Contradictions In The Quran

Contradictions in the Qur'an http://www.answering-islam.org/Quran/Contra/index.html The purpose of this page We do not reject the Qur'an because of this list of contradictions. There are many reasons of much more substantial nature why we do not believe the Qur'an to be from the one true God. You will find those discussed on other pages of this web site (e.g. [1], [2]). This page is not intended as an attack on the Qur'an. Sadly, many Muslims have become unnecessarily aggravated because they did not understand the purpose of this collection. It is my experience that many Muslims try to evade a discussion of the real issues regarding the truth of Islam and Christianity by pushing "101 Bible Contradictions" (or similar compilations) into our face. Muslim web sites abound in articles and collections attacking the integrity of the Bible by means of contradiction lists. Many have the attitude that "because the Bible is riddled with contradictions, errors, absurdities and problems, there is no need for me to make the effort to understand it." With such an attitude no real dialog can develop. Our goal is to get beyond superficial word games to discussing the relevant core issues over which we differ. It has mostly proven useless to explain one set of contradictions because there is always another one that can be added to the list. It is important to be able to give explanations of the difficult Biblical passages including those that seem contradictory. We are working hard to provide good answers to honest questions in our Bible Commentary and the section on alleged Bible contradictions. However, most Muslims' rejection of the Bible is not based on such contradiction lists. For most Muslims this rejection is an integral part of their faith long before they have ever seen any such "contradictions". These lists are usually only used as a convenient means to justify a rejection of the Bible which would otherwise be very difficult to explain rationally. 1

Counteracting this evasive or even hostile attitude is the purpose of this page. If both sides can come to the recognition that their own book, the scripture which is the basis of their faith, be it the Bible or the Qur'an, contains some very difficult passages which might even look like plain errors or logical contradictions (depending on the level of hostility employed when looking at it), then we might be more forgiving towards the other and be motivated to not judge prematurely but to make a serious effort to understand each of the books and the essential teachings of the respective faith in a deeper way before we come to a decision why we do or do not believe them. Debates about contradictions are rarely fruitful because people tend to insist reading the texts of the opponent in the most rigid and literal manner to make it look bad, while being very lenient with their own book, allowing extra assumptions, metaphorical interpretations and other means to somehow explain how this can be understood without being a contradiction. Some Muslims have proven by their provided responses that they possess a quite ingenious and creative mind. It is for our readers to decide whether or not the provided answers are fully satisfactory for them. It is not for me to make that decision on their behalf. This is one reason that I will not remove even those contradictions that I find answered to my personal satisfaction. A second reason is that keeping the effectively answered contradictions on this site will help Muslims and Christians who don't know the possible responses to contradictions they encountered elsewhere, to find them here. As such this page can be a valuable resource for both Christians and Muslims, similar to various Christian pages about seeming Bible contradictions. To compare like with like, I will make the strongest possible case for something being contradictory and wrong, similar to the Muslim attacks on the Bible. The difference to Muslim web sites is that we give the right of response. It is our prayer that even this page may help Muslims and Christians to make progress in mutual understanding, to come to a proper perspective regarding the "contradictions issue" and to a realization what the real issues are which we need to concentrate on in our dialogs and debates.

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Having clarified the purpose of this page we now challenge our Muslim friends with the following compilation to rethink their approach for determining the truth of scripture.

of the difficulties in the Bible. Try to be fair and evaluate the Bible with an equal standard as the Qur'an. Don't judge it with harsher criteria than you are ready to use when reading the Qur'an. Even better, read the Bible to understand its meaning and message and not to find fault with it on such superficial levels.

Introduction

Think about this: Errors in the Bible prove that the Qur'an is not from God.

Because the Bible seemingly contains errors therefore the Bible is not God's word. The Qur'an on the other hand is free from discrepancies and this is proof that the Qur'an is from God since Sura 4:82 states: Do they not ponder on the Qur'an? Had it been from other than Allah, they would surely have found therein much discrepancy. See also this Muslim presentation: The no-contradiction challenge of the Qur'an. But reality is not as simple as many would want us believe. There are three basic categories of contradictions in the Qur'an: 1. Internal contradictions: Verses contradicting each other or the laws of logic 2. External errors: Verses contradicting the facts of history or science 3. Verses contradicting the earlier revelations Further: Contradictions between Muslim Traditions and the Qur'an  Other web web sites with pages on errors, contradictions or problems in the Qur'an. For your convenience: Download all contradictions in a .zip format. If you are able to resolve to your own satisfaction the Qur'an problems presented here, then probably you will be able to understand that Christians can with a similar effort explain to their own satisfaction most 3

To several of the presented problems Muslim responses are available on our site. Links to the individual responses will be given usually at the bottom of the pages dealing with the specific issue. If you want to contribute your personal response to one of the topics below I need to insist that you do this in this format also outlining my policy on linking or displaying Muslim responses, as well as the issue of using English translations of the Qur'an. But some think my offer is dishonest. There are further Muslim responses to this summary page available.

Important notice: This is an overview page which only gives short summaries of the observed contradictions. Before you respond to any of them, first click on the link to the detailed discussion of the individual contradiction!

Internal Contradictions: 1. Who suffers loss if Muhammad was wrong? Sura 34:50 commands Muhammad to say, "If I go astray, I go astray only to my own loss," which is a severe factual error in the Qur'an as well as contradicting the teaching of the Qur'an in a number of other verses. 2. Allah, Adam, and the Angels. There are a great number of problems and inconsistencies between the several accounts of Adam's creation, Allah's command to prostrate before Adam, Satans refusal, etc. 3. Who Was the First Muslim? Muhammad [6:14, 163], Moses [7:143], some Egyptians [26:51], or Abraham [2:127-133, 3:67] 4

or Adam, the first man who also received inspiration from Allah [2:37]? 4. Can Allah be seen and did Muhammad see his Lord? Yes [S. 53:1-18, 81:15-29], No [6:102-103, 42:51]. 5. Were Warners Sent to All Mankind Before Muhammad? Allah had supposedly sent warners to every people [10:47, 16:35-36, 35:24], Abraham and Ishmael are specifically claimed to have visited Mecca and built the Kaaba [2:125-129]. Yet, Muhammad supposedly is sent to a people who never had a messenger before [28:46, 32:3, 34:44, 36:2-6]. This article also raises other issues: What about Hud and Salih who supposedly were sent to the Arabs? What about the Book that was supposedly given to Ishmael? Etc. 6. What will be the food for the people in Hell? The food for the people in Hell will be only "Dhari" [Sura 88:6], or only foul pus from the washing of wounds [S. 69:36], or will they also get to eat from the tree of Zaqqum [S. 37:66]? Together, these verses constitute three contradictions. 7. Can Angels Cause the Death of People? The Qur'an attacks those who worship anyone besides God (e.g. angels or prophets) because those can neither create, nor give life, nor cause anyone to die. Yet, the Qur'an explicitly states that one angel or several angels are causing certain people to die [Sura 4:97, 16:28, 32, 32:11]. 8. Confusion Concerning Identity of the Spirit and Gabriel (a long discussion of dozens of references) 9. 'Iddah rules for divorced and widowed women appear to be arbitrary and inconsistent. 10. Is there a minimum age of marriage for girls? 11. To Marry or Not to Marry? The Qur'an forbids believers to marry idolatrous women [Sura 2:221], and calls Christians idolaters and unbelievers [9:28-33], but still allows Muslims to marry Christian women [5:5]. 12. Will it be accepted of them or not? 13. Will Allah reward the good deeds of Unbelievers? S. 9:17 and 9:69 clearly say no. However, S. 99:7 implies yes. Moreover, S. 2:62 promises Christians reward for their good deeds. But S. 9:28-33; 5:17, 72-73 calls Christians idolaters, and S. 9:17 is very clear that idolaters will have no reward. 5

14. Should Muslims Accept Peace or Not? 15. Fighting All People Until They Do What? 16. Can They Disbelieve in the Last Day and be Safe? 17. Should Muslims show kindness to their parents? On the one hand, the Quran commands all Muslims to show kindness to their parents, even if they are disbelievers [17:23-24, 31:14-15, 29:8, etc.]. On the other hand, it demands not to show any love or friendship to those who oppose Muhammad, even if they are their parents [9:23, 58:22]. 18. Can one be a believer in God and oppose Muhammad at the same time? 19. How many mothers does a Muslim have? Only one [58:2, the woman who gave birth and none else], or two [4:23, including the mother who nursed him], or at least ten [33:6]? 20. And it just doesn't add up: Sura 4:11-12 and 4:176 state the Qur'anic inheritance law. When a man dies, and is leaving behind three daughters, his two parents and his wife, they will receive the respective shares of 2/3 for the 3 daughters together, 1/3 for the parents together [both according to verse 4:11] and 1/8 for the wife [4:12] which adds up to more than the available estate. A second example: A man leaves only his mother, his wife and two sisters, then they receive 1/3 [mother, 4:11], 1/4 [wife, 4:12] and 2/3 [the two sisters, 4:176], which again adds up to 15/12 of the available property. 21. How many angels were talking to Mary? When the Qur'an speaks about the announciation of the birth of Jesus to the virgin Mary, Sura 3:42,45 speaks about (several) angels while it is only one in Sura 19:17-21. (This article has received many Muslim responses which are quoted or linked and/or discussed at the end of the article.) 22. Further numerical discrepancies Does Allah's day equal to 1,000 human years (Sura 22:47, 32:5) or 50,000 human years (Sura 70:4)? --- According to Sura 56:7 there will be THREE distinct groups of people at the Last Judgement, but 90:18-19, 99:6-8, etc. mention only TWO groups. --- There are conflicting views on who takes the souls at death: THE Angel of Death [32:11], THE angels (plural) [47:27] but also "It is Allah that takes the souls (of men) at death." [39:42] Angels have 2, 3, or 4 pairs of wings 6

[35:1]; but Gabriel had 600 wings. [Sahih Bukhari, Volume 4, Book 54, Number 455] 23. How many days did Allah need to destroy the people of Aad? One day [54:19] or several days [41:16; 69:6,7] 24. Six or eight days of creation? Sura 7:54, 10:3, 11:7, and 25:59 clearly state that God created "the heavens and the earth" in six days. But in 41:9-12 the detailed description of the creation procedure adds up to eight days. (This topic also includes many Muslim responses and further discussion.) 25. Quick or Slow Creation? Allah creates the heavens and the earth in six days [7:54] and many Muslims want to be modern and scientific, and make that six eons, but then again, He creates instantaneously [2:117], "Be! And it is". 26. Heavens or Earth? Which was created first? First earth and then heaven [2:29], heaven and after that earth [79:27-30]. 27. Calling together or ripping apart? In the process of creation heaven and earth were first apart and are called to come together [41:11], while 21:30 states that they were originally one piece and then ripped apart. 28. What was man created from? A blood clot [96:1-2], water [21:30, 24:45, 25:54], "sounding" (i.e. burned) clay [15:26], dust [3:59, 30:20, 35:11], nothing [19:67] and this is then denied in 52:35, earth [11:61], a drop of thickened fluid [16:4, 75:37] 29. Fully Detailed Or Incomplete? The Qur'an claims for itself to be (fully) detailed, that nothing is left out of the book [6:38, 6:114, 12:111, 16:89 etc.]. However there are plenty of important issues which are left unclear in the Qur'an. This article discusses the confusion found in the quranic statements on wine. 30. Worshiping the Same or a Different God? Muhammad is commanded to speak to the disbelievers: ... nor do you worship what I worship [109:3]. However, other verses in the Qur'an state clearly that those disbelieving his message are in fact worshiping the same God, Allah. 31. Did the Meccan Polytheist Believe That Allah Was The Supreme Being? 32. To Intercede or Not To Intercede? - That is the Question! The Qur'an makes contradictory statements whether on the Day of Judgment intercession will be possible. No: [2:122-123, 254; 7

6:51; 82:18-19; etc.]. Yes: [20:109; 34:23; 43:86; 53:26; etc.]. Each position can be further supported by ahadith. 33. How the Islamic Doctrine of Intercession undermines Allah's Omniscience 34. Where is Allah and his throne? Allah is nearer than the jugular vein [50:16], but he is also on the throne [57:4] which is upon the water [11:7], and at the same time so far away, that it takes between 1,000 and 50,000 years to reach him [32:5, 70:4]. 35. The origin of calamity? Is the evil in our life from Satan [38:41], Ourselves [4:79], or Allah [4:78]? 36. How merciful is Allah's mercy? He has prescribed mercy for himself [6:12], yet he does not guide some, even though he could [6:35, 14:4]. 37. Does Allah command to do evil? No [7:28, 16:90]. Yes [17:16, ]. Two examples are also given, where Allah clearly commanded or permitted indecent actions [2:229-230, 2:187]. 38. Should Muhammad Get Paid Or Shouldn’t He? 39. Will there be inquiry in Paradise? "neither will they question one another" [23:101] but nevertheless they will be "engaging in mutual inquiry" [52:25], "and they will ... question one another" [37:27]. 40. Are angels protectors? "NO protector besides Allah" [2:107, 29:22]. But in Sura 41:31 the angels themselves say: "We are your protectors in this life and the Hereafter." And also in other suras is their role described as guarding [13:11, 50:17-18] and protecting [82:10]. 41. Is Allah the only Wali? On the one hand, Allah is supposedly the only wali (protector, helper, friend) [9:116, 17:111, 32:4, 42:28], on the other hand, the messenger and the believers are walis [5:55, 9:71], Allah has walis [10:62], and he raises walis [4:75]. 42. Does Allah Act Alone Or Does He Have Partners That Assist Him? 43. Is Allah the Only Judge or Not? 44. Are all obedient and prostrating to Allah? That is the claim in 16:49 and 30:26, but dozens of verses speak of the proud disobedience of Satan [7:11, 15:28-31, 17:61, 20:116, 38:71-74, 18:50] as well of many different human beings who reject His commands and His revelations. 8

45. Does Allah forgive shirk? Shirk is considered the worst of all sins, but the author of the Qur'an seems unable to decide if Allah will ever forgive it or not. No [4:48, 116], Yes [4:153, 25:68-71]. Abraham committed this sin of polytheism as he takes moon, sun, stars to be his Lord [6:76-78], yet Muslims believe that all prophets are without any sin. 46. The event of worship of the golden calf: The Israelites repented about worshipping the golden calf BEFORE Moses returned from the mountain [7:149], yet they refused to repent but rather continued to worship the calf until Moses came back [20:91]. Does Aaron share in their guilt? No [20:85-90], yes [20:92, 7:151]. 47. Was Jonah cast on the desert shore or was he not? "Then We cast him on a desert shore while he was sick" [37:145] "Had not Grace from his Lord reached him, he would indeed have been cast off on the naked shore while he was reprobate." [68:49] 48. Moses and the Injil? Jesus is born more than 1,000 years after Moses, but in 7:157 Allah speaks to Moses about what is written in the Injil [the book given to Jesus]. 49. Can slander of chaste women be forgiven? Yes [24:5], No [24:23]. 50. How do we receive the record on Judgment Day? On Judgement day the lost people are given the Record (of their bad deeds): Behind their back [84:10], or in their left hand [69:25]. 51. Can angels disobey? No angel is arrogant, they all obey Allah [16:49-50], but: "And behold, we said to the ANGELS: 'Bow down to Adam'. And THEY bowed down, EXCEPT Iblis. He refused and was haughty." [2:34]. This article includes links to answers to four Muslim responses. 52. How many wings does an angel have? Angels have 2, 3, or 4 wings [35:1]; but Gabriel had 600 wings according to Sahih alBukhari. 53. Is Satan an angel or a jinn? 54. Three contradictions in 2:97 and 16:101-103 Who brings the revelation from Allah to Muhammad? The ANGEL Gabriel [2:97], or the Holy Spirit [16:102]? The new revelation confirms the old [2:97] or substitutes it [16:101]? The Qur'an is PURE Arabic [16:103] but there are numerous foreign, non-Arabic words in it. 9

55. Do not say, "Three"!? It is impossible to recite Sura 4:171 without transgressing the command contained in it. 56. The infinite loop problem Sura 26:192,195,196: "It (the Qur'an) is indeed a revelation from the Lord of the Worlds, ... in clear Arabic speech and indeed IT (the Qur'an) is in the writings of the earlier (prophets)." Now, the 'earlier writings' are the Torah and the Injil for example, written in Hebrew and Greek. HOW can an ARABIC Qur'an be contained in books of other languages? Furthermore, it would have to contain this very passage of the Qur'an since the Qur'an is properly contained in them. Hence these earlier writings have to be contained in yet other earlier writings and we are in an infinite loop, which is absurd. 57. Is the Torah like the Qur'an, or is it not? The Muslim claim of the corruption of the Bible leads to a contradiction between S. 2:24 and 17:88 on the one hand, and 28:49 and 46:10 on the other. 58. Should Jews and Christians follow the Bible or the Quran? 59. "An old woman" and God's character About the story of Lot: "So we delivered him and his family, - all exept an old woman who lingered behind." [Sura 26:170-171] And again: "But we saved him and his family, exept his wife: she was of those who lagged behind. [Sura 7:83]. Either this is a contradiction or if indeed Lot's wife is derogatorily called "an old woman" then this does not show much respect for her as a wife of a prophet. 60. More problems with the story of Lot "And his people gave NO answer but this: They said, "Drive them out of your city: these are indeed men who want to be clean and pure!" [Sura 7:82 & 27:56]. Yet: "But his people gave NO answer but this: They said: "Bring us the Wrath of Allah if thou tellest the truth." [Sura 29:29]. Obviously these answers are different. 61. The "pleasure" of Allah? Is God's action of punishment or mercy and guidance or misguidance arbitrary? 62. Did Abraham smash the idols? The accounts of Abraham, Suras 19:41-49, 6:74-83 differ quite a bit from Sura 21:51-59. While in Sura 21 Abraham confronts his people strongly, and even destroys the idols, in Sura 19 Abraham shuts up after his father threatens him to stone him for speaking out against the idols. And he seems not only to become silent, but even to leave the area ("turning away from them all"). 10

63. What about Noah's son? According to Sura 21:76, Noah and his family is saved from the flood, and Sura 37:77 confirms that his seed survived. But Sura 11:42-43 reports that Noah's son drowns. 64. Was Noah driven out? "Before them *the people of Noah* rejected (their messenger): They rejected Our servant and said, 'Here is One possessed!' And he was driven out." [Sura 54:9] Now, if he is driven out [expelled from their country] how come they can scoff at him while he is building the ark since we read "Forthwith he (starts) constructing the Ark: Every time that the Chiefs of *his people* passed by him, they threw ridicule on him." [Sura 11:38] He cannot be both: Driven out and near enough that they can regularly pass by. 65. Pharaoh's Magicians: Muslims or Rejectors of Faith? Did the Magicians of Pharaoh, Egyptians, become believers in the God of Moses [7:103-126; 20:56-73; S. 26:29-51] or did only Israelites believe in Moses [10:83]? 66. Pharaoh's repentance in the face of death? According to Sura 10:90-92, Pharaoh repented "in the sight of death" and was saved. But Sura 4:18 says that such a thing can't happen. 67. Abrogation? "The words of the Lord are perfect in truth and justice; there is NONE who can change His words." [Sura 6:115] Also see 6:34 and 10:64. But then Allah (Muhammad?) sees the need to exchange some of them for "better ones" [Sura 2:106, 16:101]. And it is not for ignorant people to question Allah because of such practices! 68. Guiding to truth? "Say: 'God - He guides to the truth; and which is worthier to be followed ...?" [Sura 10:35] But how much is left over of this worthiness when we also read: "Allah leads astray whom he pleases, and he guides whom He pleases, ..." [Sura 14:4]. And how do we know in which of Allah's categories of pleasure we fall? How sure can a Muslim be that he is one of those guided right and not one of those led astray? 69. What is the punishment for adultery? Flogging with a 100 stripes (men and women) [24:2], "confine them to houses until death do claim them (lifelong house arrest - for the women) [4:15]. For men: "If they repent and amend, leave them alone" [4:16]. 24:2 contradicts both the procedure for women and men in Sura 4. And why is the punishment for women and men equal in Sura 24 but different in Sura 4? 11

70. How are the sexually immoral supposed to be punished? 71. Who suffers the consequence of sins? The Qur'an declares that everyone will be held responsible only for his own sins [S. 17:1315, 53:38-42]. Yet, the Qur'an accuses the Jews of Muhammad's day for the sins committed some 2000 years earlier by other Jews, e.g. worshipping the Golden Calf idol. 72. Will Christians enter Paradise or go to Hell? Sura 2:62 and 5:69 say "Yes", Sura 5:72 (just 3 verses later) and 3:85 say "No". 73. God alone or also men? Clear or incomprehensible? The Qur'an is "clear Arabic speech." [16:103] Yet "NONE knows its interpretation, save only Allah." [3:7]. Actually, "men of understanding do grasp it." [3:7] 74. Was Pharaoh Drowned or Saved when chasing Moses and the Israelites? Saved [10:92], drowned [28:40, 17:103, 43:55]. 75. When Commanded Pharaoh the Killing of the Sons? When Moses was a Prophet and spoke God's truth to Pharaoh [40:2325] or when he was still an infant [20:38-39]? 76. When/how are the fates determined? "The night of power is better than a thousand months. The angels and spirit descend therein, by the permission of their Lord, with all decrees." [97:3,4] "Lo! We revealed it on a blessed night." [44:3] To Muslims, the "Night of Power" is a blessed night on which fates are settled and on which everything relating to life, death, etc., which occurs throughout the year is decreed. It is said to be the night on which Allah's decrees for the year are brought down to the earthly plane. In other words, matters of creation are decreed a year at a time. Contradicting this, Sura 57:22 says, "No affliction befalls in the earth or in your selves, but it is in a Book before we create it." This means it is written in the Preserved Tablet, being totally fixed in Allah's knowledge before anyone was created. All of the above is contradicted by "And every man's fate We have fastened to his own neck." This says that man alone is responsible for what he does and what happens to him. [17:13] 77. Wine: Good or bad? Strong drink and ... are only an infamy of Satan's handiwork. [5:90, also 2:219]. Yet on the other hand in Paradise are rivers of wine [47:15, also 83:22,25]. How does Satan's handiwork get into Paradise? 12

78. Good News of Painful Torture? Obviously, announcing torment and suffering to anyone is bad news, not good news. However, the Qur'an announces the good news of painful torment [3:21, 4:138, 9:3, 9:34, 31:7, 45:8, and 84:24]. 79. Jinns and men created for worship or for Hell? Created only to serve God [Sura 51:56], many of them made for Hell [Sura 7:179]. 80. Preferred for Hell? S. 17:70 says that Allah prefers (all) the children of Adam over many of his creatures, but S. 98:6 declares the majority of men to be the worst of creatures, many of them being even created specifically for Hell (S. 7:179). 81. Will all Muslims go to Hell? According to Sura 19:71 every Muslim will go to Hell (for at least some time), while another passage states that those who die in Jihad will go to Paradise immediately. 82. Will Allah disgrace Muslims? On the day of judgment Allah will not humiliate or disgrace the Prophet and those who believe in him [S. 66:8]. However, 19:71 says that everyone will enter Hell, and 3:192 states that whomsoever Allah sends to Hell, is disgraced thereby. 83. Will Jesus burn in Hell? Jesus is raised to Allah, [Sura 4:158], near stationed with him [Sura 3:45], worshiped by millions of Christians, yet Sura 21:98 says, that all that are worshiped by men besides Allah will burn in Hell together with those who worship them. 84. Is Jesus God or Not? In Sura 16:17, 20-21 and S. 25:3 we find a criterion to distinguish the true God from false gods. Yet, according to S. 3:49, 55, 4:157-158, 5:110, 6:2, and 38:71-72 Jesus satisfies the definition and should be considered true Deity. 85. Is Jesus Like Adam? S. 3:59 makes this claim, but how many aspects of likeness are there really? 86. Can there be a son without a consort? Allah cannot have a son without a consort [Sura 6:101], but Mary can have a son without a consort because that is easy for Allah [Sura 19:21]. 87. Who is the father of Jesus? A more involved argument that is difficult to summarize in one sentence. 88. Begetting and Self-sufficiency A self-contradiction on account of confused terminology. 13

89. Could Allah have a son? Sura 39:4 affirms and Sura 6:101 denies this possibility. 90. Did Jesus Die already? Sura 3:144 states that all messengers died before Muhammad. But 4:158 claims that Jesus was raised to God (alive?). 91. One Creator or many? The Qur'an uses twice the phrase that Allah is "the best of creators" [23:14, 37:125]. What other creators are in mind? On the other hand, many verses make clear that Allah alone is "the creator of all things" [e.g. 39:62]. There is nothing left for others to be a creator of. 92. From among all nations or from Abraham's seed? Sura 29:27 states that all prophets came Abraham's seed. But 16:36 claims that Allah raised messengers from among every people. 93. Marrying the wives of adopted sons? It is important that Muslims can marry the divorced wives of adopted sons [Sura 33:37], yet it is forbidden to adopt sons [Sura 33:4-5]. 94. Messengers were never sent to other than their own people? So it is claimed in Sura 14:4 and 30:47. However, the Bible and the Qur'an, and the Muslim traditions confirm that Jonah was sent to a different nation. 95. Messengers Were Sent Only to Their Own People? Sura 14:4 states that never was a messenger sent except in the language of his own people. Yet, the Quran itself claims that Jesus is supposed to be a sign to all people, that the Torah and Gospel are for all people, that Moses was sent to Pharaoh of Egypt, and that Muhammad is sent to all of mankind. The hadith also claim that Noah was sent to "the inhabitants of the earth". 96. Messengers Amongst the Jinns and Angels? Allah sent only men as messengers [Suras 12:109, 21:7-8, 25:20-21] but there seemingly are messengers from Jinns and Angels [6:130; 11:69,77; 22:75; etc., see article for details]. 97. Do all of God's messengers eat food? 98. A Messenger from among the beasts? Allah sent only men as messengers [Suras 12:109, 21:7-8, 25:20-21]. Yet, the Qur'an also speaks about a beast that is a messenger from Allah to men [S. 27:82]. 99. Is Muhammad Only A Warner or a Prophet/Messenger? 100. Did the Messengers Perform Miracles? 101. Another eleven contradictions... 14

Further:    

Examples of conflicting versions of the same story in the Qur'an Contradictory Grammar ... and more ... Statements that are difficulties only because of the wording in the English translation: To speak or not to speak? Say: I shall not speak to any man today. (Sura 19:26)

Further pages with Muslim responses:  A summary response to (some of items) above  Misha'al Al-Kadhi's response titled "Does the Word of God in the Noble Qur'an Contain Contradictions?" He never informed me that he was writing about me ... Maybe he hoped that as long as I don't know about it he will not be refuted? Carefully compare my reasoning and his reply, since many times he only responds to the short abstract given on this page, without paying any attention to the detailed discussion of each of these contradictions, found when one follows the given links.  The same approach was taken by Laaman Ball in his Response to Internal Contradictions which prompted my question in return.  Some interesting responses from the sectarian Qur'an Only camp: [*]  Osama Abdallah also put together a number of responses [*]  Answering Islam's Critics is Shabir Ally's new page in response to the Qur'an Contradictions. Having just written a response to only the first entry above, he already claims they are all invalid. That seems somewhat premature to us.

External Contradictions: Introductory question Science: 1. Solomon listening to ants? In Sura 27:18-19 Solomon overhears a "conversation of ants". 15

Is this possible based on our knowledge about the mode and complexity of ant communication? 2. The stars and the moon The Qur'an teaches that there are seven heavens one above the other [67:3, 71:15], and that the stars are in the lower heaven [67:5, 37:6, 41:12], but the moon is depicted as being in/inside the seven heavens [71:16], even though in reality the stars are much further away from the earth than the moon. 3. Qur'an and Science: Section Four in Dr. Campbell's book 4. Qur'an and Embryology 5. Can non-living matter think, feel and have a will? 6. The human embryonic development 7. The place of Sun rise and Sun set 8. The Seven Earths 9. Stars created to be thrown at devils? 10. Sun and moon are subject to man? 11. Mountains and Earthquakes 12. The impossible conversation 13. Solomon and the animals... 14. Shaking the trunk of the palm tree? 15. Thinking with the breasts? 16. All things are made in pairs? Sura 51:49 claims that everything is created in pairs. But this is not true! There are quite a number of things that have no counterpart and species where only one gender exists. History: 17. The Qur'an Attacks ... Christianity? 18. Selling Joseph for a few Dirhams? (before coins were even invented) 19. Moses and the Samaritan? 20. The farthest Mosque? 21. Alexander the Great, a Muslim? 22. None else was named "John" before John the Baptist? 23. Two Pharaohs who crucified? 24. Burnt bricks in Egypt? 25. Were they utterly destroyed? 26. Jesus was not crucified? 16

27. The anachronistic title al-`Aziz given to Potiphar [with special gratitude to Islamic Awareness for making such a big deal about a minor point on a defunct web page, and forcing the issue into public attention.]

The Qur'an in Contradiction to the Earlier Revelations: Ultimately, the strongest, most serious problem of the Qur'an is that it affirms the scriptures of the Jews and the Christians as authentic and true revelation from God (cf. what the Qur'an says about the Bible), while radically denying central aspects of their message, e.g. the core themes of sacrifice and atonement in the Torah, the crucifixion of Jesus, the deity of Jesus and even the mere messianic title "Son of God" for Jesus, the very nature of God, the fall and the sinfulness of man (*, *), necessity and means of salvation, etc. For this reason Muslims had to invent the unwarranted theory of corruption of the earlier scriptures, even against the clear testimony of the Qur'an itself. In the following some smaller discrepancies between the Qur'an and the scriptures it supposedly confirms.

11. Did God teach Adam the names of the animals? 12. Were Believers Really Called Muslims Before the Time of Muhammad? 13. The Quran’s Mistakes regarding the Biblical Patriarchs 14. Who Adopted Moses: Pharaoh’s Daughter or Pharaoh’s Wife? 15. A Flood in the time of Moses? 16. The Quran, Moses and the Tablets of Stone 17. Solomon Working with Demons 18. Israel's Response to the Covenant: ‘We Obey’ or ‘We Disobey’? 19. Where is the Blood? 20. Animal sacrifices for Christians? 21. How many messengers at Noah's time? 22. Why did the Queen of Sheba come to Solomon? 23. Ezra the Son of God? 24. Jesus reached old age? 25. Did the golden calf say 'Moo'? 26. Did disobedience result in extra commandments? 27. How many messengers were sent to Noah's people? 28. The Progeny of Abraham? 29. Two young men? 30. How many wings does an angel have?  More contradictions between Qur'an and Bible

Historical Compressions: 1. Saul, David, Gideon and Goliath 2. A Samaritan tempting the Israelites in Moses time? 3. Prophets and Kings in Israel before the time of Moses? 4. Moses and the Gospel? 5. Punishment for future disobedience? 6. Mary, the sister of Aaron? 7. Pharaoh and Haman? 8. Did Joseph's parents go to Egypt? 9. Abraham's name 10. Abraham and Solomon

Do they not ponder on the Qur'an? Had it been from other than Allah, they would surely have found therein much discrepancy. -- Sura 4:82 Since this verse is claiming that there is "no contradiction / discrepancy" in the Qur'an, therefore itself has to be part of the list of contradictions because it contradicts the existence of the above listed contradictions. Or would you say because it says "much" and the above aren't "enough of them" yet to qualify for "much", all is actually fine?

Other contradictions in comparison to the Bible: Introductory remark 17

If you want to use these contradictions when talking to your Muslim friends, then read this. 18

A book on this topic, listing several hundred difficult issues in the Qur'an is: `Abdallah `Abd al-Fadi Is the Qur'an Infallible? Order Number VB 4009 E available from: Light of Life, P.O.Box 13, A-9503 Villach, Austria Also available in Arabic. Other Pages on these topics:     

Contradictions in the Qur'an Chapters 6 - 11 in the book "Behind the Veil" Errors in the Qur'an A Partial List of Problems and Contradictions in the Quran Quran Contradictions

If you know of another contradiction or error I have missed so far, I would appreciate a message informing me about it.

I take no joy in this approach. Muslims have forced it on me with their pages. Please read the purpose statement for this page to understand my motivation better. Furthermore, there are "genuinely" Muslim pages, that are not just relying on the atheists, but they have their own Bible contradictions. I am giving again several locations of the identical text, to show how important these books are to Muslims and how often they are used.  Shabir Ally's "101 Clear Contradictions in the Bible" are quite popular, but it is interesting to note that none of the Muslim pages is willing to link to the Christian response to their attack on the Bible. What is the fear? Why do Muslims demand that we link to their responses on the Qur'an contradictions but they are not willing to link to the Christian response to Bible contradictions?  Abdul Rahman Dimashkiah presents "Let the Bible Speak" ([1], [2], [3], [4], [5])  Dr. Norlain Dindang Mababaya's "God: Is not the Author of Confusion" is responded to on our site  101 Questions About Christianity ([1], [2], [3])

Allah, Adam, and the Angels The reason for this page... Sam Shamoun If you have browsed the contradictions page and have the feeling this is a really mean, disrespectful and distasteful attack on the Qur'an, ... and Muslims would never do things like that to the Bible ... maybe you would like to have a look around some Muslim sites:  The Bible Criticism Page [1], [2], [3], [4] is copied and displayed on many Islamic sites and often one of the first links that you see when entering these Islamic pages: [1], [1a], [2], ... [3], and a similar page is here.

The Quran has a lot to say about the relation between Allah, Adam, the angels and Satan. In fact, some of what the Quran says regarding these persons or entities raises a series of questions and comments. This is specifically the case with Surah 2:30-38 which we will shortly quote. This article is essentially an expansion of points already raised in the following papers:

What do you think about Muslims using Atheist material? 19

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www.answering-islam.org/Shamoun/wonders.htm#4 www.answering-islam.org/Responses/Abualrub/twoadams_ss1.htm www.answering-islam.org/Responses/Abualrub/twoadams_ss2.htm We decided to take the points already discussed in the above links and post them separately from the bulk of the material which was unrelated to this specific issue. And when thy Lord said unto the angels: Lo! I am about to place a viceroy (khaleefatan) in the earth, they said: Wilt thou place therein one who will do harm therein and will shed blood, while we, we hymn Thy praise and sanctify Thee? He said: Surely I know that which ye know not. And He taught Adam all the names, then showed them to the angels, saying: Inform Me of the names of these, if ye are truthful. They said: Be glorified! We have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise. He said: O Adam! Inform them of their names, and when he had informed them of their names, He said: Did I not tell you that I know the secret of the heavens and the earth? And I know that which ye disclose and which ye hide. And when We said unto the angels: Prostrate yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever. And We said: O Adam! Dwell thou and thy wife in the Garden, and eat ye freely (of the fruits) thereof where ye will; but come not nigh this tree lest ye become wrong-doers. But Satan caused them to deflect therefrom and expelled them from the (happy) state in which they were; and We said: Fall down, one of you a foe unto the other! There shall be for you on earth a habitation and provision for a time. Then Adam received from his Lord words (of revelation), and He relented toward him. Lo! He is the relenting, the Merciful. We said: Go down, all of you, from hence; but verily there cometh unto you from Me a guidance; and whoso followeth My guidance, there shall no fear come upon them neither shall they grieve. S. 2:30-38 Pickthall The above passage brings up several questions. First, how did the angels know what the condition of man would be prior to his creation? Where did they get the idea that man would be a violent creature? Who told them? The text doesn’t say anything about Allah giving them this piece of information. Are angels omniscient? 21

Secondly, Allah secretly teaches Adam unspecified names in order to silence the angels for complaining against man. Was it not unfair for Allah to teach Adam these names and then proceed to challenge the angels to do likewise? Does Allah have to use deception and lies in order to vindicate himself against the charges brought against Adam by the angels (charges which turned out to be correct)? Is it not obvious that Adam would have been just as ignorant as the angels were regarding these things had it not been for Allah teaching him? What kind of vindication is this seeing that Adam only knew of these names because Allah taught him, whereas the angels were ignorant because Allah hadn't taught them these things? And how does the naming of things justify the creation of man despite all the evil and violence he will commit? After all, if there is a superior value in humans that justifies their creation, despite their violent and sinful behavior, then it should be stated in a clear way instead of using deceptive tricks that hardly show the superiority of humans. Allah could have taught those names to anyone. This act of teaching man to name all things does not provide a sufficient reason at all why humans should be created despite the fact that they will shed blood. Allah could have simply taught those names to the angels, and then somebody would know them (if that was the objective), without there being bloodshed. So what is the point of the story, really? Thirdly, after using deception to silence the angels Allah then proceeds to command the angels to worship the man. This command to worship was obviously the result of the man having bested them by naming the things which Allah had personally taught him. We therefore need to ask, why make angels worship Adam for being able to name things that they couldn't when the man only knew these names as a result of Allah having taught them to him? And why is Allah commanding them to bow down to Adam, a creature, when it is absolutely forbidden to do so in Islam? If it is argued that the prostration signified respect and not worship then why are such acts of respect forbidden in Islam today? It is obvious that Allah, unlike the true God of the Holy Bible, is always changing his mind and commands as time goes by.

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Fourth, Iblis or Satan is blamed for not worshiping Adam even though the command was given to angels. According to the Quran, Iblis isn't an angel, but rather he is said to be a jinn:

Surah Ta Ha chapter 20 verse 116 Surah Sad chapter 38 verses 71-74

And when We said to the angels, 'Bow yourselves to Adam'; so they bowed themselves, save Iblis; he was one of the jinn, and committed ungodliness against his Lord's command. What, and do you take him and his seed to be your friends, apart from Me, and they an enemy to you? How evil is that exchange for the evildoers! S. 18:50 Shakir

"Behold! We said to the angels, "Bow down to Adam." they bowed down except Iblis He was one of the Jinns." [Al-Qur’an 18:50]

The late Maulana Muhammad Ali wrote in his Quranic translation:

The English translation of the first part of the verse ‘We said to the angels bow down to Adam: they bowed down except Iblis’, gives us the impression that Iblis was an angel. The Qur’an was revealed in Arabic. In Arabic grammar there is a rule known as Tagleeb, according to which, if the majority is addressed, even the minority is included. If for example, I address a class containing 100 students of whom 99 are boys and one is a girl, and if I say in Arabic that the boys should stand up, it includes the girl as well. I need not mention her seperately.

50a. Iblis is one of the jinn or the evil spirits, so it is an error to take him for an angel or a good spirit. The spirit of evil is always rebellious, and it is against this that man is warned, so that he should resist every evil tendency. (Source; underline emphasis ours) Why then does Allah blame Iblis for not obeying a command directed to angels, not to the jinn? The following Muslim thinks he has the answer: 18.

IBLIS - ANGEL OR JINN?

Question: The Qur’an in several places says that Iblis was an angel, but in Surah Kahf it says that Iblis was a Jinn. Isn’t this a contradiction in the Qur’an? Answer: 1.

Incidence of Iblis and Angels mentioned in the Qur’an

The story of Adam and Iblis is mentioned in the Qur’an in various places in which Allah (swt) says, "We said to the angels bow down to Adam: and they bowed down: not so Iblis". This is mentioned in: Surah Al Baqarah chapter 2 verse 43 Surah Al ‘Araf chapter 7 verse 17 Surah Al Hijr chapter 15 verses 28-31 Surah Al Isra chapter 17 verse 61

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But in Surah Al Kahf chapter 18 verse 50 the Qur’an says:

2.

Arabic Rule Of Tagleeb

Similarly in the Qur’an, when Allah addressed the angels, even Iblis was present, but it is not required that he be mentioned separately. Therefore according to that sentence Iblis may be an angel or may not be an angel, but we come to know from Surah Al Kahf chapter 18 verse 50 that Iblis was a Jinn. No where does the Qur’an say Iblis was an angel. Therefore there is no contradiction in the Qur’an. (Source)

To show why this ad hoc explanation is rather forced and very weak, let us take his same analogy and change it a bit. If for example, I address the same class containing 100 students of whom 99 are boys and one is a girl, and it so happens that there are parents also present with their children, and I say in Arabic that all the boys should stand up and yet none of the parents stand, I cannot legitimately hold them liable since I wasn't addressing them directly. Let us also assume that at this class, both the principal and the vice-principal were present and didn't stand up after having told the boys to rise from their seats. Could I legitimately hold them accountable for failing to comply with my orders? Of course not, since they do not fall under the category of boys, nor do they come under the category of classmates. If I wanted both the parents and school officials to stand up I would need to mention them specifically.

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The only way Naik’s example could serve as a valid analogy is if we took for granted that Iblis belongs to the same category of being as that of angels. It is obvious that the girl in Naik's analogy falls under the same general category of classmates and children, so a reference to boys can include her since the term boys wouldn't be gender specific in this case. (But even that would have to be gleaned from the context in which the word is being used since you may have a class which is made up of entirely boys). The mention of boys in this context would be a general statement referring to a group consisting of young children and schoolmates. The term would therefore include all the persons which would fall under that category, irrespective of gender.

ourselves; and this world's life deceived them, and they shall bear witness against their own souls that they were unbelievers. S. 6:128-130

But there is nothing within the Quran indicating that jinn are of the same category of creatures like angels, or that they share the same nature. In fact, Muslims see in the following texts a denial that jinn are angels since they believe that these passages somehow indicate that they were formed from different elements and that angels are said to never disobey whereas jinn actually can if they so choose:

{Note: To see the problem with the claim that angels do not disobey please consult the following papers: [1], [2], [3], [4].}

And certainly We have created for hell many of the jinn and the men; they have hearts with which they do not understand, and they have eyes with which they do not see, and they have ears with which they do not hear; they are as cattle, nay, they are in worse errors; these are the heedless ones. S. 7:179 On that Day no question will be asked of man or Jinn as to his sin. S. 55:39

One main problem with the Muslim position is that even though there are references that speak of the jinn being created from fire: And the jinn did We create aforetime of essential fire. S. 15:27

To God bows everything in the heavens, and every creature crawling on the earth, and the angels. They have not waxed proud; they fear their Lord above them, and they do what they are commanded. S. 16:49-50 O you who believe! save yourselves and your families from a fire whose fuel is men and stones; over it are angels stern and strong, they DO NOT DISOBEY Allah in what He commands them, and do as they are commanded. S. 66:6 Shakir And on the day when He shall gather them all together: O assembly of jinn! you took away a great part of mankind. And their friends from among the men shall say: Our Lord! some of us profited by others and we have reached our appointed term which Thou didst appoint for us. He shall say: The fire is your abode, to abide in it, except as Allah is pleased; surely your Lord is Wise, Knowing. And thus do We make some of the iniquitous to befriend others on account of what they earned. O assembly of jinn and men! did there not come to you apostles from among you, relating to you My communications and warning you of the meeting of this day of yours? They shall say: We bear witness against 25

And the jinn did He create of smokeless fire. S. 55:15 The Quran is totally silent on the creation of angels, i.e. whether they were created from some other element from the jinn and are therefore a different category of creatures or whether they were both created from the same material. Still, it is the belief of many, if not most, Islamic scholars that angels and jinn are different creatures. Also, there are situations where only part of the class is supposed to stand up. Just imagine there are 30 boys and ten girls in a class. The teacher says that all the boys should stand up. Does he mean all the pupils then? Or could it be that he meant really only the boys and not the girls? E.g. because the boys should then leave the room to attend auto mechanic class to learn how to repair cars while the girls remain in the room for learning knitting, or something of that nature. Thus, it isn’t the rule, really, but the context that determines the meaning. Now had the Quran simply said that Allah commanded the heavenly beings, or the inhabitants of heaven to worship Adam then that would 26

have been a different story. The reference to heavenly inhabitants would include Iblis, presuming of course that this event took place in heaven and that he was a heavenly creature as opposed to an earthly one. (This latter point is not necessary since he could have ascended into heaven after being created on earth. After all, it is just as likely that Iblis, although a jinn, is an earthly creature since the jinn are said to be on earth not in heaven.) To help further drive this point home here is another illustration. Suppose in heaven there had been angels, jinn, men and animals present when Allah chose to single out one man, Adam, for special honor and blessing. Suppose Allah had commanded that all the angels should bow down before Adam, which they do, but none of the other humans, jinn or animals do so. Could Allah blame them for failing to bow before Adam despite the fact that he never specifically singled any of these other groups out as he did with the angels? The obvious answer is, of course not. As it stands, Naik's argument is pretty weak and quite unconvincing. Dr. Naik is simply committing the fallacy of false analogy at this point.

(ye people). With enmity between yourselves. On earth will be your dwelling place and your means of livelihood for a time." Y. Ali The above passage seems to place the Garden in heaven above since Adam and Eve are said to be going down to dwell on the earth. As Yusuf Ali noted regarding Surah 2:35: Was the Garden of Eden a place on this earth? Obviously not. For in verse 36 below, it was after the Fall that the sentence was pronounced: "On earth will be your dwelling place." Before the Fall, we must suppose Man to be on another altogether plane of felicity, innocence, trust, a spiritual existence with the negation of enmity, want of faith, and all evil. Perhaps Time and Space also did not exist, and the Garden is allegorical as well as the tree. The forbidden tree was not the tree of knowledge for man was given in that perfect state fuller knowledge than he has now (ii. 31): it was the tree of Evil, which he was forbidden not only to eat of, but even to approach. (Ali, The Qur’an: Text, Translation and Commentary [Tahrike Tarsile Qur’an, Inc., Elmhurst NY, Paperback edition], p. 25, fn. 50) Maulana Muhammad Ali concurred with him:

Fifth, the passage says that Adam/Man was to be Allah's viceroy/vicegerent on earth, with other verses stating that he was created from mud, dust, clay etc.: Lo! the likeness of Jesus with Allah is as the likeness of Adam. He created him of dust, then He said unto him: Be! and he is. S. 3:59 We created man from sounding clay, from mud moulded into shape. S. 15:26 Amongst his signs is this, that he created you from dust. S. 30:20 Adam and his wife were then told to enter the Garden together, which can mean that this Garden was located somewhere on the earth. Yet Surah 2:36 suggests otherwise: Then did Satan make them slip from the (Garden), and get them out of the state (of felicity) in which they had been. We said: "Get ye down, all 27

35a. The garden spoken of in this verse was on this earth, as it was on the earth that man was placed. It was certainly not the paradise to which men go after death, and from which they will never be expelled (15:48) … (Source) But this leaves us with the problem of Adam having been created from mud, dust, etc. while being in heaven. Are we to therefore assume that heaven, a spiritual realm, contains all these physical elements? Now someone may suggest that although Adam and Eve were created on the earth, they eventually ascended into heaven above to dwell in the Garden. This seems to be supported by Surah 2:35 since it does say: And We said: O Adam! Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust. Shakir 28

The command to dwell in the Garden may presuppose (but not necessarily so) that initially Adam and Eve were somewhere else. Thus, a Muslim may wish to reason that after Allah had created them on and from the earth, he then placed them in the heavenly Garden. (But as we indicated above, being somewhere else doesn’t necessarily mean somewhere other than the earth. They could have been created in a different earthly location from that of the physical, earthly Garden). The above explanation still leaves us with the problem of explaining why Adam was in heaven when he was created to dwell on the earth as Allah's vice-regent. He wasn't created to dwell in heaven (at least not initially since the Quran does say that eventually all true believers will end up in the Garden). So again, why was Adam in heaven when Allah had specifically created him to dwell on the earth? Others may say that the statement in Surah 2:36 doesn't imply a literal descent from a higher location to a lower one. Rather, it refers to a descent in position and honor, that Adam and Eve were demoted in rank and prestige. This would imply that the statement referring to earth being their dwelling place signifies the fact that instead of enjoying the luxuries and bounties of an earthly Paradise, the couple would now be forced to work for their own food and raiment. The problem with this exegesis is that it ignores the fact that the command to descend wasn't directed only to Adam and Eve, but to all the parties involved which includes Satan as well. As Yusuf Ali noted: God’s decree is the result of man’s action. Note the transition in Arabic from the singular number in ii. 33, to the dual in ii. 35, and the plural here [2:36], which I have indicated in English by "All ye people." Evidently Adam is the type of all mankind, and the sexes go together in all spiritual matters. Moreover, the expulsion applied to Adam, Eve, and Satan, and the Arabic plural is appropriate for any number greater than two. (Ibid., p. 26, fn. 53; bold, underline emphasis and statements within brackets ours) Satan had already been demoted in honor and prestige, becoming accursed for his refusal to worship Adam:

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And certainly We created you, then We fashioned you, then We said to the angels: Make obeisance to Adam. So they did obeisance except Iblis; he was not of those who did obeisance. He said: What hindered you so that you did not make obeisance when I commanded you? He said: I am better than he: Thou hast created me of fire, while him Thou didst create of dust. He said: Then get forth from this (state), for it does not befit you to behave proudly therein. Go forth, therefore, surely you are of the abject ones. He said: Respite me until the day when they are raised up. He said: Surely you are of the respited ones. He said: As Thou hast caused me to remain disappointed I will certainly lie in wait for them in Thy straight path. Then I will certainly come to them from before them and from behind them, and from their right-hand side and from their left-hand side; and Thou shalt not find most of them thankful. He said: Get out of this (state), despised, driven away; whoever of them will follow you, I will certainly fill hell with you all. S. 7:11-18 Shakir And (remember) when thy Lord said unto the angels: Lo! I am creating a mortal out of potter's clay of black mud altered, So, when I have made him and have breathed into him of My Spirit, do ye fall down, prostrating yourselves unto him. So the angels fell prostrate, all of them together Save Iblis. He refused to be among the prostrate. He said: O Iblis! What aileth thee that thou art not among the prostrate? He said: I am not one to prostrate myself unto a mortal whom Thou hast created out of potter's clay of black mud altered! He said: Then go thou forth from hence, for lo! thou art outcast. And lo! the curse shall be upon thee till the Day of Judgment. He said: My Lord! Reprieve me till the day when they are raised. He said: Then lo! thou art of those reprieved Till the Day of appointed time. He said: My Lord! Because Thou hast sent me astray, I verily shall adorn the path of error for them in the earth, and shall mislead them every one, Save such of them as are Thy perfectly devoted slaves. He said: This is a right course incumbent upon Me: Lo! as for My slaves, thou hast no power over any of them save such of the froward as follow thee, And lo! for all such, hell will be the promised place. It hath seven gates, and each gate hath an appointed portion. S. 15:28-44 When your Lord said to the angels; Surely I am going to create a mortal from dust: So when I have made him complete and breathed into him of My spirit, then fall down making obeisance to him. And the angels did 30

obeisance, all of them, But not Iblis: he was proud and he was one of the unbelievers. He said: O Iblis! what prevented you that you should do obeisance to him whom I created with My two hands? Are you proud or are you of the exalted ones? He said: I am better than he; Thou hast created me of fire, and him Thou didst create of dust. He said: Then get out of it, for surely you are driven away: And surely My curse is on you to the day of judgment. He said: My Lord! then respite me to the day that they are raised. He said: Surely you are of the respited ones, Till the period of the time made known. He said: Then by Thy Might I will surely make them live an evil life, all, Except Thy servants from among them, the purified ones. He said: The truth then is and the truth do I speak: That I will most certainly fill hell with you and with those among them who follow you, all. S. 38:71-85 Shakir This therefore shows that the descent wasn't solely in rank or position. The descent was a literal one, being cast out of a higher plane or realm (the heavenly Garden) to a lower one (the earth below).

hell and will not follow the guidance which will come from Allah. Therefore, it is quite obvious that the plural is addressed to all of mankind, that humanity suffered expulsion due to their federal head, Adam, a point reiterated elsewhere: God said, `Go forth, some of you will be enemies of others. And for you there is an abode on the earth and a provision for a time.' S. 7:24 As Ibn Kathir stated regarding 2:38-39: Allah informs of His warning to Adam, his wife and Satan, THEIR OFFSPRING, when he ordered THEM to descend from Paradise. He says he will send messengers with Scriptures, signs and proofs… (Tafsir Ibn Kathir, Part 1, Surah Al-Fatiah Surah Al-Baqarah, ayat 1 to 141, Abridged by Sheikh Nasib Ar-Rafa‘i [Al-Firdous Ltd., London: Second Edition 1998], pp. 109-110; capital emphasis ours) Here, too, are his comments on 7:24:

But this introduces even more difficulties. The above passages say that Allah expelled Satan from Paradise for refusing to worship Adam. Then how in the world did he get into Paradise to tempt Adam and Eve? Furthermore, after expelling and demoting Satan Allah swore to give him respite till the Day of Resurrection, which suggests that he wouldn’t suffer any more punishment until the Judgment Day. Then how could Satan be expelled from Paradise and demoted a second time? Did Allah renege on his word? Sixth, Adam’s sin clearly impacted all future generations of mankind since in both 2:36 and 38 the plural (more than two) is used, as opposed to the dual. Here, again, is 2:38 including 37 as well for context: Then Adam received from his Lord words (of revelation), and He relented toward him. Lo! He is the relenting, the Merciful. We said: Go down, ALL OF YOU, from hence; but verily there cometh unto you from Me a guidance; and whoso followeth My guidance, there shall no fear come upon them neither shall they grieve. We already saw how the plural in 2:36 includes Satan, but here in 2:38 the plural cannot be a reference to Satan since he stands condemned to 31

, was addressed to Adam, Hawwa', Iblis and the snake. Some scholars did not mention the snake, and Allah knows best. (Source) An obvious question at this point is: What snake? Where does the Quran mention a snake at all in this context? In Biblical understanding the snake is a reference to Satan, in the commentary above, they seem to be different entities. Ibn Kathir’s comment regarding the snake is also problematic since what would a snake be doing in the heavenly Garden? This presupposes that the Garden was on earth, which introduces all the other problems already mentioned above. But the very fact that Ibn Kathir mentions Iblis and the snake, along with Adam and Eve, presupposes that the text is addressing more than two individuals. It is obvious that the plural in both 2:38 and 7:24 refers to Adam and his descendents. The late Muhammad Asad essentially argues along the same lines by saying that the story of Adam and Eve is nothing more than an allegory about collective humanity. He wrote regarding 7:24:

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16 Sc., "from this state of blessedness and innocence". As in the parallel account of this parable of the Fall in 2:35-36, the dual form of address changes at this stage into the plural, thus connecting once again with verse 10 and the beginning of verse 11 of this surah, and making it clear that the story of Adam and Eve is, in reality, an ALLEGORY of human destiny. In his earlier state of innocence man was unaware of the existence of evil and, therefore, of the ever-present necessity of making a choice between the many possibilities of action and behaviour: in other words, he lived, like all other animals, in the light of his instincts alone. Inasmuch, however, as this innocence was only a condition of his existence and not a virtue, it gave to his life a static quality and thus precluded him from moral and intellectual development. The growth of his consciousness-symbolized by the wilful act of disobedience to God's command-changed all this. It transformed him from a purely instinctive being into a full-fledged human entity as we know it - a human being capable of discerning between right and wrong and thus of choosing his way of life. In this deeper sense, the ALLEGORY of the Fall does not describe a retrogressive happening but, rather, a new stage of human development: an opening of doors to moral considerations. By forbidding him to "approach this tree", God made it possible for man to act wrongly-and, therefore, to act rightly as well: and so man became endowed with that moral free will which distinguishes him from all other sentient beings. - Regarding the role of Satan - or Iblis - as the eternal tempter of man, see note 26 on 2:34 and note 31 on 15:41. (Source; underline and capital emphasis ours) He basically reiterates this in his comments on 2:36: 30 With this sentence, the address changes from the hitherto-observed dual form to the plural: a further indication that the moral of the story relates to the human race as a whole… (Source; underline emphasis ours) Here, also, are Y. Ali’s comments on 2:36 which we had cited above: … Note the transition in Arabic from the singular number in ii. 33, to the dual in ii. 35, and the plural here [2:36], which I have indicated in English by "All ye people." Evidently Adam is the type of all mankind, and the sexes go together in all spiritual matters. 33

Moreover, the expulsion applied to Adam, Eve, and Satan, and the Arabic plural is appropriate for any number greater than two. (Bold and underline emphasis ours) The Quran is essentially agreeing with the Holy Bible that Adam caused all his offspring to be expelled from the Garden. We are not the only ones to see it this way; the following Muslim sources also saw it in this same manner: It is narrated on the authority of Abu Huraira and Hudhaifa that the Messenger of Allah (may peace be upon him) said: Allah, the Blessed and Exalted, would gather people. The believers would stand till the Paradise would be brought near them. They would come to Adam and say: O our father, open for us the Paradise. He would say: What turned you out from the Paradise WAS THE SIN OF YOUR FATHER ADAM. I am not in a position to do that; ... (Sahih Muslim, Book 001, Number 0380) Narrated Abu Huraira: The Prophet said, "Adam and Moses argued with each other. Moses said to Adam. 'O Adam! You are our father WHO DISAPPOINTED US AND TURNED US OUT OF PARADISE.' Then Adam said to him, 'O Moses! Allah favored you with His talk (talked to you directly) and He wrote (the Torah) for you with His Own Hand. Do you blame me for action which Allah had written in my fate forty years before my creation?' So Adam confuted Moses, Adam confuted Moses," the Prophet added, repeating the Statement three times. (Sahih Al-Bukhari, Volume 8, Book 77, Number 611) Abu Huraira reported that God’s messenger told of Adam and Moses holding a disputation in their Lord’s presence and of Adam getting the better of Moses in argument. Moses said, "You are Adam whom God created with His hand, into whom He breathed of His spirit, to whom He made the angels do obeisance, and whom He caused to dwell in his garden; then BECAUSE OF YOUR SIN caused MANKIND to come down to the earth." Adam replied, "And you are Moses whom God chose to deliver His messages and to address, to whom He gave the tablets on which everything was explained, and whom He brought near as a confidant. How long before I was created did you find that God has 34

written the Torah? Moses said, "Forty years." Adam asked, "Did you find in it, ‘And Adam disobeyed his Lord and erred’?" On being told that he did, he said, "Do you then blame me for doing a deed which God had decreed that I should do forty years before He created me?" God’s messenger said, "So Adam got the better of Moses n the argument." Muslim transmitted it. (Mishkat Al-Masabih English Translation With Explanatory Notes by Dr. James Robson, Volume I [Sh. Muhammad Ahsraf Publishers, Booksellers & Exporters, LahorePakistan, Reprint 1990], p. 23; bold and capital emphasis ours) Yahya related to me from Malik from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Adam and Musa argued and Adam got the better of Musa. Musa rebuked Adam, 'You are Adam WHO LED PEOPLE ASTRAY and brought them out of the Garden.' Adam said to him, 'You are Musa to whom Allah gave knowledge of everything and whom he chose above people with His message.' He said, 'Yes.' He said, 'Do you then censure me for a matter which was decreed for me before I was created?'" (Malik's Muwatta, Book 46, Number 46.1.1) This Ayah mentions the great honor that Allah granted Adam, and Allah reminded Adam's offspring of this fact. Allah commanded the angels to prostrate before Adam, as this Ayah and many Hadiths testify, such as the Hadith about the intercession that we discussed. There is a Hadith about the supplication of Musa, "O my Lord! Show me Adam who caused us and himself to be thrown out of Paradise.'' When Musa met Adam, he said to him, "Are you Adam whom Allah created with His Own Hands, blew life into and commanded the angels to prostrate before?'' Iblis was among those ordered to prostrate before Adam, although He was not an Angel. (Ibn Kathir on surah 2:34; online edition; bold and italic emphasis ours) These narrations further complicate matters. It blames Adam’s sin and subsequent expulsion on Allah’s predetermined decree, that Allah had already predestined that Adam would fall from favor. Here again is Ibn Kathir’s commentary, this time regarding 2:37: … Narrated Sufyan At-Thawri quoting ‘Abd al-‘Aziz Ibn Rafi‘ that someone heard Mujahid quoting ‘Ubayd Ibn ‘Umayr as saying that 35

Adam said: "My Lord, is the sin I committed one that was destined for me before You created me or is it something I brought upon myself?" Allah replied: "I preordained it upon you before I created you." Adam said: "Lord forgive me it as You have preordained it upon me". The narrator said, hence the verse . Narrated al-‘Awfi, Sa’id Ibn Jubayr, Sa’id Ibn Ma‘bad and al-Hakim quoting Ibn ‘Abbas: Adam said to Allah: "Have You not created me with Your own hands?" The answer was yes. Then he asked: "And You have breathed into me of Your spirit?" The answer again was yes. He added: "And You decreed for me to do this?" Yes was the answer he received. He said: "If I repent, will You send me back to Paradise?" Allah said: "Yes." (Tafsir Ibn Kathir, Abridged by Sheikh Muhammad Nasib Ar-Rafa’i, p. 106; underline emphasis ours) What the foregoing implies is that Allah had already determined that Adam would end up on earth by sinning against Allah’s command, thereby necessitating his expulsion from the Garden!

Quran Contradiction

Who Was the First Muslim? According to several passages in the Quran, Muhammad was the first Muslim: Say: Shall I choose for a protecting friend other than Allah, the Originator of the heavens and the earth, Who feedeth and is never fed? Say: I am ordered to be the first to surrender [aslama] (unto Him). And be not thou (O Muhammad) of the idolaters. S. 6:14 Pickthall Say, verily my Lord hath directed me into a right way, a true religion, the sect of Abraham the orthodox; and he was no idolater. Say, verily my prayers, and my worship, and my life, and my death are dedicated unto God, the Lord of all creatures: He hath no companion. This have I been 36

commanded: I am the first Moslem (Wa 'Ana 'Awwalu Al-Muslimin). S. 6:161-163 Sale He hath no associate. This am I commanded, and I am the first of the Muslims. S. 6:163 Rodwell Say (O Muhammad): Lo! I am commanded to worship Allah, making religion pure for Him (only). And I am commanded to be the first of those who are muslims (surrender unto Him). S. 39:11-12 Pickthall This is contradicted by both the Quran and various Islamic traditions which refer to the presence of true believers both before and during Muhammad’s alleged "call" to prophethood. The Quran mentions that Adam, Noah, the Patriarchs, the twelve tribes of Israel, Moses, Jesus etc., were all believers and many of them even messengers who lived a long time before Muhammad: Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not."… And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith. We said: "O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression."… When learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful. S. 2:30, 34-35, 37 We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Psalms. S. 4:163 We gave him Isaac and Jacob: all (three) guided: and before him, We guided Noah, and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron: thus do We reward those who do good: S. 6:84

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And when Ibrahim and Ismail raised the foundations of the House: Our Lord! accept from us; surely Thou art the Hearing, the Knowing: Our Lord! and make us both submissive (muslimayni) to Thee and (raise) from our offspring a nation submitting (ommatan muslimatan) to Thee, and show us our ways of devotion and turn to us (mercifully), surely Thou art the Oft-returning (to mercy), the Merciful. Our Lord! and raise up in them an Apostle from among them who shall recite to them Thy communications and teach them the Book and the wisdom, and purify them; surely Thou art the Mighty, the Wise. And who forsakes the religion of Ibrahim but he who makes himself a fool, and most certainly We chose him in this world, and in the hereafter he is most surely among the righteous. When his Lord said to him, Be a Muslim (aslim), he said: I submit myself (aslamtu) to the Lord of the worlds. And the same did Ibrahim enjoin on his sons and (so did) Yaqoub. O my sons! surely Allah has chosen for you (this) faith, therefore die not unless you are Muslims (illa waantum muslimoona). Nay! were you witnesses when death visited Yaqoub, when he said to his sons: What will you serve after me? They said: We will serve your God and the God of your fathers, Ibrahim and Ismail and Ishaq, one God only, and to Him do we submit (wanahnu lahu muslimoona). S. 2:127-133 Shakir When Jesus found Unbelief on their part He said: "Who will be My helpers to (the work of) Allah?" Said the disciples: "We are Allah's helpers: We believe in Allah, and do thou bear witness that we are Muslims. S. 3:52 Ibrahim was not a Jew nor a Christian but he was (an) upright (man), a Muslim (musliman), and he was not one of the polytheists. S. 3:67 Shakir They are not all alike; of the followers of the Book there is an upright party; they recite Allah's communications in the nighttime and they adore (Him). They believe in Allah and the last day, and they enjoin what is right and forbid the wrong and they strive with one another in hastening to good deeds, and those are among the good. And whatever good they do, they shall not be denied it, and Allah knows those who guard (against evil). S. 3:113-115 Shakir

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Then will Allah say: "O Jesus the son of Mary! Recount My favour to thee and to thy mother. Behold! I strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the Book and Wisdom, the Law and the Gospel and behold! thou makest out of clay, as it were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave. And behold! I did restrain the Children of Israel from (violence to) thee when thou didst show them the clear Signs, and the unbelievers among them said: ‘This is nothing but evident magic.’ And behold! I inspired the disciples to have faith in Me and Mine Messenger: they said, 'We have faith, and do thou bear witness that we bow to Allah as Muslims.’" S. 5:110-111 Lo! it is from Solomon, and lo! it is: In the name of Allah, the Beneficent, the Merciful; Exalt not yourselves against me, but come unto me as those who surrender (muslimeena). ... So, when she came, it was said (unto her): Is thy throne like this? She said: (It is) as though it were the very one. And (Solomon said): We were given the knowledge before her and we had surrendered (wakunna muslimeena) (to Allah). ... It was said unto her: Enter the hall. And when she saw it she deemed it a pool and bared her legs. (Solomon) said: Lo! it is a hall, made smooth, of glass. She said: My Lord! Lo! I have wronged myself, and I surrender (aslamtu) with Solomon unto Allah, the Lord of the Worlds. S. 27:30-31, 42, 44 Pickthall Apart from various groups being called guided, having the right faith, or even having been given inspiration, we have at least Abraham and the disciples of Jesus being explicitly called Muslims (3:52, 67, 5:111). Certainly both Abraham and the disciples of Jesus lived long before Muhammad. In fact, the Quran claims that all believers were essentially Muslims: And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish 39

regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector - the Best to protect and the Best to help! S. 22:78 Would that not qualify them as being Muslims and believers even before Muhammad? Certainly, this would make Adam the first believer, the first Muslim, wouldn’t it?

