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Well, I’ve seen interviews for him, so he is a real person, but the question is whether Mark Gabriel is the person who he says he is. For those unfamiliar with him, just google his name and you can find his bio. The most important part that gives him “credibility” is the fact that he claims he went to Al-Azhar University and earned his Ph.D. in Islamic Studies (and subsequently kicked out). He says he memorized the whole Qur’an and hundreds (or was it thousands) of hadith. He uses this as leverage so that he can put himself out there, not only someone who used to be Muslim, but also a “scholar.”

I really wish this information could be verified by Al-Azhar on whether its true or not. If not then that explains his shallow understanding of the religion which is apparent in his books (or at least the one I read). If its true then it just goes to show how manipulative and deceiving he is by creating lies to make Islam look bad.

Here are 2 very easy examples from his book Jesus and Muhammad (peace be upon them both). (Keep in mind that I do not know Arabic so I cannot prove using the original language but in these cases the English should be sufficient.)

1.) In Chapter 16 called “Attitudes of Women” he lists many verses and hadith that seemingly show how women are treated like second class citizens or are considered “unclean” or “incompetant.”

He cites the following hadith from Sahih Bukhari Volume 1, Book 9, Number 490:

Narrated ‘Aisha: The things which annul the prayers were mentioned before me. They said, “Prayer is annulled by a dog, a donkey and a woman (if they pass in front of the praying people).” I said, “You have made us (i.e. women) dogs.”

The above hadith seemingly claims that somehow women, dogs, and donkeys are special enough to annul a man’s prayer. The affiliation of women with dogs and donkeys seems especially harsh aside from breaking the prayer. Ayesha is apparently upset that women are being affiliated with dogs and complains.

However on double checking the source he used, one finds that he (purposely?) cut off the rest of the hadith, the same exact one he cited in the same volume, book, and number. This is what the rest of the hadith says

I saw the Prophet praying while I used to lie in my bed between him and the Qibla. Whenever I was in need of something, I would slip away for I disliked to face him.

In another similar hadith, Sahih Bukhari Volume 1, Book 9, Number 493, it says

Narrated ‘Aisha: The things which annual prayer were mentioned before me (and those were): a dog, a donkey and a woman. I said, “You have compared us (women) to donkeys and dogs. By Allah! I saw the Prophet praying while I used to lie in (my) bed between him and the Qibla. Whenever I was in need of something, I disliked to sit and trouble the Prophet. So, I would slip away by the side of his feet.”

In another narration all together, Sahih Bukahri Volume 1, Book 9, Number 492, it is said

Narrated ‘Aisha: the wife of the Prophet, “I used to sleep in front of Allah’s Apostle with my legs opposite his Qibla (facing him); and whenever he prostrated, he pushed my feet and I withdrew them and whenever he stood, I stretched them.” ‘Aisha added, “In those days there were no lamps in the houses.”

So now that we have the rest of the above hadith in full context in addition to the other similar ones narrated by Ayesha (ra) we can see that the situation is completely opposite of what Mark is claiming. Instead the case is that Ayesha heard people telling her that the Prophet said that the prayer is annulled by those 3 things but we can clearly see she is contesting it by giving examples in which the Prophet (peace be upon him) prayed with full knowledge that Ayesha was lying in front if him and in fact in the last narration her feet were facing his direction! So it must be that the narrations quoted about annulling the prayer must have been understood by those sahabah in the wrong context, they heard only a portion, or it was completely made up. Allahu alim.

In general it is commanded for Muslims to have an object in front of them to avoid anyone, male or female, or even animals, from passing in front and interrupted their prayers, however it does not invalidate it if by chance someone does by mistake. For those passing in front of others, it is considered sinful to do so if it is easy to avoid, but this applies to both men and women.

2.) In another chapter of the book called “A Comparison of Practical Teachings” he quotes an ayah in the Qur’an which he claims is instructing Muslims to take revenge. The ayah is

“If a wound (and killing) has touched you, be sure a similar wound (and killing) has touched others.” 3:140

From the translation of meaning he chose, it appears that this verse is telling the Muslims that if they are attacked and injured then to make sure they return the same injuries to the other party. This is where an understanding of the Arabic language would be helpful however other English translations of meaning and tafsir will suffice.

Actually this verse has nothing to do with taking revenge. The author has misunderstood this verse based on the English translation he chose. In fact the verse refers to the Battle of Badr and was telling the Muslims that even though they are suffering wounds and deaths on the side of their army, the other side is also suffering similar wounds and deaths, therefore stay strong and do not be demoralized. It was a means to see who were the true Muslims (those who stayed through thick and thin and those who fled when it was inconvenient to them to defend God). Perhaps different translations would be helpful:

YUSUFALI: If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not those that do wrong.

