Ash-Shams ( Arabic : الشمس , "The Sun") is the 91st surah of the Qur'an , with 15 ayat or verses. It opens with a series of solemn oaths sworn on various astronomical phenomena, the first of which, "by the sun", gives the sura its name, then on the human soul itself. It then describes the fate of Thamud , a formerly prosperous but now extinct Arab tribe . The prophet Saleh urged them to worship God alone, and commanded them in God's name to preserve a certain she-camel ; they disobeyed and continued to reject his message; they killed the she-camel and nine of them plotted to kill Saleh and his followers, so God destroyed those who had wronged the people of Thamud and saved Saleh and the righteous believers who had followed him.
64-862: Al-Shams is the Arabic word for "the sun" ( الشمس ) and may refer to: Ash-Shams , the 91st Sura of the Quran Shamash , the Semitic Sun god Ain Shams University , a university located in Cairo, Egypt Majdal Shams , a Druze town in the Golan Heights (Migdal Shemesh in Hebrew) Al-Shams (newspaper) , a Libyan newspaper in Arabic Al-Shams (East Pakistan) ,
128-515: A Satanic influence, Clinton Bennett says that Muir "chose to resurrect another old Christian theory", and quotes the following passage from Muir's 1858 Life , vol. 2: It is incumbent upon us to consider this question from a Christian point of view, and to ask whether the supernatural influence, which ... acted upon the soul of the Arabian prophet may not have proceeded from the Evil One ... Our belief in
192-420: A hypocrite." The Prophet called Mu'adh and said thrice, "O Mu'adh! You are putting the people to trials? Recite 'Wash-shamsi wad-uhaha' (91) or'Sabbih isma Rabbi ka-l-A'la' (87) or the like." (Book #73, Hadith #127) Narrated Jabir ibn Abd-Allah : Once a man was driving two Nadihas (camels used for agricultural purposes) and night had fallen. He found Mu'adh praying so he made his camel kneel and joined Mu'adh in
256-436: A lasting word among his descendants so that they might return [to it]). In this context, "عُقْبَـٰهَا" refers to the progeny or descendants of the people of Thamud. This interpretation suggests that after the divine retribution was executed upon Thamud, the surviving believers and their descendants would not fear oppression or harm from the disbelieving people. The punishment was so decisive and complete that it not only eradicated
320-452: A listener. However, Sale argues that this sūrah seems to be ruled out of that category by the change in style of āyāt. In view of the subject matter, this Surah consists of two parts. The first part consists of vv. 1 -10, and the second of vv. 11 -15. According to an account from the book A Comprehensive Commentary on the Quran , translated by George Sale , Principal Subjects of verses 1-10
384-1021: A member of the Agra revenue board, and during the Mutiny he was in charge of the intelligence department there. In 1865 he was made foreign secretary to the Indian Government. In 1867 Muir was knighted ( K.C.S.I. ), and in 1868 he became lieutenant-governor of the North Western Provinces . Having been criticised for the poor relief effort during the Orissa famine of 1866 , the British began to discuss famine policy, and in 1868 Muir issued an order stating that: ... every District officer would be held personally responsible that no deaths occurred from starvation which could have been avoided by any exertion or arrangement on his part or that of his subordinates. In 1874 Muir
448-462: A parallel to the meaning of "تَخَوُّفٍ" (gradual loss) as used in Surah An-Nahl : ("أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍ") (or He will seize them by causing them a gradual loss), it can be understood to mean that after God's retribution was executed upon the people of Thamud , nothing was left of their life that would necessitate a gradual seizing or causing of further loss. Essentially, the punishment
512-488: A paramilitary wing of several parties in East Pakistan abolished in 1971 Shams Abu Dhabi , a real estate development on Al Reem Island, Abu Dhabi, United Arab Emirates See also [ edit ] Shams (disambiguation) Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Al-Shams . If an internal link led you here, you may wish to change
576-531: Is "Oaths that man's happiness and misery depends on the purity or corruption he hath wrought in it" and "Thamúd destroyed for rejecting their prophet" in verses 11-15. Sayyid Qutb (d. 1966), who was an Egyptian author, Islamist of the Muslim Brotherhood in Egypt and was seen as a controversial intellectual due to his justification of violence against civilians, surmised the overall theme of Surat Al-Lail in
640-624: Is buried in Dean Cemetery . The grave lies in the concealed lower southern terrace. Muir was a scholar of Islam . His chief area of expertise was the history of the time of Muhammad and the early caliphate . His chief books are A Life of Mahomet and History of Islam to the Era of the Hegira ; Annals of the Early Caliphate ; The Caliphate: Its rise, decline and fall , an abridgment and continuation of