Excursus: The Quran says that every person is created in a natural state of religion, which the hadith interprets as Islam. In other words, every human being is born Muslim! Then set your face upright for religion in the right state -- the nature made by Allah in which He has made men; there is no altering of Allah's creation; that is the right religion, but most people do not know -- S. 30:30 Shakir Narrated Abu Huraira: Allah's Apostle said, "Every child is born with a true faith of Islam (i.e. to worship none but Allah Alone) but his parents convert him to Judaism, Christianity or Magianism, as an animal delivers a perfect baby animal. Do you find it mutilated?" Then Abu Huraira recited the holy verses: "The pure Allah's Islamic nature (true faith of Islam) (i.e. worshipping none but Allah) with which He has created human beings. No change let there be in the religion of Allah (i.e. joining none in worship with Allah). That is the straight religion (Islam) but most of men know, not." (30.30) (Sahih Al-Bukhari, Volume 2, Book 23, Number 441) Narrated Abu Huraira: The Prophet said, "Every child is born with a true faith of Islam (i.e. to worship none but Allah Alone) and his parents convert him to Judaism or Christianity or Magianism, as an animal delivers a perfect baby animal. Do you find it mutilated?" (Sahih Al-Bukhari, Volume 2, Book 23, Number 467) 40

Again, doesn’t this show that every person who lived before Muhammad was already a Muslim, at least for some time, even though many of them may have deviated from the path later on?

Ibn Ishaq mentions four persons during Muhammad’s time who were said to be followers of the religion of Abraham: One day when the Quraysh had assembled on a feast day to venerate and circumambulate the idol to which they offered sacrifices, this being a feast which they held annually, four men drew apart secretly and agreed to keep their counsel in the bonds of friendship. They were Waraqa b. Naufal, Ubaydullah b. Jahsh, whose mother was Umayma d. 'Abdu'l Muttalib, Uthman b. al-Huwayrith and Zayd b. 'Amr. They were of the opinion that their people had corrupted the religion of their father Abraham, and that the stone they went round was of no account, it could neither hear nor see, nor hurt nor help. ‘Find yourselves a religion,’ they said, ‘for by God you have none.’ So they went their ways seeking the ‘Hanaffiya’ -- the religion of Abraham. (The Life of Muhammad, trans. Alfred Guillaume [Oxford University Press Karachi], p. 99; underlined emphasis ours) Interestingly, the Quran calls Abraham a Hanif: Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifa, and he was not of the Mushrikin. S. 3:67 Ibn Kathir(*) Say: "Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, a Hanif." S. 6:161 Ibn Kathir(*) Al-Bukhari records Muhammad’s run in with one of these so-called Hanifs: Narrated 'Abdullah: Allah's Apostle said that he met Zaid bin 'Amr Nufail at a place near Baldah and this had happened before Allah's Apostle received the Divine Inspiration. Allah's Apostle presented a dish of meat (that had been offered to him by the pagans) to Zaid bin 'Amr, but Zaid refused to eat of 41

it and then said (to the pagans), "I do not eat of what you slaughter on your stone altars (Ansabs) nor do I eat except that on which Allah's Name has been mentioned on slaughtering." (Sahih Al-Bukhari, Volume 7, Book 67, Number 407) Amazingly, it was one of these very Hanifs that convinced Muhammad that he was a prophet of God: Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin 'Abdul 'Uzza, who, during the PreIslamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to Waraqa, "Listen to the story of your nephew, O my cousin!" Waraqa asked, "O my nephew! What have you seen?" Allah's Apostle described whatever he had seen. Waraqa said, "This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out." Allah's Apostle asked, "Will they drive me out?" Waraqa replied in the affirmative and said, "Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly." But after a few days Waraqa died and the Divine Inspiration was also paused for a while. (Sahih Al-Bukhari, Volume 1, Book 1, Number 3) These sources make it quite evident that Muhammad was by no means the first believer. It doesn’t stop here. The Quran elsewhere claims that Moses was the first to believe: When Moses came to the place appointed by Us, and his Lord addressed him, He said: "O my Lord! show (Thyself) to me, that I may look upon thee." Allah said: "By no means canst thou see Me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me." When his Lord manifested His glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: 42

"Glory be to Thee! to Thee I turn in repentance, and I am the first to believe." S. 7:143 According to the Quran, to be a believer is to be a Muslim since there is no other religion acceptable before Allah: The true religion with God is Islam. Those who were given the Book were not at variance except after the knowledge came to them, being insolent one to another. And whoso disbelieves in God's signs. God is swift at the reckoning. S. 3:19 Arberry Whoso desires another religion than Islam, it shall not be accepted of him; in the next world he shall be among the losers. S. 3:85 Arberry And, as the above verses showed, the Quran claims that all the prophets and messengers were Muslims. Hence, for Moses to be the first believer means that he was also the first Muslim. In fact, people can be called Muslims without being Mu'mineen (believers) yet, but certainly not vice versa since the Quran states: The Arabs said, "We are Mu'mens (believers)." Say, "You have not believed; what you should say is, ‘We are Muslims (submitters),’ until belief is established in your hearts." If you obey GOD and His messenger, He will not put any of your works to waste. GOD is Forgiver, Most Merciful. S. 49:14 R. Khalifa We obviously can’t have two "firsts." Either Muhammad was the first to believe or Moses was the first. Some Muslims get really ingenious and claim that these passages are simply stating that Muhammad and Moses were the first to believe from their respective generations. Others claim that these passages actually mean that these individuals were the first amongst their contemporaries to receive the message: The Quran refers to every messenger as the first believer among his people. This is quite logical since the messenger is the first to receive the message. Muhammad is spoken of as the first Muslim/Believer among his people, since the revelation came to him before all others. 43

When we read the story of Moses in Sura 7, we read how he refered[sic] to himself as the first of the believers. Obviously Moses did not mean that he is the first believer of all time, but what he meant is that he was the first to believe from among his own people: (Source) This last explanation is simply erroneous since nothing in the passages state that "first" here means that they were the first to receive the message. In fact, the Quran itself refutes this claim since we find in the case of Moses that both his mother and brother Aaron were believers who had received inspiration: We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Psalms. S. 4:163 Then after them sent We Moses and Aaron to Pharaoh and his chiefs with Our Signs. But they were arrogant: they were a people in sin. S. 10:75 And, out of Our Mercy, We gave him his brother Aaron, (also) a prophet. S. 19:53 In the past We granted to Moses and Aaron the criterion (for judgment), and a Light and a Message for those who would do right,- S. 21:48 He said: "O my Lord! I do fear that they will charge me with falsehood: "My breast will be straitened. And my speech may not go (smoothly): so send unto Aaron. And (further), they have a charge of crime against me; and I fear they may slay me." Allah said: "By no means! proceed then, BOTH OF YOU, with Our Signs; We are with you, and will listen (to your call). So go forth, BOTH OF YOU, to Pharaoh, and say: 'We have been sent by the Lord and Cherisher of the worlds 'Send thou with us the Children of Israel.’" S. 26:12-17 (Cf. S. 20:29-41; 23:45; 25:35; 28:3335; 37:114-120) And We inspired the mother of Moses, saying: Suckle him and, when thou fearest for him, then cast him into the river and fear not nor grieve. 44

Lo! We shall bring him back unto thee and shall make him (one) of Our messengers. S. 28:7 Although one could perhaps argue that God spoke to Moses slightly earlier than to Aaron, in the case of Moses’ mother, she clearly received divine inspiration (and believed and obeyed it) before God spoke to Moses.

The sorcerers’ response presupposes that Aaron was there assisting Moses and was therefore a believer; the fact that Moses assigns him as his successor further assumes this point. It is quite evident in light of the foregoing that God spoke with Aaron around the same time he had spoken with Moses. This means that Moses was neither the first believer, nor necessarily the first person that God spoke with.

The Holy Bible states: "Then the anger of the LORD burned against Moses, and He said, ‘Is there not your brother Aaron the Levite? I know that he speaks fluently. And moreover, behold, he is coming out to meet you; when he sees you, he will be glad in his heart. You are to speak to him and put the words in his mouth; and I, even I, will be with your mouth and his mouth, and I will teach you what you are to do. Moreover, he shall speak for you to the people; and he will be as a mouth for you and you will be as God to him’… Now the LORD said to Aaron, ‘Go to meet Moses in the wilderness.’ So he went and met him at the mountain of God and kissed him. Moses told Aaron all the words of the LORD with which He had sent him, and all the signs that He had commanded him to do." Exodus 4:14-16, 27-28 In fact, the immediate context of Sura 7:143 shows that Aaron was already a believer at this time: They said, 'We believe in the Lord of all Being, the Lord of Moses and Aaron… And We appointed with Moses thirty nights and We completed them with ten, so the appointed time of his Lord was forty nights; and Moses said to his brother Aaron, 'Be my successor among my people, and put things right, and do not follow the way of the workers of corruption.'… And when Moses came to Our appointed time and his Lord spoke with him, he said, 'Oh my Lord, show me, that I may behold Thee!' Said He, 'Thou shalt not see Me; but behold the mountain -- if it stays fast in its place, then thou shalt see Me.' And when his Lord revealed Him to the mountain He made it crumble to dust; and Moses fell down swooning. So when he awoke, he said, 'Glory be to Thee! I repent to Thee; I am the first of the believers.' S. 7:121-122, 142 45

Furthermore, we already saw that both the Quran and Islamic sources plainly show that Muhammad was by no means the first believer. The Quran also shows that there were other believers besides Aaron during the time of Moses: A believer, A MAN from among THE PEOPLE OF PHARAOH, who had concealed his faith, said: "Will ye slay a man because he says, ‘My Lord is Allah’? - when he has indeed come to you with Clear (Signs) from your Lord? And if he be a liar, on him is (the sin of) his lie: but, if he is telling the Truth, then will fall on you something of the (calamity) of which he warns you: truly Allah guides not one who transgresses and lies! O my people! Yours is the dominion this day: Ye have the upper hand in the land: but who will help us from the Punishment of Allah, should it befall us?" Pharaoh said: "I but point out to you that which I see (myself); Nor do I guide you but to the Path of Right!" Then said the man who believed: "O my people! Truly I do fear for you something like the Day (of disaster) of the Confederates (in sin)! - Something like the fate of the People of Noah, the Àd, and the Thamüd, and those who came after them: but Allah never wishes injustice to His Servants. And O my people! I fear for you a Day when there will be Mutual calling (and wailing),- A Day when ye shall turn your backs and flee: no defender shall ye have from Allah: any whom Allah leaves to stray, there is none to guide. And to you there came Joseph in times gone by, with Clear Signs, but ye ceased not to doubt of the (Mission) for which he had come: at length, when he died, ye said: 'No messenger will Allah send after him.' Thus doth Allah leave to stray such as transgress and live in doubt,- (Such) as dispute about the Signs of Allah, without any authority that hath reached them, very hateful (is such conduct) in the sight of Allah and of the Believers. Thus doth Allah seal up every heart - of arrogant 46

tyranical"… The man who believed said further: "O my people! Follow me: I will lead you to the Path of Right. O my people! This life of the present is nothing but (temporary) enjoyment: it is the Hereafter that is the Home that will last. "He that works evil will not be requited but by the like thereof: and he that works a righteous deed - whether man or woman - and is a Believer- such will enter the Garden (of Bliss): therein will they have abundance without measure. And O my people! How (strange) it is for me to call you to Salvation while ye call me to the Fire! Ye do call upon me to blaspheme against Allah, and to join with Him partners of whom I have no knowledge; and I call you to the Exalted in Power, Who forgives again and again! Without doubt ye do call me to one who has no claim be called to, whether in this world, or in the Hereafter; our return will be to Allah: and the Transgressors will be Companions of the Fire! Soon will ye remember what I say to you (now), My (own) affair I commit to Allah: for Allah (ever) watches over His Servants." Then Allah SAVED HIM from (every) evil that they plotted (against him), but the brunt of the Chastisement encompassed on all sides THE PEOPLE OF PHARAOH. In front of the Fire will THEY be brought, morning and evening: and (the sentence will be) on the Day when the Hour comes to pass: "Cast ye the people of Pharaoh into the severest Penalty!" S. 40:28-35, 38-46 Y. Ali The presence of an Egyptian believer shows that Moses wasn’t the first believer of his generation. This person must have been a believer for a while since he knows of the prophets sent to the people of Ad and Thamud, of Noah, Joseph, and those that came later. The problem worsens since this last passage contradicts the following Sura: "(Pharaoh) said: ‘If thou takest any god other than me, I will certainly put thee in prison!’ (Moses) said: ‘Even if I showed you something clear (and) convincing?’ (Pharaoh) said: ‘Show it then, if thou tellest the truth!’ So (Moses) threw his rod, and behold, it was a serpent, plain (for all to see)! And he drew out his hand, and behold, it was white to all beholders! (Pharaoh) said to the Chiefs around him: ‘This is indeed a sorcerer well-versed: His plan is to get you out of your land by his sorcery; then what is it ye counsel?’ They said: ‘Keep him and his 47

brother in suspense (for a while), and dispatch to the Cities heralds to collect- And bring up to thee all (our) sorcerers well-versed.’ So the sorcerers were got together for the appointment of a day well-known, And the people were told: ‘Are ye (now) assembled?- That we may follow the sorcerers if they win?’ So when the sorcerers arrived, they said to Pharaoh: ‘Of course - shall we have a (suitable) reward if we win?’ He said: ‘Yea, (and more),- for ye shall in that case be (raised to posts) nearest (to my person).’ Moses said to them: ‘Throw ye- that which ye are about to throw!’ So they threw their ropes and their rods, and said: ‘By the might of Pharaoh, it is we who will certainly win!’ Then Moses threw his rod, when, behold, it straightway swallows up all the falsehoods which they fake! THEN did the sorcerers fall down, prostrate in adoration, Saying: ‘We believe in the Lord of the Worlds, The Lord of Moses and Aaron.’ Said (Pharaoh): ‘Believe ye in Him before I give you permission? Surely he is your leader, who has taught you sorcery! But soon shall ye know! Be sure I will cut off your hands and your feet on opposite sides, and I will crucify you all!’ They said: ‘No matter! For us, we shall but return to our Lord! Only, our desire is that our Lord will forgive us our faults, SINCE WE ARE THE FIRST TO BELIEVE.’" S. 26:29-51 Here it is the magicians that are the first ones who came to faith! This contradicts the earlier passages claiming that Muhammad was the first to believe, and that Moses was the first to believe. Even if one wants to restrict it to mean only the first ones among the Egyptians, it contradicts 40:28 quoted above which reports about another Egyptian believer. Moreover, Moses had grown up among the Egyptians (from early infancy until well into his adulthood), he had even been adopted by the wife of the Pharaoh (according to the Quran), so he was certainly counted as an Egyptian by them, not as a foreigner. Now, someone may say that first here doesn’t mean historically the first to believe, but that Muhammad was first in the sense of being the foremost of believers, the most prominent in position. After all, the Quran does mention that Allah has chosen some prophets above others: And those Messengers, some We have preferred above others; some there are to whom God spoke, and some He raised in rank. And We gave Jesus son of Mary the clear signs, and confirmed him with the Holy 48

Spirit. And had God willed, those who came after him would not have fought one against the other after the clear signs had come to them; but they fell into variance, and some of them believed, and some disbelieved; and had God willed they would not have fought one against the other; but God does whatsoever He desires. S. 2:253

For the data demonstrating this, we encourage the reader to consult the following articles:

And thy Lord knows very well all who are in the heavens and the earth; and We have preferred some Prophets over others; and We gave to David Psalms. S. 17:55

Even in the above texts where it is stated that Allah has preferred some to others, the author of the Quran didn’t mention Muhammad but Jesus and David. Thus, based on the immediate contexts themselves, we can safely say that Jesus and David were definitely two of the messengers preferred above the others. But we can’t say this of Muhammad.

The problem with this view is that the Quran does not explicitly present Muhammad as the premier prophet or messenger. A careful analysis of the Quran actually shows that both Jesus and Moses are in fact greater. Note, for instance, what is said about Jesus’ supposed family and ancestral line (we say supposedly since Jesus wasn’t a descendant of Imran): God chose Adam and Noah and the House of Abraham and the House of Imran above all beings, the seed of one another; God hears, and knows. When the wife of Imran said, 'Lord, I have vowed to Thee, in dedication, what is within my womb. Receive Thou this from me; Thou hearest, and knowest.' And when she gave birth to her she said, 'Lord, I have given birth to her, a female.' (And God knew very well what she had given birth to; the male is not as the female.) 'And I have named her Mary, and commend her to Thee with her seed, to protect them from the accursed Satan.' … And when the angels said, 'Mary, God has chosen thee, and purified thee; He has chosen thee above all women. S. 3:33-36, 42 Here, Jesus’ mother is exalted above all women with her father Imran being chosen above all else. The text seems to be narrowing down the line of those whom Allah chose above the rest, i.e. beginning with Adam, Noah, then chooses Abraham and his descendants, and from all of Abraham’s descendants chooses the family or house of Imran above the rest. The claim that Mary is exalted above all women supports this understanding of the passage, i.e. that from all of Abraham’s seed Imran and his household, which according to the Quran includes Jesus, were chosen above them all. Furthermore, there are other things which the Quran says about Jesus which makes him vastly superior to Muhammad. 49

http://answering-islam.org/Shamoun/messiah.htm http://answering-islam.org/Responses/Osama/sinless_jesus.htm

Besides, one still has to deal with the problem of Moses being the first believer, which could also be understood as implying that he was the most prominent, thereby contradicting the claim that Muhammad was. Even the hadiths say that Muhammad wasn’t as great as Moses: Narrated Abu Huraira: "A man from the Muslims and a man from the Jews quarreled, and the Muslim said, ‘By Him Who gave superiority to Muhammad over all the people!’ The Jew said, ‘By Him Who gave superiority to Moses over all the people!' On that the Muslim lifted his hand and slapped the Jew. The Jew went to Allah's Apostle and informed him of all that had happened between him and the Muslim. The Prophet said, ‘Do not give me superiority over Moses, for the people will fall unconscious on the Day of Resurrection, I will be the first to regain consciousness and behold, Moses will be standing there, holding the side of the Throne. I will not know whether he has been one of those who have fallen unconscious and then regained consciousness before me, or if he has been one of those exempted by Allah (from falling unconscious).’" (See Hadith No. 524, Vol. 8) (Sahih Al-Bukhari, Volume 9, Book 93, Number 564) The hadith also has Muhammad admitting that Abraham was the best creature, not him: Anas b. Malik reported that a person came to Allah's Messenger (may peace be upon him) and said: O the best of creation; thereupon Allah's Messenger (may peace be upon him) said: He is Ibrahim (peace be upon him). (Sahih Muslim, Book 030, Number 5841) 50

The Muslim may say that Moses and Muhammad were the most prominent amongst their respective contemporaries. In other words, Moses and Muhammad were both the first in the sense of being preeminent over their respective generations. But even this explanation is problematic since the context shows that, at least as far as Muhammad is concerned, first can only mean the first one (in time) to submit to the unity of Allah: Say: Shall I choose for a protecting friend other than Allah, the Originator of the heavens and the earth, Who feedeth and is never fed? Say: I am ordered to be the first to surrender (unto Him). And be not thou (O Muhammad) of the idolaters. S. 6:14 Pickthall Say: "Verily, my Lord hath guided me to a way that is straight,- a religion of right,- the path (trod) by Abraham the true in Faith, and he (certainly) joined not gods with Allah." Say: "Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds: No partner hath He: this am I commanded, and I am the first of those who bow to His will. S. 6:161-163 Y. Ali In S. 6:14 the temporal aspect is obvious. "First" in Sura 6:161-163 has to be understood in a temporal sense as well, since the text speaks of having been guided to a way that is straight, to the right religion, presupposing that he was on a different way before. So there is a change in time in regard to his beliefs, and he is supposed to be the first one who bows to Allah’s will. The reference to Abraham, the true in faith (6:161) may be taken as an indication that 6:163 is referring to Muhammad being the first Muslim of his time, or among his people, as otherwise it would be in contradiction to the statement only two verses earlier. More importantly, the Quran shows that Moses wasn’t the most prominent of his time since there was someone named Al-Khadir who was greater: And remember the time when Moses said to his young companion, `I will not cease pursuing my course until I reach the junction of the two 51

seas, though I may have to journey on for ages. But when they reached the place where the two seas met, they forgot their fish and it made its way into the sea going away quickly. And when they had gone beyond that place, he said to his young companion, `Bring us our morning meal. Surely, we have suffered much fatigue on account of this journey of ours.' He replied, `Didst thou see, when we betook ourselves to the rock for rest and I forgot the fish - and none but Satan caused me to forget to mention it to thee - it took its way into the sea in a marvelous manner? He said, `That is what we have been seeking.' So they both returned, retracing their footsteps. Then they found a servant of OURS, upon whom WE had bestowed mercy from US, and whom WE had taught knowledge from Ourselves. Moses said to him, `May I follow thee on condition that thou teach me some of the guidance which thou hast been taught?' He replied, `Thou canst not have patience with me; And how can thou have patience about the things the knowledge of which thou comprehendest not?' He said, `Thou wilt find me, if ALLAH please, patient and I shall not disobey any command of thine.' He said, `Well, if thou wouldst follow me, then ask me no questions about anything till I myself speak to thee about it.' So they both set out till, when they embarked in a boat, he made a hole in it. Moses said, `Hast thou made a hole in it to drown those who are in it ? Surely, thou hast done a grievous thing.' He replied, `Did I not tell thee that thou canst not have patience with me?' Moses said, `Take me not to task for what I forgot and be not hard on me for this lapse of mine.' So they journeyed on till when they met a young boy; he slew him. Moses said, `What! hast thou slain an innocent person without his having slain anyone ! Surely, thou hast done a hideous thing.' He replied, `Did I not tell thee that thou couldst never bear with me patiently?' Moses said, `If I ask thee concerning anything after this, keep me not in thy company, for then thou shalt have got sufficient excuse from me.' So they went on till, when they came to the people of a town, they asked its people for food, but they refused to receive them as their guests. And they found therein a wall which was about to fall and he repaired it. Moses said, If thou hadst so desired, thou couldst have taken payment for it.' He said, `This is the parting of the ways between me and thee. I will tell thee the meaning of that which thou wast not able to bear with patience; As for the boat, it belonged to certain poor people who worked on the sea and I desired to damage it, for there was behind them a king who seized every boat by force; And as for the youth, his parents were believers, and we feared lest on growing 52

up he should involve them into trouble through rebellion and disbelief; So we desired that their Lord should give them in exchange one better than he in purity and closer in filial affection; And as for the wall, it belonged to two orphan boys in the town, and beneath it was a treasure belonging to them, and their father had been a righteous man, so thy Lord desired that they should reach their age of full strength and take out their treasure, as a mercy from thy Lord and I did it not of my own accord. This is the explanation of that which thou could not bear with patience.' S. 18:60-82 Sher Ali Therefore, not only is it a mere assumption that first here refers to prominence or preeminence, this assertion directly contradicts the context of the passages which clearly define first to mean the first one submitting to and believing in the unity of Allah (at least in the case of Muhammad). They are also at tension with the Quran’s reference to a servant from Allah who was more knowledgeable and greater than Moses. And, as we saw above, Muhammad was definitely not the first one to submit to Allah since the so-called Hanifs, which we already mentioned, were said to be monotheists following the religion of Abraham. Let us summarize all the problems thus far: 1. The Quran claims that Muhammad was the first believer/submitter. 2. Both the Quran and Islamic sources show that there were true believers both before Muhammad’s birth and during his lifetime, specifically before his alleged call to faith and prophethood, demonstrating that the latter was far from being the first. 3. The Quran also claims that Moses was the first to believe. Since you cannot have two firsts, this is a clear-cut contradiction. Moreover, Abraham is explicitly called a Muslim and he lived a long time before both of them. 4. This last claim, i.e. Moses being the first to believe, is negated by passages mentioning persons during Moses’ time that also believed, i.e. the Egyptian of Sura 40 who knew of God’s messengers/prophets such as Joseph. 53

5. Sura 26 contradicts Sura 40 since we are told that Pharaoh’s magicians were the first to believe. To make matters worse, the claim that some of Pharaoh’s magicians believed in Moses contradicts S. 10:83 which says that none believed in him except some of Moses’ own people! (Cf. this article.) Our analysis leads us to conclude that first cannot mean preeminence or prominence, but must mean the first in time, either in all of history or within the respective generations. Yet either understanding results in contradictions to other statements of the Quran which show that neither Moses nor Muhammad was the first to believe even during their generations. And it becomes even more complicated ... There seems to be evidence which shows that the Quran views Abraham as the first Muslim. We saw that in several places believers are called to embrace the religion of Abraham, that Islam is the belief system which Abraham espoused and exhorted his children to walk in (cf. 2:132-133; 3:67; 4:125; 6:161; 22:78). The constant emphasis on Islam being the religion of Abraham — as opposed to Adam, Noah etc. —, may mean that the Quran’s author assumed that the faith actually started with him. This understanding can be inferred from the following text: And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Apostle may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to God! He is your Protector - the Best to protect and the Best to help! S. 22:78 Y. Ali The implication of the above is that Allah started using the term Muslim for believers during the time of Abraham, and that is why it is called his faith or cult. Not coincidentally Abraham is the first one among all the prophets and messengers who are mentioned in the Quran that is expressly called a Muslim! 54

The following are the occurrences of the words Muslim, Muslims, surrender (i.e. aslama, aslamoo, aslimoo, oslima, aslamtu) so that the readers can investigate this issue for themselves: 2:112, 128, 131-133, 136; 3:20, 52, 64, 67, 80, 83-84, 102; 4:92, 125; 5:44, 111; 6:14, 163; 7:126; 10:72, 84, 90; 11:14; 12:101; 15:02; 16:89, 102; 21:108; 22:34, 78; 27:31, 42, 81, 91; 28:53; 29:46; 30:53; 33:35; 37:103; 39:12, 54; 40:66; 41:33; 43.69; 46:15; 49:14, 17; 51:36; 66:05; 68:35; 72:14 Now lest we be accused of misunderstanding the text or distorting the teaching of the Quran, note what the following Muslim author says about this very issue: The misunderstanding and poor interpretation here stems from their lack of understanding of the word Islam (Submission). In spite of the fact that God tells us in the Quran that Islam (Submission to God Alone) is as old as Abraham WHO WAS THE FIRST MUSLIM (see 2:128, 2:131, 2:133) AND WHO WAS THE FIRST TO NAME US MUSLIMS (22:78), still the Muslim scholars today insist that Islam is confined to being the religion of the Quran!!! By creating such a false statement, the Muslim scholars claim to be the custodians of the message! In 3:67 God specifically tells us that Abraham was neither Jewish nor Christian, but a monotheist Muslim. God also tells us in 5:111 that Jesus and the Disciples were Muslim. In 27:44 tells us that Solomon was Muslim and in 5:44 we are told of all the prophets who were given the Torah and who were all Muslim. What all these verses are confirming is that there are Muslims who followed the Torah and the Bible and who knew nothing of the Quran. These Muslims were submitters to God Alone, Lord of the universe. (Source; capital emphasis ours) In the above quotation there seems to be a misunderstanding regarding S. 22:78. One probably has to understand this verse in the sense that it was not Abraham but Allah who gave the believers the name "Muslims". Still, we would agree that these passages give the impression that this happened first at the time of Abraham, i.e. Abraham and his descendants are the first ones who are explicitly called Muslims in the Quran. 55

If this is the case then we have several more contradictions which the Muslims must work through. Abraham being the first Muslim would contradict the statements that Moses and/or Muhammad were the first believers/Muslims. This also contradicts the fact that there were other prophets and messengers before Abraham, such as Adam and Noah, who obviously were believers otherwise they couldn’t be Allah’s spokespersons! That is, unless we are to understand from this that even though Noah and others were believers before Abraham, their religion wasn’t Islam. They actually had a different religion. If the foregoing conclusion regarding Abraham is correct then Muslims have a lot of problems that they must deal with. Qur'an Contradiction

To Marry or Not to Marry? The Quran prohibits Muslim men from marrying unbelievers and associators, saying that it is better for them to marry believing women: And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His communications to men, that they may be mindful. S. 2:221 Shakir The words rendered as idolatresses and idolaters are from the Arabic term mushrik, which comes from shirk, and more literally means one who associates or ascribes partners to Allah. This is how the late Muhammad Asad translated these words: AND DO NOT many women who ascribe divinity to aught beside God ere they attain to [true] belief: for any believing bondwoman [of God] is certainly better than a woman who ascribes divinity to aught beside God, even though she please you greatly. And do not give your women 56

in marriage to men who ascribe divinity to aught beside God ere they attain to [true] belief: for- any believing bondman [of God] is certainly better than a man who ascribes divinity to aught beside God, even though he please you greatly. [Such as] these invite unto the fire, whereas God invites unto paradise, and unto [the achievement of] forgiveness by His leave; and He makes clear His messages unto mankind, so that they might bear them in mind. Muhammad Asad The next text commands Muslim men not to remain married to unbelievers: O you who believe! when believing women come to you flying, then examine them; Allah knows best their faith; then if you find them to be believing women, do not send them back to the unbelievers, neither are these (women) lawful for them, nor are those (men) lawful for them, and give them what they have spent; and no blame attaches to you in marrying them when you give them their dowries; and hold not to the ties of marriage of unbelieving women, and ask for what you have spent, and let them ask for what they have spent. That is Allah's judgment; He judges between you, and Allah is Knowing, Wise. S. 60:10 Shakir The word for unbeliever comes from the term kafir, which refers to one who makes kufr. According to the Quran, the Jews and Christians (specifically the latter) fall under these categories of mushrik and kafir: O ye who believe! surely, the idolaters are unclean (al-mushrikoona najasun). So they shall not approach the Sacred Mosque after this year of theirs. And if you fear poverty, ALLAH will enrich you out of HIS bounty, if HE pleases. Surely, ALLAH is All-Knowing, Wise. Fight those from among the people of the Book, who believe not in ALLAH, nor in the Last Day, nor hold as unlawful what ALLAH and HIS Messenger have declared to be unlawful, nor follow the true religion, until they pay the tax considering it a favour and acknowledge their subjection. And the Jews say, ‘Ezra is the son of ALLAH,’ and the Christians say, ‘the Messiah is the son of ALLAH;’ that is what they say with their mouths. They only imitate the saying of those who disbelieved (kafaroo) before them. ALLAH's curse be on them! How they are turned away. They have taken their priest and their monks 57

for lords besides ALLAH. And so have they taken the Messiah, son of Mary. And they were not commanded but to worship the One God. There is no God but HE. Holy is HE far above what they associate (yushrikoona) with Him! They seek to extinguish the light of ALLAH with their mouths; but ALLAH refuses but to perfect HIS light, though the disbelievers (al-kafiroona) may resent it. HE it is Who has sent HIS Messenger with guidance and the religion of truth, that HE may make it prevail over every other religion, even though the idolaters (almushrikoona) may resent it. S. 9:28-33 Sher Ali The above passage claims that not only are Christians idolaters (or of those who associate partners with God) and blasphemers (or disbelievers), but the Jews are as well. It even classifies the Jews and Christians as unclean! They indeed have disbelieved (kafara) who say, `Surely ALLAH - He is the Messiah, son of Mary.' Say, `Who then has any power against ALLAH, if HE desired to destroy the Messiah, son of Mary, and his mother and all those that are in the earth?' And to ALLAH belongs the Kingdom of the heavens and the earth and what is between them. HE creates what HE pleases and ALLAH has power over all things. S. 5:17 Sher Ali They are unbelievers (kafara) who say, 'God is the Messiah, Mary's son.' For the Messiah said, 'Children of Israel, serve God, my Lord and your Lord. Verily whoso associates with God anything (innahu man yushrik biAllahi), God shall prohibit him entrance to Paradise, and his refuge shall be the Fire; and wrongdoers shall have no helpers.' S. 5:72 Arberry Certainly they disbelieve (kafara) who say: Surely Allah is the third (person) of the three; and there is no god but the one God, and if they desist not from what they say, a painful chastisement shall befall those among them who disbelieve. S. 5:73 Shakir The following sahih hadith confirms the view that Christians are both mushriks and kafirs: Narrated Nafi’: Whenever Ibn ‘Umar was asked about marrying a Christian lady or a 58

Jewess, he would say: "Allah has made it unlawful for the believers to marry ladies who ascribe partners in worship to Allah, and I do not know of a greater thing, as regards to ascribing partners in worship, etc. to Allah, than that a lady should say that Jesus is her Lord although he is just one of Allah's slaves." (Sahih al-Bukhari, Volume 7, Book 63, Number 209)

Qur'an Contradiction

Fighting All People Until They Do What? Sam Shamoun The Quran commands Muslims to fight all unbelievers:

This online Salafi site unapologetically calls Christians kafirs and says that: This is something that is well known among the Muslims, and they are UNANIMOUSLY AGREED that the Christians are kaafirs, and even that those who do not regard them as kaafirs ARE ALSO KAAFIRS. Shaykh Muhammad ibn 'Abd al-Wahhaab said concerning the things which are unanimously agreed to nullify Islam: "Whoever does not regard the mushrikoon as kaafirs, or doubts that they are kaafirs, or thinks their religion is correct, is himself a kaafir." ... (Question #12713: Is the trinity that the Christians believe in mentioned in Islam?; underline and capital emphasis ours) Yet the following verse says that Muslim men can marry women who are Jews and Christians! Today the good things are permitted you, and the food of those who were given the Book is permitted to you, and permitted to them is your food; Likewise believing women in wedlock, and in wedlock women of them who were given the Book before you if you give them their wages, in wedlock and not in licence, or as taking lovers. Whoso disbelieves in the faith, his work has failed, and in the world to come he shall be among the losers. S. 5:5 Arberry No true book of God would contradict itself like this. Hence, based on the confusion in the above passages the Quran definitely cannot be from God.

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Fight those who believe not in God nor the Last Day, nor hold that forbidden which hath been forbidden by God and His Apostle, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. S. 9:29 The above emphatically exhorts Muslims to conquer the following groups of people until they pay a sum of money (Jizya) as a sign of their subjection and humiliation:   

Atheists/Agnostics (those who believe not in God nor the Last Day). Jews and Christians (people of the Book). Everyone else, whether Hindus/ Magians, Buddhists etc., since these groups do not prohibit what Muhammad forbade nor believe in Islam, the so-called "religion of Truth".

Please note that the passage does not limit the taking of Jizya from the Jews and Christians; it clearly says that the Jizya is to be extracted from all of the subjugated groups that are listed, i.e. those who do not believe in Allah and the last day, or forbid what Muhammad forbade etc. To say, as some try do, that this verse is referring only to the Jews and Christians makes absolutely no sense when we note that these groups believe in Allah and the last day, just as the Quran testifies: And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, "We believe in the revelation which has 60

come down to us and in that which came down to you; Our God and your God is one; and it is to Him we bow (in Islam)." S. 29:46 Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians and the Christians, - any who believe in God and the Last Day, and work righteousness, - on them shall be no fear, nor shall they grieve. S. 5:69, cf. 2:62 This last reference presupposes that Jews and Christians are among those who believe in Allah and the last day. How, then, can the Jews and Christians be listed with those who do not believe in the existence of God and the final judgment? Doesn’t this make it rather obvious that the Quran has some other group in view besides the Jews and Christians from whom Jizya can be extracted? This, perhaps, explains why Muslim leaders such as Umar ibn al-Khattab took Jizya from the Persians even though they were labeled pagans, specifically al-mushrikeen or those who ascribe partners with Allah: Narrated Jubair bin Haiya: 'Umar sent the Muslims to the great countries to fight the pagans. When Al-Hurmuzan embraced Islam, 'Umar said to him, "I would like to consult you regarding these countries which I intend to invade." AlHurmuzan said, "Yes, the example of these countries and their inhabitants who are the enemies of the Muslims, is like a bird with a head, two wings and two legs; If one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Faris. So, order the Muslims to go towards Khosrau." So, 'Umar sent us (to Khosrau) appointing An-Nu’man bin Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mughira replied, "Ask whatever you wish." The other asked, "Who are you?" AlMughira replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones 61

from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah Alone or give Jizya (i.e. tribute); and our Prophet has informed us that our Lord says:-- "Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." (Al-Mughira, then blamed An-Nu’man for delaying the attack and) An-Nu'man said to Al-Mughira, "If you had participated in a similar battle, in the company of Allah's Apostle he would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah’s Apostle in many battles and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday)." (Sahih al-Bukhari, Volume 4, Book 53, Number 386) Now lest a Muslim say that the Persians were also classified as being from the people of the book note the following text: And this is a Book which We have revealed as a blessing: so follow it and be righteous, that ye may receive mercy: Lest ye should say: "The Book was sent down to two Peoples before us, and for our part, we remained unacquainted with all that they learned by assiduous study:" S. 6:155-156 The two peoples mentioned here are the Jews and Christians: (Lest ye should say) so that you will not say, O people of Mecca, on the Day of Judgement: (The Scripture was revealed only to two sects) the people of two religions (before us) i.e. the Jews and Christians, (and we in sooth were unaware) ignorant (of what they read) their reading of the Torah and the Gospel; (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs; source) We have revealed it, lest you should say, 'The Scripture was revealed only upon two parties - the Jews and the Christians - before us and we (in has been softened, its noun omitted, in other words [read as] inna) 62

indeed have been unacquainted with their study', their reading [of the scripture], not knowing any of it, since it is not in our own language. (Tafsir al-Jalalayn; source) Clearly, the Quran doesn’t include anyone other than the Jews and Christians as the people of the book since they were the only ones who were given the book from Allah. Therefore, if the Quran were limiting the taking of Jizya to the people of the book then Muhammad violated the orders of his own scripture by permitting the Persians to pay it since they are not part of this group. In fact, Muhammad himself is reported to have permitted his followers to take Jizya from the pagans/polytheists: Chapter 2: APPOINTMENT OF THE LEADERS OF EXPEDITIONS BY THE IMAM AND HIS ADVICE TO THEM ON ETIQUETTES OF WAR AND RELATED MATTERS It has been reported from Sulaiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhajirs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah’s help and fight them. When you 63

lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated. When you besiege a fort and the besieged want you to let them out in accordance with Allah’s Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah’s behest with regard to them. (Sahih Muslim, Book 019, Number 4294) All of this presupposes that Islam permits the existence of other religions and worldviews under its umbrella, provided that those who embrace such beliefs are willing to pay Jizya. This may account for why the following Muslim scholar believed that Q. 9:29 refers to all disbelieving groups, not just to Jews and Christians: Verse 28 appearing earlier referred to Jihad against the Mushriks of Makkah. The present verses talk about Jihad against the People of the Book. In a sense, this is a prelude to the battle of Tabuk that was fought against the People of the Book. In Tafsir al-Durr al-Manthur, it has been reported from the Quran commentator, Mujahid that these verses have been revealed about the battle of Tabuk. Then, there is the reference to ‘those who were given the Book’. In Islamic religious terminology, they are referred to as ‘ahl al-Kitab’ or People of the Book. In its literal sense, it covers every disbelieving group of people who believe in a Scripture but, in the terminology of the Holy Quran, this term is used for Jews and Christians only - because, only these two groups from the People of the Book were well-known in and around Arabia. Therefore, addressing the Mushriks of Arabia, the Holy Quran has said… lest you should say, "The Book was sent down only upon two groups before us, were ignorant of what they studied." – 6:156 As for the injunction of Jihad against the People of the Book given in verse 29, it is really not particular to the People of the Book. The fact is that this very injunction applies to all disbelieving groups 64

because, the reasons for the injunction to fight mentioned next are common to all disbelievers. If so, the injunction has to be common too. But, the People of the Book were mentioned here particularly to serve a purpose… Regarding the instruction given in this verse that once these people have agreed to pay jizyah, fighting should be stopped, a little explanation may be useful. According to the majority of Muslim jurists, it includes all disbelievers – whether from the People of the Book or from those other than them. However, the Mushriks of Arabia stand excluded from it for jizyah was not accepted from them. (Mufti Shafi Usmani, Maariful Quran, Volume 4, pp. 360-361, 365; source; bold and underline emphasis ours) But this contradicts other passages of the Quran, as well as specific Islamic narratives, which demand that those who claim that Allah has a son or that he has co-equal partners must convert to Islam or die:

for God is All-knowing, All-wise… The Jews call 'Uzair a son of God, and the Christians call Christ the son of God. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say. God's curse be on them: how they are deluded away from the Truth! They take their priests and their anchorites to be their lords in derogation of God, and (they take as their Lord) Christ the son of Mary; yet they were commanded to worship but One God: there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (yushrikoon) (with Him). Fain would they extinguish God's light with their mouths, but God will not allow but that His light should be perfected, even though the Unbelievers may detest (it). It is He Who hath sent His Apostle with guidance and the Religion of Truth, to proclaim it over all religion, even though the Pagans may detest (it). S. 9:3-6, 28, 30-33 The foregoing plainly states that: 

And an announcement from God and His Apostle, to the people (assembled) on the day of the Great Pilgrimage,- that God and His Apostle dissolve (treaty) obligations with the Pagans (al-mushrikeenliterally, those who associate partners with God). If then, ye repent, it were best for you; but if ye turn away, know ye that ye cannot frustrate God. And proclaim a grievous penalty to those who reject Faith. (But the treaties are) not dissolved with those Pagans (al-mushrikeen) with whom ye have entered into alliance and who have not subsequently failed you in aught, nor aided any one against you. So fulfil your engagements with them to the end of their term: for God loveth the righteous. But when the forbidden months are past, then fight and slay the Pagans (al-mushrikeen) wherever ye find them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for God is Oft-forgiving, Most Merciful. If one amongst the Pagans (al-mushrikeen) ask thee for asylum, grant it to him, so that he may hear the word of God; and then escort him to where he can be secure. That is because they are men without knowledge… O ye who believe! Truly the Pagans (al-mushrikoon) are unclean; so let them not, after this year of theirs, approach the Sacred Mosque. And if ye fear poverty, soon will God enrich you, if He wills, out of His bounty, 65

 

Muslims must fight and slay al-mushrikeen wherever they find them unless they repent and convert to Islam. Al-mushrikeen are unclean and therefore cannot approach the sacred mosque, that is the Kaba in Mecca. Jews and Christians are al-mushrikeen because they ascribe partners with God, i.e. Jews believe that Ezra is God’s son and that their rabbis are lords besides God, whereas the Christians profess that Jesus is the Son of God and that he and the Christian monks are lords in place of God.

What this basically implies is that Muslims must fight and slay the Jews and Christians until they repent and become Muslims. The hadith literature provides substantiation for our exegesis since it quotes Muhammad as saying that he was ordered to fight the people, not just the Meccans, until they become Muslims: Narrated Ibn ‘Umar: Allah's Apostle said: "I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah's Apostle, and offer the prayers perfectly and give the obligatory charity, so if they perform a that, then 66

they save their lives an property from me except for Islamic laws and then their reckoning (accounts) will be done by Allah." (Sahih alBukhari, Volume 1, Book 2, Number 24)

(perceiving the justification of) fighting (against those who refused to pay Zakat) and I fully recognized that the (stand of Abu Bakr) was right. (Sahih Muslim, Book 001, Number 0029)

Narrated Anas bin Malik:

It is reported on the authority of Abu Huraira that the Messenger of Allah said: I have been commanded to fight against people so long as they do not declare that there is no god but Allah, and he who professed it was guaranteed the protection of his property and life on my behalf except for the right affairs rest with Allah. (Sahih Muslim, Book 001, Number 0030)

Allah's Apostle said, "I have been ordered to fight the people till they say: ‘None has the right to be worshipped but Allah.’ And if they say so, pray like our prayers, face our Qibla and slaughter as we slaughter, then their blood and property will be sacred to us and we will not interfere with them except legally and their reckoning will be with Allah." Narrated Maimun ibn Siyah that he asked Anas bin Malik, "O Abu Hamza! What makes the life and property of a person sacred?" He replied, "Whoever says, ‘None has the right to be worshipped but Allah’, faces our Qibla during the prayers, prays like us and eats our slaughtered animal, then he is a Muslim, and has got the same rights and obligations as other Muslims have." (Sahih al-Bukhari, Volume 1, Book 8, Number 387) Chapter 9: COMMAND FOR FIGHTING AGAINST THE PEOPLE SO LONG AS THEY DO NOT PROFESS THAT THERE IS NO GOD BUT ALLAH AND MUHAMMAD IS HIS MESSENGER It is narrated on the authority of Abu Huraira that when the Messenger of Allah (may peace be upon him) breathed his last and Abu Bakr was appointed as his successor (Caliph), those amongst the Arabs who wanted to become apostates became apostates. 'Umar b. Khattab said to Abu Bakr: Why would you fight against the people, when the Messenger of Allah declared: I have been directed to fight against people so long as they do not say: There is no god but Allah, and he who professed it was granted full protection of his property and life on my behalf except for a right? His (other) affairs rest with Allah. Upon this Abu Bakr said: By Allah, I would definitely fight against him who severed prayer from Zakat, for it is the obligation upon the rich. By Allah, I would fight against them even to secure the cord (used for hobbling the feet of a camel) which they used to give to the Messenger of Allah (as zakat) but now they have withheld it. Umar b. Khattab remarked: By Allah, I found nothing but the fact that Allah had opened the heart of Abu Bakr for 67

It is narrated on the authority of Jabir that the Messenger of Allah said: I have been commanded that I should fight against people till they declare that there is no god but Allah, and when they profess it that there is no god but Allah, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah, and then he (the Holy Prophet) recited (this verse of the Holy Qur'an): "Thou art not over them a warden" (lxxxviii, 22). (Sahih Muslim, Book 001, Number 0032) It has been narrated on the authority of Abdullah b. 'Umar that the Messenger of Allah said: I have been commanded to fight against people till they testify that there is no god but Allah, that Muhammad is the messenger of Allah, and they establish prayer, and pay Zakat and if they do it, their blood and property are guaranteed protection on my behalf except when justified by law, and their affairs rest with Allah. (Sahih Muslim, Book 001, Number 0033) And: And he (peace and blessings of Allaah be upon him) said: "I have been sent just before the Hour with the sword, so that Allaah will be worshipped ALONE with no partner or associate." Narrated by Ahmad, 4869; classed as saheeh by al-Albaani in Saheeh al-Jaami', 2831. (Question No. 34647: The reason why jihaad is prescribed; source; capital and underline emphasis ours)

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Thus, even Jews and Christians, not just the Arab pagans, had to convert to Islam otherwise Muslims would have to kill them as well if they didn’t. This further implies that Jews and Christians could not approach Mecca since, being al-mushrikeen, they are unclean. We again find the hadiths substantiating this very point: Narrated Ibn 'Umar: Umar expelled the Jews and the Christians from Hijaz. When Allah's Apostle had conquered Khaibar, he wanted to expel the Jews from it as its land became the property of Allah, His Apostle, and the Muslims. Allah's Apostle intended to expel the Jews but they requested him to let them stay there on the condition that they would do the labor and get half of the fruits. Allah’s Apostle told them, "We will let you stay on thus condition, as long as we wish." So, they (i.e. Jews) kept on living there until 'Umar forced them to go towards Taima' and Ariha'. (Sahih alBukhari, Volume 3, Book 39, Number 531) It has been narrated by 'Umar b. al-Khattab that he heard the Messenger of Allah (may peace be upon him) say: I will expel the Jews and Christians from the Arabian Peninsula and will not leave any but Muslim. (Sahih Muslim, Book 019, Number 4366)



Although this may solve the contradiction within the Quran it doesn’t help resolve the problems raised by the hadith literature. The Islamic narratives quote Muhammad as expressly stating that the people must be fought until they testify that Allah is god and that he is his messenger which not only contradicts the Quran but also conflicts with the other reports that we quoted where Muslims allowed pagans such as the Persians to remain in their religion provided that they paid Jizya. Hence, no matter how a Muslim tries to reconcile all of this some of the contradictions will still remain. All Quranic citations were taken from the Abdullah Yusuf Ali version. Quran Difficulty

Should Muslims Show Kindness to Parents? The Quran exhorts believers, in fact mankind in general, to be kind to parents:

To summarize the contradictions: 

There is a way in which Muslims can reconcile Q. 9:29 with what immediately precedes and follows. One can understand from Sura 9 that all those who convert to Islam, whether pagans, Jews, Christians etc., are to pay Jizya as a sign that they have been subdued and brought into the fold of Islam.

Q. 9:29 along with certain Islamic narrations teach that Muslims are to fight all the unbelievers until they pay the Jizya and feel subdued. This presupposes that Islam allows even pagans to live under Muslim rule without having to convert to the Islamic faith. Q. 9:1-6, 28, 30-33 all say that Muslims are to kill those who associate other beings with God, including Jews and Christians, until they repent and become Muslims. The hadith literature provides attestation that this is precisely what Muhammad commanded, specifically, that he (and subsequently his followers) was to fight all the people until they became Muslims. This naturally assumes that Jews and Christians, not just the pagans, must convert to the Islamic faith or die. 69

Say: ‘Come, I will tell you what your Lord has made binding on you: that you shall serve no other gods besides Him; that you shall show kindness to your parents; that you shall not kill your children because you cannot support them (We provide for you and for them); that you shall not commit foul sins, whether openly or in secret; and that you shall not kill – for that is forbidden by God – except for a just cause. Thus God exhorts you, that you may grow in wisdom.’ S. 6:151; cf. 4:36 Your Lord has enjoined you to worship none but Him, and to show kindness to your parents. If either or both of them attain old age in your dwelling, show them no sign of impatience, nor rebuke them; but speak to them kind words. Treat them with humility and tenderness and 70

say: ‘Lord, be merciful to them. They nursed me when I was an infant.’ S. 17:23-24

Yet, the foregoing instructions directly conflict with the following verses which prohibit Muslims from loving and befriending unbelievers, even if they happen to be their own parents:

The fact that the command to be kind to one’s parents is repeatedly listed right after the central command of Islam, to worship none but Allah, gives special emphasis to it and can only mean that this command is to be taken very seriously. Furthermore, the Quran repeats this command in various ways in several other passages:

Let believers not make friends with infidels in preference to the faithful – he that does this has nothing to hope for from God – except in selfdefence. God admonishes you to fear Him: for to Him you shall all return. S. 3:28

(We enjoined man to show kindness to his parents, for with much pain his mother bears him, and he is not weaned before he is two years of age. We said: ‘Give thanks to Me and to your parents. To me shall all things return. But if they press you to serve besides Me deities you know nothing of, do not obey them. Be kind to them in this world, and follow the path of those who turn to Me. To Me you shall return, and I will declare to you all that you have done.’) S. 31:14-15; cf. 29:8

Believers, do not befriend your fathers or your brothers if they choose unbelief in preference to faith. Wrongdoers are those that befriend them. Say: ‘If your fathers, your sons, your brothers, your wives, your tribes, the property you have acquired, the merchandise you fear may not be sold, and the homes you love, are dearer to you than God, His apostle and the struggle for His cause, then wait until God shall fulfill His decree. God does not guide the evil-doers.’ S. 9:23-24

We have enjoined man to show kindness to his parents. With much pain his mother bears him, and with much pain she brings him into the world. He is born and weaned in thirty months. When he grows to manhood and attains his fortieth year, let him say: ‘Inspire me, Lord, to give thanks for the favours You have bestowed on me and on my parents, and to do good works that will please You. Grant me good descendants. To You I turn and to You I surrender myself.’ Such are those for whom We will accept their noblest works and whose misdeeds We shall overlook. We shall admit them among the heirs of Paradise: true is the promise that has been given them. But he that rebukes his parents and says to them: ‘For shame! Do you threaten me with a resurrection, whom generations have passed away before me?" – he that, when they pray for God’s help and say: ‘Woe to you! Have faith. The promise of God is true,’ replies: ‘This is but a fable of the ancients’ – S. 46:15-17

It will not help to claim that the term befriend (auliya) in Q. 3:28 and 9:23 actually means protectors, i.e. that Muslims are not to seek the protection of unbelievers even if they be their parents, since this word is used in specific contexts to denote friendship:

The interesting thing about this is that some of the above passages expressly mention the fact that some parents will be disbelievers who will even try to dissuade their children from following Islam. Yet Muslims must, nonetheless, still be kind to their parents.

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Behold! verily on the friends of God (auliya Allahi) there is no fear, nor shall they grieve; S. 10:62 Y. Ali Unless Muslims want to argue that even Allah has people who protect him, this passage should make it clear that auliya refers to taking someone as a friend. And as if this weren’t enough to show that the obvious meaning of Q. 9:23 is that Muslims are not to take their unbelieving parents as friends, Q. 58:22 takes it a step further by saying that true believers do not love their own parents who reject Muhammad: Thou wilt not find any people who believe in God and the Last Day, loving those who resist God and His Apostle, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts, and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which Rivers 72

flow, to dwell therein (for ever). God will be well pleased with them, and they with Him. They are the Party of God. Truly it is the Party of God that will achieve Felicity. Y. Ali

In this case, the son puts before his own father the choice of embracing Islam now or death. He prevents his father from fleeing. The son is the direct cause that his father is killed by his fellow Muslims.

With these points in mind, it is very hard to see how Muslims are able to show kindness to their parents when they cannot even befriend or love them! After all, what type of kindness is this, which actually prohibits Muslims from even loving, let alone befriending, their parents?

For contrast: Abu Talib, the uncle of Muhammad, protected him against the opponents of Islam in Mecca. Abu Talib remained a pagan until his death. He did not believe in Muhammad’s message, but he gave Muhammad the freedom to believe differently and even to preach his message to the people. Muhammad and his followers did not return this favor when they became powerful, but instead forced the alternative of Islam or death even upon their closest relatives.

Note, as well, that Q. 58:22 says that "For such He has written Faith in their hearts" which implies that the Muslims not loving even their parents is "the mark of a true believer," being a sign that Allah has put faith in their hearts! Basically, this means that faith in Islam results in a believer receiving strength and determination to hate anyone who opposes Muhammad, even if they happen to be the closest of relatives! It forbids them to love them, to honor them, to treat them in friendship. And the Islamic source materials show how far this can go in extreme instances: They (the narrators) said: The Apostle of Allah sent a force under alDahhak Ibn Sufyan Ibn ‘Awf Ibn Abu Bakr al-Kilabi, against al-Qurara. Al-Asyad Ibn Salamah Ibn Qart was with him. They encountered them at al-Zujj, the Zujj of Lawah and invited them to embrace Islam. They refused, so they attacked them and forced them to flee. Then al-Asyad met his father Salamah who was on his own horse, in a pond of al-Zujj. He invited his father to embrace Islam promising him amnesty. He (father) abused him and his creed. Consequently al-Asyad hamstrung the horse of his father. When the horse fell on his hoofs Salamah reclined on his spear in water. He (al-Asyad) held him till one of them (Muslims) came there and killed him. His son did not kill him. (Ibn Sa’ad’s Kitab Al-Tabaqat Al-Kabir, English translation by S. Moinul Haq, M.A., PH.D assisted by H.K. Ghazanfar M.A. [Kitab Bhavan Exporters & Importers, 1784 Kalan Mahal, Daryaganj, New Delhi - 110 002 India], Volume II, p. 201) Thus, Muhammad’s religion destroys the relationship between Muslim convert children and their still non-Muslim parents.

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Clearly, Abu Talib in his "unbelief" was nobler and more civilized than Muhammad and his followers. Muslim sources report another instance where a Muslim son is willing to kill his non-Muslim father: According to Ibn Humayd- Salamah- Muhammad b. Ishaq- 'Asim b. 'Umar b. Qatadah: 'Abdallah b. 'Abdallah b. Ubayy b. Salul came to the Messenger of God and said: "Messenger of God, I have been told that you want to kill 'Abdallah b. Ubayy because of what has been reported to you concerning him. If you are going to do it, command me to do it and I will bring you his head. By God, al-Khazraj know that there has never been among them a man more dutiful to his father than I. I am afraid that you may order someone else to do it and that he may kill him; and then my soul will not allow me to look on the slayer of 'Abdallah b. Ubayy walking among the people: I would kill him, killing a believer to avenge an unbeliever, and thereby enter the Fire [of Hell]." The Messenger of God said, "No, we will be gentle with him and associate with him on friendly terms as long as he stays with us." Thus, after that day whenever he did anything objectionable, it was his own tribesmen who reproved him, corrected him, censured him, and threatened him. When word of how they were behaving reached the Messenger of God, he said to 'Umar b. al-Khattab: "What do you think, Umar? By God, had I killed him the day you ordered me to kill him, prominent men would have been upset, who, if I ordered them today to kill him, would do so." 'Umar said, "Now by God I know that what the Messenger of God ordered had more of a blessing in it that what I would have ordered." (The History of al-Tabari: 74

The Victory of Islam, translated by Michael Fishbein [State University of New York Press (SUNY), Albany 1997], Volume VIII (8), p. 55) Being a devout Muslim, the son does not question Muhammad’s right to command that his father be killed.[1] He even seems to consider it meritorious to follow that order. He does not fear that killing his own father would send him to hell, but only that avenging the murder by killing the murderer would do so. Both cases illustrate Q. 9:23 and 58:22. Just as they were commanded, their Muslim faith and devotion to Muhammad has suppressed in them the natural love and loyalty towards their parents. To summarize the contradictory statements in the Quran regarding the treatment of disbelieving parents: 



On the one hand, the Quran commands all Muslims to show kindness to their parents, even if they are disbelievers (Q. 17:2324, 31:14-15, 29:8, etc.). On the other hand it demands not to show any love or friendship to those who oppose Muhammad, even if they are their parents (Q. 9:23, 58:22).

But this is not the end of problems for the Quran. Sura 58:22 leads to another contradiction, see the article Can one be a believer in God and oppose Muhammad at the same time? Unless stated otherwise, all quotations taken from the N. J. Dawood version of the Quran. Sam Shamoun and Jochen Katz

Endnote: 1. What was the crime of 'Abdallah b. Ubayy b. Salul that justified the death penalty? He was a tribal leader in Medina who had dared to oppose Muhammad when the latter intended to slaughter a Jewish tribe. He thwarted Muhammad's attempt of a genocide of the Banu Qaynuqa`, and 75

saved many lives by his courageous intervention, see the detailed discussion in this article. Moreover, the above cited report assumes that this man was not to be judged in a fair and public trial, and then executed based on this open verdict, but to be murdered by sending a killer after him, the same way that Muhammad used to get rid of many of his other opponents, see many of the articles in the section Muhammad and his enemies.

Quran Error and Contradiction

Can One Be A Believer in God And Oppose Muhammad At The Same Time? The Quran makes the following claim: Thou wilt not find any people who believe in God and the Last Day, loving those who resist God and His Apostle, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts, and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which Rivers flow, to dwell therein (for ever). God will be well pleased with them, and they with Him. They are the Party of God. Truly it is the Party of God that will achieve Felicity. Sura 58:22 Yusuf Ali You will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger even though they were their fathers, or their sons, or their brothers, or their kindred (people). … Al-Hilali & Khan Note that this first sentence in this verse is not a command but it is formulated as a statement of fact. A command is not invalidated by the existence of some or even many people who disobey it. But a general claim stating something as a certain fact can easily be proven wrong by providing counterexamples.

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The first statement in the above quoted verse is wrong for several reasons.

and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve. S. 2:62

I find it hard to imagine that there do not exist converts to Islam (whether former Christians, agnostics, atheists, pagans, or else), i.e. people who now sincerely believe in Allah and the Last Day but who still love their fathers or sons and brothers despite their disbelief in Islam and rejection of Muhammad as a messenger from God. Taken as a statement of fact about all Muslims this claim in Sura 58:22 was certainly as wrong in Muhammad’s time as it is wrong today. As fierce and harsh as some Muslims can be, most Muslims are quite normal people, and the above statement cannot possibly be true of all Muslims in the way it is stated.

Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians and the Christians,- any who believe in God and the Last Day, and work righteousness,- on them shall be no fear, nor shall they grieve. S. 5:69

As much as I consider the above objection to be common sense, many Muslims may dismiss it as subjective and irrelevant. So be it. The rest of this article will present reasons why this claim is still obviously and objectively wrong. Anyone who knows the Christian faith knows that Christians believe in God and in the Last Day. Moreover, there are plenty of Christians (i.e. people who believe in God and the Last Day) who love other Christians who also resist and oppose Islam. To be specific: My father is a devout Christian who loves me, the author of this article, and I obviously resist and oppose Muhammad and his message. And there are plenty of other Christians around me, who love me and have made friendship with me. Thus, Sura 58:22 is objectively wrong. This is the factual error in this verse. However, this statement is not only factually wrong, it also creates a logical contradiction in the Quran because the Quran itself states explicitly that Christians are among those who believe in God and in the Last Day:

And the Quran is adamant in its claim that Christians and Muslims believe in the same one God: And argue not with the People of the Scripture unless it be in (a way) that is better, save with such of them as do wrong; and say: We believe in that which hath been revealed unto us and revealed unto you; our God and your God is One, and unto Him we surrender. S. 29:46 Without question, according to the Quran, Christians belong to the "people who believe in God and the Last Day", thus they are part of the people referred to in Sura 58:22, with all the detrimental consequences outlined above. Christians are commanded to love each other (John 13:34-35) and even their enemies (Matthew 5:44). Though too many may fail to fully obey this command, there are plenty of Christians who strive to live according to these commands. Therefore, Christians love other Christians, and those Christians who know the Bible and see how Islam contradicts the Bible will also resist and reject Muhammad as being a man who falsely claimed to be a messenger from God. Thus, there are plenty of believers in God and the Last Day who love others who resist Islam. In fact, even the Quran itself states that Christians love/are friends with other Christians or Jews (who both reject Muhammad):

Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in God

O ye who believe! Take not the Jews and the Christians for friends. They are friends one to another. He among you who taketh them for friends is (one) of them. Lo! Allah guideth not wrongdoing folk. S. 5:51 Pickthall

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To summarize, Sura 58:22, contains not only an objective error, but is also in contradiction to other statements in the Quran:   

Jews and Christians believe in God and the Last Day (S. 2:62, 5:69, 29:46). Jews and Christians reject Muhammad as a messenger from God. Jews and Christians are friends to each other (S. 5:51)

Yet, the Quran claims also: 

You will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger … (S. 58:22)

The contradiction is blatantly obvious.

Muslim responses: First, second, third, fourth, fifth

How many gardens are there in paradise? ONE: 39:73, 41:30 [the Garden], 57:21 [a Garden], 79:41 [the Garden], or MANY: 18:31, 22:23, 35:33, 78:32 [each time: "Gardens"]? The plural "Gardens" has to refer to at least three because if it/they were two, then the Arabic would use the dual form of the noun. Therefore this is a discrepancy of at least 200% from "one" to "several". Muslim responses

Sura 58:22 features also in another set of contradictory passages in the Quran, see the article Should Muslims Show Kindness to Parents? Sura 56:7 mentions three distinct groups of people for judgement. But 90:18-19, 99:6-8, etc. mention only two groups

Jochen Katz

A Muslim's response

Numerical discrepancies in the Qur'an:

There are conflicting views on who takes the souls at death.

Does Allah's day equal to 1,000 (Sura 22:47, 32:5) or 50,000 years (Sura 70:4)?

Sura 32:11 reads "Say: THE Angel of Death, put in charge over you, will (duly) take your souls. Then shall ye be brought back to your Lord", i.e. on specific angel is in view. Sura 47:27 says "But how (will it be) when THE angels take their souls at death?", which again presupposes their specific identity and a greater number than one. But then Sura 39:42 doesn't speak of angels anymore at all: "It is Allah that takes the souls (of men) at death."

Observe how similar 32:5 and 70:4 are worded (in English - I don't know the Arabic) "ascend unto him in a day the measure whereof is [fifty] thousand years [of your reckoning]." Maybe it originally was "fifty thousand" in both and "fifty" dropped out in one place? A corrupted manuscript? Or does God just not know how to relate the length of his days to human years?

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A Muslim's response

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Sura 73:15-16 says that one messenger was sent to Pharaoh, while Sura 10:75 speaks of two (Moses and Aaron).

Qur'an Contradiction:

Six or eight days of creation? 73:15 only says "a" (not a stress on "one") messenger, but the comparison of this messenger to Muhammad, who is sent just in the same way makes a strong point for the "one", since Muhammad undoubtedly was only one in his time. And verse 16 affirms this by saying "the" messenger.

Sura 7:54, 10:3, 11:7, and 25:59 clearly say that God created "the heavens and the earth" in six days. But then there is also the following passage:

Also 7:103 also speakes only of sending Moses. A Muslim's response

The Qur'an states: 35:1 Praise be to Allah, Who created (out of nothing) the heavens and the earth, Who made the angels, messengers with wings,- two, or three, or four (pairs): He adds to Creation as He pleases: for Allah has power over all things. According to Sura 35:1 angels have 2, 3, or 4 pairs of wings. This is contradicted by several hadith which state that Gabriel had 600 wings. Bukhari, Volume 4, Book 54, Number 455: Narrated Abu Ishaq-Ash-Shaibani: I asked Zir bin Hubaish regarding the Statement of Allah: "And was at a distance Of but two bow-lengths Or (even) nearer; So did (Allah) convey The Inspiration to His slave (Gabriel) and then he (Gabriel) Conveyed (that to Muhammad). (53.9-10) On that, Zir said, "Ibn Mas'ud informed us that the Prophet had seen Gabriel having 600 wings." See also Volume 6, Book 60, Number 379 & 380. 81

2 Say: Is it that ye deny Him Who created the earth in TWO Days And do ye join equals with Him? He is the Lord of (all) the Worlds. + He set on the (earth), mountains standing firm, high above it, and bestowed blessings on the earth, and measured therein all things 4 to give them nourishment in due proportion, in FOUR Days in accordance with (the needs of) those who seek (Sustenance). Moreover He comprehended in His design the sky, and it had been (as) smoke: He said to it and to the earth: "Come ye together, willingly or unwillingly." They said: "We do come (together), in willing obedience." + 2 So He completed them as seven firmaments in TWO Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge. -- Sura 41:912 (Yusuf Ali) = 8

altogether these are EIGHT Days.

