… This question implies- he underlines- an exam of the circumstances that have presided over the writing of the texts and of their transmission to us. Two differences have marked Islam and Christianity: firstly, “the absence of a revealed and fixed text for Christianity, whereas the Koran responds to this definition”; secondly, “Islam has in its hadiths- says Mr. Bucaille- the equivalent of the Gospels: the hadiths are collections of the talks and the narrations of the acts of Mohammed”, messenger of Islam and the Gospels, who “are nothing more than that, concerning Jesus.” Indeed, the hadiths and the Gospels were both written decades after Mohammed and Jesus. But, from a million hadiths checked off by the Imam Ahmed Ibn Hanbal, chief of the rite bearing his name, he could only retain a small part that he integrated into his “Musnad”, meaning twenty four thousand, whereas the two famous traditionists Boukhari and Mouslim had only retained a few thousand from the three hundred thousand that they had gathered, using an objective and rigorous methodology called “Sanad” (transmission channel). The rest of the hadiths have been thrown out as apocryphal. This authentication procedure had lasted for centuries, whereas the Church had cut, from the beginning and definitively, between multiple Gospels, proclaiming only four of them as official or canonical, in spite of the numerous contradictions between them and ordering that all the others be hidden, where came the name given to them: apocryphal. The criticism of the Prophets’ traditions is based on the analysis of the tansmission chains, including all the elements that could authenticate the “hadith” or apocryphalize it. The historical element eminently played in the admission of all traditional relation. Ibn El Qayyim cites as an example the mistake made by Tirmidhy in his Collection of hadiths, claiming that at the time of the Prophet’s glorious entry into the Mecca, he was accompanied by the poet Ibn Rawâha who then sang a few verses against the polytheist qoreïchites. Ibn El Qayyim refuted this anecdote, demonstrating that this famous poet was already dead at the time of the battle of “Mouta”, in the year eight of the hegira. (The month of Joumadâ II meaning a few months before the Meccas’ victory, the 10th Ramadan of the same year). Saint Augustin (354-430 after JC), African bishop, and father of the Church, has noticed that the concordance between Collections and science is a necessary element to the authenticity of the sacred text. Only in knowledge, St Augustin has seen a participation in the divine knowledge and has made platonic ideas, the very same ideas of Gods’ wisdom. Islam, which recognizes the apostolate of all the Prophets, whose number he made go up to a hundred and twenty four thousand (the number of  sent messengers- Roussoul- does not surpass three hundred and thirteen), wouldn’t exclude from this prophecy any being full of genius, such as Confucius, Pythagore, Aristote, Plato and others. Some of them used to have a sacred book such as the Avesta of Zoroastre (VIII or VII before JC), of which Nietzsche (1844-1900), German philosopher, who had been the spokesman of his ideas concerning the superman and the being, as an absolute and immutable fact. Confucius (VIth century before JC) has founded a social moral centred on human virtue, equity and respect of the worship rites. In long chapters, Mr. Bucaille shows, through specific cases, the incompatibility between the biblic text and science, pointing up the errors of a historical order and the diverse contradictions and inlikelihoods. The reverend father of Vaux, in his introduction of the Genesis, admet le bien fondé de ces critiques, due to the preparation of the writings, “of which we claim to be sacred and contain God’s word” and to “the human interference in the divine”, materialized by “the human manipulations of the biblical texts”. Saint Augustin, talking about Books of the Writing in his letter n° 82, says: “when in these books I come across an assertion that seems to contradict the truth, I then do not doubt that either the text (of my exemplary) is faulty, or the translator had not translated to original text properly, or even that my intelligence is deficient.” This uneasiness reigning in the Christian environment, concerning the revelation, has emphasized itself, at the time of the council of the Vatican II (1962-1965) where only five writings were needed to be in agreement with the final text after three years of discussion, and that ended with this painful situation that threatened to sink the council. But, in an entirety declaration, the council admits that its books are nevertheless witnesses of a true divine education. We have the conviction that the sacred Books, which are the Bible, the Gospel and the Koran, could not contradict themselves, or each other, or the immutable background of human wisdom. But new elements that have been integrated into the