704-509: Is incomplete unless it is viewed together with its complement: the Day of Reward and Punishment. The innate concepts about good and evil in the human soul and the perfection given to it also testify to this reality --- the Day of Judgement. A mention of the pathways which will lead to success and doom in the Hereafter. Historical evidence is presented on the law of retribution to thereby indirectly warn
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#1733086271412768-451: Is that "Success depends on keeping the soul pure and failure depends on corrupting it, people of Thamud were leveled to the ground for that very reason." BY the Sun, and its rising brightness by the moon when she followeth himby the day, when it showeth its splendorby the night, when it covereth him with darknessby the heaven, and him who built itby the earth, and him who spread it forthby
832-479: Is treading ground whither the historian of events and creeds must refuse to follow him". A significant rebuttal to Muir's book was written Syed Ahmed Khan in 1870 called A Series of Essays on the Life of Mohammed, and Subjects Subsidiary Thereto . Khan praised Muir's writing talent and familiarity with Oriental literature, but criticized Muir's reliance on weak sources like al-Waqidi . He accused Muir of misrepresenting
896-499: Is why Allah sent down clear and definite revelation to the prophets to augment man's natural inspiration so that they may expound to the people as to what is good and what is evil. Likewise, the prophet Saleh was sent to the people of Thamud, but the people overwhelmed by the evil of their self, had become so rebellious that they rejected him. And when he presented before them the miracle of the She-Camel of God , as demanded by themselves,
960-532: The hijrah to Medina in 622 CE . They are typically shorter, with relatively short ayat , and mostly come near the end of the Qur'an's 114 surahs. Most of the surahs containing muqattaʿat are Meccan. In his book, The Corân , William Muir classifies ash-Shams in a Quranic sub-category known as the Soliloquies - a literary form of discourse in which Muhammad talks to himself or reveals his thoughts without addressing
1024-543: The 1970s. He writes "Serious historians had long since relegated Muir's work to the rare-books sections of their libraries." Muir's later Annals was received with fewer reservations by the Times reviewer and other newspapers of the day. It was the Annals that established Muir's reputation as a leading scholar on Islam in Britain. Nevertheless, his earlier hypercritical Life of Mahomet
1088-554: The Annals, which brings the record down to the fall of the caliphate on the onset of the Mongols; The Koran: its Composition and Teaching ; and The Mohammedan Controversy , a reprint of five essays published at intervals between 1885 and 1887. In 1888 he delivered the Rede lecture at Cambridge on The Early Caliphate and Rise of Islam . His original book A Life of Mahomet and History of Islam to
1152-410: The Era of the Hegira was initially published 1861 in four volumes. The book received attention in both literary and missionary circles, and provoked responses ranging from appreciation to criticism. It would eventually evoke a rebuttal from Sayyid Ahmad Khan . Contemporary reviewers of Muir's Life of Mahomet uniformly praised him for his knowledge of Arabic. The only competing work in Britain at
1216-515: The Gospel. Daniel Pipes investigated the origin of the phrase " Satanic Verses ", and concluded that despite Salman Rushdie 's claim that he had borrowed the phrase from Tabari , the earliest traceable occurrence is in Muir's Life of Mohamet (1858) in a passage discussing "two Satanic verses". The phrase does not appear in the revised edition of 1912 though. A marble statue by George Blackall Simmonds
1280-679: The Quraysh that if they too exceed the limits in their arrogant and rebellious attitude, like the people of the Thamud, then they will be totally wiped out, and the Almighty shall enforce his decision on them without any hesitation. — Javed Ahmad Ghamidi The Theme of Surah ash-Shams presented in Malik Al-Qur'an Translation coincides with Javed Ahmad Ghamidi 's theme and overlaps with thematic analysis of Sayyid Maududi which says: While narrating this story of
1344-580: The Thamud nowhere in the Surah has it been said "O people of Quraish , if you rejected your Prophet , Muhammad (upon whom be Allah's peace and blessings), as the Thamud had rejected theirs, you too would meet with the same fate as they met." The conditions at that time in Makkah were similar to those that had been created by the wicked among the people of Thamud against the Prophet Salih (peace be upon him). Therefore,