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Two days for the creation of the earth, then four days to fill the earth with mountains, blessings and nourishment for all its inhabitants, and in the end two more days to create the seven heavens and create the stars in them. This adds up to 2+4+2 = 8 days in contradiction to the 6 days mentioned in the other verses. The structure is very clear: These are the three "layers" which are created bottom up: *** FIRMAMENTS in 2 days ---------:-) BLESSINGS needed for life] in --------=== The EARTH

[the sky, the "roof" over the earth]

[filling the earth with everything 4 days [the foundation]

completed in 2 days

Yusuf Ali starts out his commentary with "This is a difficult passage..." before he tries to explain away the problem. But it just doesn't look like the first two days are part of the four day period since the second period presupposes the existence of the earth which is now to be filled after it had been created. Had the first period been four and the second two days, the second could be included in the first, since "filling the earth" is part of "creating the earth", but the other way around doesn't make sense. The earth that isn't existing yet cannot be filled. But mathematically it is just not possible to include four days in two days. And it is very clear from the text that the first two days are connected with "creating" the next four days are characterized by "putting ON it", "bestowing on it", "giving them". That verse 9 and 10 describe different stages is further supported by the text structure since the two phases are "separated" by the second line of verse 9 asking a rhetorical question to the listener/reader based on what has been done in this first stage. Before it goes on to look at the second stage of creation.

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That is how the structure of the text presents itself (to the reader without an agenda to fit it into six days). The full explanation from Yusuf Ali's footnote 4470 is: The Commentators understand the "four Days" in verse 10 to include the two Days in verse 9, so that the total for the universe comes to six Days. This is reasonable, because the processes described in verses 9 and 10 form really one series. In one case it is the creation of the formless matter of the earth; in the other case it is the gradual evolution of the form of the earth, its mountains and seas, and its animal and vegetable life, with the "nourishment in due proportion", proper to each. As explained, I don't think this explanation is acceptable. But I would welcome a clearer presentation based on the text by anybody who can give one. Yusuf Ali reports this as THE opinion of the commentators. For the major commentators there does not even seem to exist the possibility of this second attempt below given by some Muslims to reconcile the number of days from eight to six: Here, the commentators generally have been confronted with this question: If it is admitted that the creation of the earth took two days and the setting up of the mountains and placing of the provisions and blessings in it took four days, and the creation of the heavens, took another two days, the total number of the days would be eight, whereas at several places in the Quran Allah has said that the creation of the earth and heavens took six days in all. (For example, see 7:54, 10:3, 11:7, and 25:59). This question can easily be answered as follows: The two days of the creation of earth are not separable from the two days in which this universe as a whole was created. If we consider the following verses, we see that in them the creation of both the earth and the heavens has been mentioned together, and then it has been stated that Allah made the seven heavens in two days. These seven heavens imply the whole universe, one part of which is also our earth. Then, when like the other countless stars and planets of the universe this earth also took the shape of a unique globe within two days, Allah began to prepare it 84

for animate creatures, and in four days created in it all those provisions, which have been mentioned in the above verse.

That the earth is finished before God turns to the creation of the heaven is confirmed in Sura 2:29 which says,

It is interesting to note that this second theory is sharply contradictory to the (usual) one given by Yusuf Ali, who includes the first two days in the second period of four days.

He it is Who hath created for you all that is on earth. Then He turned to the heaven, and made them into seven heavens.

Why did Yusuf Ali not think that explanation was at least worth mentioning? In other difficult passages he does give several options on how different scholars have explained it. The very fact that there exist contradictory explanations defies the above remark that this problem could "easily" be explained this way. Anyway. Above I have expressed my doubts about the validity of Yusuf Ali's "harmonization", So let me explain why this explanation also falls short of being satisfactory for several reasons: The beginning of verse 11 is translated by Pickthall and Shakir by "THEN turned he to the heavens..." which does for sure indicate a temporal sequence. For example Pickthal: Then He turned to the heaven, which was only smoke at that time. He said to the heaven and the earth: "Come ye together, willingly or unwillingly." It is specifically said, that the heavens were only smoke "at that time" (as this translation says it) or "when IT was smoke" or "and IT was vapor" (as others say) [i.e. no stars and planets formed together yet out of the smoke], which is stated in contrast to the earth whose formation was already finished as described in the immediately preceeding verses. If all of it were to be smoke and the forming of the earth and the heavens is a parallel action, then it would have to be something like "He turned to the heavens and the earth, when THEY were only like smoke ..." but that is not so, the smoke stage explicitely only refers to the heaven while the earth is addressed as a "finished" entity when God calls heaven and earth together. The earth was finished, only the firmament or "roof" was left to be finished up, and "all of it to be pulled together".

This makes again clear that all that is in/on the earth is created BEFORE God turns to the creation of the seven heavens. God cannot create things ON the earth before the earth itself is in existence. The Qur'an explicitly denies the second of the above proposed theories trying to solve the problem by identifying the first and the last two days. Having gotten a Muslim's response that the word "thumma" translated above as "then" can also mean "and" and not necessarily indicates an "after" in time, I want to respond that in this verse, the meaning is crystal clear to be a sequence. It doesn't even depend on the word "then" but the verb itself indicates the sequence of doing one thing and then TURNING to the next. If several tasks are done parallel then there is no "turning" from on to the other. Furthermore, there is yet to be found a verse in the Qur'an where "thumma" does signify a "parallelism" and not a "sequence". The existance of contradictory explanations is always the result of confusion and the sign that no theory is really fitting the data. If one explanation would really make full sense, then all others would have been abandoned long ago. This is not the case. The problem is still there and there is no solution that really captures the features of the text as it is given into a coherent interpretation. I acknowledge that I am not able to read the Arabic and I investigated this passage from the English translations only but the translators are experts in the Arabic language and usually one can trust them. I invite anybody who can give a clear exposition based on the (Arabic) text which makes good sense and solves the problem. But reading several translations which all agree on the basic features of the text, I do feel that my interpretation is coherent with the text, and all would be fine if this were the only text in the Qur'an about creation of heavens and earth, but

Is that not a fair interpretation? 85

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since other Qur'an passages say that it was six days and not eight, therefore it is indeed a rather obvious problem.

But this scenario also has its scientific problems. If we want to believe that the earth was fashioned and filled with life first before the "smoke" was gathered into forming the heavens [stars, planets] then this contradicts very clearly all (current) scientific theories of astronomy.

Further there is a hadith in Sahih Muslim, Chapter MCLV, The beginning of creation and the creation of Adam, Hadith No. 6707: Abu Huraira reported that Allah's Messenger (mpbuh) took hold of my hands and said: Allah the Exalted and Glorious, created the clay on Saturday and He created the mountains on Sunday and He created the trees on Monday and He created the things entailing labour on Tuesday and created light on Wednesday and He caused animals to spread on Thursday and created Adam (pbuh) after 'Asr on Friday; the last creation at the last hour of the hours of Friday, ie. between afternoon and night. From Saturday to Friday there are seven days. Now this doesn't say that these are all the days of creation, but there are at least seven days, maybe eight or more. But it does disagree without reconciliation with the account of the six day creation. And within these seven days Allah hasn't done anything on the heavens yet. Sunan Abu Dawud, Book 3, Number 1041 & 1042 also mention the creation of Adam on Friday. This does not square with the interpretation of days as "long periods". A Friday is not longer than a day and the other weekdays are not either. In Tafsir Al-Jalalyn we find this explanation: 41:9 41:10

[fourth day instead of four days? he declares it to be two days, clearly in order to avoid just the above pointed out difficulty. He probably means that God created "the earth AND what is in it" in 4 days, just as Yusuf Ali reports it as the general opinion of the commentators.] 41:12

2 days meaning Thursday and Friday.

In any case, we do see that both the above quoted hadith as well as this tafsir take the days literally, contradicting several "modern Muslims" who rather want to interpret these days as "periods" or "epochs". But obviously Muhammad himself as well as the early commentators did not see it that way. The tafsir in contradiction to the hadith seems to confess that Saturday is the Sabbath [day of rest] like in the Bible. Jochen Katz

Postscript There is an additional problem with this passage, namely a grammatical one. According to the late Iranian Islamic scholar, Ali Dashti, there is an error regarding the grammar of 41:11. Dashti wrote: ... Sky and earth in Arabic are feminine nouns, and the verb "said" in verse ten [note: in most English translations it is verse eleven] is accordingly feminine and dual; but the adjective "willing" at the end of the verse is masculine and plural, and thus at variance with the rules of the Arabic grammar. (Dashti, 23 Years: A Study of the Prophetic Career of Mohammad, translated from the Persian by F.R.C. Bagley [Mazda Publishers, Costa Mesa, CA 1994], p. 163; bold emphasis mine)

2 days meaning Sunday and Monday 4 days meaning Tuesday and Wednesday

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Arabic, unlike English, has not only singular and plural forms of verbs and adjectives. It also has a dual form that is used when the referent consists of two entities. The plural is used when three or more entities are in view. Verbs and adjectives also take on masculine and feminine forms as a way of corresponding to or identifying the gender of the subject or object within the sentence. To help the readers appreciate Dashti's point the following sentence is an attempt to mimic the error in the English:

Does this aya not say that God creates instantaneous? Does this really leave room for billions of years of development?

Rachel and Mary both said, "The three of us men come willingly."

And he said to Adam: "Be! And as evolution went its way, after about 3 billion years, Adam emerged."

Anyone reading this can clearly see the considerable grammatical errors of the sentence, confusing both gender and numbers. This is precisely what we find in Surah 41:11.

Quick or Slow Creation?

Six days are still pretty quick and acceptable in the range of "Be! And it is" given the massive size of the universe and the complexity of life ..., but wouldn't it be quite a stretch to translate Sura 2:117 as "When He decreeth a thing, He saith unto it only: Be! And it finally came to pass after about 10 billion years."?

Again, this can be harmonized with a dose of good will. But these contradiction pages are written for those Muslims who have little good will and who insist on a literal reading of the Bible so that contradictions may emerge. Therefore, insisting on a literal reading of the Qur'an, we manage to do just the same.

We find in the Qur'an Notes: 7:54 Lo! your Lord is Allah Who created the heavens and the earth in six Days, ...

1. For example on Shabir Ally's page. See also our Qur'an and Science section.

Many Muslims in recent days try to become modern in their interpretation and bring the six days into line with cosmology and its currently proposed 15 billion years as age of the universe. So, they claim that the word for day does not only mean day, but can mean period, or even eon. And they even claim that the Qur'an is on this very much in line with science in this regard,[1] even though the earlier commentators and Muhammad himself took the creation days to be literal 24 hours week days. Yet the Qur'an makes another statement about the speed of Allah's creation:

A Muslim response which forgets to take into account that the understanding of "yawm" as ordinary week days are not just those of fallible scholars, but the understanding of Muhammad himself as pointed out in the link above. The author then added a comment on the above hadith. Qur'an Contradiction:

Heaven or Earth, which was created first? 2:117 The Originator of the heavens and the earth! When He decreeth a thing, He saith unto it only: "Be!" And it is. 89

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He it is Who hath created for you all that is on earth. Then He turned to the heaven, and made them into seven heavens. -Sura 2:29 Sura 41:9-12 also gives details on the creation process and confirms that the earth was created first and then the heavens. But then we read also: Are you the harder to create, or is the heaven that He built? He raised the height thereof and ordered it; and He has made dark the night thereof, and He brought forth the morn thereof. And after that, He spread out the earth. -- Sura 79:27-30

Response to Zakir Naik's Claims for the Quran, Appendix The Quranic Account of Creation and Science Sam Shamoun

Dr. Zakir Naik claims that the Quranic account of creation is compatible with modern scientific views on the origin of the universe. Naik also asserts that the Genesis account of creation is totally incompatible with science. Seeing that this has already been addressed in the second part of our rebuttal, we would simply like to strengthen the case against the Quran's alleged compatibility with modern science. As we examine both the Quran and the Muslim interpretation of particular Quranic passages, one thing clearly sticks out. Namely, Dr. Naik regularly neglects the authentic interpretation of his own prophet Muhammad in relation to key Quranic passages that Naik often uses to show compatibility with modern science. Dr. Naik seems to realize that he must discard his own prophet's interpretation to maintain credibility with both scientists and laypersons. This is due primarily to the fact that ascribing to Muhammad's understanding of the Quran would leave Naik 91

with gross scientific errors, showing quite clearly that the Quran is incompatible with established scientific theories and fact. This said, we therefore proceed with our examination of key Quranic passages and the authentic Muslim interpretation of these passages to show whether Naik's claim of scientific compatibility holds any weight. Say: Is it that ye deny Him Who created the earth in two Days? And do ye join equals with Him? He is the Lord of (all) the Worlds. He set on the (earth), mountains standing firm, high above it, and bestowed blessings on the earth, and measure therein its sustenance, in four Days, alike for (all) who ask. THEN (thumma) He turned to the sky, and it had been (as) smoke: He said to it and to the earth: "Come ye together, willingly or unwillingly." They said: "We do come (together), in willing obedience." So He completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge. S. 41:9-12 It is He Who hath created for you all things that are on earth; THEN (thumma) He turned to the heavens, and made them into seven firmaments; and of all things He hath perfect knowledge. S. 2:29 Dr. William Campbell comments: a. The Quranic Days of Creation. In Chapter II of Section I, we talked about the meaning of the word "smoke" in relation to the days of creation. In this section we want to look a little more at the number of days and their order. There are seven references which speak of God creating the heavens and the earth in six days - 7:54, 10:3, 11:7, 25:59, 32:4, 50:38, and 57:4. Of these it will be sufficient to quote the Late Meccan Sura of Jonah (Yunus) 10:3, which includes all the information given by the others. 92

"Indeed, your Lord is God Who created the heavens and the earth in six days, then He mounted on the throne directing all things. There is no intercessor except after his permission. That is God your Lord, so worship Him." That all sounds very straight forward, but in the Late Meccan Sura of Ha-Mim Al-Sajda 41:9-12, it reads, "Say, 'Do you deny Him Who created the earth in two days? And do you join equals to Him? He is the Lord of the worlds, and He placed therein firm hills rising above it, and blessed it and measured therein its nourishment in four days, according to (the need) of those who ask (for food). Then He turned equally to the heaven when it was smoke, and said unto it and unto the earth, "Come together willingly or unwillingly." They both said, "We come obediently." And He completed them seven heavens in two days and inspired in each heaven its command, and We adorned the lower heaven with lamps and rendered it guarded. That is the decree of the Mighty, the Knower.'" It doesn't take a genius in mathematics to read this and see that it seems to say that God made the earth in two days, and the nourishment according to the needs of each one in four days, which makes a total of six. And after the mountains were formed and nourishment - presumably plants and animals - THEN God made the seven heavens in two days for a total of eight days.

and going along together, thus allowing a total of only six days. That still leaves the problem of the earth being formed, cooled, and growing nourishment, before the heavens are formed - a sequence which is also found in the Sura of the Heifer (AlBaqara) 2:29 which says, "He it is Who created for you all that is in the earth. Then He turned to the heaven, and fashioned it as seven heavens." These Quranic statements do not agree at all with modern theories of the beginning of the universe, but I shall allow others to attempt a solution to that. (Campbell, The Qur'an & the Bible in the Light of History & Science [Middle East Resources 1992, ISBN 1-881085-00-7], pp. 178-179; bold italic emphasis ours) Not only do the passages above contradict modern science, but they also contradict the following Quranic passage as well: What! Are ye the more difficult to create or the heaven (above)? (Allah) hath constructed it: On high hath He raised its canopy, and He hath given it order and perfection. Its night doth He endow with darkness, and its splendor doth He bring out (with light). And the earth, MOREOVER (bad'a), hath He extended (to a wide expanse); He draweth out therefrom its water and its pasture; And the mountains hath He firmly fixed;- S. 79:27-32 According to this passage, the heavens came first then the earth.

So now we have a contradiction!? The Qur'an says seven times that God did it in six days, while here it says eight days, so what does one do? According to the rule suggested by Aristotle which was quoted at the end of Section Three, Chapter I, we should give the benefit of the doubt to the author, and not take it to ourselves. Therefore, it seems logical to make the basic assumption that in Muhammad's understanding some of these days were concurrent 93

To resolve these problems, Muslims posit new meanings to already established Arabic words. Worse still, Muslims attach meanings to words that, although valid for a different era, were not known or defined as such by either Muhammad or his companions. For instance, Muslims presume that the term thumma does not necessarily imply sequential or chronological time. Rather, the term can also denote parallel action as well. 94

Words have different meanings in different context at different times. Hence, we must read the available literature from the seventh century Arabia in order to know what thumma meant to Muhammad and his companions. We are reminded of the words of Abdullah Yusuf Ali: "Every serious writer and thinker has a right to use all the knowledge and experience he possesses in the service of the Qur'an. But he must not mix up his own theories and conclusions, however reasonable, with the interpretation of the Text itself, which is usually perfectly perspicuous, as it claims to be. Our difficulties in interpretation often arise from various causes, of which I will mention just a few: "(1) Arabic words in the Text have acquired other meanings than those which were understood by the Apostle and his Companions. All living languages undergo such transformations. The early Commentators and Philologists went into these matters with a very comprehensive grasp, and we must accept their conclusions. Where they are not unanimous, we must use our judgment and historic sense in adopting the interpretation of that authority which appeals to us most. We must not devise new verbal meanings." (Yusuf Ali as cited by Dr. William Campbell, The Qur'an and the Bible in the light of History and Science [Middle East Resources, PO Box 96, Upper Darby, PA 19082), pp. 9-10) Therefore, we must look at the way the early Muslim scholars understood the term thumma, especially its use in the context of creation. Once this is done, one discovers that both Muhammad and his Companions believed that the earth was created first and then the heavens. This indicates that nearly all the early Muslims understood the use of thumma in the Quranic account of creation as referring to sequential or chronological development or time. Most, if not all, Muslim commentators such as at-Tabari and Ibn Kathir record this fact. The following traditions are taken entirely from The History of alTabari, Volume 1- General Introduction and from the Creation to the Flood (trans. Franz Rosenthal, State University of New York Press, Albany 1989), pp. 187-193: 95

"We have stated before that time is but hours of night and day and that the hours are but traversal by the sun and the moon of the degrees of the sphere. Now then, this being so, there is (also) a sound tradition from the Messenger of God told us by Hannad b. al-Sari, who also said that he read all of the hadith (to Abu Bakr)- Abu Bakr b. 'Ayyash- Abu Sa'd al-Baqqal- 'Ikrimah- Ibn Abbas: The Jews came to the Prophet and asked him about the creation of the heavens and the earth. He said: God created the earth on Sunday and Monday. He created the mountains and the uses they possess on Tuesday. On Wednesday, He created trees, water, cities and the cultivated barren land. These are four (days). He continued (citing the Qur'an): 'Say: Do you really not believe in the One Who created the earth in two days, and set up others like Him? That is the Lord of the worlds. He made it firmly anchored (mountains) above it and blessed it and decreed that it contain the amount of food it provides, (all) in four days, equally for those asking'- for those who ask. On Thursday, He created heaven. On Friday, He created the stars, the sun, the moon, and the angels, until three hours remained. In the first of these three hours He created the terms (of human life), who would live and who would die. In the second, He cast harm upon everything that is useful for mankind. And in the third, (He created) Adam and had him dwell in Paradise. He commanded Iblis to prostrate himself before Adam, and He drove Adam out of Paradise at the end of the hour. When the Jews asked: What then, Muhammad? He said: 'Then He sat straight upon the Throne.' The Jews said: You are right, if you had finished, they said, with: Then He rested. Whereupon the Prophet got very angry, and it was revealed: 'We have created the heavens and the earth and what is between them in six days, and fatigue did not touch Us. Thus be patient with what you say.'" According to this tradition from Ibn Abbas, Muhammad believed the earth and everything within it was created on the first four days whereas the heavens and the constellations were created afterwards on Thursday and Friday. Hence, Muhammad believed that vegetation was created even before the heavens and the sun, a gross scientific error!

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"According to al-Muthanna- al-Hajjaj- Hammad- 'Ata' b. al-Sa'ib'Ikrimah: The Jews asked the Prophet: What about Sunday? The Messenger of God replied: On it, God created the earth and spread it out. They asked about Monday, and he replied: On it, He created Adam. They asked about Tuesday, and he replied: On it, He created the mountains, water, and so on. They asked about Wednesday, and he replied: Food. They asked about Thursday, and he replied: He created the heavens. They asked about Friday, and he replied: God created night and day. Then, when they asked about Saturday and mentioned God's rest(ing on it), he exclaimed: God be praised! God then revealed: 'We have created the heavens and the earth and what is between them in six days, and fatigue did not touch Us.'" We again have the heavens being created after the earth. At-Tabari then comments: "The two reports transmitted by us from the Messenger of God have made it clear that the sun and the moon were created after God had created many things of His creation. That is because the hadith of Ibn Abbas on the authority of the Messenger of God indicates that God created the sun and the moon on Friday. If this is so, earth and heaven and what was in them, except the angels and Adam, had been created before God created the sun and the moon. All this (thus) existed while there was no light and no day, since night and day are but nouns designating hours known through the traversal by the sun and the moon of the course of the sphere. Now, if it is correct that the earth and the heaven and what was between them, except what we have mentioned, were in existence when there was no sun and no moon, the conclusion is that all existed when there was no night or day. The same (conclusion results from) the following hadith of Abu Hurayrah reported on the authority of the Messenger of God: God created light on Wednesdaymeaning by 'light' the sun, if God wills." At-Tabari is therefore honest enough to state that both the Quran and Muhammad's interpretation of it clearly posit the creation of the heavens, 97

the sun and the entire constellations after the earth and its nourishment had already been made. Ibn Kathir comments on S. 2:29: Before Allah mentioned proof of the creation to the disbelievers and what they witness in themselves. In this verse, He mentions another proof of the creation of the heavens and the earth: Mujahid said that Allah created the earth before the heavens, and when He did, smoke evolved and rose- by the will of Allah. The action of turning to the sky involves movement because the verb is followed by the preposition (to). that is created seven heavens. The interpreters do not agree as to whether Allah created the earth before the heavens or vice versa. Each has evidence although the evidence of those supporting the opinion that the creation of the earth preceded the heavens IS STRONGER BECAUSE ALLAH SAID: using the adverb "then", WHICH IMPLIES SEQUENCE, that is Allah created the earth and what is in it, then He moved to the sky and fashioned it into seven heavens. On the other hand, those who support the opinion that the creation of the heavens was before the earth refer to the verse <What! Are you harder to create than the heaven which He has built? He raised it high and fashioned it. He made dark its night and brought out its light. And after that He spread the earth, And then drew its water and its pastures. Then the mountains he fixed:> (79:2732) This was narrated by Ibn Jarir who quoted Qatadah. However, this opinion is not sound; in fact, the truth is the reverse. Al-Bukhari mentions in his Sahih that when Ibn 'Abbas was asked about this very issue his reply was that the earth was created before the heavens, and that it was spread out after the creation of the heavens. The phrase 'spread out' was further explained in the verse
mountains He fixed: rel="nofollow"> (79:31-32) whereby the action of spreading is explained by drawing out the water stored in it and thus causing plants to flourish in their myriad types, forms, kinds, colours and shapes. (Tafsir Ibn Kathir - Part 1 Surah Al-Fatiah Surah Al-Baqara, ayat 1 to 141, abridged by Shaikh Muhammad Nasib Ar-Rafai'i [Al-Firdous Ltd., London, 1998 second edition], pp. 92-93; bold italic emphasis ours) Here also is Ibn Kathir's lengthy commentary on S. 41:9-12: <Who created the heavens and the earth in Six Days> (7:54), is explained in more detail; the creation of the earth and the creation of the heaven are discussed separately. Allah says that He created the earth FIRST, because it is the foundation, and the foundation should be built first, then the roof. Allah says elsewhere: With regard to the Ayat ... (79:27-33) This Ayah states that the spreading of the earth came after the creation of the heavens, but the earth itself was created BEFORE the heavens according to some texts. THIS WAS THE RESPONSE OF IBN 'ABBAS, may Allah be pleased with him, as recorded by Al-Bukhari in his Tafsir of this Ayah in his Sahih. He recorded that Sa'id bin Jubayr said: "A man said to Ibn 'Abbas, may Allah be pleased with him, saying: ‘I find some things in the Qur'an which confuse me: ... 99

... And Allah says: until; ... (79:27-32) So He mentioned the creation of the heavens before the earth, then He said: <Say: "Do you verily disbelieve in Him who created the earth in two Days?" ...> until; ... <We come willingly.> Here He mentioned the creation of the earth before the creation of the heavens ...’ Ibn ‘Abbas, may Allah be pleased with Him, replied: ‘... Allah created the earth in two days, THEN He created the heavens, THEN He (Istawa ila) the heaven and gave it its shape in two more days. THEN He spread the earth, which means that He brought forth there from its water and its pasture. And he created the mountains, sands, inanimate things, rocks and hills and everything in between, in two more days. This is what Allah says: <(He) spread (the earth)> (79:30) And Allah saying: <(He) created the earth in two Days> So He created the earth and everything in it in four days, and He created the heavens in two days ...’" (Tafsir Ibn Kathir - Abridged Volume 8 Surat AlAhzab, verse 51 to the end of Surat Ad-Dukhan, pp. 517-521; bold and capital emphasis ours) Ibn Kathir continues:

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<(He) created the earth in two Days> means Sunday and Monday... means, He blessed it and gave it the potential to be planted with seeds and bring forth produce... means, what its people need of provision and places in which to plant things and grow crops. This was on Tuesday and Wednesday, which together with the two previous days add up to four days... ... means, He finished forming them as seven heavens in two more days, which were Thursday and Friday. (Ibid., pp. 521-522; bold emphasis ours) The problem with Ibn Kathir's proposed harmonization is that it contradicts both the Quran in S. 41:9-12 and the traditions cited earlier by at-Tabari that the earth and all its life-sustaining items, such as vegetation, was created before the heavens, a fact affirmed in Sahih Muslim, Chapter MCLV, The beginning of creation and the creation of Adam, Hadith No. 6707: "Abu Huraira reported that Allah's Messenger (mpbuh) took hold of my hands and said: Allah the Exalted and Glorious, created the clay on Saturday and He created the mountains on Sunday and He created the trees on Monday and He created the things entailing labour on Tuesday and created light on Wednesday and He caused animals to spread on Thursday and created Adam (pbuh) after 'Asr on Friday; the last creation at the last hour of the hours of Friday, ie. Between afternoon and night." 101

Muhammad states that vegetation preceded the formation of light, i.e. the sun. This presumes that the heavens were fashioned after God had already created the earth and all its nourishment. Some Muslims have tried to claim that this tradition is weakly attested. Yet, M.S.M Saifullah notes that not all Muslims agree that this hadith is weak. In a footnote to on his articles, # 64, Saifullah quotes some Muslims that believed this tradition to be actually sound: 64. Ibn Taimiyyah, Majmu' Fatawa (37 vols., ed. Abd al-Rahmân b. Qasim & his son Muhammad, Riyad, 1398), 18:18f. Ibn Taimiyyah mentions that Imâm Muslim's authentication of this hadîth is supported by Abû Bakr al-Anbari & Ibn alJauzi, whereas al-Baihaqi supports those who disparaged it. AlAlbani says that it was Ibn al-Madini who criticised it, whereas Ibn Ma'in did not (the latter was known to be very strict, both of them were shaikhs of al-Bukhârî). He further says that the hadîth is Sahih, and does not contradict the Qur'ân, contrary to the probable view of the scholars who criticised the hadîth, since what is mentioned in the Qur'ân is the creation of the heavens and the earth in six days, each of which may be like a thousand years, whereas the hadîth refers to the creation of the earth only, in days which are shorter than those referred to in the Qur'ân (Silsilah alAhadîth as-Sahihah, no. 1833). (Source: this article) Ibn Kathir himself cites this hadith from Abu Hurayrah with approval. Ibn Kathir commented on S. 7:54 stating: Imam Ahmad recorded Abu Huraryah saying: Allah's Messenger told me:... ((Allah created the dust on Saturday, and He created the mountains on Sunday, and He created the trees on Monday, and He created the unpleasant things on Tuesday and He created the light on Wednesday and He spread the creatures through out it on Thursday and He created Adam after 'Asr on between 'Asr and the night.)) (Tafsir Ibn Kathir - Abridged Volume 4, Surat AlA'raf to the end of Sura Yunus, p. 77) 102

Here is Yusuf Ali's footnote to S. 41:9-12, #4470: "...The Commentators understand the 'four Days' in verse 10 to include the two Days in verse 9, so that the total for the universe comes to six Days. This is reasonable, because the processes described in verses 9 and 10 form really one series. In one case it is the creation of the formless matter of the earth; in the other case it is the gradual evolution of the form of the earth, its mountains and seas, and its animal and vegetable life, with the 'nourishment in due proportion', proper to each. Hence, Yusuf Ali concurs with our assessment. So problematic the passage S. 79:27-32 turned out to be for Muslims, that At-Tabari presents their struggles in trying to reconcile this passage with the other Quranic verses stating that heaven was created after the earth: Others said: God created the earth with the food it provides before heaven, without spreading it out. "Then He stretched out straight toward heaven and fashioned it into seven heavens." Thereafter, He spread out the earth. Those who said According to 'Ali b. Dawud- Abu Salih ('Abdallah b. Salih_Mua'wiyah (b. Salih)- 'Ali b. Abi Talhah- Ibn 'Abbas, commenting on God's word when He mentioned the creation of the earth before heaven and then mentioned heaven before the earth: (It is explained by the fact that) He created the earth with the food it provides before heaven, without spreading it out. "Then He stretched out straight toward heaven and fashioned it into seven heavens." Thereafter, He spread out the earth. This is (meant by) God's word: "And it was the earth that He spread out thereafter." According to Muhammad b. Sa'd- his father- his paternal unclehis father- his father- Ibn 'Abbas, commenting on: "And it was 103

the earth that He spread out thereafter. He brought forth from it its water and its pasture, and the mountains He anchored firmly." It means that He created the heavens and the earth. When he had finished with heaven before creating food of the earth, He spread the food on it after creating heaven. And He firmly anchored the mountains. This is meant by "spreading it out." The food and the plants of the earth used to be good only on the night and the day. This (meant by) God's word: "And it was the earth He spread out thereafter." Have you not heard that He continues: "He brought forth from it its water and its pasture"? Abu Ja'far (al-Tabari) says: Regarding this, the correct statement, in our opinion, is the one of those who said: God created the earth on Sunday. He created the heaven on Thursday, and He created the stars and the sun and the moon on Friday. (We consider it correct) because of the soundness of the report mentioned earlier on the authority of Ibn 'Abbas from the Messenger of God. The tradition transmitted to us on the authority of Ibn 'Abbas is not impossible. It says that God created the earth but did not spread it out. Then He created the heavens "and fashioned them (into seven heavens)," and thereafter "spread out" the earth. "He then brought forth its water and its pasture, and the mountains He anchored firmly." Indeed, in my opinion this is the correct statement. That is because the meaning of "spreading out" is different from that of "creating." God says, "Are you more difficult to create than the haven He constructed? He raised high its roof and fashioned it. He darkened its night and brought forth its morning. And it was the earth He spread out thereafter. He brought forth from it its water and its pasture, and the mountains He anchored firmly." (Ibid., pp. 214-216) The preceding hadiths transmitted on the authority of Ibn Abbas claim that the earth's nourishment, i.e. food, water etc., was created only after the formation of the heavens. As was already noted, this contradicts S. 41:9-12 as well as the other traditions and Yusuf Ali's footnote that posit the creation of food, vegetation etc. prior to the formation of the heavens. Therefore, these hadiths along with Yusuf Ali's comments leave no room for understanding S. 79:27-32 in the manner prescribed by Ibn Kathir. 104

At-Tabari also comments on those who would try to translate ba'da in S. 79:27-32 to mean other than "after that": Someone might say: You realize that a number of interpreters have considered God's word: "And it was the earth that He spread out thereafter," to mean: "He spread out simultaneously" (attributing to the preposition ba'da "after" the meaning of ma'a " together [simultaneous] with"). Now, what is your evidence for the soundness of your statement that we have here the meaning of "after", the opposite of "before"? The reply would be: The meaning of "after" generally known in Arabic speech, as we have said, is that of the opposite of "before," and not "simultaneous with." Now, word meanings considered applicable are those that are preponderant and generally known among speakers (of a language), and no others are. (Ibid., p. 216) The renowned Muslim commentators, the two Jalals, were also of the opinion that the earth was fashioned before the heavens. They write in reference to S. 2:29: He it is Who created for you all that is in the earth, that is, the earth and all that is in it, so that you may benefit from and learn lessons from it; then, after creating the earth, He turned to, that is, He made His object, heaven and levelled them (fa-sawwāhunna: the pronoun [-hunna] refers to 'heaven', since, it [heaven] is implicit in the import of the sentence attributed to it [the pronoun]), that is to say, He made them thus, as [He says] in another verse, [fa-qadāhunna] so He determined them [Q. 41:12]) seven heavens and He has knowledge of all things, in their totality and in their individual detail, so do you not then think that the One who has the power to create this to begin with, which is much greater than what you are, also has the power to bring you back [after death]? (Tafsir al-Jalalayn; source) And here is what they say regarding 41:9-12: Say: 'Do you [really] (read a-innakum, pronouncing both hamzas, or by not pronouncing the second one but inserting an alif 105

between the two in both cases) disbelieve in Him Who created the earth in two days, Sunday and Monday, and ascribe to Him associates? That is the Lord, in other words, the Possesser, of [all] the Worlds (al-'ālamīn, the plural of 'ālam, which denotes everything apart from God. On account of the variety [of beings] that it subsumes, it has been expressed in the plural form ending with -īn, as a way of giving prevalence [in the address] to rational beings). (Source) And He set (wa-ja'ala, the beginning of a new [independent] sentence and cannot be a supplement to [the preceding] relative clause containing alladhī, 'Who', because of the intervening clause that is [syntactically] unrelated) therein firm mountains [rising] above it, and blessed it, with an abundance of water, crops and stock, and ordained, divided, therein its [various means of] sustenance, for human beings and beasts, in four, complete, days - in other words, the 'setting therein [of mountains]' together with what has been mentioned in addition [all] took place on Tuesday and Wednesday - evenly (sawā'an, in the accusative because it is a verbal noun) in other words, the four days were exactly four, neither less nor more, for [all] enquirers, about the creation of the earth and all that is in it. (Source; bold and underline emphasis ours) Then He turned to the heaven when it was smoke, [consisting of] rising vapours, and He said to it and to the earth, "Come both of you, to what I desire from you, willingly, or unwillingly!" (taw'an aw karhan, their [syntactical] locus is that of a circumstantial qualifier, in other words, '[Come] being obedient or coerced'). They said, "We come, together with all those inhabiting us, willingly!" (tā'i'īna mainly indicates masculine rational beings; it may also be that they are referred to in this way because they are being addressed thus). (Source) Then He ordained them (the [suffixed] pronoun refers back to alsamā', 'the heaven', because it [al-samā'] actually denotes that plural [sense] to which it will lead [in the following clause), in other words, He made them to be, seven heavens in two days Thursday and Friday. He completed them in the last hour 106

thereof, in which He created Adam - which is why He does not say sawā'an, 'evenly' here [as He did earlier]; what is said here concords with those verse in which it is stated that the heavens and the earth were created in six days; and in each heaven He revealed its commandment', that to which He commanded those in it [to follow], in the way of obedience and worship. And We adorned the lowest heaven with lamps, with stars, and [this was also] to guarded them (hifzan is in the accusative because of its implicit verbal sense, in other words, 'We guarded it against the devils lest they try to listen therein [to the angels] by stealth with meteors'). That is the ordaining of the Mighty, in His kingdom, the Knower, of His creatures. (Source; bold and underline emphasis ours)

try you, which of you is best in conduct. Yet if thou (O Muhammad) sayest: Lo! ye will be raised again after death! those who disbelieve will surely say: This is naught but mere magic. S. 11:7 A revelation from Him Who created the earth AND (wa) the high heavens, S. 20:4 Who created the heavens AND (wa) the earth AND (wa) all that is between them in six Days, THEN (thumma) He mounted the Throne. The Beneficent! Ask anyone informed concerning Him! S. 25:59

Clearly even these scholars believed that the earth was created before the heaven!

And verily We created the heavens AND (wa) the earth, AND (wa) all that is between them, in six Days, and naught of weariness touched Us. S. 50:38

Now the author of the Quran could have avoided all these difficulties by using a different word in place of thumma, a word which does not necessarily convey sequence or chronology. For instance, the Quran in several places mentions the creation of the heavens and the earth by either placing heavens before the earth or vice-versa, where the Arabic wa (and) is used in place of thumma:

He it is Who created the heavens AND the earth in six Days; THEN (thumma) He mounted the Throne. He knoweth all that entereth the earth and all that emergeth therefrom and all that cometh down from the sky and all that ascendeth therein; and He is with you wheresoever ye may be. And Allah is Seer of what ye do. S. 57:4

Lo! your Lord is Allah Who created the heavens AND (wa) the earth in six Days, THEN (thumma) mounted He the Throne. He covereth the night with the day, which is in haste to follow it, AND (wa) hath made the sun AND (wa) the moon AND (wa) the stars subservient by His command. His verily is all creation and commandment. Blessed be Allah, the Lord of the Worlds! S. 7:54 Lo! your Lord is Allah Who created the heavens AND (wa) the earth in six Days, THEN (thumma) He established Himself upon the Throne, directing all things. There is no intercessor (with Him) save after His permission. That is Allah, your Lord, so worship Him. Oh, will ye not remind? S. 10:3 And He it is Who created the heavens AND (wa) the earth in six Days - AND (wa) His Throne was upon the water - that He might 107

It is evident that the Arabic conjunction, wa, in these passages is not meant to emphasize the order of creation, i.e. that the heavens were created first etc., but to creation in general, i.e. that God created the entire cosmos. In some of these passages the conjunction stands in contrast to thumma, where thumma clearly conveys sequence or time. For instance, thumma is used in relation to God assuming the throne after finishing his work of creation. This shows that thumma, at least in these passages, implies a time sequence. Thus, the author of the Quran knew of a word (wa) that does not necessarily imply time or order, and even used it when recounting the creation account. This clearly provides additional evidence for our claim that the author, by not using this word in surahs 2:29 and 41:9-12, truly believed that the earth was created before the heavens and used a word 108

(thumma), which primarily denotes time sequence and/or order, to convey that.

"Our religion is based on the Qur'an and the Hadith, 50-50." To give another example of the importance of the Hadith (also called "traditions" in English) it has recently been reported that 200,000 volumes of the Qur'an and the Hadith of Al-Bukhari have now been printed in the Uygur language in China. We would expect that after many years of persecution under atheism and the Red Guard, the Muslims would want to reprint the Qur'an just as the Chinese Christians want to reprint the Bible. But we see that in addition they wished to print a collection of the Hadith.[1] (Al-Bukhari, along with Muslim, is one of the most respected of those who collected the traditions of Muhammad.)

This, therefore, leaves us with an irreconcilable contradiction not just with established scientific theories, but within the Quran itself. Dr. Naik is a Sunni Muslim. Therefore, as a Sunni Muslim we presume he accepts the authority of both the Sunnah and the authentic Hadiths since these things are foundational for Sunni Muslims. As Dr. William Campbell notes: The word Hadith could be translated as a speech or a saying or even small talk. But in Islamic theology the term refers to a narrative concerning a deed or utterance of the Prophet Muhammad reported by his companions. These are broken down into various classes such as the Hadith Qudsi in which God Himself speaks, and the Hadith Nabawi in which the words, and the custom or practice (Sunna) of Muhammad are recorded. At one time the words "sunna" and "hadith" were almost synonymous, but later the word "sunna" came to have a special religious meaning. The sayings and practices of Muhammad, in addition to being repeated for the spiritual edification of the believer, were codified as legally binding precedents. Called the "Sunna", it thus became a second source of law in addition to the law found in the Qur'an, and the following story will help us understand its importance. After having lived in Tunisia for some time, I met a Mu'addib. A Mu'addib is a person who helps the families of the dead in their mourning by reciting the Qur'an over the graves of the dead relatives. This man, though poorly dressed, was very well informed. Not only did he know his own religion, but he was knowledgeable about many subjects - quoting Abraham Lincoln and other men of history. As we talked, the conversation turned to religion, and when he spoke about Islam he made the following statement, 109

When in conversation, Muslims quote Hadith almost as often as the Qur'an to prove a doctrine under discussion. One friend explained it this way, "The Qur'an gives the basic doctrine. The Hadith shows the things which are not clear in the Qur'an and makes plain the decrees of the Qur'an". The Editor of the book Quarante Hadiths de Imam Nawawi[2] says in his preface, "The Qur'an, the word of God revealed to Muhammad; and the Hadith, the teachings of the Prophet, are the two sources of Islam. The knowledge of this religion would be impossible apart from these two texts." (Ibid., pp. 54-55) And, As I said above, this was all very puzzling. On the one hand the Hadith seemed extremely important; and on the other hand it seemed arbitrary and not important at all. Then I read Fazlur Rahman's book entitled Islam, in which he makes the following statement: "For, if the Hadith as a whole is cast away, the basis for the historicity of the Qur'an is removed at one stroke."[11] (Italics his, boldfacing mine) Some readers may disagree with this statement, but if they consider it carefully, I think that they will have to agree that it is true. For although the Qur'an contains narrative material, it has 110

very little narrative material about Muhammad's life, the battles he fought, etc. Therefore it is true, if the Hadith as a whole were removed, we would know almost nothing about how Muhammad used to go out to fast and meditate in a cave, or how the first revelation came, or the flight to Medina. Though the Battle of Badr is very important to Islamic history, it is mentioned by name exactly one time in the Qur'an, in the Sura of the Family of 'Imran (Ali 'Imran) 3:123 from 2-3 AH. To understand what happened and why it was so important one must turn to the Hadith, and in Section Three, Chapter III of this book, almost all the material on the origin of the Qur'an is from the Hadith. The logical conclusion is that the Qur'an, believed by every Muslim to be pure revelation, can only be proved and justified as pure revelation, by using the human,[12] less certain material from the Hadith. Therefore every Muslim, even one who belittles the Hadith, must decide whether the testimony of Abu Bakr, 'Umar Ibn Khattab, 'Uthman, and the others quoted in the Hadith is true enough and has been transmitted with enough accuracy so that their reports of Muhammad bringing the Qur'an can be believed. (Ibid., pp. 6061) The introduction to Muslim author, Habib-Ur-Rahman Azami's book, The Sunna In Islam - The Eternal Relevance of the Teaching and Example of the Prophet Muhammad (UK Islamic Academy, 1989), states: This monograph which we are privileged to present to English readers expounds the true role and degree of the Prophet (peace be upon him) and establishes the eternal relevance of the Sunnah and the Qur'an. Islamic Shari'ah is complete only with recourse to both,the Qur'an and the Sunnah. As Allah has promised to preserve the Qur'an, so also He has arranged for the preserving of an authentic and exhaustive record of the lifeexample, the sayings and deeds, of the Prophet. In every age, 111

Allah has created souls devoted to the mission of preserving the Sunnah. (Ibid, p. 5; bold emphasis ours) The author himself notes, The Qur'an is both the foundation and fountain of Faith and, among the fundamentals of Divine Law, the Shari'ah, its place is unique. Its purpose however is only to lay down the principles. Its elaboration and interpretation are left to the Sunnah and the Hadith. (Ibid., p. 8) And, Along with the teaching of the Scripture, the teaching of 'wisdom' has also been declared to be the Prophet's function. For a proper understanding of the word 'wisdom' we first refer to the Qur'an itself which contains numerous verses stating that 'wisdom', too, was one of the things revealed by Allah. In alNisa', for example, it is said: 'Allah revealeth unto thee the Scripture and wisdom, and teacheth thee that which thou knewest not. The grace of Allah towards thee has been infinite (al-Nisa' 4:113). And in al-Baqarah: And remember Allah's grace upon you and that which He hath revealed unto you of the Scripture and of wisdom, whereby He doth exhort you (al-Baqarah 2:231). From Surah Al-Ahzab we learn that with the verses of the Qur'an, 'wisdom', also, was recited in the apartments of the pious wives of the Prophet: And bear in mind that which is recited in your houses of the revelations of Allah and of wisdom (al-Ahzab 33:34).

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Now, what else was read in the houses of the Prophet's wives apart from the Scripture? And what other things did the Prophet recite to his pious wives besides the Qur'an? It could be nothing more but his own Sunnah and Traditions. In addition, since the command given in this verse is to bear wisdom in mind, the necessity of learning the Sunnah and the Tradition by heart is self-evident. Moreover, knowledge, recitation and learning by heart are not an end in themselves. Their real object is in their action. From above the Tradition, therefore, the obligation to act upon the Sunnah and the Tradition is manifest. So when 'wisdom' is simply another name for Sunnah, we can establish from the three verses given earlier (in which 'wisdom' like the Scriptures is stated to be a Divine revelation) that the Sunnah, too, was taught directly by the Almighty Creator to His Messenger. As we turn from the Qur'an to its teacher, it again becomes clear that there was another thing, aside from the Qur'an, which was revealed by Allah to the Prophet. Namely, 'wisdom'. Says he: 'The Qur'an was bestowed upon me, and, along with it, another thing which is similar to it' (Abu Dawud, Ibn Majah, Darmi). In view of these pronouncements, both from the Qur'an and the Sunnah, the learned scholars of Islam are in agreement that the word 'wisdom' in, 'And teacheth you the Scripture and wisdom' (Al Imran 3:164), and in similar verses denotes the Sunnah, and further, that the Sunnah, too, is a kind of Divine revelation. Ibn Qayyim, for instance, remarks: 'Allah, the Glorious One, sent down two kinds of revelations to His Messenger and made it obligatory to believe in and act upon both of them. These are the Qur'an and wisdom.' Ibn Qayyim then quotes in support the verses referred to by us earlier and goes on to say that: 'The Scripture mentioned in them means the Qur'an and 'wisdom', in the unanimous opinion of the pious precursors, the Sunnah. What the Messenger communicated after learning about it from Allah and what Allah revealed through the tongue of His Messenger are equally required to be accepted. 113

It is a fundamental and universally accepted principle among the Muslims and whoever denies it is not one of them. The Prophet himself said: 'The Qur'an was bestowed upon, and, along with it, another thing which was similar to it' (Kitab al-Ruh). (Ibid., pp. 14-15; bold emphasis ours) Finally, renowned Muslim scholar Dr. Abu Ameenah Bilal Philips, comments on the sources Muslims must appeal in order to understand such things as possession: From the aforementioned arguments, it may be concluded that those who deny the possibility of diabolical possession rely on only two sources- Qur'anic texts and logic- while those who affirm it rely on three- Qur'anic texts, texts from the Sunnah and logic. According to the correct methodology of Qur'anic interpretation outlined by Ibn Katheer in the introduction of his exegesis of the Qur'aan, the interpretations of the Sunnah are essential for determining the correct understanding of the Qur'anic text. Ibn Katheer wrote, If it is asked what is the best method of interpretation, the reply is that the most correct method is that of [interpretation of] the Qur'aan by the Qur'aan. This is because what has been generalized in one place has been specified in another. If an explicit explanation is not found in another verse, then the answers are found in the Sunnah, for it explains and clarifies the Qur'aan. In fact, Imaam Muhammad ibn Idrees ash-Shaafi'ee said, "Whatever the Messenger of Allaah ruled was based upon what he understood from the Qur'aan... Due to this fact, the Messenger of Allaah stated, 'I have been given the Qur'aan and something similar to it along with it.' He meant the Sunnah, because the Sunnah was revealed to him as the Qur'aan was revealed, except that it was not recited as the Qur'aan was recited. (Philips, The Exorcist 114

Tradition in Islaam [Dar Al Fatah; Sharjah U.A.E., 1997], pp. 8788; bold emphasis ours) In light of the preceding factors and considerations we would like to ask Zakir Naik the following questions: 1. Do you accept the Sunna of your prophet? Do you accept the authentic traditions attributed to your prophet? 2. If you answer yes, then why do you neglect to include your prophet's own interpretation and understanding of the Quranic passages that you often use to prove scientific compatibility? 3. Is it because you realize that to cite your prophet's own interpretation of the Quran would sound the death knell to your theory of Quranic compatibility with modern science? 4. Why do you propose new interpretations and new meanings to words that go against the consensus of Muslim commentators such as Ibn Kathir and at-Tabari? Why do you propose meanings that neither your prophet nor his companions ever dreamed of? 5. Why do you use science as the standard to test what you believe to be God's truth? Is science a superior and infallible criterion over against what you believe to be God's ultimate Criteria, the Quran al-Furqan? 6. Is it not dishonesty on your part to neglect the authoritative interpretation of your prophet in order to convince people ignorant of your traditions that the Quran is a scientific miracle? 7. Since you believe in the Day of Judgment and eternal damnation, do you not realize that your deceptive methods can cause innocent people to believe in a lie and suffer eternal consequences because of it? Perhaps Naik would care to answer these questions. Until then we will continue to remain in the service of our risen Lord of Glory, Jesus Christ, God's eternal beloved Son. Amen. Come Lord Jesus, we love you forever!

Then He turned to the heaven, which was only smoke at that time. He said to the heaven and the earth: "Come ye together, willingly or unwillingly." -- Sura 41:11 Have not the disbelievers seen that the heavens and the earth were one piece and We parted them? And we made every living thing from water. Will they not then believe? -- Sura 21:30 Here does arise the question: Have heaven and earth first been of one piece which Allah then parts, or have they first been far apart so that He has to call them together? Qur'an Contradiction:

What was man created from? The very first revelation starts out with providing an ingredient for contradiction: Proclaim! In the name of thy Lord and Cherisher, who created created man, out of a mere clot of congealed blood. -- Sura 96:1-2 Apart from the fact that "a mere blood clot" is scientifically wrong, let us see what further ideas the Qur'an presents on how God creates human beings. It is he who has created man from water -- Sura 25:54 And God has created every living creature from water. -- Sura 24:45

Calling Together or Ripping Apart?

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We created man from sounding clay, from mud moulded into shape. -- Sura 15:26 Amongst his signs is this, that he created you from dust. -- Sura 30:20 Blood clot? water? clay? dust? The Qur'an doesn't really seem all that sure what God used and seems to imply that He took just anything he could get his hands on. But this is still not all in this confusion:

But does not man call to mind that We created him before out of nothing?

He just says the word "be" and it is, there is no making a mess with water, clay, blood clots or dust, just a clean "there it is". Right? Sura 4:82 claims that there is no discrepancy in this Qur'an!

A Muslim's Response by Randy Desmond Date: Fri, 27 Sep 1996 12:36:30 PDT made made made made made

a a a a a

cake. cake from cake from cake from cake from

Was there a discrepancy in my making of a cake? If not, then where is the discrepancy in the Qur'an's testimony of what a man is made from?

I wonder how you would look if I said "I made a cake from nothing" since Sura 19:67 says

God createth what He willeth: When he hath decreed a plan, He but saith to it, "Be," and it is! -- Sura 3:47

I I I I I

As for the claim that the Qur'an is scientifically wrong, I also suggest you read what Jochen has referenced. In this link it explains the meanings of the word that has been translated as "clot" and admits that it can have a scientifically viable meaning eventhough it is trying to "prove" it as unscientific.

flour. sugar. eggs. water.

Do you think I just "took anything I could get my hands on" to make my cake? (I think leaving out any of those ingredients would no longer render it a cake) Do any of my statements contradict each other? So just like I know what my cake is made from, so does the Qur'an know what man was made from.

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which fits together with the above mentioned "be and it is" (3:47). Although you might mention different ingredients at different verses, but none of those goes together with "nothing". The above "harmonization" is another ad hoc explanation since there is no indication that these verses were giving "some of the ingredients only". They do not read that way. They never say: "We created man from water among other things". And I bet, if today I do say only that "I made a cake from water" that you would still not believe me. And if I say next week "I made a cake from sugar" then you would also find that strange. Because you know that nobody can make a cake from sugar only or from water only. But you would not automatically assume that the water and sugar are supposed to go together. After all, I am telling you so at vastly different times. And these suras are also revealed sometimes with years in between them. Assuming that they belong together and each give only some ingredient, is a rather artificial explanation. What do you think was the truth content of the verses revealed at the beginning if the Muslims didn't know if there even would be any more revelations to give more ingredients? For 118

them these were indeed absolute statement. Just as they appear to us today.

There is an assumption on your part, and I also assumed it for my initial response, that what man was created from was an ingredients list. While I do believe four of the six verses you quote do list "ingredients", there is another possibility we left out. What about "from" in the temporal or conceptual sense? Aren't any of these possible? For example... I I I I

made made made made

a a a a

cake. cake from a recipe. cake from batter. cake from a rising thing.

Saying "I made a cake from water" does not imply that there are anymore or anyless ingredients. If my initial response (or any response) seems so general, does that render my explanation wrong?

Well, it does imply that there are NOT any less ingredients. If he says "from water" then we would expect that water is at least a part of it. Otherwise it is just a lie. And you haven't touched at all at the statement in 3:47. Your adding another sentence of making cakes out of "batter" or "a rising thing" doesn't change the argument at all, it only adds a few more ingredients. The "recipe" is not comparable since that is an algorithm and not a (material) ingredient. All the verses cited so far are concerned with the matter out of which man is created.

And what do you know... Surah 40:67 "He it is who created you from dust, then from a sperm-drop, then from a leech-like clot, then brings you forth as a child ..." Surah 23:12-14 "Verily We created man from a product of wet earth, then placed him as a drop of seed in a safe lodging, then We fashioned the drop a clot, and of the clot We fashioned bones, and We clothed the bones with flesh. Then We produced it as another creation." Now, back to the top of the page, we see 96:1-2 as a stage. We see the ingredients of water, dust, sounding clay and mud in the other verses can be resolvbed with elementarty set theory. And one more thing, does the fact that God can create at will by saying "`Be` and it is" mean he can not form man however he wishes. God is the owner of all. He can do whatever He wants.

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Surah 3:47 states that God created man out of nothing. I did not address this because I thought it was easy to understand. There was no creation before creation, right?. Does it not make sense that man was created from nothing? I would, once again, like to stress that the above verses are not necessarily an ingredients list. There is nothing saying that they can not denote stages. The verse quoted above shows that they may.

Okay, I think that is my last comment on it. You now produce a mixed argument that some are "ingredients" and some are "stages". The problem is that you can't see this from the text. They look pretty much all the same: "... created from ..." If you want to explain it that way, that is fine with me. But that is the view of somebody who already is a believer and therefore committed to find some harmonization. Maybe we can have a compromise in the following way: It is possible to give a somehow intelligible harmonization, but it is obvious that the statements seem to be able to be interpreted in many different ways. Therefore we 120

cannot claim on the other hand that the Qur'anic verses give a precise scientific statement about the development of man as many Muslims claim. The verses are far too ambiguous and unclear. This flexible poetic language lends itself to read a lot of different interpretations into it. Some which are favorable to the Muslim understanding and others just as obvious which are less favorable. Therefore: "To you your interpretation and to me mine." In this case, the Qur'an can be neither disproven nor are these statements proof of divine authorship. For using them as proof they would have to be more precise so that they are actually falsifiable. They are just not clear enough to do a scientific evaluation on them.

Qur'an Contradiction:

This Quran could not possibly be authored by other than GOD. It confirms all previous messages, and provides a fully detailed scripture. It is infallible, for it comes from the Lord of the universe. S. 10:37 R. Khalifa In their history verily there is a lesson for men of understanding. It is no invented story but a confirmation of the existing (Scripture) and a detailed explanation of everything, and a guidance and a mercy for folk who believe. S. 12:111 Pickthall One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring thee as a witness against these (thy people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims. S. 16:89 A. Yusuf Ali

Fully Detailed Or Incomplete? E.g., The Statements On Wine

The Quran claims to be completely comprehensive in its instructions, being fully detailed: There is not an animal in the earth, nor a flying creature flying on two wings, but they are peoples like unto you. We have neglected nothing in the Book (of Our decrees). Then unto their Lord they will be gathered. S. 6:38 Pickthall Shall I seek other than Allah for judge, when He it is Who hath revealed unto you (this) Scripture, fully explained? Those unto whom We gave the Scripture (aforetime) know that it is revealed from thy Lord in truth. So be not thou (O Muhammad) of the waverers. S. 6:114 Pickthall This is the path of thy Lord, a straight path. We have detailed Our revelations for a people who take heed. S. 6:126 Pickthall

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Nothing could be further from the truth! The Quran fails to provide many important details in relation to key passages. This in turn leaves the reader confused and even perplexed in trying to understand the Quranic narratives and/or specific injunctions. In the words of the late Iranian Scholar Ali Dashti: "The Qor'an contains sentences which are incomplete and not fully intelligible without the aid of commentaries; foreign words, unfamiliar Arabic words, and words used with other than the normal meaning; adjectives and verbs inflected without observance of the concords of gender and number; illogically and ungrammatically applied pronouns which sometimes have no referent; and predicates which in rhymed passages are often remote from the subjects. These and other such aberrations in the language have given scope to critics who deny the Qor'an’s eloquence. The problem also occupied the minds of devout Moslems. It forced the commentators to search for explanations and was probably one of the causes of disagreement over readings." (Dashti, Twenty-Three Years: A study of the Prophetic Career of Mohammad, Allen and Unwin, London, 1985, pp. 48-49; emphasis ours) "To sum up, more than one hundred Qor’anic aberrations from the normal rules and structure of Arabic have been noted. Needless to say, the commentators strove to find explanations and justifications of these 122

irregularities. Among them was the great commentator and philologist Mahmud oz-Zamakhshari (467/1075-538/1144), of whom a Moorish author wrote: ‘This grammar-obsessed pedant has committed a shocking error. Our task is not to make the readings conform to Arabic grammar, but to take the whole of the Qor’an as it is and make Arabic grammar conform to the Qor’an.’" (Ibid., p. 50; emphasis)

pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving. S. 4:43 Shakir

An example of such incoherence and unintelligibility is the Quranic view of strong drinks and wine. The Quran is clearly confused regarding its view of intoxicants as the following passages conclusively demonstrate:

They ask thee concerning wine (al-khamri) and gambling. Say: "In them is great sin, AND SOME PROFIT, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make clear to you His Signs: In order that ye may consider. S. 2:219 A. Yusuf Ali

And We have not revealed to you the Book except that you may make clear to them that about which they differ, and (as) a guidance and a mercy for a people who believe. And Allah has sent down water from the cloud and therewith given life to the earth after its death; most surely there is a sign in this for a people who would listen. And most surely there is a lesson for you in the cattle; We give you to drink of what is in their bellies -- from betwixt the feces and the blood-- pure milk, easy and agreeable to swallow for those who drink. And of the fruits of the palms and the grapes -- you obtain from them intoxication (sakaran) and goodly provision; most surely there is a sign in this for a people who ponder. And your Lord revealed to the bee saying: Make hives in the mountains and in the trees and in what they build: Then eat of all the fruits and walk in the ways of your Lord submissively. There comes forth from within it a beverage of many colours, in which there is healing for men; most surely there is a sign in this for a people who reflect. S. 16:64-69 Shakir The impression given by this passage is that intoxicants are something good, since the context deals with signs or proofs of God’s care and provisions for mankind. Nothing is said about the negative affects of intoxicants or whether it is impermissible for believers. O you who believe! do not go near prayer when you are Intoxicated (sukara) UNTIL YOU KNOW (WELL) WHAT YOU SAY, nor when you are under an obligation to perform a bath -- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to 123

This verse forbids Muslims from coming to prayers while intoxicated. This gives the impression that drinking before praying is permissible, provided that one doesn’t get drunk.

Here, wine (which falls under the category of intoxicants) is said to be both sinful and profitable, with the sin being greater. Even this passage stops short of explicitly prohibiting the consumption of wine. Finally: O ye who believe! Intoxicants (al-khamru) and gambling, (dedication of) stones, and (divination by) arrows, are AN ABOMINATION,- OF SATAN’S HANDWORK: eschew such (abomination), that ye may prosper. Satan's plan is (but) to excite enmity and hatred between you, with intoxicants (al-khamri) and gambling, and hinder you from the remembrance of Allah, and from prayer: will ye not then abstain? S. 5:90-91 A. Yusuf Ali This passage says that intoxicants are the handiwork of Satan! Hence, the Quran goes from describing wine as something good to something completely evil. Now a Muslim may interject here and claim that the verses which permit intoxicants were abrogated. Yet, this is precisely the point. How does a Muslim know that these verses have been abrogated? Where does the Quran explicitly, or even implicitly, state this? Second, how does the Muslim know for certain which verses came first? Does the Quran give the date these "revelations" were allegedly sent down so that we can know which passage came first? After all, one can just as likely claim 124

that S. 16:66-67 was "revealed" last and therefore abrogated S. 2:219 and 5:90-91. How can one know for certain?

(a) The People of the Book (Jews, Christians, perhaps Sabians)? (b) The Meccan idolaters?

A Muslim may claim that Muslims don’t follow the Quran alone, but also consult the hadith literature. If so, then try telling the following Muslims that they need the hadith literature:

The Qur’an itself does not specify whom Muhammad is supposed to address this way.

The Submitters, who present their reasoning in the articles listed on this page: Hadith & Sunna Furthermore, the moment one appeals to the hadiths for clarification of these passages one ends up falsifying the Quran. The Quran is shown to be incomplete and therefore false in its claim of being fully detailed. Sam Shamoun

Second problem: Whether it is option (a) or (b) above, Surah 109 contradicts other passages in the Qur’an which state that both groups were worshipping the same God as the Muslims. Passages claiming that group (a) worshipped the same God: Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve. S. 2:62 Shakir

Muhammad and the Unbelievers:

Worshipping the Same or a Different God? More Evidence for the Incoherence and Incompleteness of the Qur’an

Say (unto the People of the Scripture): Dispute ye with us concerning Allah when He is our Lord and your Lord? Ours are our works and yours your works. We look to Him alone. S. 2:139 Pickthall

According to the 109th Surah of the Qur’an, Muhammad and the unbelievers did not worship the same Being:

Say: O People of the Scripture! Come to an agreement between us and you: that we shall worship none but Allah, and that we shall ascribe no partner unto Him, and that none of us shall take others for lords beside Allah. And if they turn away, then say: Bear witness that we are they who have surrendered (unto Him). S. 3:64

Say: O disbelievers! I worship not that which ye worship; Nor worship ye that which I worship. And I shall not worship that which ye worship. Nor will ye worship that which I worship. Unto you your religion, and unto me my religion. S. 109:1-6 Pickthall

And argue not with the People of the Scripture unless it be in (a way) that is better, save with such of them as do wrong; and say: We believe in that which hath been revealed unto us and revealed unto you; our God and your God is One, and unto Him we surrender. S. 29:46 Pickthall

The problems that this Surah poses should be apparent to anyone familiar with both the Qur’an and the Islamic traditions.

Passages showing that group (b) also worshipped the same God, even though they worshipped a host of other gods and goddesses along with Allah:

First problem: Whom exactly is this Surah referring to?

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If indeed thou ask them who has created the heavens and the earth and subjected the sun and the moon (to his Law), they will certainly reply, "Allah". How are they then deluded away (from the truth)? Allah 126

enlarges the sustenance (which He gives) to whichever of His servants He pleases; and He (similarly) grants by (strict) measure, (as He pleases): for Allah has full knowledge of all things. And if indeed thou ask them who it is that sends down rain from the sky, and gives life therewith to the earth after its death, they will certainly reply, "Allah!" Say, "Praise be to Allah!" But most of them understand not. S. 29:61-63

There is one other passage which refers to unnamed individuals who believed in Allah as the Creator of all things:

The worshippers of false gods say: "If Allah had so willed, we should not have worshipped aught but Him - neither we nor our fathers,- nor should we have prescribed prohibitions other than His." So did those who went before them. But what is the mission of messengers but to preach the Clear Message? S. 16:35

Whether this passage is addressing group A or group B, or even both, it is clear from this that the Quran presumes that the contemporaries of Muhammad knew and believed in Allah.

The pagans in the preceding passage were basically repeating what Allah supposedly said to Muhammad: If it had been Allah's plan, they would not have taken false gods: but We made thee not one to watch over their doings, nor art thou set over them to dispose of their affairs. S. 6:107

And if thou ask them, ‘Who has created the heavens and the earth?’ They will, surely, answer, ‘ALLAH.’ Say, ‘All praise belongs to ALLAH.’ But most of them have no knowledge. S. 31:25 Sher Ali

To summarize the above quoted passages: 1. Jews and Christians are said to worship Allah. 2. The pagans and idolaters also worshipped Allah, despite worshipping a host of other gods. This being the case, how can Surah 109 claim that the unbelievers were NOT worshipping that which Muhammad worshipped? This is a clear contradiction.