Old and New Testament have made it “a plurality of texts and not a unique text”. Many versions were elaborated, each different from the other. Some texts were made as a compromise between the diverse Hebraic versions, Greek, Latin, Syriac, Aramaic and Arab. “Thus appears the considerable human part in the text of the Old Testament. We realise, with no trouble, how, from version to version, from translation to translation, with all the corrections inevitably resulting from them, the original text had been transformed in over two millenniums”. Indeed, althought trustworthy, the Bible itself is is no longer a “collection of books”, but “a popular tradition”. It is true that at the end of the 8th century before before Christ, writing was used to transmit and to preserve the tradition, but with no entire rigour, even when it comes to the law. Literary genres are combined in each book among the first five of the Thorah or the Bible. The Old Testament has become a whole disparate. But despite this parallelism marked with discordance between the Bible and the secular literature of the songs of which the gesture mixes reality to the legend, us Muslims continue in believing in the veracity of Moses’s commands, that a rigorous synthesis could be reintegrated into their sacred original context. Mainly concerning the Gospels, the reverend father Roguet published, in 1973, a book in which he mentioned the discordances, the unlikeliness and the obvious mistakes in the many evangelical versions. In their “synoptic table of the Gospels”, the reverend fathers Benoît and Boismard, professors at the biblical school of Jerusalem, quote “the contradiction, with Luc, between his Gospel and the Apostels acts”, explain it with a “literary trick”. Objective and realist, Rouguet did not forget to mention the presence, in the Gospels, “dark, incomprehensible, contradictory, unlikely and even absurd passages”. More and more, reality becomes clear. The Gospels were not written as we thought by the direct witnesses of Jesus’s life. “After Jesus, le little group of apostles formed a Jewish sect, faithful to the observances and the cult of the Temple”.The Pauline Christianism got shook. According to Judeo-christians, Paul is a traitor. It was in this “atmosphere of struggle between communities” that the Gospels were written. From 70 (after Christ) to a period we locate before (110), will be produced to Gospels by Marc, Matthew, Luc and Jean… Having appeared during the period of intense struggle between the two communities (Pauline and Judeo-christian), these “combat writings”, as the reverend father Kannengiesser refers to them, have emerged from the multitude of writings appeared about Jesus, when Christianism made it’s collection of official texts: the “Canon”, as opposed to orthodoxy, excludes all the other documents that do not follow the path of the Church. Amongst these documents is Barnabe’s Gospel. Father Kannengiesser’s affirmation. Yet, the council Vatican II specifies “that, in the Gospels, we must find a faithful passing on of the acts and words of Jesus! We have the conviction that Matthew’s Gospel was actually, on many points, the extension of the Old Testament, according to which Jesus acts like the Messia awaited by the Jewish. This meets the standards of the Koranic conception, mainly concerning the universal apostolate of Jesus’s message and of the continuity of the judeo-christian tradition. But, according to the scholar Tricot (in his commentary of the translation of the New Testament, of 1960), it appears that Matthew has used Marc’s Gospel that was not, like himself, a disciple of Jesus. Matthew “took serious liberties with the texts by inserting incredible stories”. The political factor played its part in Matthew’s excentric “insertions”, worried- as it appears- about remaining in the line of the Old Testament, adapting to the judeo-christian community, whilst breaking off with Judaism. Concerning Luc, author of another version of the Gospel, he was accused of being a “chronicler” by the erudite Culmann and being a “true novelist” by the reverend father Kannengiesser. Païen, converted to Christianity, omits to (as Culmann notices) “take back some of Marc’s most Judaic verses, underlining the words of Jesus against the Jew’s incredulity”. But for some episodes, he is at variance with the other Gospels. As to Jean’s Gospel, clearly different to the other three, it is qualified as “another world” by the reverend father Roguet (Initiation to the Gorspel). For Culmann, there is a difference in everything, even in the theological perspectives. Jean’s proper identity is contested; it would be a different Jean (according to Tricot and Roguet); Jean, son of Zébédée and brother of Jacques the apostle. Nevertheless, these ulterior additions are manifest in this Gospel, such as chapter 21 (according to Culmann), which marks many differences with the other evangelists. “The general idea given of the