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#17330862714121408-458: The basis of the law of retribution, about their rebellious and arrogant attitude towards the Prophetic mission. And his analysis of subject says: The existence of pairs --- like the sun and the moon, the night and the day and the earth and the sky --- as a general rule in the manifestations of nature shows that just as either member of a pair needs its complement to become meaningful, this world also
1472-510: The classical Sunni tafsīr known as Tafsir al-Jalalayn suggests that some of the sūrahs have been named using incipits (i.e. the first few words of the surah). The Surah has been so designated after the word ash-shams with which it opens. Hamiduddin Farahi wrote that some sūrahs have been named after some conspicuous words used in them. Touched by an Angel: Tafseer Juz 'Amma is an AlMaghrib Institute Tafsir course which further investigates that
1536-562: The criticism laid by Edward Said and his followers against 19th century Western scholarship on Islam. Muir was a committed Evangelical Christian and was invited to preface many missionary biographies and memoirs, speak at conferences and to publicise Zenana missions . He wrote "If Christianity is anything, it must be everything. It cannot brook a rival, nor cease to wage war against all other faiths, without losing its strength and virtue." In his official capacity as principal of Edinburgh University, Muir chaired many meetings of Evangelists at
1600-649: The divine nature of God in Islamic theology . Fear is a human attribute associated with vulnerability, uncertainty, and the possibility of harm, none of which apply to God, who is omnipotent , omniscient , and completely self-sufficient. God’s actions are driven by wisdom and justice, not by fear or anxiety. In the context of the verse (وَلَا يَخَافُ عُقْبَـٰهَا), interpreting it to mean that God does not fear any consequences would imply that there could be some form of repercussion or retaliation against God, which contradicts His supreme and transcendent nature. As such and by drawing
1664-548: The facts and writing with animus. Written objections to this aspect of Life could be found in the writings of Muslims living inside British India only after the Indian Rebellion of 1857 , an unsuccessful uprising against the East India Company . Later reviews of the work have also been mixed, with many scholars describing Muir's work as polemical. W. M. Watt (1961) described Muir's Life as following "in detail
1728-449: The good and promotes the evil, he will meet with disappointment and failure. Sahl al-Tustari (d. 896), a Sufi and scholar of the Qur'an, mentions, "By the day when it reveals her [the sun], He said: This means: the light of faith removes the darkness of ignorance and extinguishes the flames of the Fire. The Thamud (people) rejected (their prophet) through their inordinate wrong-doing, Behold,
1792-437: The good and the evil different front each other and contradictory in their effects and results; they are neither alike in their outward appearance nor can they be alike in their results. 2-That God after giving the human self powers of the body, sense and mind has not left it uninformed in the world, but has instilled into his unconscious by means of a natural inspiration the distinction between good and evil, right and wrong, and
1856-418: The immediate wrongdoers but also ensured safety and peace for the faithful and their progeny, thus eliminating any fear of future oppression by the disbelievers. This understanding underscores the protective aspect of divine intervention, safeguarding the believers and their lineage from the tyranny and injustice of the disbelievers. This interpretation is further supported by noting the alternative reading of
1920-405: The introduction to his extensive Quranic commentary, Fi Zilal al-Quran by saying: This sūrah, which maintains the same rhyme in all its verses and keeps the same musical beat throughout, starts with several aesthetic touches which seem to spring out from the surrounding universe and its phenomena. These phenomena form the framework which encompasses the great truth which is the subject matter of
1984-503: The invective hitherto reserved for the Muslims to the crusading leaders and armies, and while still finding some faults with the former, he praised Saladin for knightly values. (Muir's anti-Catholic animus may have played a role in this too. ) Despite his later writings, Muir's reputation as an unfair critic of Islam remained strong in Muslim circles. Powell finds that William Muir deserves much of
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2048-406: The limits of piety. "Successful is the one who keeps it pure, and ruined is the one who corrupts it." (Verses 9-10). Quran 90:9–10 — Sayid Qutb , Fi Zilal al-Quran Javed Ahmad Ghamidi (b. 1951), a well-known Pakistani Muslim theologian , Quran scholar and exegete, and educationist, surmised the overall theme of Surah Shams as The leaders of the Quraysh have been warned, on