Finally: Surely pure religion is for Allah only. And those who choose protecting friends beside Him (say): We worship them only that they may bring us near unto Allah. Lo! Allah will judge between them concerning that wherein they differ. Lo! Allah guideth not him who is a liar, an ingrate. S. 39:3 In the above passage we see that the pagans’ MAIN direction of worship was Allah, that the other gods were only intermediaries/intercessors for the purpose of bringing them near to Allah! Thus, Allah was not just one of their many gods, but he was the main and highest one of all their gods. In fact, the very name of the worst sin in Islam, SHIRK, means "association". Associating what (other gods) with WHOM? With Allah of course! The very name of this sin would not make sense if their gods were all distinct from Allah. It presupposes that Allah is one of their gods. 127

To say that this is referring to the idols that the pagans were wrongly worshipping doesn’t solve the problem since: 1. How does a Muslim know that this is referring to the pagans? Where is this explicitly stated in the text? 2. Even if this were referring to the pagans, does not the Qur’an say that the pagans knew of and worshipped Allah, and therefore were worshippers of that which Muhammad worshipped? It may be true that Muhammad didn’t worship (most of) their gods, but the fact remains that both Muhammad and the pagans worshipped Allah, and hence the pagans DID worship that which Muhammad was worshipping, in sharp contradiction to Surah 109:3. For instance, the Quran has Muhammad saying that he doesn’t worship what the pagans worshipped except for Allah:

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Say: O people! if you are in doubt as to my religion, then (know that) I do not serve those whom you serve besides Allah but I do serve Allah, Who will cause you to die, and I am commanded that I should be of the believers. S. 10:104 Shakir Say (O Muhammad): I am forbidden to worship those unto whom ye cry beside Allah since there have come unto me clear proofs from my Lord, and I am commanded to surrender to the Lord of the Worlds. S. 40:66 Pickthall These passages presuppose that the pagans were worshipping Allah, along with a host of other gods. Thus, Muhammad may have not worshipped all the host of gods of the pagans, but they were indeed worshipping Allah. There are some translations which put 109:3 into the future instead of the present tense, turning it into a prophecy instead of a statement about the current situation. Yusuf Ali, for example, renders these verses as:

Finally, some may claim that worship here refers to religious practices, i.e. that Muhammad didn’t engage in the religious practices of the pagans and vice-versa. This is wrong for at least two reasons. The text does not state that the disbelievers "do not worship HOW I worship", or "IN THE MANNER in which I worship", but that they "do not worship THAT WHICH I worship". It clearly is the object of worship not the method (i.e. the religious practices) that is referred to. However, even if we were to allow for this forced interpretation, it is still not correct, since the pagans were already observing four of the five Islamic pillars prior to Muhammad’s time. See for instance the article Muhammad and Idolatry. Further discussion on the incoherence and the incompleteness of the Qur’an is found in these articles: http://answering-islam.org/Shamoun/incomplete.htm http://answering-islam.org/Quran/Contra/incomplete.html http://answering-islam.org/Shamoun/incomplete_mecca.htm Qur'an Contradiction:

Say: O ye that reject Faith! I worship not that which ye worship, nor will ye worship that which I worship. And I will not worship that which ye have been wont to worship, nor will ye worship that which I worship. This is no solution either. What would be the time frame that is referred to: next month, next year, or the rest of their lives? Surah 109 is generally held to be an early Meccan Surah, most inhabitants of Mecca were pagans at the time, and most commentators are convinced Muhammad is addressing the Meccan idolaters. The Meccan pagans, however, never abandoned their worship of Allah which would have been necessary to turn 109:3 into a true prophecy. On the contrary, as hostile as they originally were towards Islam, eventually Muhammad conquered Mecca and nearly all citizens converted to Islam with the consequence that Allah was then no longer just one of their gods but their one and only object of worship. Whether referring to the time before or after their conversion the Meccans always "worshipped that which Muhammad worshipped". Surah 109:3 remains in error whether interpreted as present tense or future tense.

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To Intercede or Not To Intercede? That is the Question! The Quran has much to say about intercession on the Day of Judgment. In fact, the Quran says contradictory things regarding intercession as the following passages show. 1. There Will Be No Intercession a. The Quran O children of Israel! call to mind My favor which I bestowed on you and that I made you excel the nations. And be on your guard against a day when ONE SOUL shall not avail ANOTHER in the least, neither shall intercession on its behalf be accepted, nor shall any compensation be taken from it, nor shall they be helped. S. 2:47-48 130

O children of Israel, call to mind My favor which I bestowed on you and that I made you excel the nations. And be on your guard against a day when NO SOUL shall avail ANOTHER in the least neither shall any compensation be accepted from it, nor shall intercession profit it, nor shall they be helped. S. 2:122-123 These two passages make it clear that intercession will not avail ANY person, not just the Israelites, since the references to "NO SOUL" and "ONE SOUL" not availing another naturally includes every human being. O you who believe! spend out of what We have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the unbelievers - they are the unjust. S. 2:254 "Not your desires, nor those of the people of the Book (can prevail): Whosoever works evil, will be requited accordingly. Nor will he find, besides God, any protector or helper. If any do deeds of righteousness, - Be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them" S. 4:123-124 And warn with it those who fear that they shall be gathered to their Lord - there is no guardian for them, nor any intercessor besides Him that they may guard (against evil). S. 6:51 Leave alone those who take their religion to be mere play and amusement, and are deceived by the life of this world. But proclaim (to them) this (truth): that every soul delivers itself to ruin by its own acts: it will find for itself no protector or intercessor except Allah: if it offered every ransom, (or reparation), none will be accepted: such is (the end of) those who deliver themselves to ruin by their own acts: they will have for drink (only) boiling water, and for punishment, one most grievous: for they persisted in rejecting Allah. S. 6:70 Say: "Nothing will happen to us except what Allah has decreed for us: He is our protector": and on Allah let the Believers put their trust. S. 9:51

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Allah it is Who created the heavens and the earth, and that which is between them, in six Days. Then He mounted the Throne. Ye have not, beside Him, a protecting friend or mediator. Will ye not then remember? S. 32:4 Verily We have revealed the Book to thee in Truth, for (instructing) mankind. He, then, that receives guidance benefits his own soul: but he that strays injures his own soul. Nor art thou set over them to dispose of their affairs. It is Allah that takes the souls (of men) at death; and those that die not (He takes) during their sleep: those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed verily in this are Signs for those who reflect. What! Do they take for intercessors others besides Allah? Say: "Even if they have no power whatever and no intelligence?" Say: Unto Allah belongeth all intercession. His is the Sovereignty of the heavens and the earth. And afterward unto Him ye will be brought back. S. 39:41-44 Again, what will explain to thee what the Day of Judgment is? (It will be) the Day when no soul shall have power (to do) aught for another: For the command, that Day, will be (wholly) with Allah. S. 82:18-19 The Quran asks: Is he on whom the word of doom is fulfilled (to be helped), and canst thou (O Muhammad) rescue him who is in the Fire? S. 39:19 Pickthall This verse evidently implies that Muhammad cannot save anyone from hell. Amazingly, the Quran says that even prophets and angels can only hope for God’s mercy: Say: Cry unto those (saints and angels) whom ye assume (to be gods) beside Him, yet they have no power to rid you of misfortune nor to change. Those unto whom they cry seek the way of approach to their Lord, which of them shall be the nearest; they hope for His mercy and 132

they fear His doom. Lo! the doom of thy Lord is to be shunned. S. 17:56-57 Pickthall

b. The Hadith Narrated Abu Huraira: The Prophet said, "(On the Day of Resurrection) camels will come to their owner in the best state of health they have ever had (in the world), and if he had not paid their Zakat (in the world) then they would tread him with their feet; and similarly, sheep will come to their owner in the best state of health they have ever had in the world, and if he had not paid their Zakat, then they would tread him with their hooves and would butt him with their horns." The Prophet added, "One of their rights is that they should be milked while water is kept in front of them." The Prophet added, "I do not want anyone of you to come to me on the Day of Resurrection, carrying over his neck a sheep that will be bleating. Such a person will (then) say, ‘O Muhammad! (please intercede for me,)’ I will say to him. ‘I can't help you, for I conveyed Allah's Message to you.’ Similarly, I do not want anyone of you to come to me carrying over his neck a camel that will be grunting. Such a person (then) will say ‘O Muhammad! (please intercede for me).’ I will say to him, ‘I can't help you for I conveyed Allah's message to you.’" (Sahih Al-Bukhari, Volume 2, Book 24, Number 485) Narrated Abu Huraira: When Allah revealed the Verse: "Warn your nearest kinsmen," Allah's Apostle got up and said, "O people of Quraish (or said similar words)! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah's Punishment; O Bani Abd Manaf! I cannot save you from Allah's Punishment, O Safiya, the Aunt of Allah's Apostle! I cannot save you from Allah's Punishment; O Fatima bint Muhammad! Ask me anything from my wealth, but I cannot save you from Allah's Punishment." (Sahih Al-Bukhari, Volume 4, Book 51, Number 16) Narrated Um Al-Ala: That when the Ansar drew lots as to which of the emigrants should dwell with which of the Ansar, the name of Uthman bin Mazun came out (to be in their lot). Um Al-Ala further said, "Uthman stayed with us, and we 133

nursed him when he got sick, but he died. We shrouded him in his clothes, and Allah's Apostle came to our house and I said, (addressing the dead 'Uthman), ‘O Abu As-Sa'ib! May Allah be merciful to you. I testify that Allah has blessed you.’ The Prophet said to me, "How do you know that Allah has blessed him?" I replied, ‘I do not know O Allah's Apostle! May my parents be sacrificed for you.’ Allah's Apostle said, ‘As regards Uthman, by Allah he has died and I really wish him every good, yet, by Allah, although I am Allah's Apostle, I do not know what will be done to him.’ Um Al-Ala added, ‘By Allah I shall never attest the piety of anybody after him. And what Allah's Apostles said made me sad.’ Um Al-Ala further said, "Once I slept and saw in a dream, a flowing stream for Uthman. So I went to Allah's Apostle and told him about it, he said, ‘That is (the symbol of) his deeds.’" (Sahih Al-Bukhari, Volume 3, Book 48, Number 852) Narrated Kharija bin Zaid bin Thabit: Um Al-'Ala an Ansari woman who had given the Pledge of allegiance to Allah's Apostle said, "'Uthman bin Maz'un came in our share when the Ansars drew lots to distribute the emigrants (to dwell) among themselves, He became sick and we looked after (nursed) him till he died. Then we shrouded him in his clothes. Allah's Apostle came to us, I (addressing the dead body) said, "May Allah's Mercy be on you, O Aba As-Sa'ib! I testify that Allah has honored you." The Prophet said, ‘How do you know that?’ I replied, ‘I do not know, by Allah.’ He said, ‘As for him, death has come to him and I wish him all good from Allah. By Allah, though I am Allah's Apostle, I neither know what will happen to me, nor to you.’" Um Al-'Ala said, "By Allah, I will never attest the righteousness of anybody after that." She added, "Later I saw in a dream, a flowing spring for 'Uthman. So I went to Allah's Apostle and mentioned that to him. He said, ‘That is (the symbol of) his good deeds (the reward for) which is going on for him.’" (Sahih Al-Bukhari, Volume 9, Book 87, Number 145) These hadiths state that Muhammad cannot and/or will not intercede for Muslims, especially those who failed to pay the Zakat. The preceding passages are quite clear and unambiguous that no intercession will avail any soul on Judgment Day, and that Allah is the only intercessor since all intercession belongs entirely to him. 134

This has led some Muslims to deny that the intercession of prophets and messengers will be permitted on the Day of Judgment. Shaikh Gamal alBanna, in an article titled The Islamic Concept of God and Prophet, writes: Islam stresses the human character of the Prophet ... Therefore, any kind of mediation is not permissible or recognized in Islam. Prophets are mere messengers of God; they cannot forgive anyone if he commits a sin or exempt him from the punishment he deserves. They cannot also intercede with God on anybody's behalf, for Islam does not recognize the idea of intercession as such." (The Muslim World League Journal, May-June 1983, Volume 10, Number. 8, p. 9) The following Muslim article states: There is a traditional view which exists among present day Muslims regarding the concept of intercession which is based on hadith literature. This view is not supported by the Quran. The Quran repeatedly holds each individual responsible for his or her own conduct ...

The myth of intercession is one of Satan's most effective tricks to dupe millions of people into idol worship. Millions of Christians believe that Jesus will intercede for them with God, and millions of Muslims believe that Muhammad will not only intercede on their behalf, but will actually take them out of hell! Consequently, these people have made Jesus and Muhammad their Saviours and as a result have idolized them! (Source; bold and underline emphasis ours) Someone may claim that these verses are referring to unbelievers such as the idolaters who will not be given any intercession. This claim cannot be sustained since some of these passages make no mention of idolaters or unbelievers. In fact, some of them are actually directed towards the God-fearing believers (cf. 2:254; 6:51).

2. There Will Be Intercession a. The Quran

The true concept of God who is running the affairs of the universe is only contained in the Quran, as it is given by god Himself to mankind. One of the attributes frequently mentioned by god about himself is 'Azizul-Hakeem' which is translated as the Exalted in Power, the Wise. The very concept of intercession means to give someone advantage which one does not deserve and is against the concept of justice. God the Wise can never be expected to do that. This concept if accepted, brings down the whole building block of 'din' as presented in the Quran by god. We all know that a person who accepts intercession in worldly life can never expected to deliver justice. (Source; bold emphasis ours) Another Muslim article, in trying to refute the claim that the Quran contradicts itself regarding this issue, argues: The concept of intercession, which is strictly prohibited in the Quran, is the act of interceding on behalf of another person to have his/her sins forgiven on Judgement Day ...

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The next set of passages contradict the preceding passages regarding the permissibility of intercession: Allah! There is no god but He,- the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory). S. 2:255 Verily your Lord is Allah, who created the heavens and the earth in six days, and is firmly established on the throne (of authority), regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not receive admonition? S. 10:3 136

On the day when We shall gather the righteous unto the Beneficent, a goodly company. And drive the guilty unto hell, a weary herd, They will have no power of intercession, save him who hath made a covenant with his Lord. S. 19:85-87 On that Day shall no intercession avail except for those for whom permission has been granted by (Allah) Most Gracious and whose word is acceptable to Him. S. 20:109 And We did not send before you any messenger but We revealed to him that there is no god but Me, therefore serve Me. And they say: The Beneficent Allah has taken to Himself a son. Glory be to Him. Nay! they are honored servants They do not precede Him in speech and (only) according to His commandment do they act. He knows what is before them and what is behind them, and they do not intercede except for him whom He approves and for fear of Him they tremble. And whoever of them should say: Surely I am a god besides Him, such a one do We recompense with hell; thus do, We recompense the unjust. S. 21:25-29 "No intercession can avail in His Presence, except for those for whom He has granted permission. So far (is this the case) that, when terror is removed from their hearts (at the Day of Judgment, then) will they say, ‘what is it that your Lord commanded?’ they will say, ‘That which is true and just; and He is the Most High Most Great’." S. 34:23

And those unto whom they cry instead of Him possess no power of intercession, saving him who beareth witness unto the Truth knowingly. S. 43:86 How many-so-ever be the angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him. S. 53:26

b. The Hadith Narrated 'Abdullah bin 'Umar: The Prophet said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help, and then Moses, and then Muhammad (p.b.u.h)." The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to Maqam Mahmud (the privilege of intercession, etc.). And all the people of the gathering will send their praises to Allah. (Sahih Al-Bukhari, Volume 2, Book 24, Number 553)

Those who sustain the Throne (of Allah) and those around it Sing Glory and Praise to their Lord; believe in Him; and implore Forgiveness for those who believe: "Our Lord! Thy Reach is over all things, in Mercy and Knowledge. Forgive, then, those who turn in Repentance, and follow Thy Path; and preserve them from the Penalty of the Blazing Fire! And grant, our Lord! that they enter the Gardens of Eternity, which Thou hast promised to them, and to the righteous among their fathers, their wives, and their posterity! For Thou art (He), the Exalted in Might, Full of Wisdom. And preserve them from (all) ills; and any whom Thou dost preserve from ills that Day,- on them wilt Thou have bestowed Mercy indeed: and that will be truly (for them) the highest Achievement." S. 40:7-9

... 'Surely! Allah wrongs not even of the weight of an atom (or a smallest ant) but if there is any good (done) He doubles it.' (4.40) The Prophet added, "Then the prophets and Angels and the believers will intercede, and (last of all) the Almighty (Allah) will say, ‘Now remains My Intercession.’ He will then hold a handful of the Fire from which He will take out some people whose bodies have been burnt, and they will be thrown into a river at the entrance of Paradise, called the water of life ... (Sahih Al-Bukhari, Volume 9, Book 93, Number 532s)

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Narrated Abu Huraira: Allah's Apostle said, "For every Prophet there is one invocation which is definitely fulfilled by Allah, and I wish, if Allah will, to keep my that (special) invocation as to be the intercession for my followers on the

Day of Resurrection." (Sahih Al-Bukhari, Volume 9, Book 93, Number 566) Narrated Ma’bad bin Hilal Al’Anzi: We, i.e., some people from Basra gathered and went to Anas bin Malik, and we went in company with Thabit Al-Bunnani so that he might ask him about the Hadith of Intercession on our behalf. Behold, Anas was in his palace, and our arrival coincided with his Duha prayer. We asked permission to enter and he admitted us while he was sitting on his bed. We said to Thabit, "Do not ask him about anything else first but the Hadith of Intercession." He said, "O Abu Hamza! There are your brethren from Basra coming to ask you about the Hadith of Intercession." Anas then said, "Muhammad talked to us saying, ‘On the Day of Resurrection the people will surge with each other like waves, and then they will come to Adam and say, ‘Please intercede for us with your Lord.’ He will say, ‘I am not fit for that but you'd better go to Abraham as he is the Khalil of the Beneficent.’ They will go to Abraham and he will say, ‘I am not fit for that, but you'd better go to Moses as he is the one to whom Allah spoke directly.’ So they will go to Moses and he will say, ‘I am not fit for that, but you'd better go to Jesus as he is a soul created by Allah and His Word.’ (Be: And it was) they will go to Jesus and he will say, ‘I am not fit for that, but you'd better go to Muhammad.’ They would come to me and I would say, ‘I am for that.’ Then I will ask for my Lord's permission, and it will be given, and then He will inspire me to praise Him with such praises as I do not know now. So I will praise Him with those praises and will fall down, prostrate before Him. Then it will be said, ‘O Muhammad, raise your head and speak, for you will be listened to; and ask, for your will be granted (your request); and intercede, for your intercession will be accepted.’ I will say, ‘O Lord, my followers! My followers!’ And then it will be said, ‘Go and take out of Hell (Fire) all those who have faith in their hearts, equal to the weight of a barley grain.’ I will go and do so and return to praise Him with the same praises, and fall down (prostrate) before Him. Then it will be said, ‘O Muhammad, raise your head and speak, for you will be listened to, and ask, for you will be granted (your request); and intercede, for your intercession will be accepted.’ I will say, ‘O 139

Lord, my followers! My followers!’ It will be said, ‘Go and take out of it all those who have faith in their hearts equal to the weight of a small ant or a mustard seed.’ I will go and do so and return to praise Him with the same praises, and fall down in prostration before Him. It will be said, ‘O, Muhammad, raise your head and speak, for you will be listened to, and ask, for you will be granted (your request); and intercede, for your intercession will be accepted.’ I will say, ‘O Lord, my followers!’ Then He will say, ‘Go and take out (all those) in whose hearts there is faith even to the lightest, lightest mustard seed. (Take them) out of the Fire.’ I will go and do so." When we left Anas, I said to some of my companions, "Let's pass by AlHasan who is hiding himself in the house of Abi Khalifa and request him to tell us what Anas bin Malik has told us." So we went to him and we greeted him and he admitted us. We said to him, "O Abu Said! We came to you from your brother Anas Bin Malik and he related to us a Hadith about the intercession the like of which I have never heard." He said, "What is that?" Then we told him of the Hadith and said, "He stopped at this point (of the Hadith)." He said, "What then?" We said, "He did not add anything to that." He said, Anas related the Hadith to me twenty years ago when he was a young fellow. I don't know whether he forgot or if he did not like to let you depend on what he might have said." We said, "O Abu Said! Let us know that." He smiled and said, "Man was created hasty. I did not mention that, but that I wanted to inform you of it. Anas told me the same as he told you and said that the Prophet added, ‘I then return for a fourth time and praise Him similarly and prostrate before Him me the same as he ‘O Muhammad, raise your head and speak, for you will be listened to; and ask, for you will be granted (your request): and intercede, for your intercession will be accepted.’ I will say, ‘O Lord, allow me to intercede for whoever said, ‘None has the right to be worshiped except Allah.’ Then Allah will say, ‘By my Power, and my Majesty, and by My Supremacy, and by My Greatness, I will take out of Hell (Fire) whoever said: ‘None has the right to be worshipped except Allah.’" (Sahih Al-Bukhari, Volume 9, Book 93, Number 601)

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It is reported on the authority of Abu Zubair that he heard from Jabir b. 'Abdullah, who was asked about the arrival (of people on the Day of Resurrection). He said. We would come on the Day of Resurrection like this, like this, and see, carefully, that which concerns "elevated people". He (the narrator) said: Then the people would be summoned along with their idols whom they worshipped, one after another. Then our Lord would come to us and say: Whom are you waiting for? They would say: We are waiting for our Lord. He would say: I am your Lord. They would say: (We are not sure) till we gaze at Thee, and He would manifest Himself to them smilingly, and would go along with them and they would follow Him; and every person, whether a hypocrite or a believer, would be endowed with a light, and there would be spikes and hooks on the bridge of the Hell, which would catch hold of those whom Allah willed. Then the light of the hypocrites would be extinguished, and the believers would secure salvation. and the first group to achieve it would comprise seventy thousand men who would have the brightness of full moon on their faces, and they would not be called to account. Then the people immediately following them would have their faces as the brightest stars in the heaven. This is how (the groups would follow one after another). Then the stage of intercession would come, and they (who are permitted to intercede) would intercede, till he who had declared: "There is no god but Allah" and had in his heart virtue of the weight of a barley grain would come out of the Fire. They would be then brought in the courtyard of Paradise and the inhabitants of Paradise would begin to sprinkle water over them till they would sprout like the sprouting of a thing in flood water, and their burns would disappear. They would ask their Lord till they would be granted (the bounties) of the world and with it ten more besides it. (Sahih Muslim, Book 001, Number 0367) 'Abdullah b. 'Abbas reported that his son died in Qudaid or 'Usfan. He said to Kuraib to see as to how many people had gathered there for his (funeral). He (Kuraib) said: So I went out and I informed him about the people who had gathered there. He (Ibn 'Abbas) said: Do you think they are forty? He (Kuraib) said: Yes. Ibn 'Abbas then said to them: Bring him (the dead body) out for I have heard Allah's Messenger (may peace be upon him) as saying: If any Muslim dies and forty men who associate nothing with Allah stand over his prayer (they offer prayer over him), 141

Allah will accept them as intercessors for him. (Sahih Muslim, Book 004, Number 2072) Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: I shall be pre-eminent amongst the descendants of Adam on the Day of Resurrection and I will be the first intercessor and the first whose intercession will be accepted (by Allah). (Sahih Muslim, Book 030, Number 5655) These hadiths say that Muhammad will not only be permitted to intercede, but that many Muslims undeserving of Paradise will be taken out of hell because of his intercession!

3. Discussion Now there are some Muslims who also point to the following passages as proof that Allah will accept the intercession of his prophets: Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, they would certainly have dispersed from around you; pardon them therefore and ask pardon for them, and take counsel with them in the affair; so when you have decided, then place your trust in Allah; surely Allah loves those who trust. S. 3:159 (Abraham) "O our Lord! cover (us) with Thy Forgiveness - me, my parents, and (all) Believers, on the Day that the Reckoning will be established!" S. 14:41 (Abraham) "Forgive my father, for that he is among those astray;" S. 26:86 So know (O Muhammad) that there is no Allah save Allah, and ask forgiveness for thy sin and for believing men and believing women. Allah knoweth (both) your place of turmoil and your place of rest. S. 47:19 Pickthall And when it is said to them, "Come, the Messenger of Allah will pray for your forgiveness", they turn aside their heads, and thou wouldst see 142

them turning away their faces in arrogance. S. 63:5 cf. 4:64; 9:103; 24:62; 60:12 Several comments are in order. First, even though the Quran commands the prophets and messengers to pray on behalf of others, there are other passages which show that their prayers are not always accepted by Allah: And do not plead on behalf of those who act unfaithfully to their souls; surely Allah does not love him who is treacherous, sinful; S. 4:107 Ask forgiveness for them (O Muhammad), or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them. That is because they disbelieved in Allah and His messenger, and Allah guideth not wrongdoing folk. S. 9:80 Pickthall And never (O Muhammad) pray for one of them who dieth, nor stand by his grave. Lo! they disbelieved in Allah and His messenger, and they died while they were evil-doers. 9:84 Pickthall And Noah called upon his Lord, and said: "O my Lord! surely my son is of my family! and Thy promise is true, and Thou art the justest of Judges!" He said: "O Noah! He is not of thy family: For his conduct is unrighteous. So ask not of Me that of which thou hast no knowledge! I give thee counsel, lest thou act like the ignorant!" Noah said: "O my Lord! I do seek refuge with Thee, lest I ask Thee for that of which I have no knowledge. And unless thou forgive me and have Mercy on me, I should indeed be lost!" S. 11:45-47 Interestingly, the following hadith demonstrates that Abraham’s alleged prayer for his parents in S. 14:41 and 26:86 was not accepted: Narrated Abu Huraira: The Prophet said, "On the Day of Resurrection Abraham will meet his father Azar whose face will be dark and covered with dust. (The Prophet Abraham will say to him): ‘Didn't I tell you not to disobey me?’ His father will reply: ‘Today I will not disobey you.’ Abraham will say: ‘O Lord! You promised me not to disgrace me on the Day of Resurrection; and what will be more disgraceful to me than cursing and dishonoring my father?’ Then Allah will say (to him): ‘I have 143

forbidden Paradise for the disbelievers." Then he will be addressed, ‘O Abraham! Look! What is underneath your feet?’ He will look and there he will see a Dhabh (an animal,) blood-stained, which will be caught by the legs and thrown in the (Hell) Fire." (Sahih Bukhari, Volume 4, Book 55, Number 569) This hadith also provides support that the prophets' intercession will be of no avail, even though this refers to an unbeliever. At the same time, this contradicts those traditions stating that their intercession does avail! Second, the prayers in these references do not take place at the Day of Judgment. As such, they cannot be used to establish that Allah will allow prophets and messengers to intercede on behalf of others. Finally, these passages only add to the confusion since they do absolutely nothing to resolve the problem. They simply provide further proof that there are irreconcilable contradictions within the Quran. A Muslim may bring out an additional argument to resolve the issue. There are two contradictory passages that actually appear alongside side each other, namely S. 2:254-255: O you who believe! spend out of what We have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the unbelievers - they are the unjust. Allah! There is no god but He,- the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory). S. 2:254-255 A Muslim may claim that this passage demonstrates that there is no contradiction in the Quran, since it explains that no intercession can avail unless Allah permits it.

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Again, a couple of comments are in order. First, even if we were to accept such an explanation for this passage, seeing that the two verses exist side-by-side, it wouldn’t solve the other set of conflicting passages which are often far removed from each other. Based on the laws of logic, however, a contradiction remains a contradiction whether the contradictory statements are several chapters apart or found in the same paragraph. Second, there is a debate regarding the proper understanding of this passage. For instance, does this passage teach that the only intercession acceptable to God is that which he permits? Or does this passage actually mean that God can permit intercession if he wanted to, but won’t do so since he has determined that all intercession belongs exclusively to him? For an example of the latter interpretation, note the following comments taken from a Muslim article: Those who support intercession, however, quote the following verse from the Quran to support their views: 'God! There is no God but He, the living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there to intercede in His presence except as he permitteth? He knoweth what (appeared to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His throne doth extend over the heavens and the earth, and he feeleth no fatigue in guarding and preserving them. For He is the most High the Supreme (in glory)' (2:255). It is instructive to quote the verse immediately prior to the above from the Quran: "O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes when no Bargaining (will avail), nor Friendship nor Intercession. Those who reject faith - they are the wrongdoers" (2:254). This verse puts beyond doubt that there is no intercession, as is repeated in the verse (4:123-124) quoted above. Clearly, there is no need to go into more detail regarding the interpretation of the verse (2:255), otherwise there appears to be a contradiction in the Quran which is not possible. According to the Law of Requital every human 145

deed leaves its effect on the human personality. The Quran has used metaphor to draw parallels with our experience in society. For example, we see in a court how the accused is tried in the presence of witnesses for both the defence and the prosecution. Sentence is then pronounced based on the evidence produced. (Source; bold emphasis ours) Such glaring contradictions make it hard for any open minded and intelligent person to take seriously the claim that the Quran is the word of the true God. Sam Shamoun

Where is Allah? He it is Who created the heavens and the earth in six Days; then He mounted the Throne. ... (Pickthall Translation) -- Sura 57:4 It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. (Yusuf Ali) -- Sura 50:16 Is the throne of Allah at your jugular vein? That question is silly, so it seems. Obviously one can easily understand these verses to mean, that Allah is near to you and to everyone equally since he is not in any location in particular. Allah is "everywhere" in the sense that there is no place that is without his presence. What about the throne? The throne symbolizes the power and sovereignty of Allah's rule. One does not need to understand it as a physical location. And in fact, Yusuf Ali translates it as if it is not an act of sitting down on the throne (which is the literal meaning of the Arabic), but as a metaphorical expression for his power. He it is Who created the heavens and the earth in Six Days, and is moreover firmly established on the Throne (of Authority). ...

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This would solve the question if each mentioning of Allah's throne could always be understood metaphorically. But what then do we make of this following ayat?

Is Evil from Satan, Ourselves, or Allah? 4:78 Say: "All things are from Allah."

And He it is Who created the heavens and the earth in six Days and His Throne was upon the water that He might try you, which of you is best in conduct. ... -- Sura 11:7 Is the water also metaphorical? Even though it may not be entirely clear where this water was (the ocean, the rain clouds, ...?), this seems to be clearly a statement of location for this throne and is no longer metaphorical. Also, the Arabic is past tense, and the question is then: Is the throne still upon the water, and if not, where has it moved to? And then there are these verses: He rules (all) affairs from the heavens to the earth: in the end will (all affairs) go up to Him, on a Day, the space whereof will be (as) a thousand years of your reckoning." -- Sura 32:5 The angels and the spirit ascend unto him in a Day the measure whereof is (as) fifty thousand years: -- Sura 70:4

4:79 Whatever good, (O man!) happens to thee, is from Allah; but whatever evil happens to thee, is from thyself. 4:82 Do they not ponder on the Qur'an? Had it been from other than Allah, they would surely have found therein much discrepancy. Evil things are without doubt a subset of "all things", and if "all things are from Allah" then the evil things are from Allah as well, and the author of the Qur'an can't pass the guilt on and blame others as done in verse 79. It is interesting that Muhammad would contradict himself within two consecutive verses and then write three verses later that discrepancy is a sign that it is not from God. But this topic isn't over with just yet. 38:41 Commemorate Our Servant Job, behold he cried out to his Lord: "Satan has afflicted me with distress and suffering!"

If Allah is nearer to us than our jugular vein, why is there any need for the "affairs" (?), angels and the spirit to travel at all to reach Allah? Is there any interpretation of Sura 32:5 and 70:4 which does not involve a physical "distance" between the earth and Allah that has to be bridged?

Now we have a third party joining the contest for responsibility. Is evil from ourselves? Is it from Satan? Or is it from Allah?

Sura 50:16 could be understood that Allah is equally near everywhere, and there is no place you can go to be nearer to Him than were you are at this time.

Any two of them contradict each other, but in particular do the first two (4:79, 38:41) contradict the third (4:78) as Allah claimed all things as from himself.

Then why does anyone or anything have to travel to reach Allah? Qur'an Contradiction:

In fact, the above passages are only the beginning of the problems raised in the Qur'an and Hadith on the issue of predestination, free will, and the responsibility for sin.

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Qur'an Contradiction

Carefully notice the wording of the text; Allah commands and the people commit ungodliness. In other words, it is Allah’s command that leads the people to commit indecency which then results in their destruction!

Does Allah Command Evil and Abomination or Doesn’t He? The Quran says that Allah doesn’t command indecency and abomination: And whenever they commit an indecency they say, 'We found our fathers practising it, and God has commanded us to do it.' Say: 'God does not command indecency; what, do you say concerning God such things as you know not?' S. 7:28

Egyptian Christian writer and scholar, Dr. Labib Mikhail, commented on the theological ramifications of the above text and shows how the literal meaning is that Allah is commanding the people to commit evil in order to destroy them: I have to mention, as one who mastered the Arabic as my first language and who has read the different versions of the Koran, that some of who translated the Koran into English were not honest; they tried to deceive the English speaking reader. Here are a few examples of their deception.

Surely God bids to justice and good-doing and giving to kinsmen; and He forbids indecency, dishonour, and insolence, admonishing you, so that haply you will remember. S. 16:90

(4) In Surat Al-Isra we read this Arabic verse in the Koran, where Allah is saying:

In fact, the Quran says it is Satan who does:

Wa eza aradna an nohlika kariatan amarna motrifiha fafasako feha fahaqa Alliah alkowl fadamarnaha (Surat Al-Isra 17:16)

O men, eat of what is in the earth lawful and good; and follow not the steps of Satan; he is a manifest foe to you. He only commands you to evil and indecency, and that you should speak against God such things as you know not. S. 2:168-169 The Quran further says that Allah does not destroy any city unjustly: That is because thy Lord would never destroy the cities unjustly, while their inhabitants were heedless. S. 6:131 Yet we are told elsewhere that Allah does indeed command wickedness and indecency: And when We desire to destroy a city, WE COMMAND its men who live at ease, AND THEY COMMIT UNGODLINESS therein, then the Word is realized against it, and We destroy it utterly. S. 17:16

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The correct translation of this verse should be: And when we (Allah) decide to destroy a village, we send a definite command to those who lead a life of luxury in it to commit lewdness, and thus the word of torment is justified against them. Then we destroy it with complete destruction. This means that when Allah wants to destroy a village that he will command the elite of that town to commit gross sins. Then after that he will punish them because they obeyed his commands. (Mikhail, Islam, Muhammad and the Koran: A Documented Analysis [Blessed Hope Ministry, Springfield VA; Second edition, Revised and Expanded 2002], pp. 111, 112-113; online edition) Another Christian writer, the late ‘Abdallah Abd al-‘Fadi, said in reference to these passages: Does God desire to destroy the people he created? Would He really command people who live at ease in a certain place to commit 150

ungodliness, so that they would be worthy of punishment, together with the poor who live among them? Is this compatible with God’s justice, holiness and faithfulness? How could anyone ascribe to God such infamy, injustice and ungodliness? Besides, the Qur’an contradicts this statement in many other places… (Al-‘Fadi, Is the Qur’an Infallible? [Light of Life, P.O. Box 13, A-9503 Villach, Austria], p. 131) Al-‘Fadi proceeded to quote the very same texts cited above. Since both these gentlemen are/were Arab Christians and know/knew Arabic, one cannot accuse them of failing to understand or properly exegeting the Arabic text of the Quran. The Quran does not provide specific examples of the particular sins or ungodliness that Allah would command people to perform if he wants to destroy a city. Nevertheless, the above is a clear contradiction on an abstract level. Does God command indecency or does he not? The Quran makes both statements. Two further observations: First, one perverse consequence of S. 17:16 is that the people in that city are ultimately punished and destroyed for obeying Allah’s commands given to them, not for disobedience to the commands that they had received.

defiled. That would be detestable in the eyes of the LORD. Do not bring sin upon the land the LORD your God is giving you as an inheritance." Deuteronomy 24:1-4 "God says, 'If a husband divorces his wife and she goes from him and belongs to another man, will he still return to her? Will not that land be completely polluted? But you are a harlot with many lovers; Yet you turn to Me,' declares the LORD. Lift up your eyes to the bare heights and see; Where have you not been violated? By the roads you have sat for them Like an Arab in the desert, And you have polluted a land with your harlotry and with your wickedness." Jeremiah 3:1-2 Here, the God of the Holy Bible prohibits a man from remarrying a divorcee who has remarried and either been divorced again or widowed. Contrast this to the following Quranic command: Divorce is twice; then honourable retention or setting free kindly. It is not lawful for you to take of what you have given them unless the couple fear they may not maintain God's bounds; if you fear they may not maintain God's bounds, it is no fault in them for her to redeem herself. Those are God's bounds; do not transgress them. Whosoever transgresses the bounds of God -- those are the evildoers. If he divorces her finally, she shall not be lawful to him after that, until she marries another husband. If he divorces her, then it is no fault in them to return to each other, if they suppose that they will maintain God's bounds. Those are God's bounds; He makes them clear unto a people that have knowledge. S. 2:229-230

Second, looking at the Torah in comparison to the Quran, there is at least one behavior that the Holy God of the Bible has forbidden explicitly, which he even called detestable, but which Allah has made an explicit command for the Muslims. This is what the Bible says:

Muslim tradition even goes so far as to say that the woman must engage in sexual intercourse with the man before she can return to her former husband:

"If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house, and if after she leaves his house she becomes the wife of another man, and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies, then her first husband, who divorced her, is not allowed to marry her again after she has been 151

Narrated 'Aisha: Rifa'a Al-Qurazi divorced his wife irrevocably (i.e. that divorce was the final). Later on 'Abdur-Rahman bin Az-Zubair married her after him. She came to the Prophet and said, "O Allah's Apostle! I was Rifa'a's wife and he divorced me thrice, and then I was married to 'Abdur-Rahman bin AzZubair, who, by Allah has nothing with him except something like this fringe, O Allah's Apostle," showing a fringe she had taken from her 152

covering sheet. Abu Bakr was sitting with the Prophet while Khalid Ibn Said bin Al-As was sitting at the gate of the room waiting for admission. Khalid started calling Abu Bakr, "O Abu Bakr! Why don't you reprove this lady from what she is openly saying before Allah's Apostle?" Allah's Apostle did nothing except smiling, and then said (to the lady), "Perhaps you want to go back to Rifa'a? No, (it is not possible), unless and until you enjoy the sexual relation with him ('Abdur Rahman), and he enjoys the sexual relation with you." (Sahih Al-Bukhari, Volume 8, Book 73, Number 107)

Malik said, about the muhallil, that he could not remain in the marriage until he undertook a new marriage. If he had intercourse with her in that marriage, she had her dowry.

Yahya related to me from Malik from al-Miswar ibn Rifaa al-Quradhi from az-Zubayr ibn Abd ar-Rahman ibn az-Zubayr that Rifaa ibn Simwal divorced his wife, Tamima bint Wahb, in the time of the Messenger of Allah, may Allah bless him and grant him peace, three times. Then she married Abd ar-Rahman ibn az-Zubayr and he turned from her and could not consummate the marriage and so he parted from her. Rifaa wanted to marry her again and it was mentioned to the Messenger of Allah, may Allah bless him and grant him peace, and he forbade him to marry her. He said, "She is not halal for you until she has tasted the sweetness of intercourse." (Malik's Muwatta, Book 28, Number 28.7.17)

Permitted to you, upon the night of the Fast, is to go in to (alrrafathu) your wives; -- they are a vestment for you, and you are a vestment for them. God knows that you have been betraying yourselves, and has turned to you and pardoned you. So now lie with them, and seek what God has prescribed for you. And eat and drink, until the white thread shows clearly to you from the black thread at the dawn; then complete the Fast unto the night, and do not lie with them while you cleave to the mosques. Those are God's bounds; keep well within them. So God makes clear His signs to men; haply they will be godfearing. S. 2:187

Yahya related to me from Malik from Yahya ibn Said from al-Qasim ibn Muhammad that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said when asked whether it was permissible for a man to marry again a wife he had divorced irrevocably if she had married another man who divorced her before consummating the marriage, "Not until she has tasted the sweetness of intercourse." (Malik's Muwatta, Book 28, Number 28.7.18) The man who makes the woman lawful for her former husband is called Muhallil:

(Malik's Muwatta, Book 28, Number 28.7.19) Allah calls permissible what Yahweh calls shameful and abominable. Here is another instance of Allah permitting indecency, lewdness:

The word alrrafathu, which comes from rafath, refers to obscene, immoral behaviour and conduct. The word is used in this manner in the following citation: The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness (rafatha) nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (Hereafter); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding. S. 2:197 Pickthall

Yahya related to me from Malik that he had heard that when asked whether it was permissible for a man to return to his wife if he had divorced her irrevocably and then another man had married her after him and died before consummating the marriage, al-Qasim ibn Muhammad said, "It is not halal for the first husband to return to her."

... Let there be no obscenity, nor wickedness, nor wrangling in the Hajj ... Y. Ali

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... abstain from lewd speech, from all wicked conduct, and from quarrelling ... Asad

Renowned Sunni expositor Ibn Kathir commented on the meaning of Rafath in Sura 2:197: Prohibition of Rafath (Sexual Intercourse) during Hajj Allah said: ... This Ayah means that those who assume the Ihram for Hajj or `Umrah are required to avoid the Rafath, meaning, sexual intercourse. Allah's statement here is similar to His statement: (2:187) Whatever might lead to sexual intercourse, such as embracing, kissing and talking to women about similar subjects, is not allowed. Ibn Jarir reported that Nafi` narrated that `Abdullah bin `Umar said, "Rafath means sexual intercourse or mentioning this subject with the tongue, by either men or women." `Ata' bin Abu Rabah said that Rafath means sexual intercourse and foul speech. This is also the opinion of `Amr bin Dinar. `Ata' also said that they used to even prevent talking (or hinting) about this subject. Tawus said that Rafath includes one's saying, "When I end the Ihram I will have sex with you." This is also the same explanation offered by Abu Al-`Aliyah regarding Rafath. `Ali bin Abu Talhah said that Ibn `Abbas said, "Rafath means having sex with the wife, kissing, fondling and saying foul words to her, and similar acts." Ibn `Abbas and Ibn `Umar said that Rafath means to have sex with women. This is also the opinion of Sa`id bin Jubayr, `Ikrimah, Mujahid, Ibrahim An-Nakha`i, Abu Al-`Aliyah who narrated it from `Ata' and Makhul, `Ata Al-Khurasani, `Ata' bin Yasar, `Atiyah, Ibrahim, Ar-Rabi`, Az-Zuhri, As-Suddi, Malik bin Anas, Muqatil bin Hayyan, `AbdulKarim bin Malik, Al-Hasan, Qatadah and Ad-Dahhak, and others. (Source; italic and underline emphasis ours) The late Maulana Muhammad Ali wrote:

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197b. Three things are prohibited in pilgrimage, rafath, fusuq and jidal. Rafath means foul, unseemly, immodest or obscene speech (LL). Fusuq, according to a saying of the Prophet, signifies abusing (Rz). Jidal signifies contending in an altercation or disputing or litigating (LL). The pilgrimage represents the final stage of spiritual progress, and hence the pilgrim is enjoined not to speak words which should be a source of annoyance to anybody. Perfect love of God requires perfect peace with man; hence no offence should be caused to any man. The doing of good to others is recommended instead in the words whatever good you do, Allah knows it. (Source: *, *) Now intercourse itself is obviously not obscene or lewd when done within the confines of marriage between a husband and wife. God is the one who created us as sexual beings and sanctioned sexual intimacy in the first place. It is therefore obvious that the Quran is referring to and sanctioning obscene sexual acts, lewd sexual behavior, acts that are unnatural and abnormal. In this verse, the Quran does not use the common word for intercourse, nikkah (e.g. S. 2:230, 4:22, 33:53; cf. this article), but rafath. In other words, Allah is explicitly permitting Muslim men to commit obscene, lewd conduct with their wives! As the following source says: The Arabic word rafath is defined by Abu Ubaida and other reliable Arabic commentaries as "behaving in an obscene manner". But translators of the Quran into English have been biased. The original Arabic verse does not just use the expression, "go unto your wives," but succinctly and explicitly states: "go and behave in an obscene manner with your wives." (The True Guidance: Commentary on Quranic Verses [Light of Life, P.O. Box 13, A-9503 Villach, Austria], part 5, pp. 40-41) [All Quranic quotations are taken from A.J. Arberry's translation unless noted otherwise.] Sam Shamoun Qur'an Contradiction:

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Protectors or no protectors? Besides Allah you have NO protector nor helper [2:107, 29:22] But in Sura 41:31 the angels themselves say: "We are your protectors in this life and the Hereafter." And also in other suras is their role described as guarding [13:11, 50:1718] and protecting [82:10]. Obviously the "solution" is to say that the angels are protectors "by the leave or command of Allah", but then again nothing happens withoutthe leave of Allah and this is a little too convenient an explanation which would cover all contradictions ever imaginable. Even the contradictions in the Qur'an are in there only "by the leave of Allah" and therefore they don't contradict anymore other statements which "Allah" makes in the Qur'an like that "there are no contradictions"?

Now, to say God protects, and by his command angels protect is a coherent explanation. It does not attribute double-talk to God, and logically coincides. Would God say there are not discrepencies and then command that there would be? No way. If you have been following the responses I have put forth, no proposed contradiction has been proven. It is up to you to read what Jochen proposes and what the response is and decide if there is any contradiction at all. I know I am convinced there are no contradictions, but I am still looking at Jochen's web page. Could there be a contradiction? I have enough faith and experience to say that these proposed contradictions are probably misunderstandings. Being honest to ourselves is the most important step in drawing any meaningful conclusion from these discussions. It's time for my question to the reader. What would you do if you also come to the conclusion that there are no contradictions in the Qur'an? I hope you would become a Muslim because of the simple beauty of its message; God is One, and all worship is for him only.

Quran Contradiction A Muslim's Response by Randy Desmond Date: Fri, 27 Sep 1996 13:45:57 PDT Jochen gave us the obvious solution. Let's keep it. As for the argument that this would make contradictions in the Qur'an uncontradictory because the contradictions would be there by the leave of God, that is a faulty logical arguement. Why? Because one of the commands of Allah is that you would have found a discrepancy if the Qur'an was not from God. To say that a contradiction is present by God's command is to attribute hypocrisy to God (I seek shelter in God from all evil and ask his forgiveness). God is, afterall, the Truth.

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Is Allah the Only Judge or Not? Sam Shamoun The Quran says that there is no other judge besides Allah and that he doesn’t allow anyone to share in his decision-making or rule: Shall I seek other than Allah for judge, when He it is Who hath revealed unto you (this) Scripture, fully explained? Those unto whom We gave the Scripture (aforetime) know that it is revealed from thy Lord in truth. So be not thou (O Muhammad) of the waverers. S. 6:114 Say: "Allah knows best how long they stayed. With Him is (the knowledge of) the unseen of the heavens and the earth. How clearly He sees, and hears (everything)! They have no Wali (Helper, Disposer of 158

affairs, Protector, etc.) other than Him, and He makes NONE to share in His Decision and His Rule." S. 18:26 Hilali-Khan

But in Sura 7:155-157 is the problem that Moses prays to Allah and in Allah's response to Moses we read

But elsewhere in the Quran Muhammad is said to share in Allah’s decisions and judgments:

Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (Scriptures), in the Taurat and the Gospel - .... -- Sura 7:157

O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end. S. 4:59 We sent no messenger save that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful. But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission. S. 4:64-65 Pickthall Amazingly, the above citation says that Muhammad also shares Allah’s ability to forgive sinners! And:

The obvious problem is that the Gospel has not been revealed yet at that time, and nobody was able to find anything in it a nonexisting gospel.

A Muslim's Response by Randy Desmond Date: Fri, 18 Oct 1996 14:02:51 PDT We should realize that this is God telling Moses(pbuh) that Muhammad(pbuh) will be found in the Tawrah (Torah) and Injil (Gospel). If the past tense seems confusing, it shouldn't. Arabic and Hebrew both used past tense when prophecies were mentioned.

Qur'an Contradiction:

Behind their Back, or in their Left? And it becometh not a believing man or a believing woman, when Allah and His messenger have decided an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His messenger, he verily goeth astray in error manifest. S. 33:36 In light of the above what exactly is a person to believe? Is Allah the only judge and does he refuse to share his decision and rule with anyone? Or does Muhammad also judge and make decisions for his community? Unless stated, all verses taken from the Muhammad Marmaduke Pickthall version of the Quran. Many verses in the Qur'an make clear that the Injil is given to Jesus who was born several hundred years [about 1,400] after Moses. 159

Sura 84:10 says that the lost people are given the Record (of their bad deeds) behind their back, but in Sura 69:25 it is given in their left hand. Yusuf Ali's commentary states that their hands are tied behind their backs [where does he get that from?] and it is given into their left hand, behind their back ... but that's not what the Quran says, and a "harmonizing assumption" has to be made to resolve the problem.

A Muslim's Response by Randy Desmond Date: Fri, 18 Oct 1996 14:12:14 PDT Yusuf Ali assume the Qur'an does not conflict. His "harmonizing assumption" does not assume anything

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contradictory to the Qur'an and it is perfectly acceptable explanation.

Qur'an Contradiction

P.S. I agree that this problem can be resolved when taking the context into account, but that would clearly be against the rules in the discipline of hyperliteral interpretations, see the above mentioned article.

Do not say, "Three"!?

Qur'an Contradiction:

The following "contradiction" is dedicated to the eminent Muslim scholar and top apologist of Islam, Osama Abdallah, who loves to understand statements only in a hyperliteral way, to the point of the ridiculous. The reason for the publication of this little gem — sufficient to invalidate the whole Qur'an all by itself — will be readily apparent to anyone who has read this article.

Gabriel, the Holy Spirit, Confirmation and Pure Arabic

In the Qur'an, we find the following command: ... So believe in Allah and His messengers, and say not "Three" - Cease! (it is) better for you! ... S. 4:171 Pickthall

Say: Whoever is an enemy to Gabriel for he brings down the (revelation) to thy heart by Allah's will, a confirmation of what went before, and guidance and glad tidings for those who believe, - ... -- Sura 2:97

The Qur'an is very clear: People should believe in Allah and His messengers and not say the word "three." More specifically, they should not say the Arabic word for three.

When We substitute one revelation for another, and Allah knows best what He reveals, - they say, "Thou art but a forger": but most of them understand not.

On the other hand, Muslims are expected to recite the Qur'an in Arabic. Traditionally, at least during Ramadan, the complete Qur'an is recited in most mosques. That is impossible to do without also reciting the word for three in this verse (and plenty of other verses as well, cf. S. 2:196, 228, 3:41, 4:3, 19:10, 24:58, 56:7, 77:30, etc.).

Say, the Holy Spirit has brought the revelation from thy Lord in Truth, in order to strengthen those who believe, and as a Guide and Glad Tidings to Muslims.

This must be the shortest contradiction or logical problem contained in the Qur'an.

We know indeed that they say, "It is a man that teaches him." The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear. -- Sura 16:101-103

Jochen Katz

This gives three contradictions:

In a nutshell: It is impossible to recite S. 4:171 without being disobedient to the command it contains.

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First, 2:97 says that it is the (angel) Gabriel who brings down the revelation from Allah to Muhammad, while 16:102 says it is the Holy Spirit. BECAUSE of these two verses Muslims usually identify the Holy Spirit with Gabriel and say that this is just another name for Gabriel. However, in another context they completely forget that they have made this identification already since they ALSO want Muhammad to be the Holy Spirit and Comforter promised by Jesus in John 14-16 in order to desperately find a prophecy of Muhammad as claimed in Sura 61:6. But obviously the Holy Spirit cannot be both, he cannot be Gabriel and Muhammad at the same time. That is, unless Muslims believe Gabriel is Muhammad! [There has been a Muslim response to this observation by Moiz Amjad. Sam Shamoun has two detailed and carefully argued articles on the issue: Is "the Holy Spirit" only another name for the Angel Gabriel?, The Quranic Confusion Concerning Identity of the Spirit and Gabriel]

Second, in Sura 2:97 the Qur'an claims to be a confirmation of the earlier revelation (as it does in many other verses), while in Sura 16:101 the Qur'an is viewed as "substituting" the earlier revelations. And the people call him a forgerer exactly because it does not fit together with the established revelation of God. What is Muhammad's answer? "They just don't understand" (verse 101). Third, despite the fact that 16:103 says "this is Arabic, pure and clear" — a statement that is supposedly refuting those who say Muhammad learned his message from a human teacher who was not fluent in Arabic —, the Qur'an contains words and phrases that belong to other languages. Just two of many examples: "Pharoah" comes from the Egyptian language and means king or potentate. The word for "king" in Arabic is different. "Injil", which means "gospel" = "good news", comes from the Greek language. The correct word in Arabic is "bisharah". For a detailed treatment of this topic, see the scholarly work, The Foreign Vocabulary of the Qur'an by the late scholar Arthur Jeffery. 163

A Muslim's Response by Shaahin Amiri-Sharifi Date: Wed Nov 27 00:19 EST 1996

this is to answer: --Three contradictions in 16:101-103 , --according to muslim belief, based on quran, "gabriel" is the name for "holy spirit" the dearest angle of god. and it is NOT the prophet. it is also mentioned in quran as (angle) "rouh" , meaning spirit. about john 14:16, the verse never mentiones the comforter is holy spirit. if it is a christian interpretation of the verse (John 14:16) i adont know about that, but what muslims say is that, this comforter is mohamed(pbuh). so if christians believe that "comforter" is holy spirit, and muslims belive that "comforter" is mohamed(pbuh), this does NOT result in that holy spirit is mohamed(pbuh)! you are reffering to oposite sides to get a result. regarding 2:97 and 16:101, and "confirmation" of the earlier revelations and at the same time "substituting" them, quran does confirm earlier revelations (not the changed vertion of them of course!), and please note that the word translated as "substituting" means rather "transforming" and not substituting . and what is meant is like "updating". point is, islam is the religion of adam (pbuh) to mohamed (pbuh), but in different levels. it was "updated" untill it reached the final form which was brought by mohamed (pbuh). so while maintainig the same spirit, it was "transformed" to what it is now. i hope this explanation makes the situation clear! about quran being in "pure" arabic. yet another misunderestanding of quran caused by looking a "translated" copy rather than arabic! the word "mobeen" means clear with

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explanation, understandable, NOT pure (in the way you percieve). and of course it is not in pure arabic. there is no "pure" language at all! in every language you can find the trace of other languages, older or contemporary ones. shaahin

I have read that Muslims believe all of the revealed books are exact copies from (part) of the book kept by God in heaven, [not sure if that is Qur'anic, but it is tradition]. If it is being "updated" one might wonder if the tablets in heaven became updated too... And how can God and his word be perfect if his word needs "updating"? I am often amazed how utterly unable Yusuf Ali seems to be in his translation.... Yes, I do know I read a translation, but please, do give me a translation you think is a good one and I will then argue based on that translation. If you say it is not translatable, then why would I believe that you can give a better translation for the word above than Ali gives? Anyway. Let us look at the context and not just at one word. Isn't the point that verse 103 makes exactly that it cannot originate from this person charged to be behind the forgery, because this person is a foreigner, not speaking pure Arabic, while the Qur'an is pure Arabic? If this means not "pure" then the whole point that this verse is trying to make falls to the ground. There is no reason why a foreigner cannot explain and speak "clearly" and "understandably". The contrast is "that this foreigner doesn't speak pure Arabic" with the "purity of the language of the Qur'an". And this is exactly what Yusuf Ali says in his footnote 2143: "... They must need to postulate some human teacher. Unfortunately for their postulate, any possible human teacher they could think of would be poor in Arabic speech if he had all the knowledge that the Qur'an reveals of previous revelations. Apart from that, even the most eloquent Arab could not, and cannot, produce anything of the eloquence, width and depth of the Qur'anic teaching, as is evident from every verse of the Book." (That is quite an exaggeration in itself, I cannot resist to add.) 165

But let us assume this word does mean "clear and understandable". Then you are only trading in one contradiction for another. He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding. -- Sura 3:7 If this verse says anything, then it is this: There are verses in the Qur'an which are far from clear in their meaning.

Qur'an Contradiction:

Abrogation?

The words of the Lord are perfect in truth and justice; there is NONE who can change His words. He both heareth and knoweth. -- Sura 6:115 None can change the words of God; -- Sura 6:34 There is no changing the words of God; that is the mighty triumph. -- Sura 10:64 And recite what has been revealed to you of the Book of your Lord, there is none who can alter His words; 166

and you shall not find any refuge besides Him. -- Sura 18:27

Limited 3 Library Ramp, Gibraltar rpt. 1993], p. 443, fn. 35; online edition)

However:

The following Muslim cites Sura 10:64 as proof that the Quran is unchangeable:

And for whatever verse we abrogate and cast into oblivion We bring a better or the like of it; knowest thou not that God is powerful over everything? -- Sura 2:106 And when We exchange a verse in place of another verse -and God knows very well what He is sending down -they say, 'Thou art a mere forger!' Nay, but the most of them have no knowledge. -- Sura 16:101 Here is Ibn Kathir's commentary on Sura 18:27 taken from Tafsir Ibn Kathir, Abridged Volume 6 (Surat Al-Isra’, verse 39 To the end of Surat Al-Mu’minun), abridged by a group of scholars under the supervision of Shaykh Safiur-Rahman Al-Mubarakpuri, Darussalam Publishers & Distributors, Riyadh, Houston, New York, Lahore; First Edition, July 2000: The Command to recite the Qur’an and to patiently keep Company with the Believers Commanding his Messenger to recite his Holy Book and convey it to mankind, Allah says,

5. Why don't Muslims adapt the Quran to the needs of the modern age? a. The Quran states: there is no changing the words of God. (1) (GF Haddad, Frequent Questions About Islam And Religion; online source) In the footnote, this is what we find the author citing: 1 Those who believe and guarded (against evil): They shall have good news in this world's life and in the hereafter; there is no changing the words of Allah; that is the mighty achievement. Sura Yunus (10) verses 63/64 (Source) The problem is obvious: On the one hand, Sura 6:115, 6:34, 10:64, 18:27 make it clear that NONE CAN change the words of God (which is supported by the explanation of the commentators quoted). But, on the other hand, God DOES exchange one verse for another verse (Sura 2:106, 16:101). And he does so through his messengers like Jesus [supposedly changing some rules given through Moses] and like Muhammad who gives rules different again from those of Moses and of Jesus.

meaning, no one can alter them, distort them or misinterpret them. (p. 142) Muhammad Asad comments on the same verse: "... According to Razi, it is on this passage, among others, that the great Qur’an-commentator Abu Muslim al-Isfahani based his rejection of the so-called ‘doctrine of abrogation’ discussed in my note 87 on 2:106." (Asad, Message of the Qur’an [Dar Al-Andalus 167

Muhammad Asad’s above mentioned footnote 87 on Sura 2:106 is quite interesting: "... The principle laid down in this passage - relating to the supersession of the Biblical dispensation by that of the Qur’an - has given rise to an erroneous interpretation by many Muslim theologians. The word ayah ('message') occurring in this context is also used to denote a ‘verse’ 168

of the Qur’an (because every one of these verses contains a message). Taking this restricted meaning of the term ayah, some scholars conclude from the above passage that certain verses of the Qur’an have been ‘abrogated’ by God’s command before the revelation of the Qur’an was completed. Apart from the fancifulness of this assertion - WHICH CALLS TO MIND THE IMAGE OF A HUMAN AUTHOR CORRECTING, ON SECOND THOUGHT, THE PROOFS OF HIS MANUSCRIPT, deleting one passage and replacing it with another there does not exist a single reliable Tradition to the effect that the Prophet ever declared a verse of the Qur’an to have been ‘abrogated’. At the root of the so-called ‘doctrine of abrogation’ MAY LIE THE INABILITY OF SOME EARLY COMMENTATORS TO RECONCILE ONE QUR'ANIC PASSAGE WITH ANOTHER; a difficulty which was overcome by declaring that one of the verses in question had been ‘abrogated’. This arbitrary procedure explains also why there is no unanimity whatsoever among the upholders of the ‘doctrine of abrogation’ as to which, and how many, Qur’anverses have been affected by it; and furthermore, as to whether this alleged abrogation implies a total elimination of the verse from the context of the Qur’an, or only a cancellation of the specific ordinance or statement contained in it. In short, the ‘doctrine of abrogation’ has no basis in historical fact, and must be rejected ..." (Asad, Message of the Qur’an [Dar Al-Andalus Limited 3 Library Ramp, Gibraltar rpt. 1993], pp. 22-23, n. 87; online edition; bold and capital emphasis ours) Asad correctly points out that abrogation is an indication of human imperfections and weakness. Another Muslim, the Maulana Muhammad Ali of the Ahmadiyya sect, rejected the doctrine of abrogation because it violates the claim of the Quran that it is free from errors and discrepancies. Yet he readily admitted that this concept was developed because Muslims were confronted with references that conflicted with one another which they could not satisfactorily explain: The principle on which the theory of abrogation is based is unacceptable, being contrary to the clear teachings of the Qur'an. A verse is considered to be abrogated when the two cannot be reconciled with each other; in other words, when they appear to contradict each other. But the Qur'an 169

destroys this foundation when it declares that no part of it is at variance with another: "Will they not then meditate on the Qur'an? And if it were from any other than Allah, they would have found in it many a discrepancy" (4 : 82). It was due to lack of meditation that one verse was thought to be at variance with another; and hence it is that in almost all cases where abrogation has been upheld by one person, there has been another who, being able to reconcile the two, has repudiated the alleged abrogation. (Ali, The Religion of Islam [The Ahmadiyya Anjuman Isha'at Islam (Lahore) U.S.A., Eighth Edition 2005], p. 32; bold and italic emphasis ours) What Ali's candid admission shows is that the Muslims who appeal to abrogation do so primarily because they are unable of reconciling the errors within the Quran. Abrogation therefore becomes the convenient way of explaining away these discrepancies. Amazingly, among the Muslims that accept abrogation are some who openly admit that the doctrine implies that there are contradictions within the Quran! Note, for example, what this Islamic site claims are the qualifications which are needed for someone seeking to be a mujtahid, i.e. a person wanting to 'exert himself' to form an opinion in legal matters: A mujtahid should have the knowledge of nasikh and mansukh (abrogating and abrogated), i.e., which one out of two CONTRADICTORY and opposite texts is later in revelation. This might have occurred due to change of a rule, replacement, withdrawal or omission. It is not necessary to remember all such texts. But one must enquire the text related to the concerned issue. Past scholars have done a lot of work about an-Nasikh, and have listed all such verses and hadiths. Now it is not difficult to find it out anytime. (IslamOnline.net, Conditions of a Mujtahid; source; capital and underline emphasis ours) Say: 'God - He guides to the truth; and which is worthier to be followed -He who guides to the truth, or he who guides not unless he is guided? What then ails you, how do you judge? -- Sura 10:35 170

You would sure agree, that this verse argues that we should follow only God, because he is the one who guides to truth. And any other can only guide to truth if he himself is guided. Therefore, why rely on any other and not directly follow God? But, this argument only holds water when we can indeed trust that God leads to truth those who trust him and doesn't deceive those who follow his words and deeds. That they said (in boast) "We killed Christ Jesus the son of Mary the Apostle of Allah"; but they killed him not nor crucified him but so it was made to appear to them and those who differ therein are full of doubts with no (certain) knowledge but only conjecture to follow for of a surety they killed him not. -- Sura 4:157 WHO did make this appear to them as if Jesus was crucified? Isn't it clear that that is God's acting? Now, in this verse God does both deceive the onlookers about what is happening and then "complain" about the fact that the people believe what he has made them believe. God made it appear as if Jesus is crucified and killed, but God shifts the blame of being ignorant and full of doubt on those who believe in what is the deed of God himself. This testimony about God given in the Qur'an doesn't inspire much confidence in this God and his revelations. After all, how do I know that at any time, he isn't currently deceiving me? But taken together with 10:35 which says that God is the one who guides to the truth, that is a contradiction. Sura 10:35 does NOT say He guides to truth EXCEPT in a few circumstances. "God guides to truth" is an ABSOLUTE statement. And it is wrong, because in 4:157 he does make believe people in something that is false. And the problem is, he mislead also those who want to follow God, not only those who are his enemies anyway. Or how do you 171

explain that the disciples and all of early Christianity believed in the crucifixion? Allah leads astray whom he pleases, and he guides whom He pleases, ... -- Sura 14:4 And how do we know in which of Allah's categories of pleasure we fall? How sure can a Muslim be that he is one of those guided right and not one of those led astray? Indeed how do we know that all of Islam is not the "leading astray" category and Christianity is the right one? The woman and the man guilty of adultery or fornication, flog them each with a hundred stripes. -- Sura 24:2

If any of your women are guilty of lewdness, take the evidence of four (reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way. If two (men) among you are guilty of lewdness, punish them both. If they repent and amend, leave them alone; for Allah is Oft-returning, Most Merciful. -- Sura 4:15-16 Yusuf Ali says "men", other translations just say "two". It is the masculine dual form of the word. This "could" also mean a man and a woman, but it might be more natural as reading this as a rule how to deal with homosexual acts, since verse 15 deals only with women, and so the attention turns to men in verse 16. If 4:16 is about male homosexual acts, then interestingly, the homosexual men are to be left alone when they repent of their deed, while adulterers are to be punished in any case. This alone is not a contradiction, but certainly strange. Maybe because in an homosexual act 172

no other man's right over a woman is violated? While in adultery with the wife of another man the "property" or right of an undefiled wife of this man is violated? A homosexual act would violate only the wife of this other man but the violation of a woman is not as severe? Nevertheless, there is the contradiction whether for a female adulteress the is punishment one hundred stripes [Sura 24:2] or confinement in the house until death [4:15].

Quran banishes women to a form of house arrest if they are caught in some type of immoral act: If any of your women are guilty of lewdness (al-fahishata), Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or God ordain for them some (other) way. If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for God is Oft-returning, Most Merciful. S. 4:15-16 Y. Ali Here is the way various versions translated the word fahishah:

If 4:16 does not speak only about homosexual acts but also about adultery of man and woman, then another contradictory element is added: If they repent they can get off the hook without punishment? Who will not repent with the prospect of a hundred stripes waiting for them? Apart from the question whether the punishment should be as in 24:2 or 4:15, how come the man and woman are treated equal in 24:2, but seemingly different in 4:15? All this is further complicated by the fact that in the Sharia the actual punishment for adultery is stoning on the basis of the Sunna of Muhammad and various hadiths and there are even traditions that the verse of stoning was originally part of the Qur'an. For further and more detailed discussion of these issues, see How are the sexually immoral supposed to be punished?

Qur'an Contradiction

How Are the Sexually Immoral Supposed To Be Punished?