Evangelists, following the critical exam of the texts, makes a lack of continuity stand out and also “the reflection of what the christian primitive communities used to know about life and Jesus’s ministry and of their beliefs and of their theological conceptions”. Speaking of Luc’s Gospel, Bucailles refuses to accept a text having been “decalred authentic and inspired by God” (chapter 3, verses 23-28), specifying that “that only twenty generations existed between the first man and Abraham”. This is mainly the “product of human imagination”, all the more that all male genealogy will make no sense for Jesus, son of Mary, with no biological father. In the same perspective of ideas, the Prophet Mohammed did not deign to admit his own genealogy, on top of- he specifies- Adnân the ancestor. In such an objective domaine, an effective “Revelation” is the only trustworthy attestation. The Prophet Mohammed did not dare proclaim what was not revealed to him. It’s the imaginative inspiration that incites Luc into placing 42 names into Jesus’s genealogy, between him and David the Prophet, whereas Matthew only mentions 27 names. Otherwise, what is shocking in Jean’s Gospel is the absence of the tale of the institution of Eucharistie, though important in the catholic conception of the “consubstantiality”, meaning the unity and identity of substances between the three people of the Trinity. Nevertheless, only Jean’s Gospel speaks of the Paraclete. Such a spiritual testament of Jesus is missing for Matthew, Marc Luc. The oecumenical translation of the Bible, New Testament, cites passages on the Parakletos:” he (the father) will give you another Paraclete” (sourate 14, verses 15-16), “the Paraclete is the Saint Spirit that the Father will send on my behalf.” (Verse 26), “if I do not leave, the Paraclete will not come to you, if on the other hand I do leave, I will send it to you”(Gospel according to Jean). Yet, Barnabas has revealed in his version of the Bible the name of this Paraclete. Born in Cyprus, of his real name Joses, Barnabas wrote: What is the name of the Messiah that you mentionned and how will we know that he has come?” Jesus responded: “ The Messiah’s name is admirable. When Allah created his soul, he gave him this name and put him in heavenly splendour.” He then said: “I created paradise, the Universe and and many creatures in your image. I give them to you as a present. The one who will sanctify you will find my benefit. The one who will blaspheme you will be cursed by me. I will send him to the world, like My Messenger. Your words will be the truth. The ground and the sky can be destroyed. But your faith remains eternal.” His sacred name is Mohammed. The people, then reunited around Jesus, scream: “O Mohammed! Come quick to save the world”. Barnabas wrote a Bible like the other four Apostles. He registered in this Bible, without changing anything, what he heard or learnt from Jesus. During the first 300 years of the Christian religion, this Bible was read with the other Bibles. When the oecumenical council of Nicée decided, in the year 325 after Christ, to abolish all Bibles written in the Hebraic language, Barnabas’s Bible was also burnt. The other Bibles were translated into to Latin, but Barnabas’s translation suddenly disappeard. Meanwhile, in 383 after JC, the Pope Damasus kept a copy of Barnabas’s Bible that he had randomly obtained in the papacy library. Fra Marino, friend of the Pope Sixtus (Fra means the brother and the monk in Italian), found Barnabas’s Bible in the Library where it was kept until the year 993 of the hegira (1585 after JC). Saint Irénée (130-200), one of the Christian scholars, had declared, in the year 160, “that there was only one Allah and that Jesus was not his son.” Saint Paul wanted to introduce the Tirinity, inspired by the Romans who love many gods. And, whilst criticising Saint Paul, Saint Irénée used Barnabas’s Bible as a witness, which specifies that there is only one unique Allah. Fra Marino, who knew this assertion, read this Bible attentively and translated it into Italian, in the years 1585-1590. This Italian manuscript, after having changed hands many times, was bought by Cramer, one of the Prussian King’s advisors. And, in the year 1125 of the hegira (1713 after JC), Cramer offered this precious present to the Prince Eugene de Savoie (1663-1736), who loved his good reputation throughout Europe. After his death, Barnabas’s Bible was moved, with his Royal Library in Vienna (Hofbibliothek), in 1738. Two English people, Mr and Mrs Ragg, had found the Italian version of Barnabas’s Bible in this Library and translated it into English. This English translation was printed out in Oxford in the year 1325 of the hegira (1907 after JC). But, this translation mysteriously disappeared. One of these translations exists in the British Museum and a second one in the American Congress Library in Washington. The “Koranic Council of Pakistan” managed to again