2112-493: The link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Al-Shams&oldid=729906610 " Category : Disambiguation pages Hidden categories: Articles containing Arabic-language text Short description is different from Wikidata All article disambiguation pages All disambiguation pages Ash-Shams Jalaluddin Al-Suyuti , co-author of
2176-457: The most wicked man among them was deputed (for impiety). But the Messenger of Allah said to them: "It is a She-camel of Allah! And (bar her not from) having her drink!" Then they rejected him (as a false prophet), and they hamstrung her. So their Lord, on account of their crime, obliterated their traces and made them equal (in destruction, high and low)! And for Him is no fear of its consequences. In
2240-422: The most wretched one of them, in spite of his warning, hamstrung it, in accordance with the will and desire of the people. Consequently, the entire tribe was overtaken by a disaster. The last verse (وَلَا يَخَافُ عُقْبَـٰهَا) has an alternative reading : ("فَلا يَخَافُ عُقْبَاهَا") and it is subject to varying interpretations among scholars. The suggestion that God has no fear is not appropriate when considering
2304-451: The narration of this story in those conditions was by itself enough to suggest to the people of Makkah how precisely this historical precedent applied to them. — Abul A'la Maududi And that its theme is to distinguish the good from the evil and to warn the people, who were refusing to understand this distinction and insisting on following the evil way, of the evil end. However Malik argues that Major Issue, Divine Law and Guidance in this surah
2368-459: The night when it covers it. [Surah Ash-Shams, verses 1-4]. Notice "it," "it," "it," ... in Arabic, the pronoun used is haa (هَا), which is feminine. And all the other nouns referred to are masculine; which only leaves Ash-Shams–the sun–which is a feminine word; that's the "it" referred to in the first four ayaat. Sūrat ash-Shams is a Meccan surah . Meccan suras are chronologically earlier surahs that were revealed to Muhammad at Mecca before
2432-550: The old, the weak and the needy pray behind you." Jabir said that Mu'adh recited Sura Al-Baqara in the 'Isha' prayer. (Volume 1, Book 11(Call to Prayer), Number 673) William Muir Sir William Muir KCSI (27 April 1819 – 11 July 1905) was a Scottish Orientalist , and colonial administrator, Principal of the University of Edinburgh and Lieutenant Governor of the North-West Provinces of British India . He
2496-462: The people that had been punished, saying "Do not enter the house of those who were unjust to themselves, unless (you enter) weeping, lest you should suffer the same punishment as was inflicted upon them." Narrated Jabir ibn Abd-Allah : Muadh ibn Jabal used to pray with the Prophet and then go to lead his people in prayer. Once he led the people in prayer and recited Al-Baqara . A man left (the row of
2560-446: The people there. The people fetched water from the wells from which the people of Thamud used to drink. They prepared their dough (for baking) and filled their water skins from it (the water from the wells). Muhammad ordered them to empty the water skins and give the prepared dough to the camels. Then he went away with them until they stopped at the well from which the she-camel (of Salih) used to drink. He warned them against entering upon
2624-511: The person who recites the surah ash-Shams, al-Lail, adh-Dhuha and al-Inshirah will, on the Day of Judgement, find all creatures of the earth testifying on his behalf and Allah will accept their testimony and give him a place in Jannah (Paradise). `Abd Allah ibn `Umar (c. 614 – 693) narrated that while Muhammad was passing by Thamud's houses on his way to the Battle of Tabouk , he stopped together with
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2688-510: The power of the Evil One must lead us to consider this as at least one of the possible causes of the fall of Mahomet... into the meshes of deception ... May we conceive that a diabolical influence and inspiration was permitted to enslave the heart of him who had deliberately yielded to the compromise with evil. In the final chapters of Life , Muir concluded that the main legacy of Islam was a negative one, and he subdivided it in "three radical evils": First: Polygamy, Divorce, and Slavery strike at
2752-443: The prayer. the latter recited Surat 'AlBaqara" or Surat " An-Nisa ", (so) the man left the prayer and went away. When he learned that Mu'adh had criticized him, he went to the Prophet, and complained against Mu'adh. the Prophet said thrice, "O Mu'adh ! Are you putting the people to trial?" It would have been better if you had recited "Sabbih Isma Rabbika-l-a-la (87)", Wash-Shamsi wadu-haha (91)", or "Wal-laili Idha yaghsha (92)", for