And those of your women who commit illegal sexual intercourse… And the two persons (man and woman) among you who commit illegal sexual intercourse… Hilali-Khan Those who commit adultery among your women… The couple who commits adultery shall be punished… Rashad Khalifa It should be noted that the word that the Quran most often uses for sexual immorality, whether fornication or adultery, is zina. The following commentary written by Maulana Abdul Majid Daryabadi of India states regarding Q. 24:2: 171. The Arabic word zanaa denotes sexual intercourse between any man and woman, whether married or not, who do not stand to each other in the relation of husband and wife; and, as such, has no single word equivalent in English language. It includes both adultery (i.e., illicit sexual intercourse of two persons either of whom is married to a third person) and fornication (i.e., illicit sexual intercourse of unmarried persons)… Islam condemns Zina in all its forms… (Tafsir-ul-Quran [Darul – Ishaat, Urdu Bazaar Karachi – 1 Pakistan, First Edition 1991], Volume III, pp. 210-211; underline emphasis ours)

Sam Shamoun The late translator Muhammad Asad writes in reference to Q. 24:2 that: The Quran is confused regarding the punishment that is to be administered to those guilty of sexual sin. In the following citation the 173

The term zina signifies voluntary sexual intercourse between a man and a woman not married to one another, irrespective of whether one or both of them are married to other persons or not: hence, it does not -- in 174

contrast with the usage prevalent in most Western languages -differentiate between the concepts of "adultery" (i.e., sexual intercourse of a married man with a woman other than his wife, or of a married woman with a man other than her husband) and "fornication" (i.e., sexual intercourse between two unmarried persons). For the sake of simplicity I am rendering zina throughout as "adultery", and the person guilty of it as "adulterer" or "adulteress", respectively. (Source; underline emphasis ours) Interestingly, the Quran classifies zina as a kind of fahishah: And go not nigh to fornication (al-zina); surely it is an indecency (fahishatan) and an evil way. S. 17:32 Shakir

Or does this verse refer to the male and female engaged in this sin as understood by both Hilali-Khan and Khalifa? If so, does it refer to a married man sleeping with a married woman, or to a married person sleeping with someone other than his/her spouse? Or is it addressing the issue of unmarried couples committing fornication? How does anyone know for certain? And if Q. 4:16 does have two males in mind then this implies that the men who commit this wicked act are to receive some unspecified punishment, whereas the women’s punishment is that they are to be banished to their homes till they die. But if the passage has in view the couple that is caught in this unlawful act then this shows that not only do the women get banned to their houses till death but they must also receive some punishment for their illicit act.

Note the way other translators render this passage: And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah [i.e. anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allah forgives him). Hilali-Khan Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils). Y. Ali With the foregoing in perspective it seems evident that the fahishah which Q. 4:15 has in mind is sexual immorality, more specifically zina in all its various forms, with the prescribed punishment for such a crime being house banishment for women. Yet this introduces several problems, one of which is that Q. 4:16 prescribes some unspecified punishment for the two who commit a similar crime. The question is, two from whom? Two males as Y. Ali understood it? And if so, then is this referring to two males engaging in homosexual acts? Or does this refer to two men sleeping with the same woman or even women at the same time, i.e. an orgy of sorts? What about bestiality? Two men using the same beast? Whatever the case, the two men must be linked in some way, otherwise it would make no sense to specifically mention "two".

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One could ask even more questions: The second part of this verse appears to be understood by all/most of the above translators as two persons who commit indecency with each other (whether homosexual or heterosexual). Does that mean that the first part then also refers to "those of your women who commit indecency with each other" (i.e. lesbian acts), or each of the women with another man, or a beast? Moreover, does the last part of the verse, "If they repent and amend, leave them alone", refer only to the second part regarding the "two persons" or also to the first part about the women? Are the women to be punished by seclusion no matter what, but men could be left alone if they repent? The other problem raised by this specific text is that it is in direct tension with the punishment prescribed elsewhere for sexual immorality or zina: The woman and the man guilty of adultery or fornication (Al-zaniyatu wa al-zanee), - flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by God, if ye believe in God and the Last Day: and let a party of the Believers witness their punishment. Let no man guilty of adultery or fornication marry and but a woman similarly guilty, or an Unbeliever: nor let any but such a man or an Unbeliever marry such a woman: to the Believers such a thing is forbidden. And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations), - flog them with eighty stripes; and reject their evidence ever after: for such men are 176

wicked transgressors; - Unless they repent thereafter and mend (their conduct); for God is Oft-Forgiving, Most Merciful. S. 24:2-5 Y. Ali The context makes it apparent that this text has the same sin in view which is mentioned in Q. 4:15, since they both refer to the need for four witnesses. And as we noted, zina refers to a host of sexual sins such as fornication and adultery, making it even more likely that Q. 24:2 has the same crime in mind. Yet this leads to a bit of confusion for the reader of the Quran since one doesn’t know for certain whether zina in the context of Q. 24:2 refers to adultery, fornication, or some other type of sexual sin. And trying to read the varying English versions of the Quran doesn’t solve the problem but only adds to the confusion since various translators rendered the term differently. For example, Y. Ali understood zina here to refer to both adultery and fornication, that the punishment prescribed here is for the person who either commits fornication or adultery. Ali’s rendering differs from other translations: The fornicatress and the fornicator… Arberry The adulterer and the adulteress… Pickthall The woman and the man guilty of illegal sexual intercourse… HilaliKhan In light of this, how is one to understand Q. 24:2? Does this refer to any sexual sin, whether fornication or adultery? Or does it refer to fornication alone or to adultery? Regardless of the specific sexual sin that Q. 24:2 has in mind the punishment mentioned in Q. 4:15 would still be applicable here, at least in the case of the women, since, as we saw, fahishah includes zina in all of its various forms. And neither text restricts the meaning of either fahishah or zina to something specific, which would allow the reader to see that the reason why these citations prescribe different punishments is because they have different sexual sins in view. 177

We, therefore, have an inconsistency since the punishment for zina according to Q. 24:2 is one hundred lashes for both the man and the woman, which is in tension with the punishment prescribed for woman in Q. 4:15! This, perhaps, explains why some Muslims believed that Q. 24:2 abrogated Q. 4:15: The Adulteress is Confined in her House; A Command Later Abrogated At the beginning of Islam, the ruling was that if a woman commits adultery as stipulated by sufficient proof, she was confined to her home, without leave, until she died. Allah said… `Some other way' mentioned here is the abrogation of this ruling that came later. Ibn `Abbas said, "The early ruling was confinement, until Allah sent down Surat An-Nur (chapter 24) which abrogated that ruling with the ruling of flogging (for fornication) or stoning to death (for adultery)." Similar was reported from `Ikrimah, Sa`id bin Jubayr, Al-Hasan, `Ata' Al-Khurasani, Abu Salih, Qatadah, Zayd bin Aslam and Ad-Dahhak, and this is a matter that is agreed upon. Imam Ahmad recorded that `Ubadah bin As-Samit said, "When the revelation descended upon the Messenger of Allah, it would affect him and his face would show signs of strain. One day, Allah sent down a revelation to him, and when the Messenger was relieved of its strain, he said… <>" Muslim and the collectors of the Sunan recorded that `Ubadah bin As-Samit said that the Prophet said… <
year, while the (married) gets a hundred lashes and stoning to death.>> At-Tirmidhi said, "Hasan Sahih". Allah said… Ibn `Abbas and Sa`id bin Jubayr said that this punishment includes cursing, shaming them and beating them with sandals. This was the ruling until Allah abrogated it with flogging or stoning, as we stated. Mujahid said, "It was revealed about the case of two men who do it." As if he was referring to the actions of the people of Lut, and Allah knows best. The collectors of Sunan recorded that Ibn `Abbas said that the Messenger of Allah said… <<Whoever you catch committing the act of the people of Lut (homosexuality), then kill both parties to the act.>> Allah said… , by refraining from that evil act, and thereafter their actions become righteous… , do not verbally abuse them after that, since he who truly repents is just like he who has no sin… <Surely, Allah is Ever the One Who accepts repentance, Most Merciful.> The following is recorded in the Two Sahihs… <<When the slave-girl of one of you commits illegal sexual intercourse, let him flog her and not chastise her afterwards.>> because the lashes she receives erase the sin that she has committed. (Tafsir Ibn Kathir; source; underline emphasis ours)

The prescribed punishment was explained thus in the hadith, 'Come listen to me! Come listen to me! God has now made a way out for them', as reported by Muslim. (Tafsir al-Jalalayn; source; bold, italic and underline emphasis ours) The late Abdullah Yusuf Ali wrote that: 523. Most commentators understand this to refer to adultery or fornication; in that case they consider that the punishment was altered by the later verse, xxiv. 2… (Ali, The Holy Qur’an: Translation and Commentary, p. 183) Not only did Ali claim that Q. 4:15 was abrogated by Q. 24:2 but he even admitted that most commentators understood Q. 4:15 to be referring to a woman that has committed adultery or or fornication. Even though the following commentary doesn’t say that Q. 4:15 was canceled out by Q. 24:2, it still claims that the former was abrogated nonetheless: (As for those of your women) your free, married women (who are guilty of lewdness) i.e. of fornication, (call to witness) that they were caught red-handed in the act (four of you against them) four of your free men. (And if they testify) to the Truth of the allegation (then confine them to the houses) keep them in prison (until death take them) until they die in prison (or (until) Allah appoint for them a way) out by means of stoning. Imprisoning a free, married woman who commits fornication until she dies in prison was later abrogated by stoning. (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs; source; bold and italic emphasis ours)

We will have something to say about stoning and banishment later. As for those of your women who commit lewdness, adultery, call four, Muslim men, of you to witness against them; and if they witness, against them such [lewdness], then detain them in their houses, and prevent them from mixing with people, until, the angels of death take them or, until, God appoints for them a way, out of it. This was stipulated for them at the very beginning of Islam, but then a way out was appointed for them through [the stipulation] that the virgin should receive a hundred lashes and be banished for a year, and the married woman be stoned. 179

The problem that Muslims face by appealing to the doctrine of abrogation is that this is nothing more than an implicit admission that the Quran contradicts itself. As one Muslim put it: The principle on which the theory of abrogation is based is unacceptable, being contrary to the clear teachings of the Qur'an. A verse is considered to be abrogated when the two cannot be reconciled with each other; in other words, when they appear to contradict each other. But the Qur'an destroys this foundation when it declares that no part of it is at variance 180

with another: "Will they not then meditate on the Qur'an? And if it were from any other than Allah, they would have found in it many a discrepancy" (4 : 82). It was due to lack of meditation that one verse was thought to be at variance with another; and hence it is that in almost all cases where abrogation has been upheld by one person, there has been another who, being able to reconcile the two, has repudiated the alleged abrogation. (Maulana Muhammad Ali, The Religion of Islam [The Ahmadiyya Anjuman Isha'at Islam (Lahore) U.S.A., Eighth Edition 2005], p. 32; bold and italic emphasis ours) Hence, to say that Q. 4:15 has been canceled is simply a tacit admission that there are verses and/or certain reports which contradict this specific reference. However, there is a way to reconcile the discrepancies between Q. 4:15 and 24:2 without having to appeal to abrogation. Instead of saying that the punishment prescribed in Q. 4:15 has been annulled a Muslim can assume that the punishment for a woman caught committing zina/fahishah is one hundred lashes AND house banishment till she dies. Or, a Muslim can argue that the penalty of one hundred lashes is the other way that Q. 4:15 stated Allah would prescribe for the women. (Yet one is still left wondering why this other way wasn’t instituted from the very beginning.) Even thought the above harmonizations may reconcile the two texts in question, the problems are just beginning for the Muslims since the ahadith prescribe a completely different punishment for zina, namely stoning! Narrated Ibn 'Abbas: 'Umar said, "I am afraid that after a long time has passed, people may say, ‘We do not find the Verses of the Rajam (stoning to death) IN THE HOLY BOOK,’ and consequently they may GO ASTRAY by leaving AN OBLIGATION that Allah has revealed. Lo! I confirm that the penalty of Rajam be inflicted on him who commits illegal sexual intercourse, if he is already married and the crime is proved by witnesses or pregnancy or confession." Sufyan added, "I have memorized this narration in this way." 'Umar added, "Surely Allah's 181

Apostle carried out the penalty of Rajam, and so did we after him." (Sahih Al-Bukhari, Volume 8, Book 82, Number 816) … In the meantime, 'Umar sat on the pulpit and when the call makers for the prayer had finished their call, 'Umar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male & female)) who commits illegal sexual intercourse, and we did recite this Verse and understood and memorized it. Allah's Apostle did carry out the punishment of stoning and so did we after him. I am afraid that after a long time has passed, somebody will say, ‘By Allah, we do not find the Verse of the Rajam in Allah's Book,’ and thus they will go astray by leaving an obligation which Allah has revealed. And the punishment of the Rajam is to be inflicted to any married person (male & female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession. And then we used to recite among the Verses in Allah's BOOK: ‘O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father’ …" (Sahih Al-Bukhari, Volume 8, Book 82, Number 817) Muslim scholars, on the basis of certain Islamic narratives such as the ones above, limit stoning to married couples that commit adultery, whereas the punishment prescribed for the unmarried engaged in sexual sin is lashing and/or banishment for a year. As the late A. Y. Ali stated in his notes to Q. 24:2: 2954. Zina includes sexual intercourse between a man and a woman not married to each other. It therefore applies both to adultery (which implies that one or both of the parties are married to a person or persons other than the ones concerned) and to fornication, which, in its strict 182

signification, implies that both parties are unmarried. The law of marriage and divorce is made easy in Islam, so that there may be the less temptation for intercourse outside the well-defined incidents of marriage. This makes for greater self-respect for both man and woman. Other sex offenses are also punishable, but this Section applies strictly to Zina as above defined. Although zina covers both fornication and adultery, in the opinion of Muslim jurists, the punishment laid down here applies only to unmarried persons. As for married persons, their punishment, according to the Sunnah of the Prophet (peace be on him), is stoning to death. (Ali, The Holy Qur’an: Translation and Commentary, p. 896; bold and underline emphasis ours) {Note: The bolded text is not part of Yusuf Ali’s original comments, but an addition made by Muslim publishers in their revision of Ali’s original work. Regardless of this being a later insertion it still serves the purpose of illustrating the viewpoint of Muslim jurists and exegetes.} But even this proposed explanation by the scholars and hadith poses problems since neither Q. 24:2 nor Q. 4:15 limits the punishment to the unmarried person. And since neither citation defines the nature and extent of zina or fahishah we are to assume that the prescribed penalty is to be inflicted on both the married and unmarried parties who are guilty of sexual immorality. The final problem facing the Muslims is that both Q. 4:15 and 24:4 prescribe four witnesses, but do not specify whether they are to be strictly from among the men or whether they can also include women. But if these witnesses can be from either gender, i.e. a combination of males and females, then this introduces another problem since Q. 2:282 likens the witness of one man to two women: O believers, when you contract a debt one upon another for a stated term, write it down, and let a writer write it down between you justly, and let not any writer refuse to write it down, as God has taught him; so let him write, and let the debtor dictate, and let him fear God his Lord and not diminish aught of it. And if the debtor be a fool, or weak, or unable to dictate himself, then let his guardian dictate justly. And call in to witness two witnesses, men; or if the two be not men, then one man AND TWO WOMEN, such witnesses as you approve of, THAT IF ONE OF THE 183

TWO WOMEN ERRS THE OTHER WILL REMIND HER; and let the witnesses not refuse, whenever they are summoned. And be not loath to write it down, whether it be small or great, with its term; that is more equitable in God's sight, more upright for testimony, and likelier that you will not be in doubt. Unless it be merchandise present that you give and take between you; then it shall be no fault in you if you do not write it down. And take witnesses when you are trafficking one with another. And let not either writer or witness be pressed; or if you do, that is ungodliness in you. And fear God; God teaches you, and God has knowledge of everything. S. 2:282 Muhammad explained the reason why two women were required to testify: Narrated Abu Said Al-Khudri: Once Allah's Apostle went out to the Musalla (to offer the prayer) on ‘Idal-Adha or Al-Fitr prayer. Then he passed by the women and said, "O women! Give alms, as I have seen that THE MAJORITY of the dwellers of Hell-fire were you (women)." They asked, "Why is it so, O Allah's Apostle?" He replied, "You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion THAN YOU. A cautious sensible man could be led astray by some of you." The women asked, "O Allah's Apostle! What is deficient in our intelligence and religion?" He said, "Is not THE EVIDENCE OF TWO WOMEN EQUAL TO THE WITNESS OF ONE MAN?" They replied in the affirmative. He said, "This is the deficiency in her intelligence. Isn't it true that a woman can neither pray nor fast during her menses?" The women replied in the affirmative. He said, "This is the deficiency in her religion." (Sahih al-Bukhari, Volume 1, Book 6, Number 301) And: Narrated Abu Said Al-Khudri: The Prophet said, "Isn't the witness of a woman equal to half of that of a man?" The women said, "Yes." He said, "THIS IS BECAUSE OF THE DEFICIENCY OF A WOMAN’S MIND." (Sahih al-Bukhari, Volume 3, Book 48, Number 826) 184

What the foregoing implies is that the four witnesses must be from the men otherwise the number of those testifying would increase if women were included. Depending on the ratio of men to female witnesses the total number required to confirm an act of zina/fahishah would be: 1. Eight female witnesses (this assumes, of course, that the Quran doesn’t require at least one male witness in order for the testimony to be acceptable. The problem with this assumption is that Q. 2:282 pretty much requires the testimony of at least one man). 2. One male and six female witnesses (seven witnesses total). 3. Two male and four female witnesses (six witnesses total). 4. Three male and two female witnesses (five witnesses total). To summarize the problems raised by the Quran in regards to the punishment of the sexually immoral:  

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Q. 4:15 prescribes house banishment for those women who are engaged in fahishah. Q. 17:32 lists zina as fahishah, leading many Muslim expositors to conclude that Q. 4:15 is addressing the punishment that is to be inflicted upon those who commit zina. Zina in a broader sense refers to any sexual sin such as fornication and adultery. It is the context that will limit the meaning of the term. There is nothing in Q. 4:15 which suggests that zina has a more restricted meaning. This implies that zina here refers to any sexual sin that a person commits, i.e. whether the woman has committed fornication or adultery her punishment will be the same. Q. 4:16 prescribes an unspecified punishment for the two who committed fahishah. The problem is that it is unclear whether this refers to two men or to the couple caught in the act of fahishah. If two men then it is not clear whether this is addressed to two males engaged in homosexual acts, or whether this refers to two men sleeping with the same woman or with an animal. (See above.)

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Similarly, one cannot be certain whether Q. 4:15 refers to women sleeping with men, with other women, or with animals, all of which would be classified as zina and therefore fahishah. If this refers to the couple engaged in fahishah it is uncertain whether this is addressing a married man sleeping with a married woman, or to a married person sleeping with someone other than his/her spouse, or to an unmarried couple committing fornication. In either case, this implies that the woman who is caught in the act not only suffers house banishment but also must receive some unspecified punishment to go along with it. The man, on the other hand, suffers some form of punishment but no house arrest. Q. 24:2 prescribes one hundred lashes as the punishment for zina. Again, there is nothing contextually to show that zina has a more restricted meaning, which means that the punishment here is for the person who commits either fornication or adultery. This means that the woman is to be lashed one hundred times which conflicts with the punishment prescribed for her in Q. 4:15, unless one assumes that she is to receive both forms of punishment, i.e. one hundred lashes and house banishment. This would further imply that the one hundred lashes mentioned in Q. 24:2 is actually the unspecified punishment which Q. 4:16 says the couple caught in zina are to receive. The hadith literature and Islamic scholarship add to the confusion by claiming that the prescribed punishment for zina is stoning in the case of the married person, and flogging and banishment for a year if the individual is unmarried. The Quran, however, doesn’t make such distinctions nor does it prescribe different punishments for the married and unmarried. Both Q. 4:15 and 24:4 prescribe four witnesses but doesn’t explain whether those testifying must be from among the men or whether women can be included as well. The problem with including women as witnesses is that according to both Q. 2:282 and specific Islamic narratives a man’s testimony is equal to that of two females. It is therefore uncertain whether the number of witnesses would have to be more than four if women are included.

So much for the Quran’s assertion that it is a clear and coherent text which is free of discrepancies! (1, 2) 186

Perhaps there is a Muslim out there who can satisfactorily harmonize all of the problems and discrepancies raised by these specific Quranic verses and Islamic reports.

So be not thou in doubt concerning that which these (folk) worship. They worship only as their fathers worshipped aforetime. Lo! we shall pay them their whole due unabated. S. 11:109

Further Reading

I.e. no deduction from the punishment for the reason of having been misled.

http://answering-islam.org/Responses/Osama/lesbian.htm http://answering-islam.org/Responses/Osama/extramarital.htm

Qur'an Contradiction:

Who Suffers the Consequence of Sins according to the Qur'an? The Qur'an states that a person will only be responsible for his/her actions: And every man's work have WE fasten to his neck; and on the Day of Resurrection WE shall bring out for him a book which he will find wide open. It will be said to him, ‘Read thy book. Sufficient is thy own soul as a reckoner against thee this day.’ He who follows the right way follows it only for the good of his own soul; and he who goes astray, goes astray only to his own loss. And no bearer of burden shall bear the burden of another. And WE shall never punish until WE have sent a Messenger. S. 17:13-15 Sher Ali That no bearer of burden shall bear the burden of another, And that man will have nothing but what he strives for; And that the result of his striving shall soon be known; Then will he be rewarded for it with the fullest reward; And that with thy Lord is the final judgment; S. 53:38-42 Sher Ali The Qur'an also states that even people who simply followed the (wrong) customs of their ancestors, i.e. were misled by them into transgressing God's law, cannot pass the burden and punishment to those who led them astray, but will have to bear their punishment in full: 187

Yet these statements are contradicted by the next set of passages: That they may bear their burdens entirely on the day of resurrection and also of the burdens of those whom they lead astray without knowledge; now surely evil is what they bear. S. 16:25 Shakir And those who disbelieve say to those who believe: Follow our path and we will bear your wrongs. And never shall they be the bearers of any of their wrongs; most surely they are liars. And most certainly they shall carry their own burdens, AND OTHER BURDENS WITH THEIR OWN BURDENS, and most certainly they shall be questioned on the resurrection day as to what they forged. S. 29:12-13 Shakir Interestingly, the Qur'an contradicts itself in a space of two verses. This last passage says that disbelievers will not carry the believers' sins. But right after saying this, the Qur'an says that on the resurrection day the unbelievers will not only carry their own burden of sins, but the burden of others as well! Now someone may say that these passages are only denying that the unbelievers will carry the burdens of the believers' sins, but it doesn't deny that they will carry the burdens of other disbelievers. Even with this proposed harmonization, these passages still contradict Surahs 17:13-15 and 53:38-42 mentioned above. Those surahs say that a person will not carry the burden of anyone else's sins, whether he is a believer or not. We are not the first to observe that this constitutes a contradiction. Scholar of Islamic Studies, Arthur Jeffery has this note on Surah 16:25: "This is in contradiction with the oft-repeated statement that no burdened soul will bear the burden of another. But that statement seems meant to exclude hope in a Redeemer who will take on himself the guilt of others, 188

whereas here the meaning is that some of the guilt of those led astray will be placed on those who have led them astray." (The Koran, Selected Suras, footnote 4 to Sura 16) Another verse contradicting the principle that "no bearer of burden shall bear the burden of another" is the following: O ye who believe! respond to ALLAH, and the Messenger when he calls you that he may give you life, and know that ALLAH comes in between a man and his heart, and that HE it is unto Whom you will be gathered. And beware of an affliction which will surely not smite exclusively those among you who have done wrong. And know that ALLAH is severe in requiting. S. 8:24-25 Sher Ali Here, even the innocent will suffer the affliction that will smite the wrongdoers just as the commentators show. The two Jalals said regarding Surah 8:25: And guard yourselves against a trial which, if it were to fall upon you, would certainly not fall exclusively upon the evildoers among you, but would encompass them and others, and the way to guard against it is to repudiate that evil which necessarily results in [precipitating] it; and know that God is severe in retribution, against those who oppose Him. (Tafsir al-Jalalayn; source; underline emphasis ours) Tanwîr al-Miqbâs min Tafsîr Ibn 'Abbâs states: (And guard yourselves against a sedition) any sedition that happens (which cannot fall exclusively on those of you who are wrong-doers) but rather befalls on both the wrong-doers AND THE WRONGED, (and know that Allah is severe in punishment) when He punishes. (Source; capital emphasis ours) The Qur'an also blames the Jews of Muhammad’s time for the sins their ancestors had committed before their time, like making the golden calf: And remember the time when Moses prayed for water for his people and WE said, ‘Strike the rock with thy rod;’ And there gushed forth from it twelve springs, so that each tribe knew their drinking place. And they 189

were told, ‘Eat and drink of what ALLAH has provided, and commit not iniquity in the earth, creating disorder.’ And remember when YOU said, O Moses, surely we will not remain content with one kind of food; pray, then, to thy Lord for us that HE may bring forth for us of what the earth grows - of its herbs and its cucumbers and its wheat and its lentils and its onions.’ He said, ‘Would you take in exchange that which is worse for that which is better? Go down to some town and there is for you what you ask.’ And they were smitten with abasement and destitution, and they incurred the wrath of ALLAH; that was because they rejected the Signs of ALLAH and sought to slay the Prophets unjustly; this was because they rebelled and transgressed... And remember the time when WE took a covenant FROM YOU AND RAISED YOU ABOVE THE MOUNT, saying, ‘Hold fast that which WE have given you and bear in mind what is therein, that you may be saved.’ Then YOU turned back thereafter; and had it not been for ALLAH's grace and HIS mercy upon YOU, YOU would surely have been of the losers. And surely, you have known the end of those AMONGST YOU, who transgressed in the matter of the Sabbath. So WE said to them, ‘Be ye apes, despised.’ Thus WE made it an example to those of its time and to those who came after it, and a lesson to those who fear God. S. 2:60-61, 63-66 Sher Ali And remember the time when YOU killed a person and differed among yourselves about it, and ALLAH, would bring to light what YOU were hiding. Then WE said, ‘Compare this incident with some other similar ones’ and YOU will discover the truth. Thus does ALLAH give life to the dead and show YOU HIS Signs that YOU may understand. Then YOUR hearts became hardened after that, till they were like stones or harder still; for of stones there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder. And indeed of them are some that humble themselves for the fear of ALLAH. And ALLAH is not unmindful of what YOU do. S. 2:72-73 Sher Ali And Moses came to YOU with manifest Signs, THEN YOU TOOK THE CALF FOR WORSHIP IN HIS ABSENCE, and YOU were transgressors. And remember the time when WE took a covenant from YOU and raised high above YOU the Mount, saying ‘Hold firmly to what WE have given you and hearken;’ They said, ‘We hear and we disobey;’ and their hearts were saturated with the love of the calf because 190

of their disbelieve. Say ‘Evil is that which your faith enjoins on you if you are believers,’ Say ‘If the abode of the Hereafter with ALLAH is solely for you to the exclusion of all other people, then wish for death if you are truthful.’ But never shall they wish for it, because of what their own hands have sent on before them; and ALLAH knows the wrongdoers well. S. 2:92-95 Sher Ali

For more on Ezekiel 18 and Deuteronomy 5:9-10, we recommend the following article: http://www.tektonics.org/lp/paydaddy.html

Sam Shamoun and Jochen Katz The first quotations state clearly that nobody shall have to bear the sins of other people. Each person is only responsible for his own sins. Yet, the Qur'an (Allah / Muhammad) levels accusations at the Jews in the 7th century for the sins of some of their ancestors in about 1400 BC, roughly 2000 years earlier. These accusations are clearly in contradiction to the "general principle" that nobody shall bear the sins (burdens) of others. Significantly, this is not a thing of the past, but has consequences in our time. To this day, Muslims vilify the Jews because of the sins of some Jews of long ago. Jews are still the favorite objects of Muslim contempt based on the quranic condemnation of them. Also Christians are still summarily accused and maligned for the crusades, although the last one was some 700 years ago. Now, one reason for even bringing this up is because of the common appeal by Muslims to similar statements of the Holy Bible in order to "prove" contradictions within the Sacred Scriptures. For instance, Muslims will try to pit Ezekiel 18:1-4, 20 against passages such as Deuteronomy 5:9-10 and Romans 5:12-21, especially as it relates to the Christian belief in Original Sin and the concept of Imputation (i.e., the sin of Adam and the righteousness of Christ being imputed to others). The Muslim must deal with the preceding quranic passages, and yet whatever answer he/she comes up with to reconcile them will apply equally to the biblical passages. In other words, it becomes an issue of consistency and integrity. Muslims in general, and Muslim apologists specifically, need to learn to apply their methodology fairly and not simply adopt a method which seeks to undermine the Holy Bible when that same method can be used equally, if not more forcefully, against the Qur'an.

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P.S.: S. 16:25 and 29:12 are also in contradiction to S. 34:50 which is the topic of another article, Who suffers loss if Muhammad was wrong? Believers, Jews, Sabaeans and Christians whoever believes in God and the Last Day and does what is right shall have nothing to fear or regret. -- Sura 5:69 But just three verses further in the text it says Unbelievers are those that say: "God is the Messiah, the son of Mary." For the Messiah himself said: "Children of Israel, serve God, my Lord and your Lord." He that worships other gods besides God, God will deny him Paradise, and the fire shall be his home. None shall help the evil-doers. -- Sura 5:72 So, are Christians believers or unbelievers? Are they allowed to remain as Christians (knowing they worship Christ) as long as they do what is right, or are they condemned outright for their faith? Do we have to worry or not to worry according to the Qur'an? Sometimes I even wonder if single Suras were even completely authored by the same person. Now, the obvious answer that a Muslim would give is that the "true" Christians do not worship Jesus as God. Hence there is no contradiction. But the first verse does not specify that. It only talks about the belief in the existence of God and in the (Judgment of the) Last Day and doing right. Any serious Christian will fall in this category. 192

Muslims try to save the Qur'an by claiming that any Trinitarian is not a true Christian and hence verse 72 does not apply to them. But the problem is only shifted. Either the contradiction is as above, or, with the shift, the contradiction is with reality. It is historical fact that Christianity has always considered Jesus to be the LORD, to be of the same nature of God. Therefore, either the Qur'an contradicts itself, or it shows itself very ignorant of historical Christianity. One more comment: No Christian would ever say that Jesus is "another god" as this verse mistakenly says, nor that "God is Jesus". It is only the other way around: "Jesus is God, but not 'all of God'". But this is a big topic that cannot be dealt with in a few sentences here, so let me point you to the material on the deity of Christ and Trinity that is on this site. The Trinity is a great, insightful presentation.

interested enough they can go to the library and find the material. And what does "the same nature of God" mean? In refuting a contradiction about what a "day" means in some verses of the Qur'an, I was unjustly accused of "moving God around" when I wanted to illustrate the relativity of time without saying or implying God physically moves around. However, having God (or part of God) become man, then "moving God around" on Earth is a perfectly acceptable logical belief? God is One. I have submitted to Him in Islam, and you are also invited. Just a reminder before the Day comes when a reminder will be too late.

But you didn't take a look at the Trinity articles I pointed to, did you? What point it is to be asked again and again for proof if you don't read the proof I have already provided? I give up. But looking the other way and demanding proof while refusing to look at it isn't very smart.

A collection of much further material on the topic of the Trinity There is a second set of these statements:

A Muslim's Response by Randy Desmond Date: Wed, 2 Oct 1996 05:12:50 PDT Jochen gives the correct answer for the Muslim perspective; true Christians do not worship Jesus(Peace be upon him) as God, and, as such, there is no contradiction. For Jochen to prove there is any sort of contradiction, he must show that it is a "historical fact" that Christianity has always considered Jesus to be "LORD, to be of the same nature of God." (Are you saying Jesus is God or not? Never mind, I see you say "he is God, but not 'all of God'") Where are these "historical facts"? I have yet to be shown where Jesus(pbuh) is said to mention he is God or even shares in the Godhead (I seek shelter in God from such thoughts). As for historical facts that Christians have only worshipped God only, just take a look at a history book about the stuff. I have read the stuff before - I did not keep a record of the books. I'm sure if anyone

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Those who believe (in the Qur'an), and those who follow the Jewish (Scriptures), and the Christians and tha Sabians, any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord on them shall be no fear, nor shall they grieve. -- Sura 2:62 If anyone desires a religion other than Islam never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost. -- Sura 3:85 In 2:62, those of the religions of Jews or Christians, in fact any who believes a small set of things and does good deeds will be saved [what else is the meaning of "will not grieve"?] yet in 3:85 those who are part 194

of religions other than Islam are unacceptable and among those who are lost.

Qur'an Contradiction

delight, On couches facing one another; A cup from a gushing spring is brought round for them, White, delicious to the drinkers, Wherein there is no headache nor are they made mad thereby. And with them are those of modest gaze, with lovely eyes, (Pure) as they were hidden eggs (of the ostrich). S. 37:40-49 Pickthall

Is Wine good or bad? Wine is forbidden for a Muslim here on earth: O you who believe! Strong drink and games of chance and idols and divine arrows are only an infamy of Satan's handiwork. Leave it aside that you may succeed. -- Sura 5:90 See also Sura 2:219. On the other hand in Paradise are rivers of wine: A similitude of the Garden which those who keep their duty (to Allah) are promised: Therein are rivers of water unpolluted ... and rivers of wine delicious to the drinkers. -- Sura 47:15 Surely the pious will be in bliss ... their thirst will be slaked with pure wine sealed. -- Sura 83:22,25 Is wine good or bad? Are we forbidden on earth something that is truly good? Or in Paradise are we not only allowed it, but even provided in overflowing measures (rivers of ...) something that is so bad that it is called "Satan's handiwork"? Some Muslims attempt to explain away the discrepancy by appealing to the following passage: Save single-minded slaves of Allah; For them there is a known provision, Fruits. And they will be honoured In the Gardens of 195

The heavenly wine, it is claimed, which believers will drink will not cause headaches or madness, thereby justifying Allah's decision to permit it in paradise. The main problem with citing this is that the passage nowhere identifies this drink as wine. It does not even mention either the word wine or strong drinks/intoxicants. It simply says that believers will drink from a cup something which is white in color which does not cause headiness. If anything, one can make an argument that this drink is actually milk. After all, the Quran does mention the fact that believers will be given rivers of milk, and milk is indeed white: A similitude of the Garden which those who keep their duty (to Allah) are promised: Therein are rivers of water unpolluted, and rivers of milk whereof the flavour changeth not, and rivers of wine delicious to the drinkers, and rivers of clear-run honey; therein for them is every kind of fruit, with pardon from their Lord. (Are those who enjoy all this) like those who are immortal in the Fire and are given boiling water to drink so that it teareth their bowels? S. 47:15 Pickthall Here is the other text which Muslims quote to prove that the wine in paradise will be different: with goblets, and ewers, and a cup from a spring (no brows throbbing, no intoxication) S. 56:18-19 Arberry Again, the reference nowhere mentions wine and can be referring to the other drinks which the Quran says will be given to believers, i.e. honey, milk, water etc. In fact, the Sura goes on to mention the flowing waters which believers will have: 196

By water flowing constantly, S. 56:31 Hilali-Khan Thus, one can legitimately say that the spring which the Quran says will not cause throbbing or intoxication are these very waters. This becomes even more apparent when we realize that the Quran mentions the fruits that the believers will eat from right after the Quran refers to the spring and flowing waters: and such fruits as they shall choose, S. 56:20 Arberry

And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Taiyibat (lawful good things), and have preferred them above many of those whom We have created with a marked preference. S. 17:70 Al-Hilali & Khan Despite a small difference in emphasis that is seen in these two translations (which is discussed in this article), it is clear that, according to this verse, the Children of Adam, i.e. human beings, are (highly) preferred by Allah over much of the rest of creation.

And fruit in plenty, S. 56:32 Hilali-Khan In light of the foregoing, it seems pretty certain from the context that the drink which the Quran says doesn't cause intoxication is in fact the very flowing waters that are mentioned later on in the chapter. Moreover, one can even argue that the reason these passages emphasize that these particular drinks don't cause headiness or intoxication is to distinguish them from the wine which believers will have access to when in paradise. In other words, the qualification presupposes that these drinks are different from the wine which believers will be drinking since, unlike wine, these specific drinks don't cause madness or headaches. Putting it in another way, these texts are not identifying these drinks as wine, but are actually contrasting them to wine by highlighting the point that they don't have the common affects associated with intoxicants. Further reading: The Quranic Teaching on Wine and Strong Drink

Quran Contradiction

Note that there is a restriction in the last clause. Human beings are preferred above many of those that Allah created, but not above all of the rest of creation. It remains unclear what other creatures Allah is preferring above human beings, but apparently there are some. Note also that there is no restriction when talking about the Children of Adam, i.e. Allah does not prefer only some or many or most of the Children of Adam, but the human race in its entirety and without any distinction is preferred above most of creation. However, the Quran also makes other statements about human beings that do not harmonize well with the positive pronouncement of Sura 17:70. Verily, those who disbelieve (in the religion of Islam, the Qur'an and Prophet Muhammad (Peace be upon him)) from among the people of the Scripture (Jews and Christians) and Al-Mushrikun will abide in the Fire of Hell. They are the worst of creatures. S. 98:6 Al-Hilali & Khan And surely, We have created many of the jinns and mankind for Hell. ... S. 7:179 Al-Hilali & Khan

Preferred for Hell? The Quran states regarding the position of human beings that: We have honoured the Children of Adam and carried them on land and sea, and provided them with good things, and preferred them greatly over many of those We created. S. 17:70 Arberry 197

Obviosly, neither an individual human being nor a group of people can be "preferred above much of creation" and at the same time also be "the worst of creatures". Sura 98:6 is clearly contradicting S. 17:70, but the contradiction will become even more startling when we look at the numbers of Muslims ("believers", even including the nominal nonpracticing ones) and non-Muslims ("unbelievers", whether Jews, Christians or pagan idolaters according to Islamic understanding). 198

Today, Muslims make up about 1.2 billion out of about 6 billion human beings. That is roughly 20 percent. Christians alone are about 2 billion or 33 percent. As noted above, S. 17:70 makes a general statement about the Children of Adam, without any restrictions. A general statement may still considered to be true even if it does not hold for a small exceptional group. [Example: Human beings have five fingers on every hand. That is true for more than 99.5% of human beings. Nevertheless, there are humans who have lost fingers due to accidents, and there are others who are born with six fingers on one or both hands, or with fewer than five fingers. These exceptional cases do not disprove the generally true statement — unless it specifically claims to be true in an absolute sense, e.g. by formulating "every single man on earth has ...", or "human beings, without exception, have ...".] However, if a general statement turns out to be wrong for a sizable portion, let alone the majority of those about whom it is made, then it is no longer a true statement. Since the "unbelievers" (according to Islam) are the vast majority of mankind, and thus are "the worst of creatures" according to S. 98:6, the general statement that the Children of Adam are preferred by Allah over many of his creation is falsified. These two verses contradict each other. Moreover, at the time this statement was "revealed" to Muhammad the Muslims were a tiny minority of mankind, definitely less than one percent, probably less than 0.1%. Both suras, 17 and 98, are dated near the end of the Meccan period or the beginning of the Medinan period, i.e. before or at the very beginning of the military expansion of Islam when the Muslims numbered at most a couple of thousand people. Some may argue that 17:70 is true "in principle" and it expresses Allah's intention, but the unbelievers then lose that status of being preferred due to their unbelief and disobedience to Allah. However, this solution to the contradiction is prevented by S. 7:179 which clearly states that many of mankind are originally created for Hell, i.e. Allah intended them to go to Hell from the very beginning, from the time they were created. It is not their unbelief that destroyed Allah's good intentions; Allah's purpose for them has been Hell even before he created them. Note also here, this 199

verse does not speak of only a few but of many of mankind who are created for Hell. One could nearly get the impression that being preferred by Allah means being destined for Hell. Jochen Katz

Further Reading How, how much, and above whom are the Children of Adam preferred?

Are Martyrs Spared or Will all Muslims go to Hell? From the entry under Martyrs in The Concise Encyclopedia of Islam by Cyril Glassé: Believers who die for their faith, in defense of it, or persecuted for it, are assured of Heaven. They are buried as they died, unwashed and in the same clothes, the bloodstains testifying to their state. This is also expressed in various hadiths. For example we find in Bukhari, Volume 9, Book 93, Number 621: Narrated Al-Mughira: Our Prophet has informed us our Lord's Message that whoever of us is martyred, will go to Paradise. The following passages of the Qur'an support the general Muslim belief that the martyrs go to paradise immediately: And if ye are slain, or die, in the way of Allah, forgiveness and mercy from Allah are far better than all they 200

could amass. And if ye die, or are slain, Lo! it is unto Allah that ye are brought together. -- Sura 3:157-158 Think not of those who are slain in Allah's way as dead. Nay, they live, finding their sustenance in the presence of their Lord; -- Sura 3:169 Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Qur'an: and who is more faithful to his covenant than Allah? then rejoice in the bargain which ye have concluded: that is the achievement supreme. -- Sura 9:111 On the other hand, we read also that, There will be no one of you who will not enter it (Hell). This was an inevitable decree of your Lord. Afterwards he may save some of the pious, God-fearing Muslims out of the burning fire. -- Sura 19:71-72

This verse tells clearly that all Muslims [everybody] will go to Hell, (inevitable, decreed, determined) and only some of them will eventually be rescued from Hell, while others will be left there forever. Obviously, it cannot be that all go through hell (Sura 19:71) and that martyrs go directly to paradise, being spared hell, and "they live (present tense), finding their sustenance in the presence of their Lord."

Besides being contradictory, Sura 19:71-72 must be incredibly disturbing to Muslims, who can only look forward to go to Hell when they die. At least it was disturbing to Sultan Muhammad Khan, who was moved to carefully study everything that Islam says about salvation and later became a Christian because of his research. You can read about this in his testimony. Side remark on Sura 9:111 stating that "theirs is the garden: they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Qur'an: and who is more faithful to his covenant than Allah?" -- There are no such passages in the Torah or the Gospel which promise paradise to those slain in a military battle for God. This is another false claim in the Qur'an. I am not sure there is even any such concept as us fighting a military battle for God. It is usually God who fights for us. God is much more powerful and glorious that he needs our weapons or strength to fight for him. Mishaal Al-Kadhi responds to the question "Will all Muslims go to Hell?" with this paragraph:

Or as Arberry translates it more literally: No one of you there is, but he shall go down to it; That for thy Lord is a thing decreed, determined. Then We shall deliver those that were god-fearing; and the evildoers We shall leave there, hobbling on their knees. -- Sura 19:71-72

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Mariam(19):71 is described by the prophet (pbuh) and also by the companions ibn Masood and Sulaiman ibn Murrah among others. The verse is a description of how all mankind shall have to pass over Hellfire upon the "sirat" (path) in order to reach Heaven. Only the pious make it across. The prophet (pbuh) was quoted by the Companion Sulaiman ibn Murrah as saying that for the pious this traversal shall not harm them since God shall make it safe for them just as He made the fire of earth safe for prophet Abraham (pbuh). This traversal shall be at speeds directly proportional to 202

that person's piety and obedience on earth, with some of them passing as fast as lightning, some as fast as a swift wind, some running, some walking, some crawling, etc. All of this information can be found in various hadeeths of the prophet. Let me repeat, Mr. Al-Kadhi claims that they (pious Muslims) will not be entering Hell, but just be passing over Hell via some sort of a bridge. He claims that this is a traversal that will not harm. Obviously, he is more devoted to "some traditions" (which he refuses to provide specific references for so that we can't even check them out) than he is to the clear word of the Qur'an: There will be no one of you who will not enter it (Hell). This was an inevitable decree of your Lord. Afterwards he may save some of the pious, God-fearing Muslims out of the burning fire. -- Sura 19:71-72

Sam Shamoun We continue our discussion of surah 19:71 by addressing a Muslim’s response to the initial article on this passage. Moiz Amjad published a response to Jochen Katz’s analysis of whether or not the Quran teaches that all Muslims will enter hell. Mr. Amjad’s response, even though intended to refute our argument, actually serves to reinforce the points made in Part 1 as we shall shortly see here. Mr. Amjad begins: In one of his articles[1] Mr. Jochen Katz has pointed out a contradiction in Aal Imraan 3: 157 -- 158, 169, Al-Taubah 9: 111 and Maryam 19: 71. Elaborating upon the contradiction in the stated verses, Mr. Katz writes: According to Sura 19:71 every Muslim will go to Hell (for at least some time), while another passage states that those who die in Jihad will go to Paradise immediately.

Or as Arberry translates it more literally: No one of you there is, but he shall go down to it; That for thy Lord is a thing decreed, determined. Then We shall deliver those that were god-fearing; and the evildoers We shall leave there, hobbling on their knees. -- Sura 19:71-72 Both translators agree that Sura 19:71 speaks of "entering it" or "going down to it" which is certainly different from passing over it without harm. I wonder if Mr. Al-Kadhi has ever had a close look at this verse.

Before analyzing the stated contradiction, I would first like to inform my readers that it is not merely the martyrs in the way of God, who have been promised complete immunity from hellfire, but, in fact, all the Godfearing believers have been promised to be kept in protection from the slightest of evil. Al-Zumar 39: 60 -- 61 declares: And on the Day of Resurrection, you will see those, who blasphemed against God, their faces turned black -- Is not in the hellfire [a most suitable] abode for the arrogant? And God shall deliver the righteous with salvation, no harm shall [even] touch them, nor shall they grieve. According to Al-Anbiyaa 21: 98 -- 103 the pious shall not only be saved from all evil, but shall be kept so far away from the burning fire that they shall not even hear the horrifying sounds of the growling fires. The verses read as:

Qur'an Contradiction:

Will all Muslims go to Hell? 203

You and whatever you worship except God shall be the fuel of hellfire, to which, all of you shall surely come -- had these truly been gods, they would not have reached this [end] -- all [burning] in it, forever. In it, for 204

them shall be painful groans of anguish and in they shall be bereft of hearing. Indeed, those, for whom We have already promised the good, they shall be kept away from this [hellfire]. They shall not even hear the slightest sound of the growling fire; and they shall be among all that their souls shall desire, forever. They shall not be grieved by the great terror. And the angels shall receive them [saying]: 'This is the day, of which you were promised'. It is clearly stated in the aforementioned verses that all pious, Godfearing and righteous people shall not be even touched or brought close to the encompassing flames of the hellfire. Thus, it is not merely the martyrs, but all those, who do not deserve to be thrown in the burning fires of hell, who shall remain completely immune from even the slightest of pains and tortures of hellfire. RESPONSE: Mr. Amjad, by mentioning these passages, has only compounded the problem. We showed in the first part of our paper that the contextual evidence points to everyone, including Muslims, entering hell. Even the Muslim commentators admitted that the majority of Muslims held this view. Hence, Mr. Amjad’s appeal to passages that deny that Muslims will suffer in hell only reinforces Mr. Katz’s claim that the Quran is contradicting itself. In one place it says ALL shall enter hell, in other places it says that believers will be kept from even hearing the sound of the growling fire, a blatant contradiction. Furthermore, as was also noted in the first part, surah 21:98 provides evidence for understanding the Arabic word wurood in surah 19:71 as implying a literal entrance into hell. Even Mr. Amjad realizes this fact. More on this later. Mr. Amjad continues: Keeping the foregoing clarification in perspective, now let us take a close look at the relevant verses of Surah Maryam. The verses cited by Mr. Katz (verses 71 -- 72), with a few of its preceding verses are reproduced below: 205

And [yet, disregarding the power of God,] this [rejecting] man says: 'When I am dead, would I really be raised again?' Does this man not remember that before this, We created him, while he was nothing? Thus, by [the providence of] your Lord, indeed We shall gather them as well as [all] the devils and then We shall bring them forth, around the hellfire, squatting. Then, of each group, We shall separate the one, who was most obstinate in his rebellion against the Most Merciful. And We are indeed aware of those, who are most deserving of burning in it. And each one of you, shall surely come to this [fire]. This is a promise of your Lord, that must come to pass. Then, we shall save the righteous [from all suffering] and We shall abandon the wrong-doers in it, squatting. In the context of the verse, it is quite clear that the words "Each one of you..." are addressed to the rejecters of the Prophet's call. The addressees of this verse are, in fact, the same people who are being warned and admonished in the immediately preceding verses. Thus, seen in the correct perspective, the referred verses of Surah Maryam are, more or less, similar in meaning to the cited verses of Surah Al-Anbiyaa. Thus, Al-Raaziy has also mentioned the foregoing opinion about the referred verse in his commentary. He writes: Some of them are of the opinion that the addressees in this verse are the same rejecters, who are mentioned in the preceding verses. They are first addressed in the third person and then admonished in the second person. The adherents of this opinion say: 'It is not correct to assume that the believers shall enter hellfire, on the basis of the following: Firstly, the Qur'an has declared in Al-Anbiyaa 21: 101 that "Indeed, those, for whom We have already promised the good, they shall be kept away from this hellfire", being 'kept away' from hellfire cannot be spoken for those who shall enter it. Secondly, the Qur'an says: "They shall not hear its slightest sound". Were they to enter the hellfire, the believers would then most certainly hear its sounds. And thirdly, the Qur'an says: "They [i.e. the believers] shall that day be secure from all panic". As should be clear from the foregoing explanation, the Qur'an does not, at any instance, declare that the true believers shall be made to enter hellfire. Such an end is promised only for those whose arrogance and pride drove them to reject the truth even after having clearly recognized it. 206

RESPONSE: Mr. Amjad presumes that his proposed interpretation that 19:71 refers to Muhammad’s rejecters is "quite clear", whereas this isn’t necessarily the case. First, notice that ar-Razi doesn’t give any contextual reasons from surah 19 to deny that every one will enter hell. Instead, ar-Razi simply mentions some Muslims who denied that believers would enter hell on the basis of other Quranic verses! But this is precisely the problem we had raised, namely, that the Quran is contradicting itself on the fate of Muslims. One can’t simply quote verses that deny that believers will go to hell and somehow assume that this solves the problem, since the only thing these other passages show is that there is a substantial error within the Quran. Second, a careful look at the overall context of the passage demonstrates that several different groups are in view: And says man, `What! when I am dead, shall I be brought forth alive?' Does not man remember that WE created him before, when he was nothing? And, by thy Lord, WE shall assuredly gather them together, and the satans too; then shall WE bring them on their knees around Hell. Then shall WE certainly pick out, from every group, those of them who were most stubborn in rebellion against the Gracious God. And surely, WE know best those deserving to be burnt therein. And there is not one of YOU but will come to it. This is an absolute decree of thy Lord. S. 19:66-71 Sher Ali Note carefully the shift in referents. The passage speaks of the unbelievers by referring to them in a collective sense ("man", "them"), then to the satans, and then changes from third person usage to second person plural (YOU). Now a change in address doesn’t necessarily imply that there is a change in referent. But when the passage mentions and interjects a different group within the discussion, namely satans, then a case can be made that more than one entity is being addressed. It is quite easy to see three groups here, specifically unbelievers, satans and believers. The text is therefore implying that: 1. Unbelieving man enters hell and remains there. 2. Satans (jinns) will also be brought down to hell. 207

3. The believers, too, will enter hell (v. 71) but will then exit by the mercy of Allah (v. 72). It may even be that "man" (singular) refers to the disbelief that all the pagan Arabs in Mecca initially had regarding the resurrection, whether believers or unbelievers. The text then moves on from there to distinguish between those who choose to believe from those who remain doubtful about the possibility of an actual general resurrection of the dead. The text would therefore be understood to mean that: 1. The pagan Arabs in their entirety at some point doubted the resurrection. 2. Some of them chose to overcome such doubts and believe that God has the ability to raise the dead back to life. 3. Others chose to remain in disbelief. 4. Allah sends all men, both believers and unbelievers, into hell (including satans). 5. Once there, Allah will then separate the believers from the unbelievers by taking out the former and leaving in the latter to hobble there. Third, as we had mentioned in Part 1, the majority of Muslims agreed and settled on the interpretation that surah 19:71 is not limited to those who rejected Muhammad, but believed that everyone would enter hell. That they believed that everyone will enter hell, whether believer or unbeliever, righteous or unrighteous, shows that even these Muslims didn’t think that the group entering hell was limited to only those that rejected Muhammad’s call. They saw nothing in the context which limited the discussion to unbelievers. Even Mr. Amjad’s own source, ar-Razi, implies that many other Muslims agreed that 19:71 refers to every person entering hell. Do note ar-Razi’s comments carefully: SOME OF THEM are of the opinion that the addressees in this verse are the same rejecters, who are mentioned in the preceding verses… Ar-Razi’s SOME OF THEM implies that not all shared the same opinion, but that there were other Muslims who held to a different view 208

from the one proposed by Mr. Amjad. We are currently working on translating ar-Razi’s comments and will post them here for all to read. Fourth, Mr. Amjad’s attempt of trying to connect the passage with the verses that mention those who rejected the message introduces additional problems. The verse right after 71 says: Then We shall rescue those who kept from evil, and leave the evil-doers crouching there. Pickthall Thus, according to 19:72, Allah will take out of hell those who were righteous, which implies that if Mr. Amjad’s understanding is correct then: 1. Some of those who rejected Muhammad were actually righteous. 2. Or, those evildoers who reject Muhammad have a chance of exiting hell. 3. This implies that the evildoers had a change of heart while in hell and became righteous; otherwise they couldn’t be classified as righteous. 4. This further implies that Allah will even grant repentance to the inhabitants of hell, to those who rejected Muhammad while on earth, giving them an opportunity to become righteous. Yet this last point contradicts the following passage: The forgiveness is not for those who do ill-deeds until, when death attendeth upon one of them, he saith: Lo! I repent now; nor yet for those who die while they are disbelievers. For such We have prepared a painful doom. S. 4:18 Pickthall Mr. Amjad cannot avoid accepting the above conclusions since they are the natural result of both the context of the passage and of his preferred interpretation. Note how Mr. Amjad himself renders the text: Then, we shall save the righteous [from all suffering] and We shall abandon the wrong-doers in IT, squatting.

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Mr. Amjad’s own interpretation of the verse doesn’t disprove that believers will enter hell, but rather proves our position; it proves that believers WILL ENTER hell, even though Mr. Amjad’s rendering implies that they will be spared any suffering while there. To put it in another way, Mr. Amjad’s rendering implies that the righteous, or those who kept themselves from doing evil, will not experience any suffering while in hell, but they will still enter in hell nonetheless, precisely what some Muslims of the past believed. See Part 1 for the details. Hence, irrespective of whether believers suffer pain or not, this point is still clear: Mr. Amjad’s own proposed translation inevitably leads to the fact that Muslims will definitely enter hell. Mr. Amjad’s preferred translation even proves our point that the Arabic word translated "shall surely come to this" (wariduha from wurood), implies a literal entrance into hell. Note, again, how he rendered 19:71: And each one of you, shall surely come to this [fire]… Mr. Amjad understands the text to be saying that people will come to the fire, demonstrating our case that the passage does refer to a literal entrance into hell. Realizing this, Mr. Amjad is then forced to find a way of differentiating between those who come to it from the righteous who are saved. His translation therefore implies that there are two groups in view, not one. We already saw why his reconciliation causes him more problems than solutions. Be that as it may, Mr. Amjad acknowledges that the text does speak of people actually entering INTO hell, and not simply passing over it as some suggest. Thus, even his own exegesis lends further support to what we have been saying. It demonstrates that the natural reading of the text points in the direction of everyone having to go down into hell, which means that every Muslim must spend some time there as well. Mr. Amjad has been trying hard to deny this last fact, but to no avail.

The Quran on Muslims Entering Hell 210

Sam Shamoun According to surah 19:70-72, everyone will enter into hell, including Muslims. Allah will then bring out the god-fearing: Then We shall pluck forth from every party whichever of them was the most hardened in disdain of the All-merciful; then We shall know very well those most deserving to burn there. Not one of you there is, but he shall go down to it (wariduha); that for thy Lord is a thing decreed, determined. Then We shall deliver those that were godfearing; and the evildoers We shall leave there, hobbling on their knees. A.J. Arberry

comprised within this address in the sense that all "will come within sight of it": hence my rendering. (Source; capital and italic emphasis ours) Despite Asad’s rendering of the Arabic as "will come within sight of it", his candid admission that the majority of Islamic scholarship held the position that the verse is addressing every person is quite significant. We will have more to say about this point later on. For a sample of Muslim responses please consult the following articles: [1], [2].

Many Muslims have tried to deny that the text says that everyone will enter hell. They argue that the expression "go down" (wurood) doesn’t necessarily mean to enter hell, but it can also mean to pass through or over. Some will even argue that the text is simply saying that people will cross over hell into Paradise on a bridge called Sirat, even though the Quran nowhere alludes to such a bridge. The late A.Y. Ali wrote:

Instead of responding here to all the objections we will provide a host of translations, hadiths and commentaries to see how those Muslims understood the passage. We want to see whether Muslims have traditionally interpreted this passage to imply that everyone will enter hell. We will then, in the second part, take a look at a specific Muslim response and see whether the arguments presented hold any real weight.

Three interpretations are possible, (1) The GENERAL interpretation is that EVERYONE must pass through or by or over the Fire. Those who have Taqwa (see n. 26 to ii.2) will be saved by Allah’s Mercy, while unrepentant sinners will suffer the torments in ignominy, (2) If we refer the pronoun "you" to those "in obstinate rebellion" in verse 69 above, both leaders and followers in sin, this verse only applies to the wicked, (3) Some refer this verse to the Bridge over Hell, the Bridge Sirat, over which all must pass to their final Destiny. This Bridge is not mentioned in the Qur’an. (Ali, The Holy Qur’an: Translation and Commentary, fn. 2518; underline and capital emphasis ours)

To make it easier for our readers to follow our arguments, we break down our article into the following sections. 1. 2. 3. 4.

The Translations The Quran’s Use of wurood The Hadiths The Muslim Commentators Summary Analysis

5. A Contradiction Pay close attention to Yusuf Ali’s claim that the general Muslim understanding of the passage has been that everyone will have to pass through, by or over the Fire. The late Muhammad Asad stated: 55 Lit., "none of you but will reach it". According to SOME of the classical authorities, the pronoun "you" relates to the sinners spoken of in the preceding passages, and particularly to those who refuse to believe in resurrection; the MAJORITY of the commentators, however, are of the opinion that ALL HUMAN BEINGS, sinners and righteous alike, are 211

1. The Translations Here is how both Muslims and non-Muslims render the word wurood in S. 19:71. Muslim Translations 212

There is not one of you but shall approach it… Pickthall

No one is there of you who shall not go down unto it… J.M. Rodwell

Not one of you but will pass over it… Y. Ali

Rodwell’s footnote 25 reads:

And there is not one of you but shall pass over it… Daryabadi

Even the pious on their way to Paradise are to pass the confines of Hell. (Source)

There is not a single one of you, who shall not pass over it… F. Malik There is not one of you but will pass over it (Hell)… Hilali-Khan And there is not one of you but shall come to it… M.M Ali

The preceding renderings make one thing clear. Muslim translators, for the most part, are more likely to render the passage in such a way as to deny that everyone will enter hell. Sarwar is the exception, with the translations of SAHEEH INTERNATIONAL, Irving and the Omar brothers implying that men will enter.

And every one of you will come within sight of it… Asad And there is not one of you but shall come to it… Shakir And there is not one of you but will come to it… Sher Ali

On the other hand, the non-Muslims render the phrase to mean actual entrance into hell, with the exception of Dawood. Since the translations are not conclusive at this point, we now turn our attention to the Quran itself.

And there is none of you except he will come to it… SAHEEH INTERNATIONAL 2. The Quran’s Use of Wurood there is not one of you but he will be led up to it… T.B. Irving Every single one of you must see it… Khalifa There is none among you, (O those condemned to Hell!), but shall reach there (- the Hell)… Amatul & ‘Abdul Manan ‘Omar It is the inevitable decree of your Lord that every one of you will be taken to hell. Muhammad Sarwar

In several places the Quran uses different forms of the word wurood in the same context of people entering hell. He will go before his people on the Day of Judgment, and lead them into the Fire (fa awradahumu alnnara) (as cattle are led to water): But woeful indeed will be the place to which they are led! S. 11:98 Y. Ali But the sinners will we drive unto (wirdan) Hell, like flocks driven to the watering. S. 19:86 Rodwell

Non-Muslim translations There is not one of you who shall not pass through it… N.J. Dawood There shall be none of you but shall descend into the same [hell]… George Sale 213

Verily, ye, and what ye worship beside God, shall be fuel for hell: ye shall go down into it (waridoona). S. 21:98 Rodwell The only possible meaning in these contexts is that evildoers will actually enter into hell itself. Interestingly, 19:86 appears in the same surah just some fifteen verses after 19:71. Since these contexts are virtually identical to 19:71 it therefore follows to reason that the meaning 214

will be the same as well, especially when some fifteen verses later the same word is used in connection with sinners literally entering hell. Furthermore, the verse right after 19:71 supports the view that people will literally enter hell: "And there is not one of you but will come to it. This is an absolute decree of thy Lord. And WE shall save the righteous, and shall leave the wrongdoers therein, on their knees." The statement that Allah will deliver the righteous and leave the wrongdoer in hell presumes that the righteous are in there as well. Hence, the usage of the term wurood within the Quran in contexts similar to 19:71, as well as the immediate context of the passage itself, conclusively point in the direction of all people, including all Muslims, having to enter into hell for a short while.

will be listened to; and ask, for your will be granted (your request); and intercede, for your intercession will be accepted.' I will say, 'O Lord, my followers! My followers!' And then it will be said, 'Go and take out of Hell (Fire) all those who have faith in their hearts, equal to the weight of a barley grain.' I will go and do so and return to praise Him with the same praises, and fall down (prostrate) before Him. Then it will be said, 'O Muhammad, raise your head and speak, for you will be listened to, and ask, for you will be granted (your request); and intercede, for your intercession will be accepted.' I will say, 'O Lord, my followers! My followers!' It will be said, 'Go and take out of it all those who have faith in their hearts equal to the weight of a small ant or a mustard seed.' I will go and do so and return to praise Him with the same praises, and fall down in prostration before Him. It will be said, 'O, Muhammad, raise your head and speak, for you will be listened to, and ask, for you will be granted (your request); and intercede, for your intercession will be accepted.' I will say, 'O Lord, my followers!' Then He will say, 'Go and take out (all those) in whose hearts there is faith even to the lightest, lightest mustard seed. (Take them) out of the Fire.' I will go and do so."' …

3. The Hadiths The hadiths provide evidence for the view that Muslims will enter hell and then come out. We do need to be cautious here. The hadiths do not indicate that ALL Muslims will enter hell. They suggest that there will be many Muslims in hell which Allah will bring out on the basis of Muhammad’s intercession. SAHIH AL-BUKHARI … Anas then said, "Muhammad talked to us saying, 'On the Day of Resurrection THE PEOPLE will surge with each other like waves, and then they will come to Adam and say, 'Please intercede for us with your Lord.'… They would come to me and I would say, 'I am for that.' Then I will ask for my Lord's permission, and it will be given, and then He will inspire me to praise Him with such praises as I do not know now. So I will praise Him with those praises and will fall down, prostrate before Him. Then it will be said, 'O Muhammad, raise your head and speak, for you 215

Anas told me the same as he told you and said that the prophet added, 'I then return for a fourth time and praise Him similarly and prostrate before Him. He asks me the same as he did, 'O Muhammad, raise your head and speak, for you will be listened to; and ask, for you will be granted (your request): and intercede, for your intercession will be accepted.' I will say, 'O Lord, allow me to intercede for whoever said, 'None has the right to be worshiped except Allah.' Then Allah will say, 'By my Power, and my Majesty, and by My Supremacy, and by My Greatness, I will take out of Hell (Fire) whoever said: 'None has the right to be worshipped except Allah.'" (Volume 9, Book 93, Number 601) SAHIH MUSLIM … It would be said to me: O Muhammad, raise your head, and say and it would be heard; ask and it would be granted; intercede and intercession would be accepted. So I would say: My people, my people. It would be said to me: Go and take out from it (Hell) him who has in his heart faith equal to the weight of a mustard seed. I would go and do that. I would again return to my Lord and extol Him with those praises. I would then 216

fall in prostration. It would be said to me: O Muhammad, raise your head: say, and you would be listened to; ask and it would be granted; intercede and intercession would be accepted. I would say: My Lord, my people, my people. It would be said to me: Go, and bring out of the Fire him who has in his heart as much faith as the smallest, smallest, smallest grain of mustard seed. I would go and do that. (Book 1, Number 377)

It was related by al-Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah). (Source) The following tradition indicates that others will intercede for people in hell and be heard: Narrated Anas ibn Malik

HADITH QUDSI 36 The believers will gather together on the Day of Resurrection and will say: Should we not ask [someone] to intercede for us with our Lord? So they will come to Adam and will say: You are the Father of mankind; Allah created you with His hand He made His angels bow down to you and He taught you the names of everything, so intercede for us with you Lord so that He may give us relief form this place where we are. And he will say: I am not in a position [to do that] - and he will mention his wrongdoing and will feel ashamed and will say: Go to Noah, for he is the first messenger that Allah sent to the inhabitants of the earth… So they will come to me and I shall set forth to ask permission to come to my Lord, and permission will be given, and when I shall see my Lord I shall prostrate myself. He will leave me thus for such time as it pleases Him, and then it will be said [to me]: Raise your head. Ask and it will be granted. Speak and it will be heard. Intercede and your intercession will be accepted. So I shall raise my head and praise Him with a form of praise that He will teach me. Then I shall intercede and HE will set me a limit [as to the number of people], so I shall admit them into Paradise. Then I shall return to Him, and when I shall see my Lord [I shall bow down] as before. Then I shall intercede and He will set me a limit [as to the number of people]. So I shall admit them into Paradise. Then I shall return for a third time, then a fourth, and I shall say: There remains in Hell-fire only those whom the Quran has confined and who must be there for eternity. There shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a barley-corn; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a grain of wheat; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing an atom. 217

Allah's Messenger (peace be upon him) said, "The inhabitants of Hell will be drawn up in line, and when one of the inhabitants of Paradise passes them one of them will say, 'So and so, do you not recognise me? I am the one who gave you a drink.' And one of them will say, 'I am the one who gave you water for ablution.' He will then intercede for him and bring him into Paradise." Ibn Majah transmitted it. (Al-Tirmidhi Hadith, Number 1473– taken from the ALIM CD-ROM version) These traditions demonstrate the plausibility of interpreting 19:71 to mean that every Muslim will enter hell. After all, if Allah allows bad Muslims to enter hell and then come out due to Muhammad’s intercession, then he can also allow good Muslims to enter there as well. More importantly, these hadiths do not necessarily state that Muhammad is interceding simply for bad Muslims. The context says that the people, specifically believers, will look for help from the prophets, without stating that these are evildoers. Thus, the natural implication is that everyone will seek aid from the prophets on the Day of Judgment with Muhammad specifically interceding for Muslims, whether good or bad. It seems that Allah’s purpose in doing this is to allow the Muslims to better appreciate his "grace" and the "blessings" of Paradise after having experienced hellfire for a while. There is one hadith, however, which states that mankind in general will enter hell and come out, some faster than others, depending on their deeds (or lack thereof):

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Narrated Abdullah ibn Mas'ud Allah's Messenger (peace be upon him) said, "Mankind WILL GO DOWN TO HELL and then COME UP up from it because of their deeds, the first of them like a flash of lighting, the next like the wind, the next like a horse's gallop, the next like one riding on his pack-saddle, the next like a man's running, the next like his walking." Tirmidhi transmitted it. (Tirmidhi Hadith, Number 1475- ALIM CD-ROM Version) This narration provides support for understanding surah 19:71 to be referring to all mankind entering hell. In fact, here is another narration which indicates that Allah's promise to send people to hell also includes Muslims: Narrated Abu Huraira: Allah's Apostle said, "Any Muslim who has lost three of his children will not be touched by the Fire except that which will render Allah's oath fulfilled." (Sahih al-Bukhari, Volume 8, Book 78, Number 650) The Quran translators Al-Hilali and Khan quote this hadith in their commentary on surah 19:71 and state that the oath mentioned in this narration refers to the promise made by Allah in this very Quranic verse to send people to hell: * Allah's Oath alluded to here is the Qur'anic Verse: "There is not one of you but will pass over it (Hell), this is with your Lord, a Decree which must be accomplished." (V. 19:71) (Dr. Muhammad Taqi-ud Din AlHilali & Dr. Muhammad Muhsin Khan, Interpretation of the Meanings of the Noble Qur'an: With Comments from Tafsir At-Tabari, Tafsir AlQurtubi and Tafsir Ibn Kathir and Ahadith from Sahih Al-Bukhari, Sahih Muslim and other Ahadith Books [Darussalam Publishers & Distributors, Riyadh, Lahore, Houston, New York, First Edition: January 2000], Part 4. From Surah 16 to 20, p. 400, fn. to Q. 19:71) Thus, the above narrative substantiates that Allah’s decree in surah 19:71 means that even Muslims will be sent to hell!