print out the English copy in 1973. These following passages are cited from this book: in the chapter 7 of Barnabas’s Bible, it is said: “Jesus is very angry with Petrus who told him: “you are the son of Allah”. He told him off. He told him: “Get away from me! Because you are thinking of bad things and you want to hurt me”. Then, turning towards his Apostles, he says: “Damn those who tell me that! Because Allah told me to curse them”. In the same chapter, it is written: “I have come to this world to prepare the voice of the Resûl (Messager) of Allah, who will bring salvation, security of the world. But, you all pay attention! Many fake Prophets may appear until his arrival. My Bible may be corrupted.” Concerning the question on the Apostles: “Could you show us a few signs of this Resûl, that you say will come?”, he said: “this Resûl will come wfter your time. When he will come, my Bible will be corrupted and the true Christians will not go over 30 people. Then, Allah, feeling sorry for humans, will send the real Messiah. There will always be a white cloud over his head. He will be very powerful, will break the idols and will punish those who adore the idols. Thanks to him, man will know Allah and will praise him. He will get revenge from those who say that I am divine…” (In the chapter 136, after having presented the explanation of Hell, it is told how Mohammed will save his people from Hell). From the chapter 163: “concerning the question on the Apostles, what are the signs of this person that you said will come?” Jesus, with all the joy in his heart, said: “his name is Mohammed. When he will come, the trees will come out of the earth, even if it hasn’t rained for a long time. With God’s grace that he will bring to them, men will be able to do good things. Allah’s grace will fall upon men like rain”. Concerning Jesus’s last days, Barnabas’s Bible gives us this following information (chapter 215-222): when the Roman soldiers went into the house to capture Jesus, the cherubs (the four great angels): Djebraïl (Gavriel), Israphil (Seraphin), Mikaïl (Michel) and Azraïl (Azrael), while kissing him and going out the window, had brought him to the sky under Allah’s demand. The Roman soldiers caught Judas, instead of Jesus, who was guiding them, saying: “You are Jesus!” Despite his refusal, and his screams, they dragged him all the way to the cross and crucified him. Then, Jesus appeared to his mother and his Apostles. He said to Mary: “Oh mother! You see, I am not crucified. Instead of me, Judas the traitor was crucified and died.” In European encyclopeadias, there is this information on Barnabas’s Bible: a manuscript defined under the name of Barnabas’s Bible is an invented book, written by an Italian converted to Islam in the 15th century. Barnabas’s Bible was deleted ba excommunication, in the 3rd century (before Christ), meaning 300 years before Mohammed’s appearance. It’s impossible for it to have been by someone that is not Muslim, before the advent of Islam. As to Fra Marino, who translated it into Italian, he was a catholic monk and we have no document suggesting that he might have become Muslim. For this, there is no reason for him to have modified the translation. Let’s not forget that, between the years 300 and 335 after JC, many important people of the Christian religion did not accept that Jesus was Allah’s son, and they had supported Barnabas’s Bible, to show that Jesus was a man like us. The most important one of all is Lucien, bishop of Antioche. But, more popualr than Lucien is Arius (250-336) who is his disciple. Although Arius had been excommunicated by the bishop of Alexandrie, he had gathered many supporters around him, so it was impossible to catch him and put him in prison. Even Constantin’s sister, emperor of Byzance, had enroled herslef into the “Ariane” sect, which he had founded. After him, Honorius, who was the pope at Mohammed’s time, had declared that Jesus was only a man and that it isn’t allowed to believe in three Allahs. The pope Honorius, deceased in the year 630, underwent the anathema of the spiritual council, gathered in Istanbul in 638, eight years after his death. Sozzini, influenced by Camillo who was a Sicilian mystic scholar, addressing, in 1547, to Calvin (1509-1564), one of the biggest French scholars of Christianity, challenged him by saying: “I do not believe in the Trinity”. And he said he preferred Arius’s order and refused the following theory, which is an important Christian dogma: “Adam’s original sin was created by man to atone for their first sin”. F.P. Sozzini, the latter’s nephew, denied for good Jesus’s divinity, by publishing a book in 1562. Sozzini had gone to the town of Klosterneuburg in 1578, in Transylvania, because Sigismond, the lord of this region, was against the Trinity. He founded a sect which refused to acknowledge the Trinity. His followers were called “Racoviants” because this sect was founded in Racov, in Poland.