PICKTHAL: If ye have received a blow, the (disbelieving) people have received a blow the like thereof. These are (only) the vicissitudes which We cause to follow one another for mankind, to the end that Allah may know those who believe and may choose witnesses from among you; and Allah loveth not wrong-doers.

SHAKIR: If a wound has afflicted you (at Ohud), a wound like it has also afflicted the (unbelieving) people; and We bring these days to men by turns, and that Allah may know those who believe and take witnesses from among you; and Allah does not love the unjust.

In Mawdudi’s tafsir of this verse he says

This alludes to the Battle of Badr. The intention is to point out to the Muslims that if the unbelievers were not demoralized by the setback they suffered at Badr then the Muslims should not be disheartened by the setback thev suffered in the Battle of Uhud. 

Now whether Mark wants to use this ayah for an example in one of his many other attacks, for example claiming how the “Christian God” is peaceful and would not inflict harm on His creation as opposed to the violent, angry, and chaotic “Muslim God” thats another story, but he cannot use it as proof that Islam preaches revenge as its totally irrelevant.

On the contrary Islam preaches against revenge and promotes forgiveness. For many examples please read the text Gardens of the Righteous, specifically Chapter 74 and Chapter 75.

Anyways, going back to what I mentioned above, either Mark made these very simple mistakes in sheer ignorance which questions his authority as an “Islamic scholar” or he purposely misconstrued these meanings to trick his readers. In the latter case his supporters should be weary of following such a person who feels they have to create lies in order to achieve their goal. If he truly feels Islam is the wrong religion, let him use facts of substance and not superficial mis-contextualization of verses.

I plan to continue other corrections in the future from the same book and others. In the meantime remember:

Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.

In the same lecture as mentioned in previous post Imam Suhaib presented why it would be important for Muslim layman or activists to study the topic at a basic level:

[Fatwa maqasid] has no implication in your daily life but what we want to talk about is how you can make your understanding of maqasid relevent to your life as a person and most importantly in your relationship with Allah (swt). Dr. Ahmad Raysuni said for the common Muslims and the Muslim activists studying the objectives of shariah, it has many objectives:

1. One of them is al-najb, maturity. Somebody who studies these maqasid will have an Islamic outlook that will come very quickly. Somebody who studies this topic will become attune with the feel of Islam.

2. You have a correct understanding. A sound understanding is built on the constructs of the objectives of shariah. The proof of this is the sahabah. Only about 23-30 sahabah could make fatwa out of around 140,000. There are others who could do it but not on a regular basis (like Ayesha (ra), Umar (ra), etc.). Most of the sahabah were not scholars of shariah but they had an understanding of Islam based on these objectives found in the Qur’an and sunnah.

He only listed two before he jumped into other things so not sure if he meant to list more but these are good enough reasons.

Additionally later in the lecture he said that we (the non-scholars) should concentrate on learning the objectives of our ibadah such as dhikr, salah, sawn, etc. It will give us a greater appreciation of why we do it and we can make our intention to achieve that benefit or avoid the harms.

The following was taken from a lecture given by Imam Suhaib Webb on “Maqasid Shariah” or “Objectives of Shariah.” Insha’Allah more from the lecture will be shared in coming days.

Abdullah ibn Abbas (ra) said:

“If you look in the Qur’an where Allah says ‘O you who believe…’ and look after that phrase you will find one of two things: Either an order bringing a benefit to you or an order preventing you from harm.”

Examples:

“O you who believe! if an evil-doer comes to you with a report, look carefully into it, lest you harm a people in ignorance, then be sorry for what you have done.” 49:6

This commands you to check news in order to prevent you from harming people by spreading false information in ignorance.

“O you who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may attain taqwa.” 2:183

This commands you to fast in order to bring the benefit of taqwa.

Anyone else wish to share examples?

The Messenger of Allaah (sallallahu ‘alayhi wa sallam) said:

“Some people will come on the Day of Judgement and their Imaan will be outstanding, its light will shine from their chests and from their right hands. So it will be said to them, ‘glad tidings for you today, assalamu ‘alaikum and goodness for you, enter into it (Jannah) forever!’ So the Angels and the Prophets will be jealous of the Love of Allah for them.”

So the Sahabah asked,

“Who are they, Ya Rasoolullah?”

He (sallallaahu’ alayhi wa sallam) replied,

“They are not from us and they are not from you. You are my companions but they are my beloved. They will come after you and will find the Book (the Qur’aan) made redundant by the people, and a Sunnah which has been killed by them. So they will grab hold of the Book and the Sunnah and revive them. So they read them and teach them (the Qur’aan and the Sunnah) to the people and they will experience in that path a punishment more severe and more ugly than what you (O Sahabah) have experienced. Indeed the Imaan of one of them is equivalent to the Imaan of forty of you.  The Shaheed of one of them is equivalent to forty of your Shuhadaa’.  Because you found a helper towards the truth (the Prophet - sallallaahu ‘alayhi wa sallam) and they will find no helper towards the truth.  So they will be surrounded by tyrant rulers in every place, and they will be in the surroundings of Bait-ul-Maqdis (Al-Quds, Masjid al-Aqsa).  The Nussrah (Help and Victory) of Allah will come to them, and they will have the honour of it on their hands.”