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4. The Muslim Commentators Our dear brother Dimitrius, a very fine Christian gentleman, writer, apologist in his own right, translated the following section entirely from the Arabic. Needless to say, this section would not have been possible without Dimitrius’ hard efforts in producing it. For that, we are completely grateful to him for taking time out of his busy schedule to assist us. May our risen and immortal Lord and Savior Jesus Christ richly bless this young soldier and his family with God’s eternal riches. Amen. Dimitrius writes: Here are the translations of all four commentaries of Surah 19:71 (Muslims going through hell) given by Ibn Kathir, Jalalayn, Qurtubi and Tabari. I need to make a few notes about the translation itself. All four commentaries agree that the meaning of the word wurood means to enter and pass through hell. However, they also present the other lesser authoritative opinions on the topic, i.e. like wurood meaning to "walk over hell" but not actually into hell, or that wurood could mean to be sick on earth with a fever so you don’t go to hell in the afterlife. The last two explanations of course don’t make sense but the commentators have included the quotes of people who make these claims. Please note that the majority of quotes are of the opinion that Muslims will go into hell like everyone else, and then later Allah will save them and take them out of the fire, or the intercession of the prophets and other Muslims will remove them from hell. If you notice, Jalalyn’s commentary is only one sentence long and it says that all Muslims must go into hell… I have tried to translate the entire commentaries word for word as opposed to re-phrasing the meaning in my own words. I have not inserted any personal statements into the translation. However, it was at times necessary to add a word to make the sentence read better and in 220

those cases I placed the word I added in brackets ( ).Usually this was done when the commentator keeps referring to "it" in a long sentence and I would have to write (in brackets) what the "it" was referring to.

have done righteousness. Then I met Jabir Ibn Abdallah and I informed him that we differed about the meaning of, ‘Pass through it,’ and he replied that, "EVERYONE SHALL ENTER IT."

Another point to keep in mind is that the commentator’s writing style is lengthy, unformatted and loaded with run-on sentences. At other times their sentences are only 2 or 3 words long. Basically, their style is very unstructured when writing an explanation. As a matter of fact, each of their commentaries on a verse in the Arabic version is one long paragraph that runs several pages long.

Also Sulaiman Ibn Murrah said THAT EVERYONE SHALL ENTER IT (hell). Then he placed his fingers near his ears and said, "I would have remained silent had I not heard the apostle of Allah -pbuh- say, ‘There shall not remain a righteous or sinful person but shall enter hell. To the believer the fire will be cool and pleasant as it was to Abraham to the point that hell will be noisy because the believers are cold. Then Allah will save those who have avoided (evil) and greatly torment the sinners in it.’"

This brings me to the next point. The majority of their writing has to do with quoting narrators who said such and such a thing. As a result, the phrase "narrated by" and "said" is repeated over and over again. This may require you to look at the punctuation I have used at the beginning and end of quotes. I also had to break up the commentary into sectioned paragraph, where the topic changes. Again, this translation is word for word, with no personal comments added. I only re-organized the format but did not change the content. I suggest that you allow someone fluent in both English and Arabic… read the original and the translated commentaries to assess its accuracy. I’m pretty confident that I have captured it all but its best to double check. And now on to the translations. All capital and underline emphasis ours.

Ibn Kathir’s Commentary Surah 19:71 Not one of you but will pass through it: this is, with thy Lord, a Decree which must be accomplished. Imam Ahmad narrated that Sulaiman Ibn Harb narrated that Khalid Ibn Sulaiman narrated that Kathir Ibn Ziad Al- Barsani narrated that Abu Sumaya said, "We differed about the meaning of ‘Passing through it’ (wari-duha). For some of us said that no believer will enter hell and others said all (people) shall enter it and then Allah will save those who 221

Also narrated by Hassan Ibn Arfa, narrated by Marwan Ibn Mu’awiya, narrated by Bahar Ibn Abu Marwan, narrated by Khalid Ibn Ma’dan who stated, "The people of paradise said after they entered paradise, ‘Didn’t our Lord promise that we will pass through hell?’ And they will be told, ‘You passed through it (hell) while it’s flames were calm.’" Also narrated by Abdel Razak, narrated by Ibn Ayena, narrated by Ismail Ibn Abu Khalid, narrated by Qais Ibn Abu Hazem who said that Abdallah Ibn Rawaha placed his head on his wife’s lap and BEGAN TO WEEP, so his wife began to weep also. So he asked her, "Why are you weeping?" She responded, "I saw you weeping and so I started to weep." He said, "I remembered the saying of Allah - who is glorified and exalted- (Surah 19:71) ‘Not one of you but will pass through it,’ AND I DON’T KNOW IF I WILL BE SAVED FROM IT OR NOT." In another narration it adds the phrase, ‘he said this while he was ill.’ Also narrated by Ibn Jarir, narrated by Abu Kurayb, narrated by Ibn Yaman, narrated by Malik Ibn Maghul, narrated by Ibn Ishaq who said, "Whenever Abu Maysarah would lie down on his bed he would say, ‘I wish my mother had never bore me.’ And then he would begin to weep. When asked why he was weeping he would respond, ‘We were told that WE WOULD ENTER HELL, BUT WE WEREN’T TOLD THAT WE WOULD EXIT FROM IT.’" Also narrated by Abdallah Ibn Al-Mubarak, narrated by Al-Hassan AlBasri who said, "A man said to his brother ‘Have you been told that you 222

shall enter hell?’ The brother answered ‘YES.’ He then asked, ‘Have you also been told that you shall exit from it?’ The brother responded ‘NO.’ So he asked, ‘Then why the laughter?’ The brother responded, ‘I have not seen a person laugh until he joined Allah.’ Narrated by Abdel Razak, narrated by Ibn Ayena narrated by Amru who told us that he heard Ibn Abbas feud with Nafi Ibn Al-Azraq regarding the meaning of, ‘Entering (Al-wurood).’ He said it meant ‘Entering (Hell),’ but Nafi disagreed. Thus Ibn Abbas read (Surah 21:98) "‘Verily ye, and the gods that ye worship besides Allah, are but fuel for Hell! To it will ye surely will enter (Wardan),’ and asked did they enter or not? He also read (Surah 11:98) ‘He will go before his people on the Day of Judgment, and lead them (Awrada-hum) into the fire: but woeful indeed will be the place (Wird) to which they are led (Al-mawrud)!’ Did they enter or not? As for you and I, WE WILL ENTER IT but let us see if we will exit from it and I don’t see Allah taking you out of it because you lie (regarding its meaning)." Nafi then laughed. Narrated by Ibn Jarir, narrated by Atta who stated that Abu Rashid AlHarury, who is called Nafi Ibn Al-Azraq, said, "They (the believers) will not hear hell’s roar." So Ibn Abbas responded, "Woe to you! Are you insane? What of Allah’s verse (Surah 11:98) ‘He will go before his people on the Day of Judgment, and lead them (Awrada-hum) into the fire,’ and also the verse (Surah 19:86) ‘And We shall drive the sinners to hell being lead (Wirdan)’? And also the verse (Surah 19:71) ‘Not one of you but will pass (Waridu-ha) through it’? By Allah, the supplication of those who lived previously used to be, ‘O Allah TAKE ME OUT OF HELL FIRE peacefully and allow me to enter paradise victorious.’"

Narrated by Abu Dawud Al-Tayalisi, narrated by Sha’aba, narrated by Abdallah Ibn Al-Sa’ib about those who heard Ibn Abbas read the verse (Surah 19:71) ‘Not one of you but will pass through (Waridu-ha) it,’ meaning the infidels. This is how it was narrated by Amru Ibn Al-Walid Al-Basti that he heard Ikrimah read it likewise. Also narrated by Al-Awfi, narrated by Ibn Abbas who said, "(Surah 19:71) ‘Not one of you but will pass through (Waridu-ha) it’ means that the righteous and the sinner (shall enter hell). For don’t you hear what Allah said to Pharaoh (Surah 11:98) ‘He will go before his people on the Day of Judgment, and lead them (Awrada-hum) into the fire,’ and also the verse (Surah 19:86) ‘And We shall drive the sinners to hell being lead (Wirdan)’? So he called ‘passing through’ (Wird) AN ENTRY INTO HELL AND NOT AN EXIT OUT OF IT." Narrated by Imam Ahmed, narrated by Abdel Rahman, narrated by Israel, narrated by Al-Suddi, narrated by Murrah, narrated by Abdallah, who is known as Ibn Mas’ud, regarding (Surah 19:71) ‘Not one of you but will pass through (Waridu-ha) it.’ The prophet said, "All people will enter (Yarud) hell and exit it by their deeds." This was also narrated by Al-Tirmidhi, narrated by Abd Ibn Hamid, narrated by Ubaid Allah, narrated by Israel, narrated by Al-Suddi. This was also narrated through Shu’bah, narrated by Al-Suddi, narrated by Murrah, narrated by Ibn Mas’ud.

Narrated by Ibn Jarir, narrated by Muhammad Ibn Ubaid Al-Mihrabu, narrated by Asbat, narrated by Abdel Malik, narrated by Ubaid Allah narrated by Mujahid who said, "I was in the company of Ibn Abbas when a man called Abu Rashid, who is also known as Nafi Al-Azraq, came and asked Ibn Abbas, ‘Have you seen the saying of Allah (Surah 19:71) ‘Not one of you but will pass through (Waridu-ha) it: this is, with thy Lord, a Decree which must be accomplished?’ Ibn Abbas replied, ‘As for you and I, O Abu Rashid, WE SHALL ENTER IT (hell), but let us see WHETHER we shall exit from it or not.’"

It was also narrated by Asbat, narrated by Al-Suddi, narrated by Ibn Mas’ud who said, "All people shall walk (Yarud) on the (bridge) of Sirat and pass through (wu-rooda-hum) the fires of hell, then they will exit the (bridge) of Sirat by their deeds. Some of them will pass (as fast) as lightning; some of them will pass (as fast) as the wind; some of them will pass (as fast) as birds; some of them will pass (as fast) as running horses; some of them will pass (as fast) as running beasts, some of them will pass (running) as a man’s enemy so that the last one of them (passing) will have light shining only on the toes of his feet and the Sirat (bridge) will then be full. The Sirat (bridge) will be slippery with many thorns like a thorn bush. On either side of it will be angels with fiery shackles used for capturing people." This same hadith was also narrated by Ibn Abu Hatim.

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Narrated by Ibn Jarir, narrated by Khalid Ibn Aslam, narrated by AlNadir, narrated by Israel, narrated by Abu Ishaq, narrated by Abu AlAhwas, narrated by Abdallah who stated that regarding verse (Surah 19:71) ‘Not one of you but will pass through (Waridu-ha) it,’ the bridge of Sirat that passes through hell is as sharp as a sword. The first layer of people will pass as lightning, the second as the wind, the third as running horses, the fourth as running beasts. As they pass the angels will say, "O Allah save, save." To this hadith there are many references in both Sahih (Bukhari and Muslim) and others from the narration of Ans and Abu Sa’id and Abu Huraira and Jabir and others from among the companions, may Allah be pleased with them. Narrated by Ibn Jarir, narrated by Yaqub, narrated by Ibn Alia, narrated by Al-Jariri, narrated by Abu Al-Salik, narrated by Ghunaim, narrated by Qais who stated that regarding, ‘entering (wurood) hell,’ Ka’b related, "Hell fire will hold on to people with great intensity so that the soles of the feet of ALL PEOPLE, both RIGHTEOUS and sinners, will be charred. Then one will cry out to hell saying, ‘Hold on to your people AND LET MY PEOPLE GO. Then hell will know who belongs to it better than a man knows his own son and the believers will exit with whitened garments.’" Ka’b also added that the distance between one guardian (of hell) and the next is a year’s travel. Each one of them holds a column containing two branches and with one thrust of the column, 70,000 people are thrown into the fire. Narrated by Imam Ahmad, narrated by Abu Mu’awiya, narrated by AlA’mash, narrated by Abu Sufyan, narrated by Jabir, narrated by Um Bashir, narrated by Hafsa who related that the prophet -pbuh- said, "It is my wish that those who participated in the battles of Badr and Hudaibiyah will not enter hell, Allah willing." Hafsa then asked, "Doesn’t Allah say (Surah 19:71) ‘Not one of you but will pass through (Waridu-ha) it?’ The prophet then replied (Surah 19:72) ‘Then we will save those who have avoided (evil)." In both Sahih (of Bukhari and Muslim) there is a hadith narrated by AlZuhri, narrated by Sa’id, narrated by Abu Huraira - may Allah be pleased with him- who related that the prophet - pbuh- said, "No Muslim whose three children die will have the fires of hell touch him, for he will be saved by the oath of (Allah)." This was also narrated by Abdel Razak, 225

narrated by Ma’mar, narrated by Al-Zuhri narrated by Ibn Al-Maseeb, narrated by Abu Huraira who related that the prophet said, "If a person’s three children die the fire (of hell) will not touch him, he will be saved from it by (Allah’s) oath." This was the meaning of entry (wurood). Abu Zuhri stated this regarding (Surah 19:71) ‘Not one of you but will pass through it: this is, with thy Lord, a Decree which must be accomplished.’ Narrated by Jarir, narrated by Imran Ibn Bakar Al-Kila’i, narrated by Abu Mughira, narrated by Abdel Rahman Ibn Yazid Ibn Tamim, narrated by Ismail ibn Ubaid Allah, narrated by Abu Salih, narrated by Abu Huraira who related that he was with the prophet -pbuh- who went out looking for one of his companions who was ill with a fever and said, "Allah the exalted says, ‘It is My fire that I impose on my believing servant, that it may be his portion of fire in the afterlife.’" Narrated by Abu Kurayb, narrated by Abu Al-Yaman, narrated by Uthman Ibn Al-Aswad, narrated by Mujahid who related that fever is every believer’s portion of hell fire and then he recited (Surah 19:71) ‘Not one of you but will pass through (Waridu-ha) it.’ Narrated by Imam Ahmad, narrated by Hassan, narrated by Ibn Luhay’a, narrated by Zaban Ibn Fa’id, narrated by Sahil Ibn Mu’ath Ibn Ans Al Juhani, narrated by his father who related that the prophet said, "He who reads the verse, ‘Say Allah is one,’ and completes it ten times, Allah will build a palace for him in paradise." Then Umar responded, "O prophet of Allah, then we will increase (the number of times we recite it)." The prophet replied, "Allah is the increase and more pleasant." The prophet also said, "He who reads a thousand verses for the sake of Allah will be written on the day of resurrection as being among the prophets, believers, martyrs and righteous who are worthy companions, if Allah wills it. He who voluntarily stands guard behind Muslims for the sake of Allah, not being forced to do so by a sultan, his eyes will not see the fires of hell for the oath (of Allah) rescues him." Allah the exalted stated, (Surah 19:71) ‘Not one of you but will pass through it,’ and reciting (the Quran) for the sake of Allah is worth 700 times more than charity; in another narration it is stated worth 700,000 times more than charity. 226

Narrated by Abu Dawud, narrated by Abu Tha’hir, narrated by Ibn Wahb, narrated by Yahya Ibn Ayub, narrated by Zaban, narrated by Sahil, narrated by his father who related that the prophet -pbuh- said, "Prayer is exalted, and fasting and recitation are increased above charity for the sake of Allah by 700 times." Narrated by Abdel Razak, narrated by Mumar, narrated by Qatada who said, (Surah 19:71) ‘Not one of you but will pass through it (wurood),’ means to go through. Also, Abdel Rahman Ibn Zaid Ibn Aslam stated regarding (Surah 19:71) ‘Not one of you but will pass through it,’ that Muslims will pass over ("wurood") hell on a bridge, while the infidels will pass through hell. The prophet -pbuh- said, "The men and women who will be passing on the bridge (of Sirat) on judgment day will be many and there will be two groups of angels supplicating and saying ‘O Allah! Save, save.’" Also, narrated by Al-Sadi, narrated by Murrah, narrated by Ibn Masud who stated that regarding (Surah 19:71) ‘a decree which must be accomplished,’ means that the decree is an oath that must be fulfilled. Mujahid also stated that the decree is a certainty of judgment. (Arabic source)

Al-Jalalayn’s Commentary Surah 19:71 Not one of you but will pass through it: this is, with thy Lord, a Decree which must be accomplished. "Not one" means that there will be none. "Of you" means ALL PEOPLE. "But will pass through" means THE ENTRY INTO HELL. "A decree which must be accomplished" means it is a certainty and a judgment from which (Allah) will not relent from. (Arabic source) Here is an alternate translation of Tafsir al-Jalalayn: 227

There is not one of you but shall come to it, that is, [but] shall enter Hell. That is an inevitability [already] decreed by your Lord, [something which] He made inevitable and [which] He decreed; He will not waive it. (Source) Then We will deliver (read nunajjī or nunjī) those who were wary, of [committing] idolatry or disbelief, [We will deliver them] from it, and leave those who did wrong, by way of idolatry and disbelief, crouching therein, on their knees. (Source)

Al-Tabari’s Commentary Surah 19:71 Not one of you but will pass through it: The meaning of Allah’s saying, ‘Not one of you but will pass through it,’ is that from you people there shall be none who will not enter hell, for this was the will of thy Lord, O Muhammad; an order that will be fulfilled. For He has commanded it and revealed it in the mother of all books (the Quran). The men of learning have differed about the meaning of pass through "wurood" that was mentioned in this verse. Some of them say that pass through "wurood" mean ENTRY INTO HELL. Of those that mentioned this meaning: Narrated by Hassan Ibn Yahya, narrated by Abdel Razak, narrated by Ibn Ayena, narrated by Amru who stated that someone had heard Ibn Abbas feud with Nafi Ibn Al-Azraq. Ibn Abbas said, "Passing through (wurood) means ENTRY INTO HELL." Nafi replied, "No." So Ibn Abbas recited (Surah 21:98) ‘Verily ye, and the gods that ye worship besides Allah, are but fuel for Hell! To it will ye surely will enter (Wardan),’ and asked did they enter or not? He also read (Surah 11:98) ‘He will go before his people on the Day of Judgment, and lead them (Awrada-hum) into the fire: but woeful indeed will be the place (Wird) to which they are led (Al-mawrud)!’ Did they enter or not? As for you and I, WE WILL ENTER IT but let us see IF WE WILL EXIT FROM IT 228

and I don’t see Allah taking you out of it because you lie (regarding its meaning). Nafi then laughed.

paradise, "Didn’t our Lord promise that we will pass through hell?" They will be told, "You passed through it (hell) while its flames were calm."

Narrated by Kasim, narrated by Al-Husain, narrated by Hajaj, narrated by Ibn Juraih, narrated by Ibn Abu Rabah, narrated by Abu Rashid AlHarury who said, "They (the believers) will not hear hell’s roar." Ibn Abbas responded, "Woe to you! Are you insane? What of Allah’s verse (Surah 11:98) ‘He will go before his people on the Day of Judgment, and lead them (Awrada-hum) into the fire,’ and also the verse (Surah 19:86) ‘And We shall drive the sinners to hell being lead (Wirdan),’ and also the verse (Surah 19:71) ‘Not one of you but will pass (Waridu-ha) through it.’ By Allah, the supplication of those who lived previously used to be, "O Allah TAKE ME OUT OF HELL FIRE peacefully and allow me to enter paradise victorious."

Narrated by Ibn Urfa, narrated by Marwan Ibn Mu’awiya, narrated by Bakar Ibn Abu Marwan, narrated by Abu Jamida, narrated by Muhammad Ibn Al-Mathna, narrated by Marhum Ibn Abd Al-Aziz, narrated by Abu Khalid who said, "The earth will one day be aflame, so how have you prepared for it?" he said, "This is the saying of Allah in (Surah 19:71) ‘Not one of you but will pass through it: this is, with thy Lord, a Decree which must be accomplished.’"

Ibn Juraih narrated that passing though (Wurood) which Allah mentioned in the Quran means ENTRY INTO HELL, so that into hell shall enter EVERY RIGHTEOUS and sinner. In the Quran, entry into hell is mentioned 4 times: (Surah 11:98) ‘and lead them (awrada-hum) into the fire,’ and (Surah 21:98) ‘Verily ye, and the gods that ye worship besides Allah, are but fuel for Hell! To it will ye surely will enter (Wardan).’ And (Surah 19:86) ‘And We shall drive the sinners to hell being lead (Wirdan),’ and (Surah 19:71) ‘Not one of you but will pass (Waridu-ha) through it.’ Narrated by Muhammad Ibn Sa’d, narrated his father, narrated by his uncle, narrated by Ibn Abbas who said the verse (Surah 19:71) ‘Not one of you but will pass (Waridu-ha) through it,’ means EVERYONE, whether righteous or sinner. For have you not heard what Allah the exalted said to Pharaoh in (Surah 11:98) ‘He will go before his people on the Day of Judgment, and lead them (Awrada-hum) into the fire.’ And He also said in (Surah 19:86) ‘And We shall drive the sinners to hell being lead (Wirdan),’ so passing through (wurood) meant entering hell fire, not exiting from it. Narrated by Hassan Ibn Urfa, narrated by Marwan Ibn Mu’awiya, narrated by Bakar, narrated by Abu Mu’awiya, narrated by Khalid Ibn Ma’dan who related that the people of paradise said when they entered 229

Narrated by Yaqub Ibn Ibrahim, narrated by Ibn Alia, narrated by AlJariri, narrated by Abu Al-Salil, narrated by Ghunaim Ibn Qais who related that concerning the entry (wurood) into hell fire Ka’b said, "Hell fire will hold on to people with great intensity so that the soles of the feet of ALL PEOPLE, both RIGHTEOUS and sinners, will be charred. Then one will cry out to hell saying, ‘Hold on to your people AND LET MY PEOPLE GO. Then hell will capture everyone that belongs to it, for hell will know who belongs to it better than a man knows his own son BUT THE BELIEVERS WILL EXIT WITH THEIR BODIES.’" Ka’b also added that the distance between one guardian (of hell) and the next is a year’s travel. Each one of them holds a column containing two branches and with one thrust of the column, 70,000 people are thrown into the fire. Narrated by Abu Kurayb, narrated by Ibn Yaman, narrated by Malik Ibn Maghul, narrated by Abu Ishaq who said, "Whenever Abu Maysarah would lie down on his bed he would say, ‘I wish my mother had never bore me’ and then he would begin to weep. When asked why he was weeping he would respond, ‘We were told that WE WOULD ENTER HELL, but WE WEREN’T TOLD THAT WE WOULD EXIT FROM IT.’" Narrated by Ibn Hamid, narrated by Hakam, narrated by Ismail, narrated by Qais who related that Abdallah Ibn Rawaha WEPT DURING HIS ILLNESS, so his wife wept also. He then asked her, "Why are you weeping?" She responded, "I saw you weeping and so I started to weep." Ibn Rawaha said, "I KNOW THAT I WILL ENTER HELL FIRE, BUT I DON’T KNOW WHETHER I WILL BE TAKEN OUT OF IT OR NOT." 230

Narrated by Qasim, narrated by Al-Husain, narrated by Amru Dawud Ibn Al-Zabarkan, narrated by Al-Suddi, narrated by Mura Al-Hamadani, narrated by Ibn Masud who said, ‘Not one of you but will pass (Wariduha) through it,’ means ENTRY (into hell). Narrated by Qasim, narrated by Al-Husain, narrated by Hajaj, narrated by Ibn Jarih, narrated by Mujahid, narrated by Ibn Abbas who said, "’Not one of you but will pass (Waridu-ha) through it,’ means ENTRY (into hell). Narrated by Al-Hussan Ibn Yahya, narrated by Abdel Razak, narrated by Ibn Ayina, narrated by Ismail Ibn Abu Khalid, narrated by Qais Ibn Abu Hazim who said that Abdallah Ibn Rawaha placed his head on his wife’s lap and BEGAN TO WEEP, so his wife began to weep also. So he asked her, "Why are you weeping?" She responded, "I saw you weeping and so I started to weep." He said, "I remembered the saying of Allah - who is glorified and exalted- (Surah 19:71) ‘Not one of you but will pass through it,’ AND I DON’T KNOW IF I WILL BE SAVED FROM IT OR NOT." Others have said that ‘Pass through’ (wurood) means to pass over hell fire. Of those who mentioned this: Narrated by Bishr, narrated by Yazid, narrated by Sa’id, narrated by Qatada, who said that, ‘Not one of you but will pass through it,’ means that people passed over hell. Narrated by Al-Hassan, narrated by Abdel Razak, narrated by Mu’amar, narrated by Qatada who said that ‘Not one of you but will pass through it,’ means that people will pass over hell. Narrated by Khalid Ibn Aslam, narrated by Al-Nadir, narrated by Israel, narrated by Abu Ishaq, narrated by Abu Al-Ahwas, narrated by Abdallah said regarding (Surah 19:71) ‘Not one of you but will pass through it’, "The Sirat (bridge) over hell is as sharp as a sword. The first layer (of people) will pass as lightning, the second layer as the wind, the third layer as running horses and the fourth layer as running beasts. Then the angels will pass saying, ‘O Allah! Save, save.’" 231

Others have said that pass through (wurood) means entry into hell for the infidels, not the believers. Of those who said this: Narrated by Al-Mathna, narrated by Abu Dawud, narrated by Shu’ba, narrated by Abdallah Ibn Al-Sa’ib about a man who heard Ibn Abbas read (Surah 19:71) ‘Not one of you but will pass through it,’ in regards to the infidels, but the believers will not enter it. Narrated by Muhammad Ibn Bashar, narrated by Abdel Rahman, narrated by Amru Ibn Al-Walid Al-Shinni, narrated by Ikrimah who said that (Surah 19:71) ‘Not one of you but will pass through it,’ refers to the infidels. Others have said that ‘pass through’ (wurood) refers to all believers and infidels, with the difference being that (wurood) as applied to the believers means to walk through while (wurood) as applied to the infidels means to enter and stay. Of those who mentioned this: Narrated by Yunus, narrated by Ibn Wahb, narrated by Ibn Zaid who stated regarding (Surah 19:71) ‘Not one of you but will pass through it,’ that (wurood) for the Muslims will be to walk over the center of hell on the bridge (of Sirat) but (wurood) for the infidels will be to enter hell. For the prophet -pbuh- said, "The men and women who will be passing on the bridge (of Sirat) on judgment day will be many and there will be two groups of angels supplicating and saying, ‘O Allah! Save, save.’’" Others have said that (wurood) for the believer is what befalls him in this world from fever and illness. Of those who said this: Narrated by Abu Kurayb, narrated by Ibn Yaman, narrated by Uthman Ibn Al-Aswad, narrated by Mujahid who said, "Fever is the portion of every believer from hell fire." He then read (Surah 19:71) ‘Not one of you but will pass through it.’ Narrated by Imran Ibn Bakar Al-Kila’i, narrated by Abu Mughira, narrated by Abdel Rahman Ibn Yazid Ibn Tamim, narrated by Ismail Ibn Ubaid Allah, narrated by Abu Salih, narrated by Abu Huraira who related that he was with the prophet -pbuh- who went out looking for one of his companions who was ill with a fever and said, "Allah the exalted 232

says, ‘It is My fire that I impose on my believing servant, that it may be his portion of fire in the afterlife.’"

ask (for the reward) of the world and ten times as much will be given to them."

Others have said, (Yaru-daha) means ALL PEOPLE will enter hell and the believers will exit by their deeds. Of those who said this:

Also narrated by Al-Qasim, narrated by Al-Husain, narrated by Ibn AlMubarak who said, "A man said to his brother ‘Have you been told that you shall enter hell?’ The brother answered ‘YES.’ He then asked, ‘Have you also been told that you shall exit from it?’ The brother responded ‘NO.’ So he asked, ‘Then why the laughter?’ The brother responded, ‘I have not seen a person laugh until he joined Allah.’"

Narrated by Ibn Al-Mathna, narrated by Yahya Ibn Sai’d, narrated by Shu’ba, narrated Al-Suddi, narrated by Murrah, narrated by Abdallah regarding (Surah 19:71) ‘Not one of you but will pass through it.’ He said that all people will enter it (hell) and exit from it by their deeds. Narrated by Muhammad Ibn Ubaid Al-Miharibi, narrated by Asbat, narrated by Abdul Malik, narrated by Ubaid Allah, narrated by Mujahid who said, "I was in the company of Ibn Abbas when a man called Abu Rashid, who is also known as Nafi Al-Azraq, came and asked Ibn Abbas, ‘Have you seen the saying of Allah (Surah 19:71) "Not one of you but will pass through (Waridu-ha) it: this is, with thy Lord, a Decree which must be accomplished"?’ Abu Abbas replied, ‘As for you and I, O Abu Rashid, we SHALL ENTER IT (hell), but let us see WHETHER we shall exit from it or not.’" Narrated by Ibn Bashar, narrated by Abu Asim, narrated by Ibn Juraih, narrated by Abu Zubair who reported hearing Jabir Ibn Abdallah ask about the meaning of (wird) so he said, "On judgment day we will either be branded or restful standing above the people. Then all nations will be called by the name of their deities or what they worshipped, one after the other shall they follow. Then all people, hypocrites and believers, will be given a light to cover their darkness and follow (their deity) onto the bridge (of Sirat) where the shackles of hell will take those whom Allah wills. The light of the hypocrite will then be darkened and the believer will be rescued and the first group will be saved like a (bright) night with a full moon and 70,000 will not be judged. The ones behind them will be as bright as the stars in the skies and likewise saved. Then, intercession will dwell and they will intercede AND OUT OF HELL FIRE WILL EXIT ANYONE WHO SAID, ‘There is no god but Allah,’ who had the weight of a single hair of goodness in his heart. They will be hurled towards paradise where the people in paradise will dowse them with water. They will then sprout like a plant in the downpour and they will 233

Narrated by Yunus, narrated by Ibn Wahb, narrated by Amru Ibn AlHarith, narrated by Bakara that he said to Basir, "A certain man says that passing through (wurood) hell fire means passing over it." Basir replied that he heard Abu Huraira say, "On judgment day, all people will be gathered and a voice will cry out ‘Let all people join themselves to the deities they used to worship.’ So some will go to stones, others to horses and others to wood until those who remain are people who worshipped Allah. Then Allah will come to them and they will rise when they see Him and follow Him over the (bridge) of Sirat where there are traps. Then intercession will be allowed, so the people will pass and the prophets will say, ‘O Allah! Save, save.’" The most PREFERRED of the correct sayings is he who said, "ALL PEOPLE WILL ENTER IT; then the believers will exit from it, whom Allah will save, but He will keep the infidels in it." The meaning of the word(s) ‘passing through’ (wurood-daha) is revealed in the narrations about the prophet -pbuh- when he spoke of the (believers) passing through the crowd of hell on the bridge (of Sirat) and the Muslims are then HEAPED UP FROM HELL. Of the narrations that mentioned this: Narrated by Abu Kurayb, narrated by Ibn Idris, narrated by Al-Amash, narrated by Abu Sufyan, narrated by Jabir, narrated by Um Mubshir the wife of Zaid Ibn Haritha who stated that the prophet -pbuh- said while he was in the house of Hafsa, "Those who participated in the battles of Badr and Hudaibiyah will not enter hell." Hafsa then asked, "Doesn’t Allah say (Surah 19:71) ‘Not one of you but will pass through (Waridu-ha) 234

it?’" The prophet then replied (Surah 19:72) ‘Then we will save those who have avoided (evil).’"

some of them will be engulfed to their necks but not their faces. They will be removed from the fire and cast into the water of life."

Narrated by Hassan Ibn Mudrik, narrated by Yahya Ibn Hamad, narrated by Abu Awana, narrated by Al-Amash, narrated by Abu Sufyan, narrated by Jabur, narrated by Um Mubshir narrated the same hadith as above.

It was asked, "What is the water of life, O prophet of Allah?" He replied, "To be washed by the people of paradise and they will sprout as a plant sprouts from the foam of a flood. Then the prophets will intercede on behalf of anyone who faithfully witnessed that there is no god but Allah and the believers will be saved from it (hell fire) and Allah will have compassion by His mercy on THOSE LEFT IN IT so that there will not be left in it a worshipper who has an atom’s weight of faith in his heart who will not be REMOVED FROM HELL."

Narrated by Abu Kurayb, narrated by Abu Mu’awiya, narrated by AlAmash, narrated by Abu Sufyan, narrated by Jabur, narrated by Um Mubshir, narrated that Hafsa stated that the prophet - pbuh- said, "It is my wish that those who participated in the battles of Badr and Hudaibiyah will not enter hell, Allah willing." Hafsa then asked, "Doesn’t Allah say (Surah 19:71) ‘Not one of you but will pass through (Waridu-ha) it?’" The prophet then replied (Surah 19:72) "Then we will save those who have avoided (evil)." Narrated by Yaqub Ibn Ibrahim, narrated by Ibn Ayena, narrated by Muhammad Ibn Ishaq, narrated by Ubaid Allah Ibn Al Mughira Ibn Mu’ikab, narrated by Sulaiman Ibn Umru Ibn Abd Al-Atwari, a member of the tribe of Laith, who was in the lap of Abu Sa’id related that he heard Abu Sa’id Al-Khudri narrate that the apostle -pbuh- said, "The Sirat (bridge) will be placed over the center of hell and on it will be thorns similar (to the bones) of an ape. Then the Muslim will pass onto the bridge being wounded but saved from the crowded imprisonment. When Allah has finished from judging the people, the believers will look for men who were with them on earth praying as they prayed, paying the same Zakat they paid, fasting the same fast they fasted, performing the same pilgrimage they performed and making the same raids they made. The believers will then ask, ‘O, our Lord! There were servants who worshipped you that were with us on earth and used to pray as we prayed, pay the same Zakat we paid, fast the same fast we fasted, perform the same pilgrimage we performed and make the same raids we made but we don’t see them.’ Allah will say to them, ‘Depart to hell and whomever of these believers you find TAKE THEM OUT.’ So they will find that THE FIRE HAD ENGULFED THE BELIEVERS according to their deeds. For some of them will be engulfed by the fire to their feet, some of them will be engulfed to their knees, some of them will be engulfed to their chest and 235

Narrated by Muhammad Ibn Abdallah Ibn Abdel Hakim, narrated by Abu Shu’ayb Ibn Al-Laith, narrated by Laith Ibn Khalid, narrated by Yazid Ibn Abu Hilal, narrated by Zaid Ibn Aslam, narrated Atta Ibn Yassar, narrated by Abu Sa’id Al-Khudri who related that the prophet said, "The bridge will be brought on judgment day and placed in the center of hell." We asked, "O prophet, what is the bridge?" He replied, "A slippery slope on which are placed catchers and shackles and flattened fish bones that have raised thorns called Sa’dan. The believer will pass on it like a glance, lightning, wind, running horses and riders. Then there will be rescued Muslims, scratched Muslims all compacted in hell and the last of them will pass quickly. You will not seek me in truth more urgently, by Allah the blessed and exalted, than the believers on that day, who will see some saved but their brothers left behind." Narrated by Ahmad Ibn Issa, narrated by Sa’id Ibn Kathir Ibn Afeer, narrated by Ibn Luhay’a, narrated by Abu Zubair who related that he asked Jabir Ibn Abdallah about the meaning of (wurood), who replied that he heard the prophet -pbuh- say, "It means ENTRY." They (the believers) WILL ENTER HELL and then exit from it. The last man to remain on the Sirat (bridge) will crawl so Allah will raise for him a tree and the man will cry out, ‘O my Lord, bring me closer to it.’ So Allah the blessed and exalted- will bring him closer to it. Then the man will say, ‘O my Lord, place me in paradise,’ and Allah will tell him to ask for it and the man will ask. Then Allah will say to him, ‘It is yours and ten times more or so.’ The man will ask, ‘O Lord, are you mocking me?’ Then he will laugh to the point that his gums and back teeth show. 236

Narrated by Yunus, narrated by Ibn Wahb, narrated by Yahya Ibn Ayub, narrated by Abi Kurayb, narrated by Muhammad Ibn Zaid, narrated by Rashid, who all heard from Zaid Ibn Fa’id, narrated by Sahl Ibn Mu’ath, narrated by his father who narrated that the prophet said, "He who voluntarily stands guard behind the Muslims, not taken by the sultan with guards, will not see the fires of hell with his eyes when he is released by Allah’s oath. For Allah the exalted says, (Surah 19:71) ‘Not one of you but will pass through (Waridu-ha) it.’ Narrated by Al-Hassan Ibn Yahya, narrated by Abdel Razak, narrated by Ma’mar, narrated by AL-Zuhary, narrated by Ibn Al-Maseeb, narrated by Abu Huraira that the prophet said, "He whose three children die will not be touched by the fires of hell for he will be released from it by the oath (of Allah)," regarding wurood. (Arabic source) The following is taken from The History of Al-Tabari: The Victory of Islam, translated by Michael Fishbein (State University of New York Press [SUNY], Albany 1997), Volume VIII (8), pp. 152-153: According to Ibn Humayd- Salamah- Muhammad b. Ishaq- Muhammad b. Ja‘far b. al-Zubayr- ‘Urwah b. al-Zubayr, who said: The Messenger of God sent his expedition to Mu’tah in Jumada I of the year 8. He put Zayd b. Harithah in command of the men and said, "If Zayd b. Harithah is killed, Ja‘far b. Abi Talib shall be in command of the men; if Ja‘far is killed, ‘Abdallah b. Rawahah shall be in command… When ‘Abdallah b. Rawahah said goodbye with the other commanders of the Messenger of God who were doing so, HE WEPT. They said to him, "What is making you weep, Ibn Rawahah?" He said, "By God, I have no love of this world or excessive love for you, but I heard the Messenger of God recite a verse from the Book of God that mentioned the Fire [of Hell] - ‘Not one of you there is, but he shall go down to it; that for thy Lord is a thing decreed, determined’ - AND I DO NOT KNOW HOW I CAN COME OUT AFTER GOING DOWN." The Muslims said, "May God accompany you, defend you, and bring you back to us in good health." …

Muhammad b. Ja'far b. al-Zubayr from 'Urwa b. al-Zubayr said: The apostle sent his expedition to Mu'ta in Jumada'l-Ula in the year 8 and put Zayd b. Haritha in command; if Zayd were slain then Ja'far b. Abu 'Talib was to take command, and if he were killed then 'Abdullah b. Rawaha. The expedition got ready to the number of 3,000, and prepared to start. When they were about to set off they bade farewell to the apostle's chiefs and saluted them. When 'Abdullah b. Rawaha took his leave of the chiefs he wept and when they asked him the reason he said, 'By God, it is not that I love the world and am inordinately attached to you, but I heard the apostle read a verse from God's book in which he mentioned hell: "There is not one of you but shall come to it; that is a determined decree of your Lord," and I do not know how I can return after I have been to it.' The Muslims said, 'God be with you and protect you and bring you back to us safe and sound.' ... (Ishaq's Sirat Rasulullah (The Life of Muhammad), translated by Alfred Guillaume [Oxford university Press, Karachi, tenth impression 1995], p. 532; bold emphasis ours)

Al-Qurtubi’s Commentary There are five issues: The first is the saying of Allah "And of you" which is a vow (in Surah 19:71). The "And" has been explained in the hadith of the prophet -pbuhwhen he said, "No Muslim whose three children die will have the fires of hell touch him, he will be saved by the oath of (Allah)." Al-Zuhri stated that it seems that by this hadith is explained the meaning of the verse (Surah 19:71) ‘Not one of you but will pass through it.’ So the oath mentioned in (Surah 19:71) ‘this is, with thy Lord, a Decree which must be accomplished,’ refers to the previous verse of, ‘Not one of you but will pass through it.’ Some have mentioned that the oath mentioned in this verse actually refers to (Surah 51:1), ‘The bounties given,’ but the first meaning is the more famous and fits the meaning. The second issue:

The above story is reported by Ibn Ishaq, one of the first who wrote a biography on Muhammad: 237

People have differed regarding the meaning of the word (wurood), for some say wurood means entry into hell. It is narrated by Jabir Ibn 238

Abdallah that he heard the prophet -pbuh- say, "Wurood is entry (into hell). There shall not remain A RIGHTEOUS MAN or sinner who will not enter hell. For the believer, it will be cool and peaceful as it was to Abraham. Then we will save those who have avoided (evil) and greatly torment the sinners in it." Abu Omar gave the chain of transmission (isnad) to this hadith in his book, "The Preparation (Al-Tam-heed)," and this is also narrated by Ibn Abbas, Khalid Ibn Mu’adh, Ibn Jarih and others.

Abu Bakir Al-Anbari stated that there were some men of learning who followed the teachings of Al-Hassan and cited the verse of Allah (Surah 21:101) ‘Those for whom the Good (Record) from Us has gone before, will be removed far from there (hell),’ as proof for their belief. They said that no person can enter hell if Allah has guaranteed to protect them from it. They used to change the pronunciation of the word ‘Then" (Thumma) to (Thama) in the verse (Surah 19:72), ‘But then We shall save those who guarded against evil.’

It is related that Yunus used to read (Surah 19:71) ‘Not one of you but will pass through it,’ to mean entry into hell and felt that some of the narrators erred in explaining the meaning of wurood, so he established (its meaning) from the Quran.

Others objected to what these people said by stating that the meaning of (Surah 21:101) ‘will be removed far from there (hell),’ is that the righteous will be removed from the torment and burning found in hell. They also said that whoever enters hell and does not feel ache or pain because of it, he is in reality removed from it. They then confirm this teaching by pronouncing the word ‘Then’ as (Thumma) in the verse (Surah 19:72), ‘Then we will save those who avoided (evil).’ So the word ‘Then’ (Thumma) illustrates that there is A CHRONOLOGICAL ORDER of events; first the entry into hell then being saved from it.

From Al-Darimi, narrated by Abdallah Ibn Mas’ud who related that the prophet -pbuh- said, "All people will ENTER (yarud) hell then exit it by their deeds. Some of them will exit like a glance, lightning, wind, a galloping horse, a glorious rider on a journey and a man walking in stride." It is narrated that Abu Abbas said regarding this issue to Nafi Ibn AlAzraqi Al-Khariji, "As for you and I, WE MUST ENTER IT. As for me, Allah will then save me from it but for you, I doubt He will save you because you lie regarding it." Many scholars have diligently VERIFIED THE SURETY OF ENTRY (wurood) INTO HELL but expressed IGNORANCE ABOUT EXIT FROM IT and have stated so in the book ‘The Preparation (Al-Tamheed)’. A group said that wurood means walking on the bridge of (Sirat). It is narrated from Ibn Abbas, and Ibn Mas’ud, and Ka’b Al-Ahbar, and AlSuddi who narrated it from Ibn Mas’ud who narrated it from the prophet -pbuh. Al-Hassan also said, "Wurood does not mean entry, rather, you can say, ‘I have arrived (warad-tu) to (the city of) Basra but I have not entered it. So wurood means to pass on the Sirat (bridge)." 239

In Sahih Muslim it is related that the prophet said, "The bridge will be brought on judgment day and placed in the center of hell." We asked, "O prophet, what is the bridge?" He replied, "A slippery slope on which are placed catchers and shackles and flattened fish bones that have raised thorns called Sa’dan. The believer will pass on it like a glance, lightning, wind, running horses and riders. Then there will be rescued Muslims, scratched Muslims all compacted IN HELL." Some used this hadith as evidence that the meaning of (wurood) is to walk on the Sirat (bridge) as opposed to mean entry into hell. Others said that wurood means to behold, look at and approach hell, for the place of judgment will be near hell. So people will see it and look at it during the judgment then Allah will save those who have sought refuge from what they saw and usher them into paradise. The verse (Surah 19:72) ‘and We shall leave the wrong-doers therein,’ means that the evil doers will be commanded into hell fire for Allah the exalted says (Surah 28:23) ‘And when he arrived at the watering (place) in Madyan,’ means that Moses approached the water but did not enter in it. 240

Hafsa narrated that the prophet -pbu- said, "Those who participated in the battles of Badr and Hudaibiyah will not enter hell." Hafsa then asked, "O apostle of Allah, what about Allah’s saying (Surah 19:71) ‘Not one of you but will pass through (Waridu-ha) it?’" The prophet then replied, (Surah 19:72) ‘Then we will save those who have avoided (evil) and compact the evil doers in it.’ Imam Muslim brought forth this hadith as narrated by Um Mubshir who heard the prophet say it while at Hafsa’s house. Al-Zujaj also supported this opinion by (Surah 21:101) ‘Those for whom the Good (Record) from Us has gone before, will be removed far there from (hell).’ Mujahid said, "Entry (wurood) into hell for the believers is to have a fever on this earth; for it is every believer’s portion of hell fire but he will not enter it." Abu Huraira narrated that the prophet -pbuh- visited a man with illness and fever and said to him, "Rejoice! For Allah the blessed and exalted says, ‘It is My fire that I impose on my believing servant, that it may be his portion of fire in the afterlife.’" Abu Umar also supported this hadith by narrating that Abdel Warih Ibn Sufyan, narrated by Kasim Ibn Asbagh, narrated by Muhammad Ibn Ismail Al-Sa’igh, narrated by Abu Usama, narrated by Abdel Rahman Ibn Yazid Ibn Jabir, narrated by Ismail Ibn Ubaid Allah Al-Ash’ari (from Abu Salih), narrated by Abu Huraira who reported the hadith about the prophet going to visit a sick man and then mentioned that, ‘Fever is the believer’s portion of hell fire.’ Another group stated that wurood means to look at hell from the grave; where the winner will be saved from it and those destined to enter it will do so, but they also will exit from it through intercession or by Allah’s mercy. These people use a hadith of Ibn Umar as evidence, ‘If one of you dies, he will be offered a seat noon and evening time.’ Also, narrated by Waki, narrated by Sha’ba, narrated by Abdallah Ibn Al-Sa’ib, narrated by Rajul, narrated by Ibn Abbas that he stated that (Surah 19:71), ‘Not one of you but will pass through it,’ is addressed to the infidels. It is also reported that he used to read the words, ‘Not one of them’ (instead of one of you) belonging to (Surah 19:68-70), ‘So, by thy Lord, without doubt, We shall gather them together, and (also) the Evil 241

Ones (with them); then shall We bring them forth on their knees round about Hell; Then shall We certainly drag out from every sect all those who were worst in obstinate rebellion against (Allah) Most Gracious. And certainly We know best those who are most worthy of being burned therein. Not one of you but will pass over it,’ as referring to the infidels referenced in those verses. Ikrimah also said likewise. Another group said that the words (in Surah 19:71) ‘Not one of you’ refers to the infidels and implies the meaning, ‘O Muhammad tell the infidels…’ and this explanation is easily reached when considering (Surah 76:21-22), ‘Upon them will be green Garments of fine silk and heavy brocade, and they will be adorned with Bracelets of silver; and their Lord will give to them to drink of a Wine pure and Holy. Verily this is a Reward for you, and your Endeavor is accepted and recognized,’ where the believers here are addressed in a similar manner. However, THE MAJORITY (of scholars) say that ALL THE PEOPLE OF EARTH are being addressed in (Surah 19:71) and it is necessary FOR ALL PEOPLE TO ENTER HELL. This is where disagreements have occurred about the meaning of wurood. We have shown the sayings of the scholars AND IT IS APPARENT THAT wurood MEANS ENTRY INTO HELL, for the prophet says (when the fires of hell touch him). The sense of touch is a reality in the (Arabic) language, SO THE FIRE WILL TOUCH THE BELIEVERS but it will be cool and pleasant on them and thus they will be delivered from it safely. Khalid Ibn Ma’dan who related, "The people of paradise said after they entered paradise, ‘Didn’t our Lord promise THAT WE WILL ENTER HELL?’ and they will be told, ‘You ENTERED IT and found it ashes.’" This hadith gathers the meaning of the various sayings; for the believers who enter hell are not hurt by its flames and heat but are (eventually) removed and saved from hell; may Allah save us all from it by His kindness and make us of those who entered hell peacefully and existed from victorious. If it is asked, ‘Do the prophets enter hell?’ we respond, ‘That is not what we are saying." However, we do say that all of humanity will enter hell as the hadith of Jabir demonstrated. Those of ancient times followed by the transgressors will enter with their crimes, 242

then the overlords and the joyful (will enter) for their intercession, and between each group is a gap. Ibn Al-Bari stated, WHILE OBJECTING TO UTHMAN’S VERSION OF THE QURAN AND THE WAY IT WAS RECITED IN THE PUBLIC, that it is permissible in the (Arabic) language to switch from addressing the absent to addressing the present hearers as found in (Surah 76:22), ‘Verily this is a Reward for you, and your Endeavor is accepted and recognized.’ So he switched a letter in that verse to convey that meaning. This same argument was also given by Yunus. {Side Note: Ibn Al-Bari’s complaint against Uthman’s recension of the Quran demonstrates that the Qurans which were in circulation were not uniform, but contained major differences, and that not all Muslims approved of the Uthmanic version.}

For Allah’s saying (Surah 19:71) ‘This is, with thy Lord, a Decree which must be accomplished,’ the decree is an affirmative judgment meaning that this will be done with certainty. A ‘decree’ means that Allah has ordered it to be so and Ibn Masud calls it an obligatory oath. (Arabic source)

A Commentary Attributed to Ibn Abbas (There is not one of you but shall approach it) there is not a single one of you, to the exclusion of prophets and messengers, save that he will enter it, i.e. Hell. (That is a fixed ordinance of your Lord) it is a decree that must necessarily take place. (Source) (Then We shall rescue those who kept from evil) those who ward off disbelief, idolatry and indecency, (and leave the evil-doers) the idolaters (crouching) all gathered for eternity (there) in Hell. (Source)

The third issue: The petition in the saying of the prophet (until he is saved by the oath) may be an intermitted petition but the (divine) oath will nevertheless save the person. This is a common expression among the Arabs and the meaning is that the fires of hell don’t even touch the person because the oath has to be fulfilled. When Allah says, ‘Not one of you but shall pass through it,’ it could mean to walk on the Sirat (bridge) or to look upon hell or to enter it safely. In all these cases, there is no contact with the flames for the prophet says, ‘There shall not die three children for any of you, but will then be counted for you as a paradise from the fire.’ This is in reference to the preventative paradise or the protective curtain that will prevent the fire from touching a person in the first place, or if it did touch then it will not be hot… Al-Nakash related about those who claimed that verse (Surah 19:71) ‘Not one of you but will pass through it,’ was abrogated by the verse (Surah 21:101) ‘those who have received a foretime goodness from Us, those will be removed from it (hell).’ But this is a weak saying because Surah 19:71 has no abrogation. We have demonstrated that if the person is not touched by the fire, then it has been removed from him. The fifth issue: 243

A brief note at this point. This commentary says that only prophets and messengers are exempted from entering hell which presupposes that everyone else will indeed enter, including believers.

A Modern Commentary This more recent commentator, although believing that the text states that believers will go across hell, nonetheless still admits that: This means that everybody - be he believer or an infidel - will go across Hell. However, this does not mean that they would go to stay in it; they would only go across it. But even if the word means "entry", then the pious believers on entry into Hell will feel no discomfort because its fire will cool down and will do no harm to them. Sayyidna Abu Sumayya has related that The Holy Prophet once said that: "Everybody whether is a pious man or a sinner will initially enter Hell, but for the pious believers the fire will cool down just as the fire of 244

Namrud cooled down when Sayyidna Ibrahim was cast into it. Thereafter, the believers will be taken to Paradise." This view is confirmed by the next sentence which means then We will save those who feared Allah - 19:72. A similar view has also been expressed by Sayyidna Ibn 'Abbas, thus even if the word ... occurring in the Qur'an is taken to mean ... (entry) then the word ... will be interpreted as synonymous with the word ... (going across). Thus, there is no contradiction in the meaning of the word. (Mufti Shafi Uthmani, Maariful Quran, Volume 6, p. 66; source)

Summary Analysis The traditions and comments presented by some of Islam’s leading exegetes conclusively show that the view that every person entering hell is the correct one, being held by the majority of Muslims. As the above scholars clearly articulated, the majority of Muslims historically accepted the fact that every Muslim would enter hell, but weren’t certain about coming out. In fact, certain Muslims were so frightened by this passage that they would weep over the uncertainty of whether they would be taken out of the hellfire! Some of these Muslims believed that the fire would not harm the believers, a view nowhere supported by the Quran itself. It seems that these Muslims were really troubled by the thought of having to enter hell and so came up with the interpretation that the fire will not affect the believers. Be that as it may, the point is clear that Muslims traditionally understood and interpreted surah 19:71 to mean that believers must of necessity enter hell. What a vast difference there is in following Allah and in following the Lord Jesus. Christ, not Allah, promises and guarantees all his followers that they would never see death, meaning hell: "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life." John 5:24 NASB 245

"Jesus said to her, ‘I am the resurrection and the life; he who believes in Me will live even if he dies, and everyone who lives and believes in Me WILL NEVER DIE. Do you believe this?’ She said to Him, ‘Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world.’" John 11:25-27 NASB "He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death." Revelation 2:11 NASB "Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone's name was not found written IN THE BOOK OF LIFE, he was thrown into the lake of fire." Revelation 20:14-15 The Lord’s resurrection from the dead proves that Christ can and will do all that he says and promises.

5. A Contradiction In light of the foregoing data which state that Muslims shall indeed enter hell, the following verse becomes quite interesting. Our Lord! surely whomsoever Thou makest ENTER the fire, him Thou hast indeed brought to disgrace, and there shall be no helpers for the unjust: S. 3:192 Shakir … Truly Thou coverest with shame… Y. Ali According to the Quran, entering the fire is a sign of a person being shamed, humiliated, disgraced by Allah. Since the Quran says that Muslims shall enter hell, this means that Allah has decreed that all Muslims must experience shame, humiliation, and disgrace! Note the implications here: 

Entering hell is a sign of disgrace, humiliation and shame. 246

 

Allah has decreed that all Muslims will enter hell. Therefore, all Muslims will be disgraced, humiliated and shamed by Allah.

Allah obviously delights in humiliating his followers since he has decreed their descent into hell. But this introduces an additional problem, namely a contradiction, since elsewhere the Quran says: O you who disbelieve! do not urge excuses today; you shall be rewarded only according to what you did. O you who believe! turn to Allah a sincere turning; maybe your Lord will remove from you your evil and cause you to enter gardens beneath which rivers flow, on the day on which Allah will not abase the Prophet and those who believe with him; their light shall run on before them and on their right hands; they shall say: Our Lord! make perfect for us our light, and grant us protection, surely Thou hast power over all things. 66:7-8 Shakir … the Day that God will not permit to be humiliated the Prophet and those who believe with him… Y. Ali … the day God will not disgrace the Prophet nor those who believe with him… Palmer Allah says that neither Muhammad nor the believers will be abased, disgraced, humiliated etc., contradicting surah 19:71 which says that believers shall enter hell and therefore will be disgraced. These passages aren't the only ones contradicting surah 19:71, but this following hadith contradicts it as well: Narrated Abu Huraira: The Prophet said, "No Muslim whose three children died will go to the Fire except for Allah's oath (i.e. everyone has to pass over the bridge above the lake of fire)." (Sahih Al-Bukhari, Volume 2, Book 23, Number 342)

The preceding hadith was even mentioned by our commentators as one of the reasons some Muslims didn’t believe that every believer was going to enter hell. Yet others took this to mean that a believer, once in hell, would not suffer harm which to them implied that a believer wasn’t really in hell. In fact, this is the very narration which, according to Hilali-Khan, refers to Allah’s oath in surah 19:71 that everyone must enter hell. What this hadith is basically saying is that the person who has lost three children will have to spend some time in hell since Allah must fulfill his oath, which means that this report actually substantiates the fact that even Muslims shall enter Hell per 19:71! Whatever the meaning, it is rather apparent that Muhammad was confused about the fate of Muslims and in the process left his companions confused as well. Now, contrast the difference between following Allah and following the true God of the Holy Bible: "Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, as it is written, ‘Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.’" Romans 9:32-33 ESV "because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, ‘Everyone who believes in him will not be put to shame.’" Romans 10:9-11 True believers in the risen and immortal Lord Jesus will never be put to shame or humiliated, unlike the Muslims who follow Allah. This concludes Part 1. Continue with Part 2. Part 2 ::

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Qur'an Contradiction:

According to Al-Anbiyaa 21: 98 -- 103 the pious shall not only be saved from all evil, but shall be kept so far away from the burning fire that they shall not even hear the horrifying sounds of the growling fires. The verses read as:

Will all Muslims go to Hell? Sam Shamoun We continue our discussion of surah 19:71 by addressing a Muslim’s response to the initial article on this passage. Moiz Amjad published a response to Jochen Katz’s analysis of whether or not the Quran teaches that all Muslims will enter hell. Mr. Amjad’s response, even though intended to refute our argument, actually serves to reinforce the points made in Part 1 as we shall shortly see here.

You and whatever you worship except God shall be the fuel of hellfire, to which, all of you shall surely come -- had these truly been gods, they would not have reached this [end] -- all [burning] in it, forever. In it, for them shall be painful groans of anguish and in they shall be bereft of hearing. Indeed, those, for whom We have already promised the good, they shall be kept away from this [hellfire]. They shall not even hear the slightest sound of the growling fire; and they shall be among all that their souls shall desire, forever. They shall not be grieved by the great terror. And the angels shall receive them [saying]: 'This is the day, of which you were promised'.

Mr. Amjad begins: [1]

In one of his articles Mr. Jochen Katz has pointed out a contradiction in Aal Imraan 3: 157 -- 158, 169, Al-Taubah 9: 111 and Maryam 19: 71. Elaborating upon the contradiction in the stated verses, Mr. Katz writes: According to Sura 19:71 every Muslim will go to Hell (for at least some time), while another passage states that those who die in Jihad will go to Paradise immediately. Before analyzing the stated contradiction, I would first like to inform my readers that it is not merely the martyrs in the way of God, who have been promised complete immunity from hellfire, but, in fact, all the Godfearing believers have been promised to be kept in protection from the slightest of evil. Al-Zumar 39: 60 -- 61 declares: And on the Day of Resurrection, you will see those, who blasphemed against God, their faces turned black -- Is not in the hellfire [a most suitable] abode for the arrogant? And God shall deliver the righteous with salvation, no harm shall [even] touch them, nor shall they grieve.

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It is clearly stated in the aforementioned verses that all pious, Godfearing and righteous people shall not be even touched or brought close to the encompassing flames of the hellfire. Thus, it is not merely the martyrs, but all those, who do not deserve to be thrown in the burning fires of hell, who shall remain completely immune from even the slightest of pains and tortures of hellfire. RESPONSE: Mr. Amjad, by mentioning these passages, has only compounded the problem. We showed in the first part of our paper that the contextual evidence points to everyone, including Muslims, entering hell. Even the Muslim commentators admitted that the majority of Muslims held this view. Hence, Mr. Amjad’s appeal to passages that deny that Muslims will suffer in hell only reinforces Mr. Katz’s claim that the Quran is contradicting itself. In one place it says ALL shall enter hell, in other places it says that believers will be kept from even hearing the sound of the growling fire, a blatant contradiction. Furthermore, as was also noted in the first part, surah 21:98 provides evidence for understanding the Arabic word wurood in surah 19:71 as implying a literal entrance into hell. Even Mr. Amjad realizes this fact. More on this later. 250

Mr. Amjad continues:

certainly hear its sounds. And thirdly, the Qur'an says: "They [i.e. the believers] shall that day be secure from all panic".

Keeping the foregoing clarification in perspective, now let us take a close look at the relevant verses of Surah Maryam. The verses cited by Mr. Katz (verses 71 -- 72), with a few of its preceding verses are reproduced below: And [yet, disregarding the power of God,] this [rejecting] man says: 'When I am dead, would I really be raised again?' Does this man not remember that before this, We created him, while he was nothing? Thus, by [the providence of] your Lord, indeed We shall gather them as well as [all] the devils and then We shall bring them forth, around the hellfire, squatting. Then, of each group, We shall separate the one, who was most obstinate in his rebellion against the Most Merciful. And We are indeed aware of those, who are most deserving of burning in it. And each one of you, shall surely come to this [fire]. This is a promise of your Lord, that must come to pass. Then, we shall save the righteous [from all suffering] and We shall abandon the wrong-doers in it, squatting. In the context of the verse, it is quite clear that the words "Each one of you..." are addressed to the rejecters of the Prophet's call. The addressees of this verse are, in fact, the same people who are being warned and admonished in the immediately preceding verses. Thus, seen in the correct perspective, the referred verses of Surah Maryam are, more or less, similar in meaning to the cited verses of Surah Al-Anbiyaa. Thus, Al-Raaziy has also mentioned the foregoing opinion about the referred verse in his commentary. He writes: Some of them are of the opinion that the addressees in this verse are the same rejecters, who are mentioned in the preceding verses. They are first addressed in the third person and then admonished in the second person. The adherents of this opinion say: 'It is not correct to assume that the believers shall enter hellfire, on the basis of the following: Firstly, the Qur'an has declared in Al-Anbiyaa 21: 101 that "Indeed, those, for whom We have already promised the good, they shall be kept away from this hellfire", being 'kept away' from hellfire cannot be spoken for those who shall enter it. Secondly, the Qur'an says: "They shall not hear its slightest sound". Were they to enter the hellfire, the believers would then most 251

As should be clear from the foregoing explanation, the Qur'an does not, at any instance, declare that the true believers shall be made to enter hellfire. Such an end is promised only for those whose arrogance and pride drove them to reject the truth even after having clearly recognized it. RESPONSE: Mr. Amjad presumes that his proposed interpretation that 19:71 refers to Muhammad’s rejecters is "quite clear", whereas this isn’t necessarily the case. First, notice that ar-Razi doesn’t give any contextual reasons from surah 19 to deny that every one will enter hell. Instead, ar-Razi simply mentions some Muslims who denied that believers would enter hell on the basis of other Quranic verses! But this is precisely the problem we had raised, namely, that the Quran is contradicting itself on the fate of Muslims. One can’t simply quote verses that deny that believers will go to hell and somehow assume that this solves the problem, since the only thing these other passages show is that there is a substantial error within the Quran. Second, a careful look at the overall context of the passage demonstrates that several different groups are in view: And says man, `What! when I am dead, shall I be brought forth alive?' Does not man remember that WE created him before, when he was nothing? And, by thy Lord, WE shall assuredly gather them together, and the satans too; then shall WE bring them on their knees around Hell. Then shall WE certainly pick out, from every group, those of them who were most stubborn in rebellion against the Gracious God. And surely, WE know best those deserving to be burnt therein. And there is not one of YOU but will come to it. This is an absolute decree of thy Lord. S. 19:66-71 Sher Ali Note carefully the shift in referents. The passage speaks of the unbelievers by referring to them in a collective sense ("man", "them"), then to the satans, and then changes from third person usage to second 252

person plural (YOU). Now a change in address doesn’t necessarily imply that there is a change in referent. But when the passage mentions and interjects a different group within the discussion, namely satans, then a case can be made that more than one entity is being addressed. It is quite easy to see three groups here, specifically unbelievers, satans and believers. The text is therefore implying that: 1. Unbelieving man enters hell and remains there. 2. Satans (jinns) will also be brought down to hell. 3. The believers, too, will enter hell (v. 71) but will then exit by the mercy of Allah (v. 72). It may even be that "man" (singular) refers to the disbelief that all the pagan Arabs in Mecca initially had regarding the resurrection, whether believers or unbelievers. The text then moves on from there to distinguish between those who choose to believe from those who remain doubtful about the possibility of an actual general resurrection of the dead. The text would therefore be understood to mean that: 1. The pagan Arabs in their entirety at some point doubted the resurrection. 2. Some of them chose to overcome such doubts and believe that God has the ability to raise the dead back to life. 3. Others chose to remain in disbelief. 4. Allah sends all men, both believers and unbelievers, into hell (including satans). 5. Once there, Allah will then separate the believers from the unbelievers by taking out the former and leaving in the latter to hobble there. Third, as we had mentioned in Part 1, the majority of Muslims agreed and settled on the interpretation that surah 19:71 is not limited to those who rejected Muhammad, but believed that everyone would enter hell. That they believed that everyone will enter hell, whether believer or unbeliever, righteous or unrighteous, shows that even these Muslims didn’t think that the group entering hell was limited to only those that rejected Muhammad’s call. They saw nothing in the context which limited the discussion to unbelievers. 253

Even Mr. Amjad’s own source, ar-Razi, implies that many other Muslims agreed that 19:71 refers to every person entering hell. Do note ar-Razi’s comments carefully: SOME OF THEM are of the opinion that the addressees in this verse are the same rejecters, who are mentioned in the preceding verses… Ar-Razi’s SOME OF THEM implies that not all shared the same opinion, but that there were other Muslims who held to a different view from the one proposed by Mr. Amjad. We are currently working on translating ar-Razi’s comments and will post them here for all to read. Fourth, Mr. Amjad’s attempt of trying to connect the passage with the verses that mention those who rejected the message introduces additional problems. The verse right after 71 says: Then We shall rescue those who kept from evil, and leave the evil-doers crouching there. Pickthall Thus, according to 19:72, Allah will take out of hell those who were righteous, which implies that if Mr. Amjad’s understanding is correct then: 1. Some of those who rejected Muhammad were actually righteous. 2. Or, those evildoers who reject Muhammad have a chance of exiting hell. 3. This implies that the evildoers had a change of heart while in hell and became righteous; otherwise they couldn’t be classified as righteous. 4. This further implies that Allah will even grant repentance to the inhabitants of hell, to those who rejected Muhammad while on earth, giving them an opportunity to become righteous. Yet this last point contradicts the following passage: The forgiveness is not for those who do ill-deeds until, when death attendeth upon one of them, he saith: Lo! I repent now; nor yet for those who die while they are disbelievers. For such We have prepared a painful doom. S. 4:18 Pickthall 254

Mr. Amjad cannot avoid accepting the above conclusions since they are the natural result of both the context of the passage and of his preferred interpretation. Note how Mr. Amjad himself renders the text: Then, we shall save the righteous [from all suffering] and We shall abandon the wrong-doers in IT, squatting.

means that every Muslim must spend some time there as well. Mr. Amjad has been trying hard to deny this last fact, but to no avail.