221- QUESTION : Buddhism is a contemplative doctrine. What is Islam’s position ?
221- ANSWER : Buddhism, which isn’t a true religion, is in fact a doctrine advocated by Buddha (560-480 before J.C). It’s a philosophy based on the ethic that holds out a sort of contemplative bliss where the initiated reaches, in an ultimate stage, the extinction of the illusions that form the essence of the individuals existence. Many schools were made from an order that had become monastic (the sangha), spread in all Asia, mainly in Tibet, in China and in Japan, counting 200 million followers. It seams that Sanskrit, one of the Buddhism languages, has become the literary and sacred vehicle of Brahmanism, also based on beatitude contemplative illumination. It would have, in our sense, drawn during his peregrination throughout the Sufism of the Muslim India, certain motivations relating to the extinction principle in his passive aspect. Two current terms used in Buddhism incite us to believe in this interference: the word “nirvana” where the notion of illumination becomes of the extinctions motivations. It is only the transposition of two Arabic terms nour (light) and fana (extinction), to express the idea of the light of extinction. The other term is “Mahayana (from the Arabic word mo’ayana, meaning contemplative vision). Even in sufism, this contemplative attitude is only a stage in the extinction phase. The believer, Muslim or other, is a man of action. His cultural acts, his behaviour are marked by action. Having a job is proper to an ideal initiated. “Say (says the Koran): react and God will see your action, as well as his Messenger and the believers”. (sura 9, verse 105). Islam is therefore an energetic religion where all static elements are eliminated.


222- QUESTION : Could you give us a religious example which crystallizes this dynamism of Islam ?
222- ANSWER : The “circumambulation” which consists in turning seven times around the Kaaba at Mecca. In this religious act, we come to find the motivations of the revealed trio which we have learnt to be a basis of the sacred, notably the two rational and scientific mobiles. It refers to the movement of rotation around one centre of convergence of the universal Islam, marked by a double stamp: the energy, residing among others in the musical diatonic scale, and that of the rainbow with its seven colours.


223- QUESTION : In Islam, is there any secret knowledge unreleased by the prophet (peace be upon him) ?
223- ANSWER : The companion Ali, the Prophet’s son-in-law, said: “deep down I am submerged with knowledge, I cannot find anybody able to assume the burden”. This great scholar, qualified by the messenger of ALLAH as the guard of the “city of prophetic science”, had not stopped repeating: “only tell people things they can understand”. Thus, Ali, trustee of the secrets of the big gnosis of our venerated apostle claimed of immeasurable knowledge of which he did not find a dignified holder. Abu Horeira the intimate companion of the prophet asserts to have drawn, in the source of Apostolic science, two kinds of knowledge, he is allowed to reveal only one, the other one remains without access; the rationalized philosophy constantly asserts that extrems touch each each other, closely attached to each other, only an initiated person is able to discursively seize this reality. It is in this sublime context, that the great Imam Al-Joneid, the promoter of the sunni Sufism, based on double koranic and traditional sources, made it clear that “none can reach the sublime level of reality confined to the absolute, answering the requirements of a psychomatic conformation where the ground to ground of the human norm. Every divine insufflation can create a state, either of bliss or of ease and hope, or fear.