2816-488: The praying people) and offered (light) prayer (separately) and went away. When Mu'adh learned of it, he said. "He (that man) is a hypocrite." Later that man heard what Mu'adh said about him, so he came to the Prophet and said, "O Allah's Apostle! We are people who work with our own hands and irrigate (our farms) with our camels. Last night Mu'adh led us in the (night) prayer and he recited Sura-al-Baqara, so I offered my prayer separately, and because of that, he accused me of being
2880-600: The root of public morals, poison domestic life, and disorganise society; while the Veil removes the female sex from its just position and influence in the world. Second: freedom of thought and private judgment are crushed and annihilated. Toleration is unknown, and the possibility of free and liberal institutions foreclosed. Third: a barrier has been interposed against the reception of Christianity. According to Edward Said , although Muir's Life of Mahomet and The Caliphate "are still considered reliable monuments of scholarship", his work
2944-453: The second part citing the historical precedent of the people of Thamud the significance of prophethood has been brought out. A messenger is raised in the world, because the inspirational knowledge of good and evil that Allah has placed in human nature, is by itself not enough for the guidance of man, but on account of his failure to understand it fully man has been proposing wrong criteria and theories of good and evil and thus going astray. That
3008-417: The sense of the good to be good and of the evil to be evil. 3-That the future of man depends on how by using the powers of discrimination, will and judgement that Allah has endowed him with, he develops the good and suppresses the evil tendencies of the self. If he develops the good inclination and frees his self of the evil inclinations, he will attain to eternal success, and if, on the contrary, he suppresses
3072-464: The soul, and him who completely formed itand inspired into the same its faculty of distinguishing, and power of choosing, wickedness and piety: now is he who hath purified the same, happybut he who hath corrupted the same, is miserable. The first part deals with three things:-: 1-That just as the sun and the moon , the day and the night , the earth and the sky , are different from each other and contradictory in their effects and results, so are
3136-548: The standard Muslim accounts, though not uncritically". Mohammed Hussein Heikal regarded Muir's work as an argumentum ad hominem fallacy. Albert Hourani (1980) said Muir's writing, while "still not quite superseded", regarded Muhammad as "the Devil's instrument" and Muslim society as "barren and bound to remain so". Aaron W. Hughes (2012) writes that Muir's work was part of a European Orientalist tradition that sought to show that Islam
3200-432: The sun (ash-shams) is mentioned in several surahs; the reason why is this one called Surah Shams is because, in it, the sun is mentioned four times. Allah says: 91:1 وَالشَّمْسِ وَضُحَاهَا 91:2 وَالْقَمَرِ إِذَا تَلَاهَا 91:3 وَالنَّهَارِ إِذَا جَلَّاهَا 91:4 وَاللَّيْلِ إِذَا يَغْشَاهَا Translation: By the sun and its brightness, and [by] the moon when it follows it. And [by] the day when it displays it, and [by]
3264-550: The sūrah, namely, the nature of man, his inherent abilities, choice of action, and responsibility in determining his own fate. This sūrah also refers to the story of the Thamūd and their negative attitude to the warnings they received from God's messenger, to their killing of the she-camel, and finally their complete annihilation. This provides an example of the unpromising prospects which await those who corrupt their souls instead of keeping them pure and who do not confine themselves within
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#17330862714123328-568: The time was a book by Harrow schoolmaster Reginald Bosworth Smith , who had no Arabic language skills. The work was also praised by Christian missionaries who welcomed it as an aid to convert Muslims. Contemporary historian E. A. Freeman praised the book as a "great work", yet questioned its conjectural methodology, particularly Muir's suggestion that Muhammad was inspired by Satan . Contemporary Aloys Sprenger also criticized Muir for ascribing Islam's origins to "the Devil". The British Quarterly Review of 1872 criticized his approach as "he
3392-510: The translated sources. A proselytising text, Bakoorah shahiya ( Sweet First Fruits ) was published under his name as well, but this work had actually been written by a convert to Protestantism from Eastern Orthodox Christianity . In The Mohammedan Controversy , he wrote: Britain must not faint until her millions in the East abandon both the false prophet and the idol shrines and rally around that eternal truth which has been brought to light in
3456-622: The university, organised to support overseas missionary efforts, and addressed by speakers such as Henry Drummond . In India, William Muir founded the Indian Christian village Muirabad , near Allahabad . Muir was impressed with the discovery of the Apology of al-Kindy ; he lectured on it at the Royal Asiatic Society, presenting it as an important link in what he saw as a chain of notable conversions to Christianity, and later he published