Qur'an Contradiction:

Will Jesus burn in Hell? Mr. Amjad’s own interpretation of the verse doesn’t disprove that believers will enter hell, but rather proves our position; it proves that believers WILL ENTER hell, even though Mr. Amjad’s rendering implies that they will be spared any suffering while there. To put it in another way, Mr. Amjad’s rendering implies that the righteous, or those who kept themselves from doing evil, will not experience any suffering while in hell, but they will still enter in hell nonetheless, precisely what some Muslims of the past believed. See Part 1 for the details. Hence, irrespective of whether believers suffer pain or not, this point is still clear: Mr. Amjad’s own proposed translation inevitably leads to the fact that Muslims will definitely enter hell. Mr. Amjad’s preferred translation even proves our point that the Arabic word translated "shall surely come to this" (wariduha from wurood), implies a literal entrance into hell. Note, again, how he rendered 19:71: And each one of you, shall surely come to this [fire]… Mr. Amjad understands the text to be saying that people will come to the fire, demonstrating our case that the passage does refer to a literal entrance into hell. Realizing this, Mr. Amjad is then forced to find a way of differentiating between those who come to it from the righteous who are saved. His translation therefore implies that there are two groups in view, not one. We already saw why his reconciliation causes him more problems than solutions.

Jesus is given in the Qur'an a position very close to Allah, he is not only raised to paradise, but to Allah Himself, he has the place "nearest to Allah" as 3:45 even says: Sura 4:158. Nay, Allah raised him [Jesus] up unto Himself; ... Sura 3:45. ... Jesus, Son of Mary; high honored shall he be in this world and the next, near stationed to Allah. The Qur'an condemns with strong words those who worship Jesus as God (through the rethorical device of Jesus himself denying to ever have asked for such worship): They do blaspheme who say: "Allah is Christ the son of Mary." But said Christ: "O Children of Israel! worship Allah my Lord and your Lord." Whoever joins other gods with Allah - Allah will forbid him the garden and the Fire will be his abode. There will for the wrong-doers be no one to help.. -- Sura 5:72

Be that as it may, Mr. Amjad acknowledges that the text does speak of people actually entering INTO hell, and not simply passing over it as some suggest. Thus, even his own exegesis lends further support to what we have been saying. It demonstrates that the natural reading of the text points in the direction of everyone having to go down into hell, which

And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men worship me and my mother as gods in derogation of Allah?" He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing thou wouldst indeed have known it. Thou knowest what is in my heart Thou I know not what is in Thine. For Thou knowest in full all that is hidden. Never said I to them aught except what Thou didst command me to say to wit 'worship God my Lord and your Lord'; and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them and Thou art a witness to all things. -- Sura 5:119-120

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And now the verse that brings the contradiction to the above: Surely you and what you worship besides Allah are the firewood of hell; to it you shall come. -- Sura 21:98 The logic is clear, Jesus is not God [5:75], millions of Christians are worshiping Jesus today and even the Qur'an acknowledges this [5:119], therefore Jesus will be fuel for the Hell fire [21:98] together with the Christians. This clearly contradicts the verses on Jesus' special place near to Allah [Sura 3:45; 4:158 and others]. ==> Muhammad himself gave this response after his revelation was questioned on those same grounds.

An alert Muslim will point out that I need to just look ahead a few verses in this sura and the problem introduced in verse 98 will find its solution in verses 101-103. Surely you and what you worship besides Allah are the firewood of hell; to it you shall come. -- Sura 21:98 Surely (as for) those for whom the good has already gone forth from Us, they shall be kept far off from it; They will not hear its faintest sound, and they shall abide in that which their souls long for. The great fearful event shall not grieve them, and the angels shall meet them: This is your day which you were promised. -- Sura 21:101-103 It is now necessary to look carefully at the occasion for the revelation of this verse. It is described in detail in Ibn Ishaq's Sirat Rasul Allah, translated as "The Life of Muhammad" by A. Guillaume, page 163: 257

The apostle sat one day, so I have heard, with al-Walid b. al-Mughira in the mosque, and al-Nadr b. al-Harith came and sat with them in the assembly where some of Quraysh were. When the apostle spoke al-Nadr interrupted him, and the apostle spoke to him until he silenced him. Then he read to him and to the others: "Verily ye and what ye serve other than God is the fuel of hell. You will come to it. If these had been gods they would not have come to it, but all will be in it everlastingly. There is wailing and there they will not hear". Then the apostle rose and `Abdullah b. al-Ziba`ra al-Sahmi came and sat down. Al-Walid said to him: "By God, al-Nadr could not stand up to the (grand)son of `Abdu'l-Muttalib just now and Muhammad alleged that we and our gods are fuel for hell" `Abdullah said: "If I had found him I would have refuted him. Ask Muhammad, `Is everything which is worshipped besides God in Gehenna with those who worship it?' We worship the angels; the Jews worship `Uzayr; and the Christians worship Jesus Son of Mary." Al-Walid and those with him in the assembly marvelled at `Abdullah's words and thought that he had argued convincingly. When the apostle was told of this he said: "Everyone who wishes to be worshipped to the exclusion of God will be with those who worship him. They worship only satans and those they have ordered to be worshipped." So God revealed concerning that "Those who have received kindness from us in the past will be removed far from it and will not hear its sound and they abide eternally in their heart's desire", i.e. Jesus Son of Mary and `Uzayr and those rabbis and monks who have lived in obedience to God, whom the erring people worship as lords beside God. And He revealed concerning their assertion that they worship angels and that they are the daughters of God, "And they say the Merciful has chosen a son, (exalted be He above this); nay, they are but honoured slaves, they do not speak before He speaks, and they carry out His commands", as far as the words, "and he of them who says, I am God as well as He, that one we shall repay with Gehenna. Thus do they repay the sinful ones." As we can see, the contradiction was identified by the critics of Muhammad on the very day the verse was uttered. And Muhammad gave a response which supposedly solves the issue. ... Or does it? What is the problem with this story? 258

Every contradiction can be saved and reconciled when we allow to add in or add on some extra information, or some conditional clause ("except...") or similar constructions. IF this text from 21:98 to 21:101 had been revealed together, in one sitting, then I would say, yes, verse 101 dissolves the problem. And God surely knew that verse 98 by itself would be contradicting both reality and the other passages of the Qur'an. Knowing that this is contradictory and that God does not give contradictory revelation [cf. Sura 4:82], would it not be reasonably to assume that God would have revealed all of it at once to make sure his revelation is free of contradiction at any given given time? But as it is, and ackowledged in al-Sirat, Muhammad was caught in this contradiction first and then in response to it he brings another verse. Obviously he claims that this is just the next part of revelation from God. But I hope you can see that this looks awefully like Muhammad patching up the faulty text. Does God make errors? Humans make errors. And if these humans are reasonable they will acknowledge they were wrong and correct their errors. Here some "revelation" had to be repaired by an extra piece of "further revelation" to dissolve a contradiction. That looks very much like a human being would act - not like the nature of God, the All-Wise. Do you think the Quraish caught God by surprise? No. Do you think they could catch Muhammad by surprise with a clever question/conclusion? They certainly could. And they clearly did. This is not a 100% proof that this part of the Qur'an is made up by Muhammad. You always can say: I cannot explain it, but who am I to question Allah if he in his wisdom chooses to reveal in bits and pieces and in response to the Quraish ... Allah does as he pleases ... But such a response could be used to cover anything, even the worst nonsense. "Allah knows better" solves everything for the one who 259

already believes ... and is determined not to let anything shake his faith and confidence. But if you don't have already predecided that the Qur'an is from God, then how do you test this? The above story could be part of the test and one indication that something is wrong here. Essential question: Would Allah be in need to repair a faulty revelation? And if the author of the Qur'an apparently is in this need, then, maybe, he is not the God he claims to be? This is something to think about.

Qur'an Contradiction

Is Jesus God or Not? The Quran presents criteria to distinguish the true God from false gods. Is He then Who creates like him who does not create? Do you not then mind?... And those whom they call on besides Allah have not created anything while they are themselves created; Dead (are they), not living, and they know not when they shall be raised. S. 16:17, 20-21 Shakir And they have taken besides Him gods, who do not create anything while they are themselves created, and they control not for themselves any harm or profit, and they control not death nor life, nor raising (the dead) to life. S. 25:3 Shakir These preceding passages state that: 1. The objects which others call upon besides God (i.e., whether other gods, angels, and/or individuals) have not created anything. 2. These objects cannot bring death, cause life, or resurrect. 3. These objects of worship are dead. Which implies that: 260

1. God is the Creator. 2. God is the Source of Life. 3. God is ever-Living. It is no secrect that the Holy Bible states that the Lord Jesus created the cosmos and was called upon in worship by the first Christians: "Through him all things were made; without him nothing was made that has been made... He was in the world, and though the world was made through him, the world did not recognize him." John 1:3, 10 "In Damascus there was a disciple named Ananias. The Lord called to him in a vision, 'Ananias!' 'Yes, Lord,' he answered. The Lord told him, 'Go to the house of Judas on Straight Street and ask for a man from Tarsus named Saul, for he is praying. In a vision he has seen a man named Ananias come and place his hands on him to restore his sight.' 'Lord,' Ananias answered, 'I have heard many reports about this man and all the harm he has done to your saints in Jerusalem. And he has come here with authority from the chief priests to arrest all who call on your name.' But the Lord said to Ananias, 'Go! This man is my chosen instrument to carry my name before the Gentiles and their kings and before the people of Israel. I will show him how much he must suffer for my name.' Then Ananias went to the house and entered it. Placing his hands on Saul, he said, 'Brother Saul, the Lord-Jesus, who appeared to you on the road as you were coming here--has sent me so that you may see again and be filled with the Holy Spirit'... All those who heard him were astonished and asked, 'Isn't he the man who raised havoc in Jerusalem among those who call on this name? And hasn't he come here to take them as prisoners to the chief priests?'" Acts 9:10-17, 21 "To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ-their Lord and ours:" 1 Corinthians 1:2 "He is the image of the invisible God, the firstborn over all creation. For BY HIM all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created BY HIM and FOR HIM. He is before all things, and IN HIM all things hold together. And he is the head of the body, 261

the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy." Colossians 1:15-18 "but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven... And again, when God brings his firstborn into the world, he says, 'Let all God's angels worship him'... But about the Son he says... 'In the beginning, O Lord, you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you remain; they will all wear out like a garment. You will roll them up like a robe; like a garment they will be changed. But you remain the same, and your years will never end.'" Hebrews 1:2-3, 6, 8a, 10-12 According to the same Holy Bible, the Lord Jesus is alive forever and ever, having conquered death and ushering in glorious immortality: "So do not be ashamed to testify about our Lord, or ashamed of me his prisoner. But join with me in suffering for the gospel, by the power of God, who has saved us and called us to a holy life-not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel." 2 Timothy 1:8-10 "When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: 'Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades.'" Revelation 1:17-18 "To the angel of the church in Smyrna write: These are the words of him who is the First and the Last, who died and came to life again." Revelation 2:8 By conquering death, Christ demonstrated that he is truly the source of life for all: 262

"In him was life, and that life was the light of men." John 1:4 "For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it... I tell you the truth, a time is coming and has now come when the dead will hear THE VOICE OF THE SON OF GOD and those who hear will live... Do not be amazed at this, for a time is coming when all who are in their graves will hear HIS VOICE and come out-those who have done good will rise to live, and those who have done evil will rise to be condemned." John 5:21, 25, 28-29 "Jesus said to her, 'I AM THE RESURRECTION AND THE LIFE. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die. Do you believe this?' 'Yes, Lord,' she told him, 'I believe that you are the Christ, the Son of God, who was to come into the world.'" John 11:25-27 "Jesus answered, 'I am the way and the truth and THE LIFE. No one comes to the Father except through me.'" John 14:6 "But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body." Philippians 3:20-21 "For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory." Colossians 3:3-4

It is not the object of this present paper to provide the evidence which establishes the historical veracity of the NT documents, or to demonstrate that the first followers of Christ confessed their belief in the absolute Deity of the Lord Jesus, or in his death and resurrection. For that we simply defer our readers to the following articles and links: http://www.rationalchristianity.net/skeptics.html#reasons www.christian-thinktank.com www.tektonics.org www.carm.org http://answering-islam.org/Case/index.html http://answering-islam.org/Shamoun/documents.htm http://answering-islam.org/Quran/Bible/index.html What we would like to do here is to show that even according to the testimony of the Quran, the Lord Jesus perfectly fulfills the criteria of being Deity. and he shall be a prophet to the people of Israel (saying), that I have come to you, with a sign from God, namely, that I will CREATE for you out of clay (annee AKHLUQU lakum mina ALTTEENI) as though it were the form of a bird, and I will blow thereon and it shall become a bird by God's permission; and I will heal the blind from birth, and lepers; and I will bring the dead to life by God's permission; and I will tell you what you eat and what ye store up in your houses. Verily, in that is a sign for you if ye be believers. S. 3:49 Palmer

Now the Muslim will definitely object to our appeal to the Holy Bible on the grounds that it doesn't accurately reflect the life and teachings of the historical Jesus, and as such it cannot be used to prove that Jesus and his original followers truly believed that Christ was God.

When God shall say, O Jesus son of Mary, remember my favour towards thee, and towards thy mother; when I strengthened thee with the holy spirit, that thou shouldest speak unto men in the cradle, and when thou wast grown up; and when I taught thee the scripture, and wisdom, and the law, and the gospel; and when thou didst CREATE of clay (wa-ith TAKHLUQU mina ALTTEENI) as it were the figure of a bird, by my permission, and didst breathe thereon, and it became a bird by my permission; and thou didst heal one blind from his birth, and the leper, by my permission; and when thou didst bring forth the dead [from their graves], by my permission; and when I with-held the children of Israel from [killing] thee, when thou hadst come unto them with evident

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The Lord Jesus fits the criteria given in the Quran which demonstrates true Deity (i.e., the Creator, the Source of Life, and ever-Living). Christians are therefore justified in worshiping him as their sovereign Lord.

[miracles], and such of them as believed not, said, this is nothing but manifest sorcery. S. 5:110 Sale These two passages demonstrate that Christ has the breath of life and can create in exactly the same way God creates: HE it is Who created you from clay (Huwa allathee KHALAQAKUM min TEENIN) and then HE decreed a term. And there is another term fixed with HIM. Yet you doubt. S. 6:2 Y. Ali Behold, thy Lord said to the angels: "I am about to create man from clay (innee KHALIQUN basharan min TEENIN): When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him." S. 38:71-72 Y. Ali Note the connection between God breathing his Spirit into man with Christ being strengthened with the Holy Spirit, breathing life into clay birds and resurrecting the dead. And also notice that Christ created a living bird from clay just as God created man from clay. These passages therefore teach that Christ had the same life-giving Spirit of God! The Quran says by way of mocking the gods of the people: "O mankind! A similitude has been coined, so listen to it (carefully): verily! Those on whom you call besides Allah cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatched away a thing from them, they would have no power to release it from the fly. So weak are (both) the seeker and the sought." S. 22:73 Even though Jesus didn't create a fly, he did create a bird and breathed life into it just as Allah did to Adam! In fact, according to one Salafi Muslim site the word for create (khalaqa) refers to creating something from nothing, an act which only God can perform: Imam al-Bukhari reported in his Saheeh from Abu Sa`eed (may Allah be pleased with him) that the Prophet (Peace & Blessings of Allah be upon Him) said: "There is no created being but Allah created it." In Arabic, 265

the word "khalaqa" means to make out of nothing, which is something that ONLY ALLAH CAN DO; it is impossible for anyone except Allah to do this. It also carries the meaning of decreeing or foreordaining. [**] See Fath al-Bari Sharh Saheeh al-Bukhari, 13/390. (439: Evidence that only Allah is the Creator of life; bold and capital emphasis ours) But this very same word is applied to Christ which means, at least according to the above position, that Jesus must be God! Note how this works out logically: 1. God alone can create out of nothing (i.e. the literal meaning of khalaqa). 2. Khalaqa is applied to Jesus. 3. Therefore, Jesus must be God according to Islam. The Quran also implies that Christ is alive in heaven: And when Allah said: O Isa, I am going to terminate the period of your stay (on earth) and cause you to ascend unto Me and purify you of those who disbelieve and make those who follow you above those who disbelieve to the day of resurrection; then to Me shall be your return, so I will decide between you concerning that in which you differed. S. 3:55 Shakir That they said (in boast), "We killed Christ Jesus the son of Mary, the Apostle of God"; - but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:- Nay, God raised him up unto Himself; and God is Exalted in Power, Wise; - S. 4:157-158 Y. Ali Orthodox Islam has generally understood these passages to mean that Christ was taken alive into heaven, into the very presence of God himself. Moreover, specific Islamic narrations teach that Jesus will be an intercessor for his people: 266

... "Surely! Allah wrongs not even of the weight of an atom (or a smallest ant) but if there is any good (done) He doubles it." (4.40) The Prophet added, "Then THE PROPHETS and Angels and the believers will intercede, and (last of all) the Almighty (Allah) will say, 'Now remains My Intercession. He will then hold a handful of the Fire from which He will take out some people whose bodies have been burnt, and they will be thrown into a river at the entrance of Paradise, called the water of life. ..." (Sahih al-Bukhari, Volume 9, Book 93, Number 532s)

But this directly conflicts with the following text:

Ibn Kathir wrote in reference to Sura 3:45 that:

No intercessor will they have from those whom they made equal with Allah (partners i.e. their socalled associate gods), and they will (themselves) reject and deny their partners. S. 30:13 Hilali-Khan

meaning, he will be a leader and honored by Allah in this life, because of the Law that Allah will reveal to him, sending down the Scripture to him, along with the other bounties that Allah will grant him with. `Isa will be honored in the Hereafter and will intercede with Allah, by His leave, on behalf of some people, just as is the case with his brethren the mighty Messengers of Allah, peace be upon them all. (Source) The next text supports the interpretation that Jesus may intercede: And We did not send before you any apostle but We revealed to him that there is no god but Me, therefore serve Me. And they say: The Beneficent God has taken to Himself a son. Glory be to Him. Nay! they are honored servants. They do not precede Him in speech and (only) according to His commandment do they act. He knows what is before them and what is behind them, and they do not intercede except for him whom He approves and for fear of Him they tremble. And whoever of them should say: Surely I am a god besides Him, such a one do We recompense with hell; thus do, We recompense the unjust. S. 21:25-29 Shakir This reference says that at least some of those honored servants who were wrongly worshiped as gods or considered children of God will indeed intercede. And since according to the Quran Jesus is an honored servant who was wrongly worshiped as God and as the Son of God this therefore means that he may well be one of those interceding. 267

And those whom they invoke besides God HAVE NO POWER OF INTERCESSION;- only he who bears witness to the Truth, and they know (him). If thou ask them, who created them, they will certainly say, God: How then are they deluded away (from the Truth)? (God has knowledge) of the (Prophet's) cry, "O my Lord! Truly these are people who will not believe!" S. 43:86-88

The above references claim that those invoked by the unbelievers have no power to intercede. Jesus happens to be one of those very beings that so-called unbelieving Christians invoked and continue to invoke in their prayers. Thus, either Jesus can intercede which means that the Quran is wrong; or he cannot intercede which means that the Islamic tradition is wrong. In light of the aforementioned citations, we are left with the conclusion that: 1. Jesus creates in the same way God creates. 2. Jesus gives life in the same way God gives life. 3. Jesus is alive in heaven. Therefore, the Quran clearly shows that the Lord Jesus fits the description of God, fulfilling the very criteria which demonstrates that Christ is indeed very God of very God. Yet, it is at this precise point that we have a contradiction within the Quran itself. There is no denying that the Quran rejects the Deity of Jesus (cf. 4:171; 5:17, 70-75; 9:30). But, as we just saw, the Quran attributes titles, qualities and functions to Christ which shows that he is indeed God. Other titles given to Christ which affirm his essential Deity include the Word of God and a Spirit from God (cf. 3:39, 45; 4:171).

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A Muslim may say that Jesus was given the ability to create and give life by God, just as the passages themselves state. He didn't have this ability within himself. This response doesn't solve the contradiction, but only pushes it a step further. Why would God grant Jesus the abilities and characteristics of Deity? Why is God permitting Jesus to perfectly fit the description and fulfill the criteria which places one within the category of God? Second, the expression "by God's permission" doesn't necessarily mean that Christ was given abilities he did not already have. The statements can be understood in light of the biblical teaching that Christ did nothing on his own initiative, but did everything in perfect union with his Father's will. (cf. John 5:16-30) In other words, the Quranic expression simply implies that Christ only exercised his divine prerogatives in accordance with the decree of God, never acting on his own behest or initiative. It need not deny that Christ always had these divine attributes and characteristics. This becomes all the more likely when we recall that the Quran describes Christ as God's Word and a Spirit proceeding from God, titles which point to Christ's divinity and pre-existence. Sam Shamoun

The above observations are relevant for a correct understanding of Sura 3:7. A detailed discussion of the consequences of this contradiction, and some others, are found in the article Muhammad's attempt of damage control.

For the sake of convenience and to facilitate easier reading we have broken down this paper into the following sections: 1. Introduction: Explaining the Purpose for and Meaning of Sura 3:7 2. Contradictory teachings about Jesus in the Quran: A. The Quran on Jesus’ Prehuman Existence B. Jesus as Creator in the Quran C. The Quran on Jesus’ Last Days 3. Concluding Remarks 1. Introduction: Explaining the Purpose for and Meaning of Sura 3:7 The Quran claims that it contains two sets of passages, one set in which there are verses that are clear and that form the basis of the book. The other set are verses which are allegorical and whose meanings only God knows. The Quran says that those who are perverted at heart, those who seek to bring discord and mischief, focus on these allegorical, unclear passages: He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except God. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding. S. 3:7 Y. Ali

Sam Shamoun

It is He who sent down upon thee the Book, wherein are verses clear that are the Essence of the Book, and others ambiguous. As for those in whose hearts is swerving, they follow the ambiguous part, desiring dissension, and desiring its interpretation; and none knows its interpretation, save only God. And those firmly rooted in knowledge say, 'We believe in it; all is from our Lord'; yet none remembers, but men possessed of minds. Arberry

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Muhammad's attempt of damage control How Sura 3:7 suddenly makes sense

In several passages in the Quran we find the statement that it was given in Arabic so that it be CLEAR and understood by its audience: And certainly We know that they say: Only a mortal teaches him. The tongue of him whom they reproach is barbarous, and this is clear Arabic tongue. S. 16:103 Shakir It (the Qur'an) is indeed a revelation from the Lord of the Worlds, with it came down the spirit of truth Upon your heart so that you may be one of the warners in clear Arabic speech and indeed IT (the Qur'an) is in the writings of the earlier (prophets). S. 26:192-196 The Quran further claims that its purpose is to make things clear and to solve differences: By Allah, most certainly We sent (apostles) to nations before you, but the Shaitan made their deeds fair-seeming to them, so he is their guardian today, and they shall have a painful punishment. And We have not revealed to you the Book except that you may make clear to them that about which they differ, and (as) a guidance and a mercy for a people who believe. S. 16:63-64 Shakir And the day We shall raise up from every nation a witness against them from amongst them, and We shall bring thee as a witness against those. And We have sent down on thee the Book making clear everything, and as a guidance and a mercy, and as good tidings to those who surrender. S. 16:89 Arberry Yet Sura 3:7 says there are some or even plenty of verses that nobody knows what they really mean except God. The question arises: What then is the point of including those verses into the Quran? Why would God not leave them out altogether and spare his community the strife and discord caused by them? Many may simply shrug this verse off as a bit strange, or maybe conclude that this passage itself falls under the category of the unclear verses. However, the significance and meaning of this text will suddenly become clear when one learns something about the circumstances or occasion of its alleged "revelation." According to Muslim expositors, the 271

first eighty-three verses of Sura Al-Imran (Chapter 3) are addressing a group of Christians who had come to debate and challenge Muhammad. For example, Muslim scholar Mahmoud M. Ayoub writes regarding this chapter: This sura is composed of 200 verses. It was revealed in Madina after sura 8, al-Anfal (The Booty). Commentators are generally agreed that the first eighty-odd verses were revealed concerning the Christian delegation of Najran, an ancient town in South Arabia. Wahidi reports: "Commentators have said that a delegation from Najran consisting of sixty horsemen came to the Messenger of God. Among them were fourteen of their notables. Three of these fourteen held special authority among their people. They were al-‘Aqib, ‘Abd al-Masih by name, who was the leader of the people and guardian of their affairs, and whose opinion was never opposed. The other was called al-Ayham who was the sayyid (chief) of the people and their leader. The third was Abu Harithah b. ‘Alqamah who was their bishop and religious leader (imam), and the head of their religious school (midras). He attained high honor among his people because he studied all their (sacred) books, so that he acquired great learning. Even Byzantine kings honored him, bestowing on him great wealth and building churches for him because of his great wisdom. These men came to the Messenger of God in his mosque at the time of the midafternoon prayers. They were clad in Yamani attire, garments and mantles. They were equal in elegance and beauty to the men of the tribe of Banu al-Harith b. Ka‘b. Those of the companions of the Messenger of God who saw them exclaimed, ‘We have never seen a delegation like them!’ When the time for their prayers had come, they arose and prayed in the mosque of the Messenger of God, and the Prophet said, ‘Let them pray.’ They thus prayed facing east. Then al-Sayyid and al-‘Aqib spoke with the Messenger of God and he said to them, ‘Accept islam!’ They answered, ‘We have been muslims long before you!’ He replied, ‘You do not tell the truth! Your claim that God has a son, your worship of the cross and your eating of the swine prevent you from being muslims.’ They retorted, ‘If Jesus were not the son of God, then who is his father?’ They thus debated with the Prophet concerning Jesus. He argued, ‘Do you not know that there is no child but that he must resemble his father?’ 272

‘Yes,’ they said. He continued, ‘Do you not know that our Lord is living and will never die, while Jesus is subject to extinction?’ They said, ‘Yes.’ The Prophet argued further, ‘Do you not know that our Lord has control over all things which He alone preserves and sustains?’ ‘Yes,’ they said. He said, ‘Does Jesus possess the power to do any of these things?’ ‘No,’ they answered. He then continued, ‘It is our Lord who formed Jesus in the womb as he willed [cf. verse 6, below]. Our Lord, moreover, neither eats, drinks, nor does he void. Do you not know,’ he went on, ‘that the mother of Jesus bore him in the same manner as women bear children, and delivered him as they do, and that he was then nurtured as would any child. Then he ate, drank, and voided.’ They consented saying, ‘Yes.’ The Prophet concluded, ‘How could it then be as you say!’ But they were silent. Thus God sent down concern in them the first eighty-odd verses of this sura" (Wahidi, pp. 90-91). Tabari begins his commentary on this sura with the following general statement: "It is related that God begins in revealing the opening of this sura as He does with the negation of divinity of any being other than He, and describes Himself as He does at its beginning [i.e., verse I] as an argument against a group of Christians who came to the Messenger of God from Najran. They debated with him concerning Jesus and manifested unbelief in God. God, therefore, sent down the first eightyodd verses of this sura concerning them and Jesus, and as an argument for His Prophet against them and any others who may have held similar views. Yet these men persisted in their rejection of faith and grave error. The Prophet called them to the mubahalah [i.e., praying to God and invoking His curse on those who are in the wrong; see verse 59, below], but they refused. They asked instead that he accept from them the jizyah poll tax. This he did, and they returned to their country. However, even if it may be true that they were primarily intended by God in this argument, nevertheless, any other people who share their rejection of faith in God by taking other beings beside Him as lords and gods worthy of worship, are likewise included in this divine reproof. They are also subject to the proof of the criterion (furqan) by which God judged between them and His Messenger (Tabari, VI pp. 150-151). "

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Tabari then relates the tradition already cited from Wahidi, but on the authority of Ibn Ishaq, who reported in turn on the authority of Muhammad b. Ja‘far b. al-Zubayr. He adds that the men of Najran who spoke to the prophet were adherents of the "king’s religion," perhaps meaning that they were Melkites. Tabari asserts further that "Christians were nonetheless in disagreement among themselves, some saying that Jesus is God, others that he is the son of God, and, still others, that he is ‘the third of three’ [see Q. 5:73]. These are the claims of the Christians. They have argued in support of the claim that Jesus is God from the fact that he used to raise the dead, cure diseases and foretell unknown things. He also used to fashion out of clay the shape of a bird, then breathe into it, and it became a bird (Q. 3:49 and 5:110). All this, however," Tabari continues, "was by God’s permission, to make Jesus a sign for humankind. Christians have likewise argued that Jesus is the son of God in that they say that he had no known father. He also spoke in the cradle (Q. 3:46, 5:110 and 19:29), a thing which none of the children of Adam had done before him. They have contended that Jesus is ‘the third of three’ on the basis of God’s saying ‘We did’ ‘We commanded’ ‘We created’ and ‘We have decreed.’ They thus argue that had God been only one, He would have said, ‘I did’ ‘I commanded, ‘I decreed’ and ‘I have created.’ This refers, therefore, to God, Jesus and Mary. It is concerning all these claims that Qur‘anic verses were sent down. Thus, God informed His Prophet of their claims" (Tabari, VI, pp. 152-153). (Ayoub, The Qur‘an and Its Interpreters: The House of ‘Imran [State University of New York (SUNY) Press, Albany 1992], Volume II, pp. 1-4) One of Sunni Islam’s renowned commentators Ibn Kathir concurs with all the above and also had this to say about the sixth verse: (Chapter 3) Surah Al `Imran was revealed in Al-Madinah, as evident by the fact that the first eighty-three Ayat in it relate to the delegation from Najran that arrived in Al-Madinah on the ninth year of Hijrah (632 CE). We will elaborate on this subject when we explain the Ayah about the Mubahalah [3:61] in this Surah, Allah willing. We should also state that we 274

mentioned the virtues of Surah Al `Imran along with the virtues of Surat Al-Baqarah in the beginning of the Tafsir of Surat Al-Baqarah…

refer to the Muhkam Ayat to understand the Mutashabih Ayat, will have acquired the correct guidance, and vice versa. This is why Allah said,



,

meaning, He creates you in the wombs as He wills, whether male or female, handsome or otherwise, happy or miserable.

meaning, they are the basis of the Qur'an, and should be referred to for clarification, when warranted, …





meaning, He is the Creator and thus is the only deity worthy of worship, without partners, and His is the perfect might, wisdom and decision. This Ayah refers to the fact that `Isa, son of Mary, is a created servant, just as Allah created the rest of mankind. Allah created `Isa in the womb (of his mother) and shaped him as He willed. Therefore, how could `Isa be divine, as the Christians, may Allah's curses descend on them, claim `Isa was created in the womb and his creation changed from stage to stage, … (Source; bold and underline emphasis ours)

as they have several meanings, some that agree with the Muhkam and some that carry other literal indications, although these meaning might not be desired. The Muhkamat are the Ayat that explain the abrogating rulings, the allowed, prohibited, laws, limits, obligations and rulings that should be believed in and implemented. As for the Mutashabihat Ayat, they include the abrogated Ayat, parables, oaths, and what should be believed in, but not implemented.

And about Sura 3:61, Ibn Kathir stated:

Muhammad bin Ishaq bin Yasar commented on, …

The reason for the call to Mubahalah and the revelation of the Ayat from the beginning of this Surah until here, is that a delegation from the Christians of Najran (in Yemen) came to Al-Madinah to argue about `Isa, claiming that he was divine and the son of Allah. Allah sent down the beginning of this Surah until here, to refute their claims, as Imam Muhammad bin Ishaq bin Yasar and other scholars stated. (Source)

as "Containing proof of the Lord, immunity for the servants and a refutation of opponents and of falsehood. They cannot be changed or altered from what they were meant for." He also said, "As for the unclear Ayat, they can (but must not) be altered and changed, and this is a test from Allah to the servants, just as He tested them with the allowed and prohibited things. So these Ayat must not be altered to imply a false meaning or be distorted from the truth."

Furthermore, Ibn Kathir applied Sura 3:7 to Christians who attempted to utilize the Quran to prove that Jesus is divine:

Therefore, Allah said, … The Mutashabihat and Muhkamat Ayat <So as for those in whose hearts there is a deviation> Allah states that in the Qur'an, there are Ayat that are Muhkamat, entirely clear and plain, and these are the foundations of the Book which are plain for everyone. And there are Ayat in the Qur'an that are Mutashabihat not entirely clear for many, or some people. So those who 275

meaning, those who are misguided and deviate from truth to falsehood, … 276

meaning, they refer to the Mutashabih, because they are able to alter its meanings to conform with their false interpretation since the wordings of the Mutashabihat encompass such a wide area of meanings. As for the Muhkam Ayat, they cannot be altered because they are clear and, thus, constitute unequivocal proof against the misguided people. This is why Allah said, … <seeking Al-Fitnah> meaning, they seek to misguide their following by pretending to prove their innovation by relying on the Qur'an -- the Mutashabih of it -- but, this is proof against and not for them. For instance, Christians might claim that [`Isa is divine because] the Qur'an states that he is Ruhullah and His Word, which He gave to Mary, all the while ignoring Allah's statements, … [43:59], and, … [3:59]. There are other Ayat that clearly assert that `Isa is but one of Allah's creatures and that he is the servant and Messenger of Allah, among other Messengers. (Source; bold and underline emphasis ours) With the foregoing in mind, we would like to examine some of the references which Christians have commonly used to support their view that Jesus is divine. We will also examine certain other texts to show how there are contradictory statements within the Quran. Our purpose in bringing forth these points is to show that Sura 3:7 was primarily given to do some damage control. The author of the Quran said certain things with the obvious intention of trying to appease Jews, Christians and others, hoping to win them over to his religion, without realizing how these statements would backfire against him. After seeing how his own statements were being used to refute his claims he then needed to devise a way to escape the problems he had caused for himself. The author 277

came up with the convenient explanation that those verses are allegorical, and their real meanings are known only to God. Therefore, the following sections will discuss a number of contradictory and confusing passages in the Quran in regard to the nature, power and current state of Jesus. Our desire is that after we finish discussing these specific citations the readers will hopefully see the obvious; namely that the Quran’s author made some grave mistakes and then tried covering it up by setting forth the response given in Sura 3:7.

2. Contradictory teachings about Jesus in the Quran A. The Quran on Jesus’ Prehuman Existence The Quran in several places calls Jesus God’s Word and a Word from God. In one other place Jesus is also expressly said to be a Spirit from God: While he was standing in prayer in the chamber, the angels called unto him: "God doth give thee glad tidings of Yahya, witnessing the truth of a Word from God, and (be besides) noble, chaste, and a prophet, - of the (goodly) company of the righteous." … Behold! the angels said: "O Mary! God giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to God; S. 3:39, 45 Y. Ali People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth. The Messiah, Jesus son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him (ruhun minhu). So believe in God and His Messengers, and say not, 'Three.' Refrain; better is it for you. God is only One God. Glory be to Him -- That He should have a son! To Him belongs all that is in the heavens and in the earth; God suffices for a guardian. S. 4:171 Arberry These passages support Jesus’ prehuman existence, that prior to becoming man from the blessed virgin Mary, Christ already existed with 278

God. After all, God’s Word is uncreated and originates from within himself implying that Jesus, since he is God’s Word, must also have originated from God himself and is therefore eternal. Furthermore, the expression a Spirit from Him is used only one other time in the Quran: Thou shalt not find any people who believe in God and the Last Day who are loving to anyone who opposes. God and His Messenger, not though they were their fathers, or their sons, or their brothers, or their clan. Those -- He has written faith upon their hearts, and He has confirmed them with a Spirit from Himself; and He shall admit them into gardens underneath which rivers flow, therein to dwell forever, God being wellpleased with them, and they well-pleased with Him. Those are God's party; why, surely God's party -- they are the prosperers. S. 58:22 It is obvious from this text that the Spirit shares in the divine qualities and attributes of God. After all, the Spirit is able to empower, strengthen all believers, indicating that he is all-present (omnipresent) and allpowerful (omnipotent). But only God is omnipresent and omnipotent! What this means is that Jesus must also be omnipresent and omnipotent since he is that Spirit from God. It further supports Jesus’ prehuman existence since Sura 4:171 doesn’t say that Jesus was a Spirit created in Mary’s womb. Rather, it expressly says that he is a Spirit from God and his Word which was given to Mary. The Islamic narrations provide additional support for this position: Narrated Ubayy ibn Ka'b In regard to the words of Allah, the Exalted and Glorious, "Your Lord brought forth their offspring from the loins of the children of Adam." (7:172) Ubayy said: He gathered them and paired them then fashioned them and endowed them with the power of speech and they began to speak. He then made an agreement and covenant with them. He made them bear witness about themselves (saying) Am I not your Lord. They said: Yes. He said: I call to witness seven heavens and seven earths regarding you and I call witness your father Adam regarding you lest you should say on the Day of Resurrection: We do not know this. Bear this in 279

mind that there is no god besides Me and there is no Lord besides Me and do not associate anything with Me. It is I Who should be sending to you My messengers in order to remind you My agreement and My covenant and it is I who would send you My Books. They said: We bear witness to the fact that Thou art our Lord, Thou art our Object of worship. There is no Lord besides Thee and there is no object of worship besides Thee. They confirmed this (pledge). Adam was raised above them so that he would see them and he saw the rich and the poor, those having handsome faces and even those inferior to them and he said: My Lord, why is it that Thou hast not made Thy servants alike? He said: I wish that I should be thanked. And he also saw the Prophets, some amongst them like lamps with light in them, distinguished by another covenant regarding messengership and prophethood, viz. the words of the Blessed and the High: And when We made covenant with the prophets - up to His words: Jesus son of Mary (33:7). He was among those spirits and He sent him to Mary (peace be upon both of them). And it is narrated by Ubayy that he entered by her mouth. Transmitted by Ahmad. (Tirmidhi Hadith, Number 41– ALIM CD-ROM Version) Notice carefully that Jesus is said to be one of those spirits that was sent to Mary, a clear affirmation of Christ’s prehuman existence. Now a Muslim will obviously say that the above narration doesn’t just support Jesus’ prehuman existence, but the prehuman existence of all human beings. The problem with that explanation is that the Quran does not support the prehuman existence of anyone besides Jesus. Sura 7:172 doesn’t support it since this text only shows that humanity was created in Adam, that when Adam was created all his seed was created alongside him since he is the progenitor of the human race. That is why the Sura itself expressly says that mankind was drawn from Adam’s loins. Jesus is different since he is the Word and Spirit of God that sprung forth from him and entered Mary, something said of no one else, whereas all the rest of mankind sprung forth from the very loins of Adam.

B. Jesus as Creator in the Quran

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The Quran chides the unbelievers for worshiping or calling on objects which cannot create: Say: 'Who is the Lord of the heavens and of the earth?' Say: 'God.' Say: 'Then have you taken unto you others beside Him to be your protectors, even such as have no power to profit or hurt themselves?' Say: 'Are the blind and the seeing man equal, or are the shadows and the light equal? Or have they ascribed to God associates who created as He created, so that creation is all alike to them?' Say: 'God is the Creator of everything, and He is the One, the Omnipotent.' S. 13:16 Is He who creates as he who does not create? Will you not remember? … And those they call upon, apart from God, created nothing, and themselves are created, S. 16:17 And those they call upon, apart from God, created nothing, and themselves are created, dead, not alive; and are not aware when they shall be raised. S. 16:20-21 The implication of the above texts is that those things or persons that are worshiped besides Allah are not worthy of such honor since they cannot create as he does. We can infer from this that if there were a person who could create in a similar fashion to the way Allah creates, then that individual would be worthy of the same praise and worship. Astonishingly, the Quran says that Jesus is such a person! to be a Messenger to the Children of Israel saying, "I have come to you with a sign from your Lord. I will create for you out of clay as the likeness of a bird; then I will breathe into it, and it will be a bird, by the leave of God. I will also heal the blind and the leper, and bring to life the dead, by the leave of God. I will inform you too of what things you eat, and what you treasure up in your houses. Surely in that is a sign for you, if you are believers. S. 3:49 When God said, 'Jesus Son of Mary, remember My blessing upon thee and upon thy mother, when I confirmed thee with the Holy Spirit, to speak to men in the cradle, and of age; and when I taught thee the Book, the Wisdom, the Torah, the Gospel; and when thou createst out of clay, 281

by My leave, as the likeness of a bird, and thou breathest into it, and it is a bird, by My leave; and thou healest the blind and the leper by My leave, and thou bringest the dead forth by My leave; and when restrained from thee the Children of Israel when thou camest unto them with the clear signs, and the unbelievers among them said, "This is nothing but sorcery manifest." S. 5:110 Jesus created birds and breathed into them life in the same way that Allah created Adam and breathed into him: And when thy Lord said to the angels, 'See, I am creating a mortal of a clay of mud moulded. When I have shaped him, and breathed My spirit in him, fall you down, bowing before him!' S. 15:28-29 Thus Jesus, unlike the other objects of worship, creates exactly the same way that Allah does! Christ also has the very same breath of life, the same ability to grant life, that Allah has making them equal in creative power and talent. Not only that, but according to both the Quran and Islamic tradition Jesus is actually still alive as we shall see in the next section! Since Christ is alive right now in heaven, this means that it is legitimate for a person to call upon him. After all, doesn’t the Quran complain that those whom others call upon are dead, implying that the mistake is to call upon non-living or unconscious entities? This seems to imply that if they are not dead then calling upon them is not wrong. And since Jesus is alive and could create in the same way that Allah can to therefore worship him cannot be viewed as sin or idolatry. A more detailed discussion on this issue can be found in the article Is Jesus God or Not?

C. The Quran on Jesus’ Last Days We turn our attention to Jesus’ last hours, specifically his ascension into heaven. The Quran, in two places, specifically says that Allah took Jesus to himself: When God said, 'Jesus, I will take thee to Me and will raise thee to Me and I will purify thee of those who believe not. I will set thy followers 282

above the unbelievers till the Resurrection Day. Then unto Me shall you return, and I will decide between you, as to what you were at variance on. S. 3:55 Arberry "Never said I to them aught except what Thou didst command me to say, to wit, 'worship God, my Lord and your Lord'; and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things." S. 5:117 Y. Ali Ibn Kathir commented on Sura 3:55:

[4:156-159] `His death' refers to `Isa, and the Ayah means that the People of the Book will believe in `Isa, before `Isa dies. This will occur when `Isa comes back to this world before the Day of Resurrection, as we will explain. By that time, all the People of the Book will believe in `Isa, for he will annul the Jizyah and he will only accept Islam from people. Ibn Abi Hatim recorded that Al-Hasan said that Allah's statement,…

Meaning of ‘Take You’ Allah said, … while you are asleep. Allah said in a similar Ayat,… [6:60], and,… [39:42]. The Messenger of Allah used to recite the following words when he would awaken;… . Allah said, … until, … 283

is in reference to sleep, for Allah raised `Isa while he was asleep. (Source; underline emphasis ours) Just when it seems that the Quran couldn’t be any more clear… there are other Muslims who actually believe that these same verses should be translated to mean that Jesus did die before Allah took him into heaven! Remember the time when ALLAH said' `O Jesus, I will cause thee to die a natural death (innee mutawaffeeka) and will raise thee TO MYSELF, … Sher Ali … And I was a witness over them as long as I remained among them, but since Thou didst cause me to die (tawaffaytanee), Thou, hast been the Watcher over them, and Thou art Witness over all things; Sher Ali The reason for the confusion hinges on how one translates mutawaffeeka and tawaffaytanee. Both these words stem from the verb waffa, which has various meanings depending on the way it is used in a given context. It can mean completing a term and can refer to a person completing his/her earthly period by dying. In other words, the verb is used in relation to a person's earthly life being completed upon dying, that death terminates one's earthly sojourn.

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Because the verb can mean completing a term or terminating a specific period, Muslims have generally understood from this that Jesus' life was terminated, or his earthly stay came to a conclusion, but not necessarily by death. To put it another way, even though the verb does imply that Jesus completed his period on earth, the termination of his earthly life didn't come as a result of death. It came as a result of God taking him physically out of the earth while still being alive.

And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger - they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain. But Allah took him up unto Himself. Allah was ever Mighty, Wise. There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them - S. 4:157-159 Pickthall

As one Muslim debater and lecturer puts it: Here is what Ibn Kathir said about 4:157-159: c) "Mutawaffika" in (3:55) and "Tawaffaytani" in (5:120) refer to "completing" your term or mission on earth. "Tawaffi" is used also in the Qur'an for other than death (6:60, 39:42). (Dr. Jamal Badawi, Jesus in the Quran and the Bible)

The Evil Accusation the Jews Uttered Against Maryam and Their Claim that They Killed `Isa Allah said,…

But this interpretation poses other problems. If the use of the verb in these specific contexts implies that Jesus' earthly life was completed, or terminated, then this means that Christ will not return. After all, the verb indicates that Jesus completed the period designated for him to remain on earth showing that there is no need for him to return now that his mission has come to an end. And if Jesus’ earthly stay is completed without him having to die then this stands in stark contradiction with the following passage which says every soul must die: Every soul shall taste of death; and We try you with evil and good for a testing, then unto Us you shall be returned. S. 21:35

`Ali bin Abi Talhah said that Ibn `Abbas stated that the Jews accused Maryam of fornication. This is also the saying of As-Suddi, Juwaybir, Muhammad bin Ishaq and several others. This meaning is also apparent in the Ayah, as the Jews accused Maryam and her son of grave accusations: They accused her of fornication and claimed that `Isa was an illegitimate son. Some of them even claimed that she was menstruating while fornicating. May Allah's continued curse be upon them until the Day of Resurrection. The Jews also said,… <"We killed Al-Masih, `Isa, son of Maryam, the Messenger of Allah,">

There is obviously a considerable amount of confusion in the Quran regarding this matter. For more on the issue of the translation of the above citations and the implication they have on Jesus’ final moments on earth, please read this article. Still, there is at least one citation which emphatically denies that Jesus was killed and suggests that he will die at same later point in time: 285

meaning, we killed the person who claimed to be the Messenger of Allah. The Jews only uttered these words in jest and mockery, just as the polytheists said,… When Allah sent `Isa with proofs and guidance, the Jews, may Allah's curses, anger, torment and punishment be upon them, envied him 286

because of his prophethood and obvious miracles; curing the blind and leprous and bringing the dead back to life, by Allah's leave. He also used to make the shape of a bird from clay and blow in it, and it became a bird by Allah's leave and flew. `Isa performed other miracles that Allah honored him with, yet the Jews defied and belied him and tried their best to harm him. Allah's Prophet `Isa could not live in any one city for long and he had to travel often with his mother, peace be upon them. Even so, the Jews were not satisfied, and they went to the king of Damascus at that time, a Greek polytheist who worshipped the stars. They told him that there was a man in Bayt Al-Maqdis misguiding and dividing the people in Jerusalem and stirring unrest among the king's subjects. The king became angry and wrote to his deputy in Jerusalem to arrest the rebel leader, stop him from causing unrest, crucify him and make him wear a crown of thorns. When the king's deputy in Jerusalem received these orders, he went with some Jews to the house that `Isa was residing in, and he was then with twelve, thirteen or seventeen of his companions. That day was a Friday, in the evening. They surrounded `Isa in the house, and when he felt that they would soon enter the house or that he would sooner or later have to leave it, he said to his companions, "Who volunteers to be made to look like me, for which he will be my companion in Paradise" A young man volunteered, but `Isa thought that he was too young. He asked the question a second and third time, each time the young man volunteering, prompting `Isa to say, "Well then, you will be that man." Allah made the young man look exactly like `Isa, while a hole opened in the roof of the house, and `Isa was made to sleep and ascended to heaven while asleep. Allah said,… When `Isa ascended, those who were in the house came out. When those surrounding the house saw the man who looked like `Isa, they thought that he was `Isa. So they took him at night, crucified him and placed a crown of thorns on his head. The Jews then boasted that they killed `Isa and some Christians accepted their false claim, due to their ignorance and lack of reason. As for those who were in the house with `Isa, they witnessed his ascension to heaven, while the rest thought that the Jews killed `Isa by crucifixion. They even said that Maryam sat under the corpse of the crucified man and cried, and they say that the dead man 287

spoke to her. All this was a test from Allah for His servants out of His wisdom. Allah explained this matter in the Glorious Qur'an which He sent to His honorable Messenger, whom He supported with miracles and clear, unequivocal evidence. Allah is the Most Truthful, and He is the Lord of the worlds Who knows the secrets, what the hearts conceal, the hidden matters in heaven and earth, what has occurred, what will occur, and what would occur if it was decreed. He said,… referring to the person whom the Jews thought was `Isa. This is why Allah said afterwards,… referring to the Jews who claimed to kill `Isa and the ignorant Christians who believed them. Indeed they are all in confusion, misguidance and bewilderment. This is why Allah said,… meaning they are not sure that `Isa was the one whom they killed. Rather, they are in doubt and confusion over this matter… <But Allah raised him up unto Himself. And Allah is Ever AllPowerful,> meaning, He is the Almighty, and He is never weak, nor will those who seek refuge in Him ever be subjected to disgrace,… in all that He decides and ordains for His creatures. Indeed, Allah's is the clearest wisdom, unequivocal proof and the most glorious authority. Ibn Abi Hatim recorded that Ibn `Abbas said, "Just before Allah raised `Isa to the heavens, `Isa went to his companions, who were twelve inside the house. When he arrived, his hair was dripping water and he said, `There are those among you who will disbelieve in me twelve times after he had believed in me.' He then asked, `Who 288

volunteers that his image appear as mine, and be killed in my place. He will be with me (in Paradise)' One of the youngest ones among them volunteered and `Isa asked him to sit down. `Isa again asked for a volunteer, and the young man kept volunteering and `Isa asking him to sit down. Then the young man volunteered again and `Isa said, `You will be that man,' and the resemblance of `Isa was cast over that man while `Isa ascended to heaven from a hole in the house. When the Jews came looking for `Isa, they found that young man and crucified him. Some of `Isa's followers disbelieved in him twelve times after they had believed in him. They then divided into three groups. One group, Al-Ya`qubiyyah (Jacobites), said, `Allah remained with us as long as He willed and then ascended to heaven.' Another group, An-Nasturiyyah (Nestorians), said, `The son of Allah was with us as long as he willed and Allah took him to heaven.' Another group, Muslims, said, `The servant and Messenger of Allah remained with us as long as Allah willed, and Allah then took him to Him.' The two disbelieving groups cooperated against the Muslim group and they killed them. Ever since that happened, Islam was then veiled until Allah sent Muhammad." This statement has AN AUTHENTIC CHAIN OF NARRATION leading to Ibn `Abbas, and An-Nasa'i narrated it through Abu Kurayb who reported it from Abu Mu`awiyah. MANY AMONG THE SALAF stated that `Isa asked if someone would volunteer for his appearance to be cast over him, and that he will be killed instead of `Isa, for which he would be his companion in Paradise. (Source; capital and underline emphasis ours)

before the death of `Isa, son of Maryam, peace be upon him. Al-`Awfi reported similar from Ibn `Abbas. Abu Malik commented;… "This occurs after `Isa returns and before he dies, as then, all of the People of the Scriptures will believe in him." (Source; underline emphasis ours) But wait, there is more! The Quran refers to a prophet named Idris, which some Muslims believe is the prophet Enoch, or perhaps even Elijah: And make mention in the Scripture of Idris. Lo! he was a saint, a prophet; And We raised him to high station. S. 19:56-57 Pickthall Ibn Kathir wrote: Mentioning Idris Allah complimented Idris for being a truthful Prophet and He mentioned that he raised him to a high station. It has previously been mentioned that in the Sahih it is recorded that the Messenger of Allah passed by Idris on the night of the Isra (Night Journey) and he (Idris) was in the fourth heaven. Sufyan reported from Mansur that Mujahid said, …

And: All Christians Will Believe in `Isa Before He Dies

"This means the fourth heaven." Al-Hasan and others said concerning Allah's statement, …

Allah said,…

"This means Paradise." (Source)



Being raised to a high station may imply that Idris was taken into heaven without dying, especially if Idris is supposed to be Enoch. The late Muhammad Asad noted:

Ibn Jarir recorded that Ibn `Abbas commented,…

41 The majority of the classical commentators identify the Prophet Idriswho is mentioned in the Qur'an once again, namely in 21:85-with the Biblical Enoch (Genesis v. 18-19 and 21-24), without, however, being able to adduce any authority for this purely conjectural identification. 290

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Some modern Qur'an-commentators suggest that the name Idris may be the Arabicized form of Osiris (which, in its turn, was the ancient Greek version of the Egyptian name As-ar or Us-ar), said to have been a wise king and/or prophet whom the Egyptians subsequently deified (cf. Maraghi XVI, 64, and Sayyid Qutb, Fi Zildl al -Qur'an, Cairo, n.d., vol. XVI, 44); but this assumption is too far-fetched to deserve any serious consideration. Finally, some of the earliest Qur'an-commentators (`Abd Allah ibn Mas'ud, Qatadah, `Ikrimah and Ad-Dahhak) assert-with, to my mind, great plausibility-that "Idris" is but another name for Ilyas, the Biblical Elijah (regarding whom see note 48 on 37: 123). (Source; underline and italic emphasis ours) One Muslim author claims: As for Bahgat's statement that he does not know any other information about Idris, then this is true as far as his knowledge. The long hadith of Abu Thar (narrated by Tabari, Ibn Hiban, Ibn Al-Jawzi and Abu Naim) whereby the Prophet -pbuh- numbers the prophets and groups some according to their languages explicitly mentions that Idris is Enoch. (The Legend of Idris = Osiris?: Source; underline emphasis ours) Another Muslim site has no doubt that Idris is Enoch:

daughters. Thus all the days of Enoch were 365 years. Enoch walked with God, and he was not, for God took him." Genesis 5:21-24 "By faith Enoch was taken up so that he should not see death, and he was not found, because God had taken him. Now before he was taken he was commended as having pleased God." Hebrews 11:5 "When they had crossed, Elijah said to Elisha, ‘Ask what I shall do for you, before I am taken from you.’ And Elisha said, ‘Please let there be a double portion of your spirit on me.’ And he said, ‘You have asked a hard thing; yet, if you see me as I am being taken from you, it shall be so for you, but if you do not see me, it shall not be so.’ And as they still went on and talked, behold, chariots of fire and horses of fire separated the two of them. And Elijah went up by a whirlwind into heaven. And Elisha saw it and he cried, ‘My father, my father! The chariots of Israel and its horsemen!’ And he saw him no more." 2 Kings 2:9-12a The foregoing data presents Muslims with some major problems. The claim that Jesus and Idris/Enoch/Elijah didn’t die (this assumes, of course, that Idris is either Enoch or Elijah and that the statement in the Quran that he was taken up refers to either of these prophets’ ascension) contradicts several Quranic passages which say that Allah has granted no man immortality:

Prophet Enoch (Idris) Allah has praised Enoch, describing him as being a prophet and truthful: Mention in the Book (Qur'an) Idris (Enoch). Verily! He was a man of truth (and) a prophet. We raised him to a high station. (Ch 19:56-57 Qur'an). (The Holy Quran: Stories of the Prophets: Source) Hence, if Idris is indeed Enoch (or Elijah if the alternative identification mentioned by Asad is true) then this makes it quite certain that the above Quranic text is saying that he didn’t taste death since according to the Holy Bible Enoch and Elijah didn’t die. They were both taken into heaven to be with God in glory:

And We sent none before thee, but men to whom We made revelation -question the People of the Remembrance, if you do not know -- nor did We fashion them as bodies that ate not food, neither were they immortal; S. 21:7-8 Arberry We appointed immortality for no mortal BEFORE THEE. What! if thou diest, can they be immortal! Every soul must taste of death, and We try you with evil and with good, for ordeal. And unto Us ye will be returned. S. 21:34-35 Pickthall

"When Enoch had lived 65 years, he fathered Methuselah. Enoch walked with God after he fathered Methuselah 300 years and had other sons and

We have not assigned to any mortal BEFORE THEE to live forever; therefore, if thou diest, will they live forever? Every soul shall taste of death; and We try you with evil and good for a testing, then unto Us you shall be returned. Arberry

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These passages clearly say that those living before Muhammad all died since none of them was given immortality. The texts are obviously saying that everyone must die until the Day of Resurrection when God will then raise the dead to life. Notice the words of the late, renowned Sunni commentator Ibn Kathir:

Count not those who were slain in God's way as dead, but rather living with their Lord, by Him provided, rejoicing in the bounty that God has given them, and joyful in those who remain behind and have not joined them, because no fear shall be on them, neither shall they sorrow, S. 3:169-170

No One has been granted Immortality in this World …

Now these martyrs had obviously experienced physical death, after all that is why they’re martyrs and said to have been slain! If we were to interpret these passages with those that deny that anyone has experienced immortality then the meaning must be that no one has continued experiencing an embodied existence, that no person’s physical life has been extended beyond their time on earth.

means, O Muhammad. means, in this world. On the contrary, … <Whatsoever is on it (the earth) will perish. And the Face of your Lord full of majesty and honor will remain forever.> [55:26-27] …

Further substantiation that Allah hasn’t extended the physical life of any person beyond their earthly sojourn can be found in the following texts: The Messiah, son of Mary, was only a Messenger; Messengers before him passed away; his mother was a just woman; they both ate food. Behold, how We make clear the signs to them; then behold, how they perverted are! S. 5:75 Muhammad is naught but a Messenger; Messengers have passed away before him. Why, if he should die or is slain, will you turn about on your heels? If any man should turn about on his heels, he will not harm God in any way; and God will recompense the thankful. S. 3:144

means, O Muhammad, … <would they live forever> means, they hope that they will live forever after you, but that will not happen; everything will pass away. So Allah says: …

The preceding citations support the view that all the messengers before Muhammad died, which would also include Jesus.

<Everyone is going to taste death,> … (Source) The texts are obviously referring to a person’s physical existence, that there has been no human being that continues living in an embodied state since all must physically die. To help clarify this point note what the following verses say: And say not of those slain in God's way, 'They are dead'; rather they are living, but you are not aware. S. 2:154

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Interestingly, the late Maulana Muhammad Ali of the Ahmadiyyah sect actually used the last text to support his case that Jesus died: "While this verse lays stress on the essential truth of Islam, it served another important purpose at the death of the Prophet. Some of the companions thought that the Prophet was not dead. Abu Bakr went in, and seeing that life had departed, ascended the pulpit and read this verse, which had a magical effect upon his hearers, all of them being convinced that the Prophet had passed away, as all prophets had passed away before him. The prophets were but mortals, and their span of mortal life must no 294

doubt terminate like that of other mortals. This verse affords a conclusive proof that Jesus Christ was also dead; otherwise Abu Bakr's argument could not have silenced the doubters of the Prophet's death." (Ali, Holy Quran [USA; Ahmadiyyah Anjuman Isha'at Islam Lahore Inc., 1995], pp. 168-169, f. 496: Source; bold emphasis ours) Another citation strongly implying that Jesus died is this one: And He has made me blessed wherever I may be, and He has enjoined on me prayer and poor-rate so long as I live; S. 19:31 Jesus, while still in the cradle, supposedly said that Allah required him to pay the poor tax as long as he lived. If Jesus didn’t die then this means that he is still required to pay alms while in heaven! To summarize, this results in several contradictions. It contradicts the conviction of the majority of Muslims who believe that Jesus was taken to heaven alive, without having first died. These statements definitely contradict the testimony of the Holy Bible which reports that Enoch and Elijah were taken into heaven alive, and they possibly contradict also the reference to Idris in the Quran, depending on which person exactly did the author of the Quran have in mind, and what "raised to a high station" was intended to mean. The problems are far from over. When we introduce the so-called sahih ahadith, the allegedly undisputed sound narrations of Islam, we run into additional problems. In the above texts, the author of the Quran says that Allah took Jesus to himself, which obviously means that Jesus entered the very presence of Allah. But specific narrations attributed to Muhammad say something different: ... Then we ascended to the second heaven. It was asked, 'Who is it?' Gabriel said, 'Gabriel.' It was said, 'Who is with you?' He said, 'Muhammad' It was asked, 'Has he been sent for?' He said, 'Yes.' It was said, 'He is welcomed. What a wonderful visit his is!" Then I met Jesus and Yahya (John) who said, 'You are welcomed, O brother and a Prophet.' Then we ascended to the third haven. It was asked, 'Who is it?' Gabriel said, 'Gabriel.' It was asked, 'Who is with you? Gabriel said, 295

'Muhammad.' It was asked, 'Has he been sent for?' 'Yes,' said Gabriel. 'He is welcomed. What a wonderful visit his is!' - (The Prophet added:). There I met Joseph and greeted him, and he replied, 'You are welcomed, O brother and a Prophet!' Then we ascended to the 4th heaven and again the same questions and answers were exchanged as in the previous heavens. There I met Idris and greeted him. He said, 'You are welcomed O brother and Prophet.' Then we ascended to the 5th heaven and again the same questions and answers were exchanged as in previous heavens. There I met and greeted Aaron who said, 'You are welcomed O brother and a Prophet". Then we ascended to the 6th heaven and again the same questions and answers were exchanged as in the previous heavens. There I met and greeted Moses who said, 'You are welcomed O brother and a Prophet.' When I proceeded on, he started weeping and on being asked why he was weeping, he said, 'O Lord! Followers of this youth who was sent after me will enter Paradise in greater number than my followers.' Then we ascended to the seventh heaven and again the same questions and answers were exchanged as in the previous heavens. There I met and greeted Abraham who said, 'You are welcomed O son and a Prophet.' Then I was shown Al-Bait-al-Ma'mur (i.e. Allah's House). I asked Gabriel about it and he said, This is Al Bait-ul-Ma'mur where 70,000 angels perform prayers daily and when they leave they never return to it (but always a fresh batch comes into it daily).' Then I was shown Sidratul-Muntaha (i.e. a tree in the seventh heaven) and I saw its Nabk fruits which resembled the clay jugs of Hajr (i.e. a town in Arabia), and its leaves were like the ears of elephants, and four rivers originated at its root, two of them were apparent and two were hidden. I asked Gabriel about those rivers and he said, 'The two hidden rivers are in Paradise, and the apparent ones are the Nile and the Euphrates.' (Sahih Al-Bukhari, Volume 4, Book 54, Number 429) If the above hadith is sound then Jesus wasn’t taken to Allah. Yet the Quran says that Allah did take Jesus to be with him, meaning that this narration must be in error. But if this narration is in error then this calls into question the veracity of these so-called sound, undisputed traditions. We now come to the final part of our discussion. We saw above that the Quran implies that Jesus didn’t die when he was taken into heaven, but will die at some later time. There is another passage which has been understood to mean that Christ will return to the earth: 296

And when the son of Mary is mentioned as an example, lo! thy people raise a clamour thereat; And they say, `Are our gods better, or he?' They mention not this to thee but for the sake of disputation. Nay, but they are a contentious people. He was only Our servant, on whom WE bestowed Our favour, and WE made him an Example for the children of Israel. And if WE so willed, WE could make from among you angels to be your successors in the earth. But, verily, he was a sign of the Hour. So entertain no doubt about it, but follow me. This is the right path. And let not Satan hinder you, he is to you an open enemy. And when Jesus came with clear proofs, he said, `Truly, I have come to you with wisdom, and to make clear to you some of that about which you differ. So fear ALLAH and obey me. Verily, ALLAH - HE is my Lord and your Lord. So worship HIM. This is the right path.' But the parties differed among themselves. So woe to the wrongdoers because of the punishment of a painful day! S. 43:57-65 Sher Ali

(4:159). -- meaning before the death of `Isa, peace be upon him -- … 4:159 This meaning has the support from an alternate recitation of the Ayat means, evidence that the Hour will surely come. Mujahid said: …

And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment): therefore have no doubt about the (Hour), but follow ye Me: this is a Straight Way. Y. Ali

means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection." Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge. (Source; capital emphasis ours)

Others translate this in a way so that there is no connection with Christ:

The Sunni ahadith provide additional support for this view:

And lo! verily there is knowledge of the Hour. So doubt ye not concerning it, but follow Me. This is the right path. S. 43:61 Pickthall

Narrated Abu Huraira:

Many Muslims believe that this passage establishes Jesus’ return from heaven as a sign that the last hour is near:

Traditionally, most Sunni Muslims have understood this to be a reference to Jesus’ second coming. If this is correct then this means that Jesus will die as stated in Sura 4:159 after descending to the earth from heaven. Ibn Kathir writes: The CORRECT VIEW concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says: …

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Allah's Apostle said, "By Him in Whose Hands my soul is, surely (Jesus,) the son of Mary will soon descend amongst you and will judge mankind justly (as a Just Ruler); he will break the Cross and kill the pigs and there will be no Jizya (i.e. taxation taken from non Muslims). Money will be in abundance so that nobody will accept it, and a single prostration to Allah (in prayer) will be better than the whole world and whatever is in it." Abu Huraira added "If you wish, you can recite (this verse of the Holy Book): -- 'And there is none Of the people of the Scriptures (Jews and Christians) But must believe in him (i.e. Jesus as an Apostle of Allah and a human being) Before his death. And on the Day of Judgment He will be a witness Against them." (4.159) (See Fateh Al 298

Bari, Page 302 Vol 7) (Sahih Al-Bukhari, Volume 4, Book 55, Number 657) The foregoing implies that either Jesus didn’t die before ascending into heaven, but will do so when he returns; or he did die before he was taken up only to return again to die a second time!