224- QUESTION : Are angels immunized against satanic temptations ?
224- REPONSE : Men, whatever their confessions are, do not resist diabolical temptation at all. As to angels contact with human’s perversity, will they be weakened? ALLAH wanted to test them once again, after the first test where they have received the divine order to bow down in front of Adam, Satan having refused to do it out of vanity. ALLAH has thus sent to earth harout and marout, to feel and demonstrate their immunity, a kind of divine protection against the sin. Allah is infallible, but he puts his elected humans or angelic out of any offence or violation of his prescriptions. “And when a messenger is sent to them by God” asserted the Koran, confirming who was with, here a group of those who have received the book reject the book of god, behind their backs, as if they knew nothing about it. (sura 2 verse 102).


225- QUESTION : Is there any particular reason for which God reveals his religion in the Arabic language and especially in the Qoraichite dialect ?
225- ANSWER : The Koran had been, thus, revealed in the Arabic language, particularly the Quraychite. The big federation of Quraychite itself accused the prophet of having received from a young Greek roman armourer, the teaching of the bible. For this matter, the Koran said: (sura abeilles verse 3). The sacred book specifies in another sura (sura Abraham, verse 4). The bible, Old Testament inspired by god to Jewish people, is written in Hebrew, a name given by the bible to Arameans of Harran who crossed the Euphrates and settled in Canaan. Some claim that the means of Moses’ revelation was the hieroglyph. This was a scriptural sign of ancient Egypt where lived the Israeli population at the time of Moses. As to gospel books of St Mathieu, St mark, St luck and St jean, who related Jesus’ life –son of Mary- and put forward his doctrine. They are written in Greek except for a primitive version where gospels of St Mathieu’s had been written in Aramaic. The Arameans are Semitic nomads of the north mesopotamy, whom, in the 13th century b.c formed, in Syria and Lebanon, small states, the Hebrew’s enemies. The Arazmeans were then enslaved by the Assyria (earth of Prophet Jonas) and the Achaeans. The language remains that of the entire near east at the time of Christ. The Durians of minor Asia gave ancient Greece its dialect, the characteristics of which are proper to literature. The Dorian dialect is known under the name of “dorism” and is said to be written from right to left, and having the same nomenclature canaanean alphabet: Alfa, beta (alif, ba, ta). That is to say it always refers to the same Semitic language, including Aramean, cananeen, Phoenician, Hebrew and Arabic dialects called oriental Semitic group or north occidental. The Semitic was thus the only vehicle of the revealed books. It is here another sign of the sacred link between scriptures.


226- QUESTION : What about the travel of souls (verse 42, sura 39) ?
226- ANSWER : The journey of the souls is described in the Koran (Sourate 39, verse 42) as follows: “God takes humans souls away when they die, as well as those who do not die, during their sleep. He keeps the souls of those for whom he stopped death, and he releases the other for an announced delay.” When death comes, the soul leaves the body to join an intermediate world, the Barzakh (or isthme) that nobody falsely identifies at the purgatory of the Christians. The encounter of the sleeper’s spirits with the dead spirits is a source of a dream (particularly premonitory dreams during which nightmares are eliminated). This miraculous journey of the souls in the soufi spirit, linked to the narration of the Prophet’s Nocturnal Ascension, allows us to envisage a similar trip where the sleeper, by his high spiritual level, can meet with not only the dead, but also with the angels in the heavenly spheres. The Prophets’ (psl) ascension is also depicted in the Koran (Sourate 17, Verse 3). His events are described in hadiths, cited by the Sahihs of Boukhari, Mouslim and by others, reported by the Sonans, more or less authentic, where certain details of the biblical origin lays. Abou Yazid Bistâmy (Iind century of the hegira era) declares having had, in a dream, a mystic surnatural voyage. The divine comedy, elaborated by Dante in between 1307 and 1321 of the Christian hegira, is a sacred poem, an epic narration of the trip Dante made through three regions: Hell, the Purgatory and Heaven. We think that the poet Florentin (1265-1321) knew about the narrations concerning the Prophet’s Nocturnal Ascension through the translations made in 1264 in French and Latin of a Spanish version of an Arabic text (the Latin version is kept in the National Library of Paris n°6064). The Muslim (eschatologie) was already known at the time of the great andalous soufis, such as Ibn Irabi from Murcia (1165-1240) of which we compare the elaborated paradisiac narrations in some of these works, with those of the Divine Comedy.