Then he (sallallaahu ‘alayhi wa sallam) said,

“O Allah, give them the Nussrah and make them my close friends in Jannah.”

(Reported in Ahmad)

May we be amongst those RasulAllah (swt) considers his beloved! Ameen.

Insha’Allah this will be a series of lessons we can learn from the Qur’anic story of Yusuf (as). The lessons will not be in order of the story, but will be chosen randomly. Prior knowledge of the surah and story will help the reader contextualize the points given. The information on tafsir is taken mainly from the English translations of Tafheem ul-Qur’an by Sayyid Abdul ‘Ala Mawdudi and Ma’ariful Qur’an by Mufti Shafi’ Uthmani.

Ayat 36-42

Two other slaves also entered into the prison along with him. One day one of them said, “I have dreamt that I am pressing grapes into wine,” and the other said, “I have dreamt that I am carrying loaves of bread on my head, of which birds are eating. ” Then both of them said, “Tell us their interpretations, for we have seen that you arc a righteous man. “

Joseph replied, “I will tell you their interpretations before the food you get comes to you. This ability of making interpretations is a part of the knowledge that my Lord has bestowed on me. The fact is that I do not follow the ways of those people who do not believe in Allah, and deny the Hereafter.

I follow the Way of my forefathers, Abraham, Isaac and Jacob: it is not for us to associate anyone with Allah as partner. This is Allah’s bounty upon us and upon all mankind (that He has not made us the servants of any other than Himself), yet most people are not grateful.

O my fellow prisoners, say, which, is better: various gods or the One Omnipotent Allah?

The gods you worship other than Him are nothing more than mere names you and your forefathers have invented, for Allah has sent down no authority for them. Sovereignty belongs to none but Allah. He has commanded that you shall not worship anyone but Him. This is the right and straight Way, but most people do not know this.

My fellow prisoners, here are the interpretations of your dreams. One of you will serve wine to his lord (the king of Egypt): as for the other, he shall be crucified and birds will eat of his head. Thus has that matter been decreed whereof you enquired. “

Then to the one who he thought would be released. Joseph said, “Mention me to your lord (the king of Egypt)”. But Satan made him so neglectful that he forgot to mention him to his lord, and so Joseph remained in the prison for several years.

There are multiple points we can learn from these few ayat concerning Yusuf’s time in prison:

1. The fact that both men said “we have seen that you are a righteous man” points to two likely facts: 1.) It was well-known within the community that Yusuf was innocent and his enduring patience with the situation was noted by many.  2.) Yusuf (as) not only continued worshipping Allah individually but extended his prophetic duties toward other inmates by caring and comforting them, giving words of advice such as hope and patience, and just overal moral adab. All of the inmates grew to love and respect Yusuf (as) by his actions and guidance and it is also noted in some tafasir and the Bible that Yusuf was even beloved by the prison guard for the same reasons.
2. Even though Yusuf was in prison, a place full of criminals and those who would assumedly have bad character, he still treated them with respect and care to the point where they all loved him. This teaches us that we should not pass judgment as to what they may become of sinners. Change is possible, especially through Islam. Always treat them with the same compassion and concern as you would anyone else.
3. Prophet Yusuf found an opportunity to propogate Islam when he was asked to interpret dreams. This reminds us that one of our main obligations in life is dawah and we should use all opportunities (albeit those in the right time, place, context, and with wisdom) to spread the message.
4. The message that Prophet Yusuf (as) spread was the basic foundation of Islam (meaning the religion practiced by the prophets in that relevant period) which was tawheed or the oneness of Allah. Do not bog the people down with details of aqidah or shariah when first introducing them to the deen. Start with the basics. Also, by using questioning, it sparks the contemplation of the person to truly seek the Truth.
5. It was interpreted by Yusuf (as) that the man who dreamt of the birds eating bread from his head was to be crucified and that birds would eat from his head. Even though it would seem most obvious which interpretation went to which man, the news was indirectly given to each man by saying “one of you will….the other shall…” He did not directly address the men or use their names as to be most tactful and ease the bad news of the dream to that particular man. From this we should learn to do the same in any bad news we have to share, especially that of death.
6. Yusuf (as) took the initiative to free himself from prison, as he was falsely accused and imprisoned. We need to have the balance between tawakkul (reliance on Allah) and working to achieve things. We cannot expect Allah (swt) to grant our wishes by merely sitting around. We need to do our part to make things happen and then leave the rest to Allah. On the same hand we should not think that our actions are fulfilled by ourselves, as it is only with the help and permission of Allah.

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