3520-456: The verse: **"فَلا يَخَافُ عُقْبَاهَا"** "so that its descendants do not fear." Asbāb al-nuzūl (occasions or circumstances of revelation) is a secondary genre of Qur'anic exegesis ( tafsir ) directed at establishing the context in which specific verses of the Qur'an were revealed. Though of some use in reconstructing the Qur'an's historicity, asbāb is by nature an exegetical rather than a historiographical genre, and as such usually associates
3584-416: The verses it explicates with general situations rather than specific events. Most of the mufassirūn say that this surah was revealed at Mecca , at a stage when opposition to Muhammad had grown very strong and intense. Muhammad is reported to have said that the reward of reciting this surah is compared to the things upon which the sun and the moon shine. The Shi'i Imam Ja'far al-Sadiq (d. 748) said that
3648-571: Was "a corruption, a garbled version of existing monotheisms". Bennett (1998) praises it as "a detailed life of Muhammad more complete than almost any other previous book, at least in English," noting however that besides "placing the facts of Muhammad's life before both Muslim and Christian readers, Muir wanted to convince Muslims that Muhammad was not worth their allegiance. He thus combined scholarly and evangelical or missionary purposes." Commenting on Muir's conjecture that Muhammad may have been affected by
3712-601: Was appointed financial member of the Viceroy's Council , and retired in 1876, when he became a member of the Council of India in London. James Thomason served as Muir's mentor with respect to Imperial administration; Muir later wrote an influential biography of Thomason. Muir had always taken an interest in educational matters, and it was chiefly through his exertions that the central college at Allahabad , known as Muir Central College ,
3776-516: Was born at Glasgow the son of William Muir (1783–1820), a merchant, and Helen Macfie (1784–1866). His older brother was John Muir , the Indologist and Sanskrit scholar. He was educated at Kilmarnock Academy , the universities of Glasgow and Edinburgh , and Haileybury College . In 1837 he entered the Bengal civil service. Muir served as secretary to the governor of the North-West Provinces, and as
3840-603: Was built and endowed. Muir College later became a part of the University of Allahabad . In 1884 Muir was elected president of the Royal Asiatic Society . In 1885 he was elected principal of the University of Edinburgh in succession to Sir Alexander Grant , and held the post till 1903, when he retired. On 7 February 1840, he married Elizabeth Huntly (1822–1897), daughter of James Wemyss, collector of Cawnpore , and together they had 15 children. He died in Edinburgh , and
3904-648: Was characterized by an "impressive antipathy to the Orient, Islam and the Arabs", and "his attitude towards his subject matter was fairly put by him when he said that 'the sword of Muhammed, and the Kor'an, are the most stubborn enemies of Civilisation, Liberty, and the Truth which the world has yet known'". Daniel Martin Varisco rejects Said's assessment that Muir's Life was considered reliable by
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#17330862714123968-518: Was erected in his honour and unveiled by the then Viceroy of India at the opening of Muir College on 8 April 1886, and was still there in 2012. Another was proposed for the Muslim college, but due to opposition the scheme was dropped. He was the brother of the indologist John Muir . He married Elizabeth Huntly Wemyss in 1840 (died 1897), and had five sons and six daughters; four of his sons served in India, and one of them, Colonel A. M. Muir (died 1899),
4032-566: Was so complete and absolute that there was no need for any further divine intervention or gradual punitive measures. This interpretation highlights the totality and finality of the divine punishment, leaving no room for lingering effects or gradual losses to be further executed. Another interpretation involves the word "عُقْبَـٰهَا" which can be understood to mean "its descendants" as used in Surah Az-Zukhruf : ("وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ")(And He made it
4096-591: Was used as a poster child by contemporary Muslim commentators—especially by Indian ones connected to the movement of Syed Ahmed Khan —to dismiss all criticism of their society emanating from Western scholars. Syed Ameer Ali went as far as to declare Muir "Islam's avowed enemy". An illustrative aspect in the evolution of Muir's positions is his stance on the Crusades . In his writings of the 1840s, he goaded Christian scholars to verbal warfare against Muslims using aggressive crusader imagery. Fifty year later, Muir redirected
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