227- QUESTION : Resident in France and of French origin, I am regularly confronted by scientific offences and convictions motivated by pure materialism. The principal one being that on which is frequently opposed faith and “pure science”, namely that regarding human origins. Indeed since it is difficult to speak about Adam and Eve while disregarding theology, how can one argue about evolution, or at least, of the signs of (possibly) human life found in Spain and France barely 20000 years ago, which is not that long ago, given that the traces of the Telamones dates back to 10,000 BC and that the Nubian pre-Egyptian and Indian civilizations are around 7,000 BC?  Of course some prophets are mentioned long before this such as Noah, but this is based on religion and therefore inadmissible for someone rejecting religion.  I have doubts that the cavemen were possibly not human for two reasons: the first because it seems unlikely to me that two civilizations could live side by side with such differences of intelligence and behavior in a world with its symbolic representations. The second because in 2007 I heard completely by chance on the television news that an anthropologist had mentioned that in Indonesia until a short while ago there existed “kinds of human monkeys” which came down from the mountain for a short period of time and then went up back without ever interacting or communicating with the human population. This species disappeared, if my memory is correct, in the 18th century.  These are my queries: I have confidence that your knowledge will assist me reach a higher intellectual level and understand our origins.  Thank you and May God reward you by the grace of the Prophet and Sidna Shaykh (Peace to them both).
227- ANSWER : This question about human origins which has been raised constantly over the centuries, does not have a clearcut answer in Islamic tradition. Neither in the Koran, nor in the hadiths of the Prophet (psl?) can one find a serious allusion to these problems which remain ambiguous from both a material and spiritual viewpoint. It is a problem which certain part philosophical and part psychic soufis, such as Ibn Arabi Al Hatimi who suggested an answer to this problem with no argumentation worthy of the scale of the question, had confronted. Ibn Arabi answered the question by suggesting the possibility that before Adam, the father of the human race, there were forty Adams who each lived 4,000 years, without counting the temporal spaces which separated them. This is a possibility which we are obliged to reject because of lack of evidence.  However, Sheikh Sidi Ahmed Tijani provided a response to the suggestions of Ibn Arabi by referring to passages of the Koran which confirmed that Allah had chosen to make Adam his Khalife on earth (sourate The Cow, verse 30). Allah therefore created Adam to put an end, as a Khalife, to his perturbations (Jawahir Al Maani, P.134). Concerning Darwin’s solution on evolutionism, it had raised much interest in its time, but remained restricted. It ended up being rejected because, firstly, it lacks authenticity and secondly, its plausible reasons turned out to be outrageous. The carbon 14 is, scientifically speaking, far from consituting the reference Darwin and his sympathizer’s gave to it. Besides, Darwin was not the only one to express such options. Before him, the famous Razès had told us about a series of inhumane elements, meaning other animals apart from monkeys. Hanon, in his journey, had talked about gorillas living in certain parts of Africa, such as Gabon, where we were able to detect specimens in 1847. Yet, instead of gorillas, some have talked about chimps or orangoutans as intelligent and sociable animals.Using Morocco as a searching field for the first man, we have noticed that most of the discoveries start in the beginning of the 20th century and finish at its end, like those of the first man of Tafoughalt (in eastern Morocco), and before them, those of Harhoura and of Sidi Abderrahmane in Anfa. By comparing these facts with discoveries made in Africa, we notice that they make these mens age go up to 300000 years for the equatorial region, up to 1 million years for those in Tchad and 5million years for those in Kenya, without mentioning the Pacific Islands, where the gae has not passed 7000 years. We have even compared certain specificities of the discovered skulls from Harhoura to those from the region of Palestine, in order to reinforce opinions issued by certain historians concerning eastern origins of the first African man.