3. Concluding Remarks Our examination of the Quranic teaching on Christ hopefully accomplished the purpose of demonstrating the gross confusion and contradictions surrounding the Islamic view of Jesus. To summarize all the points raised in this article, here is what we learned so far from the foregoing discussion: 1. The Quran denies that Jesus is God or the Son of God. 2. At the same time the Quran applies specific titles and functions to Jesus which clearly show that he is more than human, strongly supporting his Divinity and prehuman existence. 3. The Quran says that those objects that are wrongly worshiped by others are unable to create, therefore disqualifying them from being worthy of such adoration and devotion. 4. Jesus, on the other hand, creates in the same way that Allah creates which shows that he is worthy of the very worship and praise due to Allah. 5. The Quran denies that Allah has granted immortality to anyone. 6. Yet the Quran says that Jesus ascended into heaven without dying, and was neither killed nor crucified, meaning that for over 2,000 years he has remained alive! 7. The Quran suggests, with the Islamic narrations making this point explicit, that Jesus will return to the earth as a sign that the last hour is at hand. 8. It also teaches that all the Jews and Christians will believe in Jesus before he dies, which will presumably take place after his second coming. 9. But at the same time the Quran says that Jesus died already, which must have obviously happened prior to his ascension into heaven. 299

10. Still others believe that specific verses, namely Suras 3:55 and 5:117, teach that Jesus' earthly sojourn was terminated, was completed without dying when Allah took Jesus alive to be with himself, to be in the very presence of Allah. 11. This means that Jesus will not return since the period of his stay on earth has come to an end, thereby implying that there is no need for him to come back again. 12. But if Jesus was taken physically alive into heaven because his earthly mission was completed, which implies that he will not return, then this contradicts the Quran's teaching that every person must taste death. 13. Not only is the Quran confused and contradictory with itself, even the so-called sound narrations are contradicting it, especially in relation to Jesus being taken alive to be with Allah himself. The hadiths deny that Jesus was taken to be with Allah since they claim that he was taken into the second heaven instead. 14. Furthermore, as we already mentioned, the narrations also speak of Christ returning which means that Jesus' earthly period wasn't complete but had to be extended to a future date. Is it any wonder that the author of the Quran came up with the explanation found in Sura 3:7? Here it is again: He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding. Shakir From our detailed examination we can safely conclude that this response was obviously given as a desperate attempt of evading the charge of blatant contradiction and confusion. After seeing that his statements regarding Jesus were being used against him, and that he was obviously contradicting himself, the author came up with the excuse that some of these statements were allegorical and therefore not to be taken literally. He accused the Christians who were using these so-called allegorical or unclear passages against him of being perverse at heart, trying to sow 300

discord and confusion amongst the Muslims. But as we saw, the fault lay not with the Christians but with the author who failed to remain consistent regarding his view of Jesus, often teaching contradictory things about him.

there be for me a son, when no man hath touched me, nor am I unchaste? He said: Even so shall it be; thy Lord saith: It is easy for Me. That We may make a sign for mankind and a mercy from Us; and it is a thing ordained.

Finally, Sura 3:7 introduces an additional major problem for the Muslims. According to this text Allah is the only one who knows the exact, precise meaning of these so-called allegorical or unclear verses. Since this verse refers to Christological texts that Christians were using to prove their case against Muhammad, this means that Muslims cannot really tell us what those citations actually mean. In other words, Muslims cannot tell us what passages such as Sura 3:45 or 4:171 literally mean, citations which call Jesus God’s Word and his Spirit, since only Allah knows their exact meanings. Hence, anytime a Muslim says that these passages do not prove that Jesus is Divine and then proceed from there to provide an alternate explanation, they are falsifying their own scripture which says none know their precise meanings except Allah.

The Negus wept, and his bishops wept also, when they heard him recite, and when it was translated they wept again, and the Negus said: 'This hath truly come from the same source as that which Jesus brought.' Then he turned to the two envoys of Quraysh and said: 'Ye may go, for by God I will not deliver them unto you; they shall not be betrayed.'" (Lings, Muhammad, His Life Based on the Earliest Sources [Inner Traditions International, Ltd. Rochester, Vermont 1983], p. 83)

Besides, to discount the citations used by Christians to prove their beliefs about Jesus is to ignore one important, crucial fact; Muhammad’s own followers used some of these very passages to give the misleading and deceptive impression that they were in agreement with Christian beliefs. Muslim emigrants to Ethiopia tried to appease the Christian ruler by making it appear as if their beliefs were virtually identical to his own by quoting only specific parts of Sura 19. In the words of Muslim Martin Lings: "The royal interpreters translated all that he (i.e. Ja'far) had said. The Negus then asked if they had with them any Revelation that their Prophet had brought them from God and, when Ja'far answered that they had, he said: 'Then recite it to me,' whereupon Ja'far recited a passage from the Surah of Mary, which had been revealed shortly before their departure: And make mention of Mary in the Book, when she withdrew from her people unto a place towards the east, and secluded herself from them; and We sent unto her Our Spirit, and it appeared unto her the likeness of a perfect man. She said: I take refuge from thee in the Infinitely Good, if any piety thou hast. He said: I am none other than a messenger from thy Lord, that I may bestow on thee a son most pure. She said: How can 301

Muslim Neal Robinson, in his comments on Nöldeke's chronology of the Quran, solidifies our charge that the Muslims were being deceptive: … In their present state, all the suras which contain extensive references to Jesus also include a denial that God has offspring. It is possible that this is because these suras WERE REVISED DURING THE MEDINAN PERIOD. For example Nöldeke maintains that sura nineteen ORIGINALLY consisted of 19:1-33, 41-47 since these ayas all rhyme in -iyyan whereas ayas 34-40 end in the much more common -una frequently found in the Medinan period. This accords with the Muslim tradition that the emigrants recited part of this sura to the Negus of Abyssinia. What they recited was presumably the original nucleus WHICH LACKED THE STRIDENT DENIALS THAT GOD HAD OFFSPRING. (Robinson, Christ In Islam and Christianity [State University of New York Press, Albany 1991], pp. 32-33; bold and capital emphasis ours) And: According to Nöldeke's chronological scheme the earliest statement is 19:33, the infant Jesus' reference to the day of his death and the day of his being raised. In the original version of the revelation - the version recited to the Abyssinians by the Muslim refugees from Mecca - this was probably the culmination of the story. The Abysinnians may well have understood it as referring to the crucifixion and the resurrection on the third day. The statement itself is, however, much 302

less precise. It does not specify how and when Jesus was to die nor how and when he was to be raised. In view of 19:15, where similar things are said about John, it is perhaps the general resurrection on the day of judgement which is envisaged. In any case the very fact that similar things are said about John detracts from the uniqueness of Jesus. In short the statement sounds more Christian than it is. This is in character with the general tenor of 19:1-33 where the aim seems to be THAT OF APPEALING TO CHRISTIAN SENTIMENT without making too many concessions to Christian belief. (Ibid., p. 112; bold and capital emphasis ours) In other words, Muhammad inserted those christological verses in order to give Christians the appearance as if he is indeed bringing a compatible message. But when Christians take those verses which were given specifically FOR THEM, and take them in their obvious meaning, then they are accused of twisting and perverting the texts and are suppose to NOT focus on them! Yet were not these verses specifically given for the reason of attracting Christians? Putting it bluntly, after classifying these verses as unclear or allegorical, doesn’t it become obvious that this was part of Muhammad’s game of fooling people regarding his precise views on Christ and other issues? We can’t help but agree with assessment of the late Christian writer and Scholar, 'Abdallah 'Abd al-Fadi: The Qur'an itself claims to contain clear, intelligible verses that require no further explanation; these also do not allow several possible interpretations. But it states also that it has ambiguous ones whose meanings are not clear, either because they are too brief or because their literal meaning is not compatible with the context. Supposedly, only God knows the interpretation of these, and the faithful have to merely accept them.

We ask: Is not the occurrence of such ambiguous verses a defect in the Qur'an's supposed eloquence and clarity? How can we be sure of the verses whose interpretation God alone knows? The Bible says: "Test all things; hold fast what is good?" (1 Thessalonians 5:21). Is the Qur'an capable of being put to the test? (Al-Fadi, Is the Qur'an Infallible? [Light of Life, PO Box 13, A-9503 Villach Austria], pp. 334-335; underline emphasis ours) Recommended Reading Our intention in this paper wasn’t to interact with the common Muslim responses and allegations that are often presented to refute the Christian use of the Quran to prove their case regarding the uniqueness of the Lord Jesus Christ. For more on the Quranic view of Jesus, specifically the titles given to him and the implication they have on Christ’s person, as well as reading our interaction with the Muslim responses regarding these issues, we recommend the following articles: http://answering-islam.org/Mna/frag2.5.html http://answering-islam.org/Gilchrist/titles.html http://answering-islam.org/Gilchrist/uniqueness.html http://answering-islam.org/Gilchrist/Vol2/5c.html http://answering-islam.org/Gilchrist/Sharing/11unique.html http://answering-islam.org/Gilchrist/Sharing/12son.html http://answering-islam.org/Shamoun/tabari_on_jesus.htm http://answering-islam.org/Shamoun/preserved-crucifixion.htm http://answering-islam.org/Shamoun/badawi-jesus3.htm http://answering-islam.org/Responses/Saifullah/t5_73.htm http://answering-islam.org/Responses/Shabir-Ally/jesusinquran.htm http://answering-islam.org/Responses/Shabir-Ally/jesusinquran2.htm http://answer-islam.org/Son.html

Who is the Father of Jesus?

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Is Jesus the son of Allah? The Qur'an says no. Yet it is also entirely consistent with the Qur'an to consider Allah the Father of Jesus for the following reasons: 304

1) Allah caused Mary to become pregnant with Jesus 2) Allah determined some of the physical characteristics of Jesus 3) All of the genetic characteristics of Jesus were determined by just two parties: Allah and Mary. A Muslim might argue "Being a father implies having sex", and therfore Allah cannot be the father. Not necessarily so. Modern science has brought us "test tube babies", which are conceived without any sex. There is nothing to support the idea that if Allah wants a baby, he must resort to normal human means to have one. Again, a Muslim may say that if we are going to call Jesus the son of Allah, then we should say that Adam is the son of Allah too. No, we cannot compare Adam to Jesus this way because Adam came into existence without a mother. Let us first review some background material. What does the Qur'an say about how Mary became pregnant with Jesus? In Surah 3:45-49 we read: The angels said to Mary: "Allah bids you rejoice in a word from him. His name is the Messiah, Jesus the son of Mary. He shall be noble in this world and the hereafter, and shall be favored by Allah. He shall preach to men in his cradle and the prime of manhood, and shall lead a righteous life." "Lord", she said, "how can I bear a child when no man has touched me?" He replied: "Such is the will of Allah. He creates whom He will. When He decrees a thing He need only say: 'Be' and it is. He will instruct him in the Scriptures and in wisdom, in the Torah and in the Gospel, and send him forth as an apostle to the Israelites..." From this passage we can draw the conclusions presented above: 1) Allah caused Mary to become pregnant with Jesus. Muslims infer from this passage and others like it that Jesus was conceived while Mary was a virgin by the word spoken by Allah, and not by a man.

2) Allah determined some of the physical characteristics of Jesus. When Allah said "Be", did he have something specific in mind? Certainly! Allah had a very detailed plan in mind for Jesus. In particular, Allah decided that Jesus would be male. Normally, it is the sperm that decides the gender of the baby. Here Allah made the choice instead. 3) All of the genetic characteristics of Jesus were determined by precisely two parties: Allah and Mary. This is clear because they were the only two parties involved. So we conclude that Allah and Mary are the only two possible candidates for the title "Father". Hence it appears legitimate to call Allah the father of Jesus, at least in a figurative sense. Therefore we are at a loss to explain why the Qur'an spends so much space arguing against this. Certainly more and better justification is needed than what appears in these passages: Surely they lie when they declare: "Allah has begotten children". -- Sura 37:151 Where is the "lie" in our reasoning above? They say: "Allah has begotten a Son". Glory be to Him! His is what the heavens and the earth contain; all things are obedient to Him. Creator of the heavens and the earth! When he decrees a thing, He need only say "Be", and it is. -- Sura 2:116 Allah made Mary pregnant. What more would Allah have to do if he wanted a legitimate son? Allah forbid that He Himself should beget a son! When He decrees a thing He need only say "Be," and it is. -- Sura 19:35 So is Allah unable to beget a son by saying "Be"?

Not that this in itself implies that Allah is the father. When a doctor causes a woman to become pregnant by artificial insemination, he is not considered the father. Hence the following two points: 305

Say: "If the Lord of Mercy had a son, I would be the first to worship him". -- Sura 43:82 306

We would prefer something more convincing from the Qur'an than this.

Muslim Response by Randy Desmond Date: Thursday, 27 Feb 1997 This proposed internal contradiction (that Allah has a son) is so outside the scope of logical deduction, that I am compelled to refute this section-by-section (and lineby-line where necessary). Additionally, I have made the text which I am responding to smaller than my response. The purspose of this is to distinguish the response from the original argument and highlight the response as opposed to the origianl text (which can be seen in the normal font elsewhere anyway). Who is the Father of Jesus? ANSWER: No one. (to be expounded upon by refuting any claims that God is) Is Jesus the son of Allah? The Qur'an says no. Yet it is also entirely consistent with the Qur'an to consider Allah the Father of Jesus for the following reasons: 1) Allah caused Mary to become pregnant with Jesus 2) Allah determined some of the physical characteristics of Jesus 3) All of the genetic characteristics of Jesus were determined by just two parties: Allah and Mary. Let me say that (1) is a justified claim, (2) and (3) are questionable because God shapes everyone according to His will as He pleases. I personally do not know "how" God made Mary pregnant - but I guess you know! Did God turn Mary's egg into an embryo directly, or did He create a sperm to fertilize it, or did He just put an embryo there without Mary's egg or a created sperm? Tell me if you really know! A Muslim might argue "Being a father implies having sex", and therfore Allah cannot be the father. No. Modern

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science has brought us "test tube babies", which are conceived without any sex. The key word there is "might". I, as a Muslim, think it would take sperm from a man to fertilize an egg from a women in order for there to be two biological parents. God is not a biological parent because God is NOT a biological being. God is uncreated. Anyway, where do the test tube sperms come from? Or did you think they created a sperm in the lab?! And why don't you worship these test-tube babies since they don't have a father or mother (according to your logic anyway)? There is nothing to support the idea that if Allah wants a baby, he must resort to normal human means to have one. Correct. So if you are saying God is not a biological parent, fine. What kind of parent is he? A metaphorical one? Well, we know that's how the Bible describes God often. Remeber God calls Israel His first born (according to the Bible)? Is God then the parent? And yet Israel came from biological parentage! Or do you claim that Israel's parentage is a metaphorical parantage and Jesus(pbuh)'s is literal? Again, a Muslim may say that if we are going to call Jesus the son of Allah, then we should say that Adam is the son of Allah too. No, because Adam popped into existence without a mother. We cannot compare Adam to Jesus this way. Then what is the difference between the creation of Adam and Jesus which makes Adam not a Son of God and Jesus a Son of God? Is your answer, "because Jesus's mother was a creation of God therefore Jesus is the Son of God, but since Adam had no earthly mother, Adam is not the Son of God."? Another point, it is not that Muslims say Adam is the Son of God. Read your Bible. Email me if you need the verse. Let us first review some background material. What does the Qur'an say about how Mary became pregnant with Jesus? In Surah 3:45-49 we read: The angels said to Mary: "Allah bids you rejoice in a word from him. His name is the Messiah, Jesus the son of Mary.

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He shall be noble in this world and the hereafter, and shall be favored by Allah. He shall preach to men in his cradle and the prime of manhood, and shall lead a righteous life." "Lord", she said, "how can I bear a child when no man has touched me?" He replied: "Such is the will of Allah. He creates whom He will. When He decrees a thing He need only say: 'Be' and it is. He will instruct him in the Scriptures and in wisdom, in the Torah and in the Gospel, and send him forth as an apostle to the Israelites..."

Mary supplied the egg and God suppled the sperm. May Allah protect us from such blasphemous thoughts!

From this passage we can draw the conclusions presented above: 1) Allah caused Mary to become pregnant with Jesus. Muslims infer from this passage and others like it that Jesus was conceived while Mary was a virgin by the word spoken by Allah, and not by a man.

Hence it appears legitimate to call Allah the father of Jesus,

Muslims do not know "how" Mary was made to be pregnant with Jesus (pbuh). How she became pregnant is God's knowledge. We only know that God commanded it. Not that this in itself implies that Allah is the father. When a doctor causes a woman to become pregnant by artificial insemination, he is not considered the father. Hence the following two points: Good thinking! You are right. This does not imply Allah is a father. 2) Allah determined some of the physical characteristics of Jesus. When Allah said "Be", did he have something specific in mind? Certainly! Allah had a very detailed plan in mind for Jesus. In particular, Allah decided that Jesus would be male. Normally, it is the sperm that decides the gender of the baby. Here Allah made the choice instead. 3) All of the genetic characteristics of Jesus were determined by precisely two parties: Allah and Mary. This is clear because they were the only two parties involved. So we conclude that Allah and Mary are the only two possible candidates for the title "Father". Ever hear of surrogate mothers? Perhaps mary was just that; a surrogate mother. I mean really, how do you know "how" Jesus was formed? It seems you are assuming that

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I'm not hiding that I don't know "how" Mary became pregnant with Jesus(pbuh), and I am not pretending to know. God said "Be" and it happened. I'm just asking, "How do you know Mary's egg was part of the process? How do you know?" The truth is you don't know. Admit you don't know "how" Jesus(pbuh) was placed in the womb of Mary and be humble to your Lord, God.

No... at least in a figurative sense. Interesting... He is not the biological father. He does not beget children. So what kind of father is he? A metaphorical/figurative one at best! Just refer to what I said above about Israel being God's first born in the Bible. Or do you also worship Israel? Or if you think God is then a figurative father, did he then supply a figurative "sperm"? Again, may God protect us from such blasphemous thoughts! Therefore we are at a loss to explain why the Qur'an spends so much space arguing against this. How can you not understand this? May God make you see it. The Qur'an is an a message to straighted out the errors which the followers of previous prophets have fallen into. You may not believe it is an error, but if it was not, then there would be no reason to correct it, would there? I mean the message of the Qur'an id Guidance and part of that is pointing out the errors we should not fall victim to. Certainly more and better justification is needed than what appears in these passages: Surely they lie when they declare: "Allah has begotten children". - - Sura 37:151

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Where is the "lie" in our reasoning above? I have shown it. You assume two postulates ( numbers 2 and 3 above) which are assumed truths. They are nothing but conjecture and the Qur'an has mentioned that Christians follow nothing but conjecture. You can't make up your own religion. That is equivalent to worshipping Satan. They say: "Allah has begotten a Son". Glory be to Him! His is what the heavens and the earth contain; all things are obedient to Him. Creator of the heavens and the earth! When he decrees a thing, He need only say "Be", and it is. -- Sura 2:116 Allah made Mary pregnant. What more would Allah have to do if he wanted a legitimate son? Excuse me, but you assume God wants a son in the first place. That may be a whole other discussion, but certainly has nothing to do with a proposed inconsistency in the Qur'an. The Qur'an never says that God ever wanted a son (metaphorical or literal - whatever a "literal" son of God may mean - a'uuthu billah! I seek shelter in God from such blasphemous thoughts!). Allah forbid that He Himself should beget a son! When He decrees a thing He need only say "Be," and it is. -- Sura 19:35

Say: "If the Lord of Mercy had a son, I would be the first to worship him". -- Sura 43:82 We would prefer something more convincing from the Qu'ran than this. That is the key comment in your post. What is it that would convince you that God did not beget a son? I mean, if it is true that God did not have a son, then what is the convincing proof you would require? What's the proof that he had a son? You seem to agree with the Qur'an's description of God's capability to create Jesus(pbuh). I mean even the Qur'an says that if the Qur'an wasn't from God there would be dicrepencies. Does your religion offer you a proof of authenticity? Is it the supposed Resurrection of Jesus? Just compare the four gospels in detail to each other, along with the book of Acts, and see if the Resurrection really happened. Go on... Do it. I dare you. Are you afraid of what you will find? How will you rationalize the inconsistencies? Is it that you have no discrepencies in your Bible? If you think so, you are deluding yourself (or Satan is deluding you). Even the maintainer of these web pages admits to those contradictions, and yet none of the proposed contradiction of the Qur'an are proven to be contradictions. That's right. None have been proven to be contradictions. If so, which ones? Be honest. Are they conclusively contradictions? Have you considered the Arabic? All contexts? All meanings? God's word (the Qur'an) is protected. Don't kid yourself.

So is Allah unable to beget a son by saying "Be"? Your wrong assumption here is that saying "Be" is the same as begetting a son. It has been shown that that is not the case. Do you doubt that? How can you doubt it, if you do? Or should I say that because God commanded all of us to "Be", we then are the children of God? Do we then worship ourselves? (I am mentioning that because that is really the point of trying to proven God has a son, isn't it? You want Muslims to become deluded and worship a creature like you do. The Qur'an is right when it says that the Jews and Christians would never be satisfied unless we follow their form of religion. Well, may God protect us from that.) Why can't Christians just understand that "son of God" and "children of God" are not literal terms, but literary devices and expressions?

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I hope you realize you've disappointed a lot of people here. First, you attempted to find a contradiction in the Qur'an where none existed. Second, you claimed knowledge of "how" Jesus(pbuh) was formed (and that is knowledge you just don't have). Third, you used that false knowledge in trying to concoct an argument as to how Jesus could be the son of God - unsuccessfully. Lastly, you take the Qur'an and interpret it to your own desires -something the Qur'an says we can not do. So you have used the Qur'an incorrectly to try to prove something the Qur'an doesn't support based on assumed knowledge you just don't have. Do you think your arguments have any crediblity now? Look, it is not too late to say, "hey, I made a mistake," and move on. The doors of Mercy from God are still open.

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If I have been harsh in my response it is because I want the message to get through. You really don't know the joy of believing in God without concocted beliefs added in by Satan until you become a Muslim. Please think about the arguments I have put forth.

This observation I learned from an Ahmadiyya as this group claims that Jesus did indeed die.

Thank you for reading my response in full.

4:157.

Could Allah have a Son? In the Qur'an we find the following two statements: 39:4 Had Allah wished to take to Himself a son, He could have chosen whom He pleased out of those whom He doth create: but Glory be to Him! (He is above such things.) He is Allah, the One, the Irresistible. (Yusuf Ali) If Allah had willed to choose a son, He could have chosen what He would of that which He hath created. Be He Glorified! He is Allah, the One, the Absolute. (Pickthall) 6:101 Wonderful Originator of the heavens and the earth; How can He have a son when He has no consort? He created all things, and He hath full knowledge of all things. Sura 39:4 and 6:101 agree on the actuality, that Allah does not have a son, but they contradict each other in the issue of ability or possibility. Sura 39:4 clearly states that God could have taken Himself a son from among his creation, i.e. without the necessity of a consort to father such a son. But Sura 6:101 clearly rejects the same idea as a logical impossibility. Quran Contradiction:

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Did Jesus Die Already?

That they said (in boast) "We killed Christ Jesus the son of Mary the Apostle of Allah"; but they killed him not nor crucified him but so it was made to appear to them and those who differ therein are full of doubts with no (certain) knowledge but only conjecture to follow for of a surety they killed him not. 4:158. Nay Allah raised him up unto Himself; ... 5:75 ...

The Messiah, son of Mary, was only a Messenger;

3:144

And Muhammad is but a Messenger. Verily all Messengers have passed away before him

... (Translation by Maulvi Sher Ali)

Does 3:144 not not imply that Jesus has died? This contradicts the standard Muslim interpretation of 4:158 that God raised him to himself alive and he will come back to die after his second coming, i.e. after and not before Muhammad. The word used here for "messengers" is al-russul, which means THE messengers (al = the, russul = messengers), indicating that this verse refers to ALL the messengers. If I were to translate it, it would be like:indeed (all) the Messengers have passed away before him. For a detailed discussion of the Qur'anic passage on the crucifixion (4:157-158) see chapter 5: "Jesus Christ: Crucified?" in Chawkat Moucarry's Islam and Christianity at the Crossroads and Sam 314

Shamoun's article The Crucifixion of Christ - A Christian Critique of the Quran. It is interesting to make some observations how different the verse 3:144 is rendered by the various translators of the Qur'an. They are clearly struggling with this problem. For this verse, it seems the above Ahmadiyya translation is indeed closest to the actual meaning. As such, accepting the Ahmadiyya interpretation, the contradiction would be resolved. But it remains a contradiction in the classical and orthodox understanding of the Qur'an.

Such is Allah, your Lord. There is no God save Him, the Creator of all things, so worship Him. And He taketh care of all things. -- Sura 6:102 Say: Who is Lord of the heavens and the earth? Say: Allah. ... Say: Allah is the Creator of all things, and He is the One, the Almighty. -- Sura 13:16 If all things are created by Allah, the One, then nothing is created by anyone else, and so, none else can legitimately be called a creator. Do all the above use the same word for "creator" and "creators"? The various translators deal with this issue differently ...

How many creators are there? Then fashioned We the drop a clot, then fashioned We the clot a little lump, then fashioned We the little lump bones, then clothed the bones with flesh, and then produced it as another creation. So blessed be Allah, the Best of creators! -- Sura 23:14

Comment to the above by MaSeeHi: To tell you the truth, I see no contradiction in it (Arabically Speaking). In a way it's like saying "Allahu Akbar = God is greater".

Will ye cry unto Baal and forsake the Best of creators, ... ? -- Sura 37:125

Two others points:-

How can it be that Allah is the best of creators (plural)? What other creators are in view when the Qur'an makes these statements?

According to Tafseer Al-Qurtubi, it is used like this because Jesus created too (remember the Quranic story where the young Jesus created a bird, which is similar to the apocrypha).

After all, we find it stated very clearly that there is only one creator (2:54, 6:102, 12:101, 13:16, 14:10, 15:86, 35:1, 35:3, 36:81, 39:46, 39:62, 40:62, 42:11, 56:59, 59:24), in particular:

And another point in the Tafseer, creation can be linked to man in the sense of making. Like I created this email message.

Allah is Creator of all things, and He is Guardian over all things. -- Sura 39:62 Such is Allah, your Lord, the Creator of all things, There is no God save Him. How then are ye perverted? -- Sura 40:62 315

In other words, I think that it's a weak contradiction. However, even though not a fatal contradiction, given the strong emphasis on the oneness of God, it is still an oddity of expression, some kind of inconsistency in the message. There is often the claim that everything fits together in the Qur'an perfectly. Here is not a contradiction, but a discrepancy nevertheless. Furthermore, al-Qurtubi's 316

explanation serves to strengthen the recognition of the unique position Jesus is given in the Qur'an.

And nothing prevented men from believing when the guidance came to them, except that they said: "Has Allah sent a man as (His) Messenger?" Say: "If there were on the earth, angels walking about in peace and security, We should certainly have sent down for them from the heaven an angel as a Messenger." S. 17:94-95

Quran Contradiction The two Jalals had this to say of Q. 17:95:

A Messenger From Among the Beasts? Sam Shamoun The Quran expressly proclaims that all of Allah’s messengers and prophets were humans: And We sent not before you (as Messengers) ANY BUT MEN, whom We inspired from among the people of townships. Have they not travelled through the earth and seen what was the end of those who were before them? And verily, the home of the Hereafter is the best for those who fear Allah and obey Him (by abstaining from sins and evil deeds, and by performing righteous good deeds). Do you not then understand? S. 12:109 And We sent not before you (O Muhammad SAW) BUT MEN to whom We inspired, so ask the people of the Reminder [Scriptures - the Taurat (Torah), the Injeel (Gospel)] if you do not know. And We did not create them (the Messengers, with) bodies that ate not food, nor were they immortals, S. 21:7-8 And We never sent before you (O Muhammad SAW) any of the Messengers but verily, they ate food and walked in the markets. And We have made some of you as a trial for others: will you have patience? And your Lord is Ever All-Seer (of everything). And those who expect not for a Meeting with Us (i.e. those who deny the Day of Resurrection and the life of the Hereafter), say: "Why are not the angels sent down to us, or why do we not see our Lord?" Indeed they think too highly of themselves, and are scornful with great pride. S. 25:20-21

Say, to them, 'Had there been in the earth, instead of humans, angels, walking [and living] secure, We would have sent down to them from the heaven an angel as Messenger', for when a messenger is sent to a people he is [always] of their kind, so that they are able to speak to him and understand from him [his message]. (Tafsir al-Jalalayn; source; bold and underline emphasis ours) The following commentary attributed to Ibn Abbas stated regarding this same text that: (Say) O Muhammad, to the people of Mecca: (If there were in the earth angels walking secure, We had sent down for them from heaven an angel as messenger) for we send angel messengers only to angels and human messengers to humans. (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs; source; bold and underline emphasis ours) Hence, the Quranic logic goes something like this: Allah sends humans as his messengers because he is communicating his divine message to human beings. If Allah were revealing the Quran to some other creatures then Allah would raise a messenger from their species so as to be able to communicate to them on their level. Thus, if Allah were speaking to angels he would send an angel, if he were speaking to beasts he would raise up a beast etc. The Quran also says that Muhammad is the last prophet: Muhammad (SAW) is not the father of any man among you, but he is the Messenger of Allah and the last (end) of the Prophets. And Allah is Ever All Aware of everything. S. 33:40

The Quran provides the reason why Allah sent only men: 317

Here is a summary of the points raised by the foregoing texts: 318

  

 

All of Allah’s messengers were human beings. The reason why they were human beings is because Allah directed his communications to humanity. The Quran states in Q. 17:94-95 that Allah’s policy is to raise messengers from among the very species he is addressing, i.e. if they are angels he will raise up a fellow angel, if the intended audience is animals he will then send an animal etc. This basically means that Allah will not send a messenger to humanity who is not a fellow human being. Muhammad is the last of Allah’s prophets which Muslims take to mean that Allah will not send forth anymore prophets and messengers.

Yet Allah fails to maintain his own stated policy since the Quran claims that he will send forth a beast, an animal, to speak to humanity! And when the Word (of torment) is fulfilled against them, We shall bring out from the earth a beast to them, which will speak to them because mankind believed not with certainty in Our Ayât (Verses of the Qur'ân and Prophet Muhammad SAW). S. 27:82 Here is what the two Jalals stated: And when the word [of judgement] falls upon them, [when] they deserve that chastisement befalls them as well as all [other] disbelievers, We shall bring forth for them a beast from the earth which shall speak to them [saying], that is, which shall speak IN ARABIC to those who are alive at the time when it appears, among its other statements, it will say to them on Our behalf: 'Indeed mankind (read tukallimuhum inna'l-nasa; a variant has tukallimuhum bi-anna'l-nasa, 'to tell them that mankind') had no faith in Our signs', in other words, they did not believe in the Qur'an and what it comprises [of the mention] of resurrection, reckoning and requital. With its [the beast's] appearance the enjoining of decency and forbidding of indecency will cease, and thereafter no disbeliever will believe - just as God revealed to Noah [when He said to him]: None of your people will believe except he who has already believed [Q. 11:36]. (Tafsir al-Jalalayn; source; bold and capital emphasis ours) 319

By sending forth a beast to warn human beings Allah has provided an argument for the unbelievers against Muhammad. After all, the Quran records the unbelievers inquiring as to why didn’t Allah send an angel to communicate with them in order to convince them of Muhammad’s apostleship, with the response being that Allah would have done so if they were angels. Yet Allah has no problem sending an animal to communicate to human beings, so why should there be a problem with sending an angel to speak to them? If one species can communicate to a different kind of species then why can’t angels speak to human beings, especially when the Quran says that angels have spoken with humans before? They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah's Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew. S. 2:102 Then the angels called him, while he was standing in prayer in AlMihrab (a praying place or a private room), (saying): "Allah gives you glad tidings of Yahya (John), confirming (believing in) the Word from Allah [i.e. the creation of 'Iesa (Jesus), the Word from Allah ("Be!" - and he was!)], noble, keeping away from sexual relations with women, a Prophet, from among the righteous." … And (remember) when the angels said: "O Maryam (Mary)! Verily, Allah has chosen you, purified you (from polytheism and disbelief), and chosen you above the women of the 'Alamin (mankind and jinns) (of her lifetime)."… (Remember) when the angels said: "O Maryam (Mary)! Verily, Allah gives you the glad tidings of a Word ["Be!" - and he was! i.e. 'Iesa (Jesus) the son of Maryam (Mary)] from Him, his name will be the Messiah 'Iesa (Jesus), the son of Maryam (Mary), held in honour in this world and in the 320

Hereafter, and will be one of those who are near to Allah." S. 3:39, 42, 45 Moreover, if a beast will come forth to warn human beings about their disbelief then this essentially rules out Muhammad as the last prophet and messenger. After all, this beast is acting as Allah’s messenger, his agent of revelation to mankind. Finally, Muhammad is also believed to be a messenger to the jinn and supposedly converted a group of them who had heard his message (cf. Q. 46:29-32; 72:1-14). Thus, Muhammad himself violated this policy of human messengers being sent only to humans!

The unbelievers say, 'Why has a sign not been sent down upon him from his Lord?' Thou art ONLY a warner (innama anta munthirun), and a guide to every people. S. 13:7 Arberry And they say: "Why are not signs sent down to him from his Lord? Say: "The signs are only with Allah (qul innama al-ayatu AAinda Allahi), and I am ONLY a plain warner (wa-innama ana natheerun mubeenun)." S. 29:50 Hilali-Khan They ask: When will this promise be (fulfilled)? - If ye are telling the truth. Say: "As to the knowledge of the time, it is with God alone (Qul innama alAAilmu AAinda Allahi): I am (sent) ONLY to warn plainly in public (wa-innama ana natheerun mubeenun)." S. 67:25-26 Y. Ali

All citations taken from the Hilali-Khan version of the Quran. Further Reading http://answering-islam.org/Quran/Contra/jinn_messengers.html http://answering-islam.org/Shamoun/talking_beast.htm http://answering-islam.org/Shamoun/last_prophet.htm http://answering-islam.org/Quran/Incoherence/last_messenger.html

These passages are rather emphatic that Allah does not enable a warner to do signs and wonders, nor does he grant a warner the knowledge of the hour of judgement. This is due to the Arabic word innama which is a particle that negates whatever is stated in the immediate context, which in these specific verses negates the possibility of warners being able to perform wonders or of knowing the end time. To help illustrate the point regarding the implication that the particle has on the meaning of these verses note how it is used in the following texts:

Quran Inconsistency

Did the Messengers Perform Miracles? Sam Shamoun

This is a clear message for mankind in order that they may be warned thereby, and that they may know that He is ONLY One God (annama huwa ilahun wahidun), and that men of understanding may take heed. S. 14:52 Pickthall

The Quran, in more than one place, expressly denies that a warner is capable of performing miracles:

Allah hath said: Choose not two gods. There is ONLY One God (innama huwa ilahun wahidun). So of Me, Me only, be in awe. S. 16:51 Pickthall

Then, it may be that you will give up part of what is revealed to you and your breast will become straightened by it because they say: Why has not a treasure been sent down upon him or an angel come with him? You are ONLY a warner (innama anta natheerun); and Allah is custodian over all things. S. 11:12 Shakir

Is there any Muslim who would deny that innama is completely negating the idea of there being any other god besides Allah?

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Moving along, the Quran further says that the apostles of Allah were sent only as agents of good news and as warners, being the means through which Allah warned the people:

And We send not the Messengers but (illa) as givers of glad tidings and as warners (wa munthireena). So whosoever believes and does righteous good deeds, upon such shall come no fear, nor shall they grieve. S. 6:48 Hilali-Khan And We send not the Messengers except (illa) as giver of glad tidings and warners (wa munthireena). But those who disbelieve, dispute with false argument, in order to refute the truth thereby. And they treat My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and that with which they are warned, as jest and mockery! S. 18:56 Hilali-Khan Recall that the above passages unambiguously deny that warners were capable of performing miracles… that was not part of their job description, it wasn’t one of the functions which Allah enabled them to do. And yet here we are told that Allah’s messengers were sent only as warners who also proclaimed glad tidings. Therefore, since warners were not equipped to perform miracles and since the apostles were warners this means that the apostles were not granted the ability to perform supernatural feats and wonders. Notice the logic behind this: A. Allah’s warners could not perform miracles. B. Allah’s apostles were sent as warners. C. Therefore, the apostles could not perform miracles. And lest a Muslim object to our understanding of the use of illa in these particular references, note how this very same word is used elsewhere in relation to the unity of Allah: God bears witness that there is no god but (illa) He -- and the angels, and men possessed of knowledge -- upholding justice; there is no god but He, the All-mighty, the All-wise. S. 3:18 Arberry And We sent no messenger before thee but We inspired him, (saying): There is no God save (illa) Me (Allah), so worship Me. S. 21:25 Pickthall

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Your God is only (innama) the One God; there is no god, but (illa) He alone who in His knowledge embraces everything. S. 20:98 Arberry Again, which Muslim would deny that in these passages illa negates any possibility that other gods besides Allah exist? Here is another example: He is but (illa) a servant whom we have been gracious to, and we have made him an example for the children of Israel. S. 43:59 Palmer Muslims have no problem seeing how illa here refutes any notion of the Quran ascribing divinity to Christ.(1) Yet if a Muslim is to remain consistent s/he must accept that the use of illa in the above citations where the apostles are said to be nothing more than warners and bringers of good news means exactly what it says. Now this introduces a major problem within the Quran since the Muslim scripture recounts many miracles which the apostles performed. One such messenger is Jesus Christ: We formerly delivered the book [of the law] unto Moses, and caused apostles to succeed him, and gave evident miracles to Jesus the son of Mary, and strengthened him with the holy spirit… S. 2:87 Sale We have made some of these apostles to excel the others; among them are they to whom Allah spoke, and some of them He exalted by (many degrees of) rank; and We gave clear miracles to Isa son of Marium, and strengthened him with the holy spirit… S. 2:253 Shakir "And (appoint him) an apostle to the Children of Israel, (with this message): ‘I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by God's leave: And I heal those born blind, and the lepers, and I quicken the dead, by God's leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe;’" S. 3:49 Y. Ali 324

Then will God say: "O Jesus the son of Mary! Recount My favour to thee and to thy mother. Behold! I strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the Book and Wisdom, the Law and the Gospel and behold! thou makest out of clay, as it were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave. And behold! I did restrain the Children of Israel from (violence to) thee when thou didst show them the clear Signs, and the unbelievers among them said: ‘This is nothing but evident magic.’ And behold! I inspired the disciples to have faith in Me and Mine Apostle: they said, ‘We have faith, and do thou bear witness that we bow to God as Muslims.’" S. 5:110-111 Y. Ali Therefore, how can the Quran claim that messengers like Jesus could perform supernatural feats when it expressly says that apostles were nothing more than warners and that warners could not work miracles? To us, that looks like an obvious contradiction. However, these verses also create another problem. When, according to Q. 6:48 and 18:56, messengers (Arabic: rasul) are sent for no other purpose than to be givers of glad tidings (bashir) and warners (nadhir), what then is the difference between a warner and a messenger? In other words, what makes a messenger a messenger, or what characteristics does a messenger have that a warner does not have? It seems that there should be some kind of a difference, because in this article we saw how the Quran says that prophets/messengers can function in the role of a warner but not the other way around. In other words, to be a warner doesn’t automatically make a person a prophet or messenger since the Quran refers to a few warners who were neither prophets nor messengers. What is it that makes a prophet/messenger more than a warner according to the Quran? If the difference is not performing miracles then what is it? It cannot be "bringing a message". The warner needs to have a message too, otherwise, what would be the content of his warning or his good news? Is it a "divine scripture", a book, which Allah gives to his 325

prophets/messengers but not to his warners? Or are some simply called prophets or messengers because Allah gives them that title, and others he calls warners, even though there is no difference in what they do since all of these groups bring a message and warn those who would not believe it? Is a messenger only a warner by a different name? Perhaps there is a Muslim who can actually clarify this mass confusion that exists within his/her scripture. Further reading: Was Muhammad the Last Messenger? also discusses the difference between nabi and rasul The Roles of Muhammad

Endnotes (1) To see how this passage contradicts other references in the Quran that do attribute Divine characteristics and functions to Christ we recommend the following articles: http://answering-islam.org/Shamoun/sura3_7.htm http://answering-islam.org/Quran/Contra/jesus_creator.htm http://answering-islam.org/Quran/Contra/jesus_unlike_adam.html http://answering-islam.org/Shamoun/jesus_most_exalted_q.htm http://answering-islam.org/Shamoun/jesus_most_high_q.htm http://answering-islam.org/Gilchrist/titles.html http://answering-islam.org/Gilchrist/uniqueness.html http://answering-islam.org/Gilchrist/Vol2/5c.html http://answering-islam.org/Gilchrist/Sharing/11unique.html http://answering-islam.org/Gilchrist/Sharing/12son.html

MORE CONTRADICTIONS IN THE QUR'AN 326

INTRODUCTION The Quran, with its many ambiguous statements, is an ideal scripture to find contradictions. At the same time, its ambiguity provides a good opportunity for Muslims to find some explanation or the other to negate a contradiction. Some of the contradictions mentioned below might have already appeared on other Web Sites with slight variations. Though Muslim scholars emphasize on the need to understand the CONTEXT of every verse to understand its implication better, the job is easily said than done. The innumerable repetitions and frequent appearance of irrelevant verses make the CONTEXTfinding task indeed difficult. One would expect a scripture to be organized in some logical manner to enable people to understand it better. Unfortunately the Quran, often projected by Muslims as the FINAL TESTAMENT from God, fails in this criterion too. "Better than a thousand verses devoid of meaning is a single meaningful verse which can bring tranquility to the one who hears it" Dhammapada, 101

1. Embryonic Sex Determination One of the references on human reproduction which Muslims often quote from the Quran is verse 53:45-46. This is interpreted as a reference to the determination of sex at the fertilization stage itself. However, elsewhere, the Quran says that the sex of a developing embryo is determined well after the leech-like clot stage!

(53:45-46) "That He did create the pairs - male and female from a sperm-drop* (nutfah) when lodged (in its place)"

(75:38-39) "Was he not a drop of sperm emitted (in lowly form)? Then did he become a leechlike clot; then did (Allah) make and fashion (him) in due proportion. And of him He made the sexes, male and female" **

have passed over the drop (nutfah), Allah sends an Angel to it, who shapes it and make its ears, eyes, skin, flesh and bones. Then he says, "O Lord, is it male or female?" and your Lord decides what He wishes" (Hadith, Muslim, Book 33, No. 6392)

2. Width of the Garden There is a clear discrepancy with reference to the width of the Paradise or Garden in the Quran. Verse 3:133 says that it is all the heavens (Samawath: plural) and the earth combined. Verse 57:21 says that the width is the (lower?) heaven (Sama: singular) and the earth combined.

(3:133) ".... a Garden whose width is that (of the whole) of the heavens and the earth, prepared for the righteous,"

(57:21) ".... a Garden (of Bliss), the width whereof is as the width of the heaven and the earth, prepared for those who believe in Allah .... "

3. Who misleads people? Satan or Allah? According to verse 4:119-120, Satan (the rejected one) is the one who creates false desires and misleads people. Refer also 15:42. However, according to verse 16:93, it is God who leaves people astray as He wills! See also 4:78.

(4:119-120) "I will mislead them, and I will create in them false desires....." (says Satan) "Satan make them promises and creates in them false hopes...." (vouched by Allah)

(16:93) "If Allah so willed, He could make you all one people. But He leaves straying whom He pleases and He guides whom He pleases ...."

4. Attitude towards unbelieving parents ___________ * Note the conspicuous absence of ovum required for fertilization. ** This view is further supported by this Hadith: "When 42 nights 327

Al-Quran givens contradicting information as to what a believer should do when unbelieving parents and brothers insist on worshipping their gods. Verse 31:15 asks believers to keep company with unbelieving 328

parents even if they insist (on following their religion?), but verse 9:23 asks believers not to take their fathers and brothers as protectors if they disbelieved!

(31:15) "But if they strive (Jahada) to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (and consideration)..."

(9:23) "O ye who believe! Take not protectors your fathers and your brothers if they love infidelity above faith: If any of you do so, they do wrong"

These verses of course appear in different contexts. Apologists can argue that verse 9:23 is applicable only in the context of hostilities and not otherwise. Then we have to define what is hostility. We must not forget that many passages in the Quran reflect an hostile environment of fluctuating fortunes between believers and unbelievers. Since neither the Suras nor all the verses within Suras are arranged chronologically, the contexts of these `revelations' become that much difficult to understand. Interestingly, verse 31:15 also seems to appear in the context of `Striving' from the Unbelievers' side. Note the word `Jahada'!

5. Which enters the Paradise: Soul or Body or Both? After resurrection, it is the body (after reuniting with the soul?) which enters the Paradise. This has been emphasized throughout the Book. See verses 13:5, 17:98-99, 20:55, 34:7, 75:3-4. However verses 27-30 in Sura 89 state that it is the Soul (Nafs)* which enters the Garden!

(17:99) "See they not that Allah who created the heavens and the earth has the power to create the like of

(89:27-30) (To the righteous soul will be said) "O (tho) soul, in (complete) rest and satisfaction! Come back thou to thy Lord well pleased (thyself), and well-pleasing 329

them (anew)? ...." (75:3-4) "Does man think that We cannot assemble his bones? Nay we are able to to put together in perfect order the very tips of his fingers..."

unto Him! Enter thou, thee among my Devotees! Yea, enter thou My Heaven!" (31:28) "Your creation and your rising (from the dead) are only as (the creation and the rising of) a single soul..." (Pickthall)

In Islam, the bliss in Paradise is not complete without the corporeal and sense pleasures. Otherwise, how can one drink Zanzabil (76:17), feel the moderate temperature (76:13), enjoy maidens (55:56) and drink honey and milk (47:16-17). These are all joys in state for the faithful. Yousuf Ali (note 6128 for verse 89:27-30) also says that it is the soul which enters the heaven, and not the gross body which perishes (His comment is contradictory to what verse 75:3-4 says!). Read verse 31:28 also. It says man's creation or resurrection is in no wise but as an individual soul*. Pickthall's translation (see box above) is more clear. _____________ * Unlike in Vedic scriptures, the Quran does not clearly recognize the SOUL as a distinct entity from the BODY. The soul is often referred as a source of all inclinations and desires (3:61, 12:53). The Arabic word `Nafs' has been translated differently by different translators: as SOUL, MIND, SPIRIT and even as HEART! The word `Nafs' at times refers to the individual (12:53), sometimes to the Soul (6:93, 39:42), and sometimes to God Himself (6:12,54)!. Of particular interest is verse 21:35 which says "Every soul shall have a taste of death.... ". This verse could mean: (i) that the Soul gets a taste of death after separation from the body, as Yousuf Ali interprets or (ii) that the Individual gets a taste of death as it is generally implied on most occasions (3:61, 51:21). Those who are of the opinion that `Nafs' in 21:35 only mean the real Soul would then have to consider this verse as another contradiction to verses 39:42 and 89:27-30 which imply that the Soul is taken back by Allah, momentarily during sleep and decisively at death. Does it mean that the Soul has no death?

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6. God needs man or man needs God? A very clear contradiction exists between verses 51:56 and 35:15. While the former verse says that God created Jinns and mankind for His own reasons (read also 67:2), the latter one says it is man who is in need of God! Read also 51:57.

(51:56) "I have only created Jinns and men, that they may serve me" * (67:2) "He who created Death and Life, that He may try which of you is the best in deed"

Can anyone understand what God says here? The fact that both Good and Evil are from Allah or only Good is from Allah?

8. Who has to be blamed for BELIEF AND DISBELIEF ?

(6:12) "It is they who have lost their own souls, that they will not believe" 35:15 "O mankind! It is you that have need of God: but God is the One Free of all wants, worthy of all praise"

(10:100) "No soul can believe except by the will of Allah"

No explanation required for this contradiction!

9. Who has to be blamed for the wrongs done? From verses 35:8, 16:93, 74:31, 2:142, we learn that it is Allah who has to be blamed for all the misguidance. While other verses hold man himself responsible for the wrongs done (30:9, 4:79).

_____________ * Of interest in this regard is the popular (but probably fabricated) Hadith: "I was a secret treasure, and I created the creatures in order that I might be known" (*, *)

7. EVIL AND GOOD: Where do they come from? While one verse says that both Evil and Good issue from Allah, the very next verse says only Good comes from Allah!

(35:8) "Allah leaves stray whom He wills and guides whom He wills"

(30:9) "It was not Allah who wronged them, but they wronged their own souls"

10. UNBELIEVERS: To be persecuted or forgiven? (4:78) ".... If some good befalls them, they say "This is from Allah". But if evil, they say "This is from thee" (O prophet). Say: "All things are from Allah....."*

(4:79) "Whatever good, (O man!) happens to thee, is from Allah. But whatever evil happens to thee, is from thyself"

________________ * Interestingly, the remainder of this verse goes like this: "But what has come to these people. That they fail to understand a single fact?" 331

Verses 23:117 and 98:6 say that unbelievers will not prosper and are the worst of creatures!. Verse 9:29 also asks believers to fight those who do not believe in Allah, the Last Day, His rules and His religion of truth. But verse 45:14 says otherwise. Read also 16:128.

(9:29) "Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which has been forbidden by Allah and His

(45:14) "Tell those who believe, to forgive those who do not hope for the Days of Allah; It is for Him to recompense (for good or evil) 332

Messenger, nor acknowledge the religion of Truth ....."

each people according to what they have earned"

Apologists can argue that verse 9:29 was revealed in the context of war and 45:14 perhaps towards the end of hostilities. The fact is that the Quran does not specify what verses are applicable in the context of war and what is to be followed during other occasions. And also what rulings were for the past, what are for the present and what are for the future! God has unfortunately left everything to our discretion. Ironically, Apologists claim that the Quran contains solutions for the problems of the Past, Present and Future. There is little doubt that their claims is more emotional than factual.

11. God's advice to Muhammed on propagating Islam We have seen apologists quoting verses from the Quran in support of their claim that the Quran does not recommend forceful conversions. The verse they often quote is 2:256 which says "There is no compulsion in religion". There are also many verses in the Quran which suggest otherwise and these have already appeared on web pages. Here we see two contradicting directives from God on conveying Allah's religion to the people:

(3:20) "So if they dispute thee, say: "I have permitted my whole self to Allah and so have those who follow me"..... "Do you (also) submit yourselves? If they do, they are in right guidance. But if they turn back, thy duty is to convey the message. And in Allah's sight are (all) His servants"

(8:38-39) "Say to the Unbelievers, if (now) they desist (from disbelief), their past would be forgiven; but if they persist, the punishment of those before them is already (a matter of warning to them). And fight them on until there is no more persecution and the religion becomes Allah's in its entirety... "

we recommend the directives in verse 8:38-39 as the standard method to be followed by all Muslims? Or is the latter verse given during the context of war? To me, these verses reflect the changing moods of the prophet in response to the public reaction he received. We see a content & tolerant messenger in verse 3:20 and a contempt and aggressive messenger in verse 8:38-39! I am yet to see a scripture without any apparent internal/external contradiction in it. In general, the bigger the size of the Book, greater the number of contradictions. Particularly when the texts are a compilation of `revelations' attributed to many seers or prophets. We are living in a pluralistic environment and our effort must to understand the sublime teachings of all religious texts. Those who sincerely wish to investigate the Truth should do it without any bias and prejudice. Emotion should not take an upper hand at the expense of common sense! "Those who take error for truth, and the truth for error, will never attain the supreme goal, for they are led astray by vain desires and false views" Dhammapada, 11. Note: Readers should not get carried away by the fact that I have quoted verses from Buddhist scripture Dhammapada. I don't mind quoting verses from any scripture as long as they meet these two criteria: (i) If its message is sensible and is of great value to the present and (ii) if it does not contradict another verse of the same Book.

Presented by Dr. N.V.K. Ashraf Email to the author will be forwarded through this address.

An Examination of The Parallel Passages of the Quranic Text: CONCILIATION OR CONFLICT?

Is verse 8:38-39 an abrogation of verse 3:20? If that is the case, can 333

Sam Shamoun 334

A common allegation presented by Muslim apologists seeking to discredit the New Testament documents is the fact that one often finds in the Gospel accounts stories of Jesus told in a slightly different manner. When reading the NT records, one will find that the writers often modify and summarize Jesus' words in relation to the audience they are writing. This being the case Muslims assert that the Gospels are unreliable and should be discarded. This assertion presumes that accurate writing requires comprehensive and complete detail in regard to an event being reported. In other words, a writer is obligated to leave nothing out of his narrative when describing an event, even irrelevant material. Such an understanding on how narratives should be written leaves two problems for Muslims. Firstly, no historian comprehensively records every minute detail but will often summarize and modify his account in order to bring out that material which is relevant to his intended audience. Hence, the gospel writers accurately record Jesus' words in summarized format. Secondly, this criteria if true would serve to discredit the Quran. The Quran often reports the same events with variant wording. Hence, if the Muslim assumption would be enforced, we would also have to reject the Quran. In the following examples, citations will be given and highlighted by italics for the sake of comparison. This will help demonstrate that the Quran contains parallel accounts that contain conflicting wording and details.

MOSES AND THE BURNING BUSH Has the story of Moses Reached Thee? Behold he saw a fire: So he said to his

Behold! Moses said to his family "I perceive A fire; soon will I bring you From there some 335

Now when Moses had fulfilled The term, and was traveling With his

family, "Tarry ye: I perceive a fire; perhaps I can Bring you some burning brand Therefrom, or find some guidance At the fire." But when he came to the fire, a voice Was heard: "O Moses! "Verily I am thy Lord! Therefore (in My presence) Put off thy shoes: thou art In the sacred valley Tuwa. "I have chosen thee: Listen, then, to the inspiration (Sent to thee). "Verily, I am God: There is no god but I: So serve thou Me (only), And establish regular prayer For celebrating My praise. Verily the hour is coming- My design is to keep it Hidden- for every soul To its reward By the measure of its endeavor. Therefore let not such as Believe not therein But follow their own Lusts, divert thee therefrom, Lest thou perish!" "And what is that in thy right hand, O Moses?" He said, "It is My rod:

information, Or I will Bring you A burning brand to light our fuel That ye may Warm yourselves." But when he came To the (Fire), a voice Was heard: "Blessed are those In the Fire and those around: And Glory to God, The Lord of the Worlds. "O Moses! Verily I am God, the Exalted In Might, the wise!... "Now do throw thy rod!" But when he saw it Moving (of its own accord) As if it had been a snake, He turned back in Retreat, And retraced not his steps: "O Moses!" (it was said), "Fear not: truly, in My presence, Those called as apostles Have no fear,- But if Any have done wrong And have thereafter substituted Good to take the place of the evil, Truly, I am OftForgiving, Most Merciful. "Now put thy hand into Thy bosom, and it will Come forth white without stain (Or harm): (These are) among The nine Signs (thou wilt take) To 336

family, he perceived A fire in the direction of Mount Tur. He said To his family: "Tarry ye; I perceive a fire; I hope To bring you from there Some information, or a burning Firebrand that ye may warm yourselves." But when he came To the (Fire), a voice was heard from the right back Of the valley, from a tree In hallowed ground: "O Moses! Verily I am God, the Lord of the Worlds ... Now do thou throw thy rod! But when he saw it Moving (of its own accord) As if it had been a snake, He turned back in retreat and retraced not his steps: "O Moses!" (It was said), "Draw near, and fear not; For thou art of those Who are secure. "Move thy hand into thy bosom, and it will Come forth to thy side (To guard) against fear. Those are the two

on it I lean; with it I beat down fodder For my flocks; and In it I find Have Other uses." (God) said, "Throw it, O Moses!" He threw it, and behold it was a snake Active in motion. (God) said "Seize it And fear not: We shall return it at once To its former condition... Now draw thy hand Close to thy side: It shall come forth white (And shining), without harm (or stain),- As a another Sign,- In order that we may show thee (Two) of our Greater Signs. Go thou to Pharaoh For he has indeed Transgressed all bounds." [S. 20:9-24]

Pharaoh and his people: For they are A people Rebellious in transgression." But when Our Signs came To them, that should opened their eyes, they said: "This is Sorcery manifest!" And they rejected those Signs In iniquity and arrogance, Though their Souls were convinced Thereof: so see what was The end of those Who acted corruptly. [S. 27:7-14]

credentials From thy Lord to Pharaoh And his Chiefs: for truly They are a people Rebellious and wicked." [S. 28:2933]

an enemy to him': But I cast (the garment Of) love over thee from Me: And (this) in order that Thou mayest be reared Under Mine eye. Behold thy sister goeth forth And saith, `Shall I show you One who will nurse And rear the (child)?' So We brought thee back To thy mother, that her eye Might be cooled and she Should not grieve. Then thou didst slay A man, but We saved thee From trouble, and We tried Thee in various ways. Then didst thou tarry a number of years With the people of Midian. Then didst thou come hither As ordained, O Moses!" [S. 20:38-40]

apostles... And she said to the sister Of (Moses), "Follow him". So she (the sister) Watched him In the character of a stranger. And they knew not. And We ordained that he Refused suck at first, until (His sister came up and) said: "Shall I Point out to you the people Of a house that will nourish And bring him up For you And be sincerely attached To him?... Thus did We restore him To his mother, that Her eye might be comforted, that she might not grieve, and that She might know the promise of God is true: but Most of them do not understand. [S. 28:7,11-13]

ISRAEL AND OBEDIENCE

MOSES' CHILDHOOD "Behold! We sent To thy mother, by inspiration, The Message: `Throw (the child) Into the chest, and throw (The chest) into the river: The river will cast him Up the bank, and he will be taken up by one Who is an enemy to Me And

"So we sent this inspiration To the mother of Moses: `Suckle (thy child), but when Thou hast Fears about him, Cast him into the river, But Fear not nor grieve: For We shall restore him To Thee, and We shall make Him one of Our

337

And remember We said: "Enter this town, and eat of the plenty therein As ye wish; but enter The gate with humility, In posture and in words, And We shall forgive you your faults And increase (the portion of) Those who do good." But the transgressors Changed the word from that Which had been given them; So we sent on the transgressors A plague from heaven, for that they infringed (Our command) repeatedly. [S. 2:58-59]

And remember it was said to them: "Dwell in this town And eat therein as you wish, But say The word of humility and enter the gate In a posture of humility: We shall forgive you Your faults; We shall increase (The portion of) those Who do good." But the transgressors among them Changed the word from that Which had Been given them So we sent on them a plague from heaven For that they repeatedly transgressed. [S. 7:161-162]

Of particular interest is A. Yusef Ali's footnote: 338

These verses, 58-59, may be compared to vii. 161-162. There are two verbal differences. Here (ii. 58) we have "enter the town" and in vii. 161 we have "dwell in the town." Again in ii. 59 here we have "infringed (Our command)," and in vii. 162, we have "transgressed." The verbal differences make no difference to the sense. (Ali, The Holy QuranTranslation and Commentary, p. 31, f. 72)

MOSES AND THE SORCERERS They said: "O Moses! Whether wilt thou That thou throw (first) Or that we be the first to throw?" He said, "Nay, throw ye First!" Then behold Their ropes and their rods- So it seemed to him on account of their magic- Began to be in lively motion! So Moses conceived In his mind A (sort of ) fear. We said: "Fear not! For thou hast indeed The upper hand: Throw that which is In thy right hand: Quickly will it swallow up That which they have faked What they have faked Is but a magician's trick: And the magician thrives not (No matter) where he goes. So the magicians were Thrown down in prostration: They said, "We believe In the Lord of Aaron and Moses." (Pharaoh) said: "Believe ye In Him before I give You permission? Surely This must be your leader, Who has taught you magic! Be sure I will cut off Your hands and feet On opposite sides, and I Will have you crucified On trunks of palm-trees: So shall ye

So when the sorcerers arrived, They said to Pharaoh: "Of courseshall we have a suitable reward if we win?" He said: "Yea, (and more),- For ye shall in that case Be (raised in posts) Nearest (to my person)." Moses said to them, "Throw ye- which ye are about to throw!" So They threw their ropes And their rods, and said: "By the might of Pharaoh It is we who will Certainly win!" Then Moses threw his rod, When, behold, it straightway swallows up all The falsehoods which they fake! Then did the Sorcerers fall down, prostration in adoration, Saying: "We believe in the Lord of the Worlds, The Lord of Moses and Aaron." Said Pharaoh: "Believe ye In Him before I give You permission? Surely he is your leader who has Taught you sorcery! But soon shall ye know!" "Be sure I will cut off Your hands and your feet On opposite sides,

339

know for certain, Which of us can give The more severe and the more Lasting punishment." They said, "Never shall we Regard thee as more than The Clear Signs that have Come to us, or than Him who created us! So decree whatever thou Desirest to decree: for thou Canst only decree (touching) The life of this world. For us, we have believed In our Lord: may He Forgive us our faults, And the magic to which Thou didst compel us: For God is Best And Most Abiding." [S. 20:65-73]

and I Will cause you all To die On the cross!" They said: "No matter! For us, we shall but return to our Lord! Only, our desire is That our Lord will forgive us our faults, That We may become Foremost among the Believers!" [S. 26:4152 (Cf. 7:111-126)]

One Muslim scholar commented on the phenomena of verbal variations of the same stories within the Quran: "Among the mutashabih (things which resemble one another) verses are those which tell the story of Moses in many places of the Qur'an, and those, like them, which employ different words to express similar meanings. Some examples of these are: 'Let into it' and 'Carry in it [the Ark]', (Q. 23:27 and 11:40); 'Slip in your hand' and 'Enter your hand [O Moses into your bosom]', (Q. 28:32 and 27:12); and 'He [Moses] cast down his staff and, behold, it became a snake slithering' and 'He cast it down and, behold, it became an unmistakable serpent', (Q. 20:20 and 7:107). Ibn Zayd then comments, 'All this is in order to show God's judgment between the prophets and their peoples.' Ibn Zayd goes on, 'Anyone whom God wishes to test and cause to fall into error would say, "Why is this not like that, and why is that like this!"' (Tabari, VI, pp. 177-179)" (Mahmoud M. Ayoub, The Qur'an and Its Interpreters, Vol. II - The House of Imran [State University of New York Press, Albany; 1992], p. 23; bold emphasis ours) 340

Hence, Muslim themselves have discovered and stumbled on the fact that the same Quranic stories contain verbal variations.

Signs; So relate the story; Perchance they may reflect. [S. 7:175177]

These few examples should sufficiently demonstrate to the reader that the Quran, along with the Bible, contain accounts that although parallel, are slightly modified in wording and detail. Other examples include S. 11:77-83 with 15:61-75 and 29:32-34, as well as 26:160-175 with 27:5458 and 29:28-30.

For the worst of beasts in the sight of God are the deaf and the dumb, - those who understand not. [S. 8:22]

QUESTIONABLE LANGUAGE OF THE BIBLE? Another attack on Scripture relates to the biblical usage of "dogs" and "swine" in describing unbelievers and Gentiles (Cf. Matthew 7:6, 15:26; Philippians 3:2). Muslims claim that it is offensive to insinuate that prophets would actually use such descriptions in describing human beings. Hence, to ascribe such terminology to prophets is to accuse them of sin. It is obvious to anyone reading the Bible that such terms are used metaphorically to show how depraved and corrupt man can be, and is, without the grace of God. Without the guidance of God, man is totally corrupt, doing things that even animals would not do. Furthermore, the Quran itself uses such metaphors to describe evildoers: Say: "Shall I point out To you something much worse Than this, (as judged) By the treatment it received From God? Those who incurred the curse of God And His wrath, those of whom some He transformed into apes and swine..." [S. 5:60] Relate to them the story Of the man to whom We sent Our Signs, But he passed them by: So Satan followed him up and he went astray. If it had been Our Will, We should have elevated him With Our Signs; but he Inclined to the earth, And followed his own vain desires. His similitude is that of a dog; if you attack Him, he lolls out his tongue, or if you leave him alone, He (still) lolls out his tongue. That is the similitude of those who reject Our 341

For the worst of beasts in the sight of God are those who reject Him: They will not believe. [S. 8:55] The similitude of those Who were charged With the (obligations of the) Mosaic Law, But who subsequently failed in those (obligations) is That of an ASS which carries huge tomes (But understands them not). Evil is the similitude of the people who falsify The Signs of God: And God guides not people who do wrong. [S. 62:5] In light of these passages, will a Muslim now assume that God sinned (God forbid!) by using such metaphorical expressions to describe evildoers? If not, then to attack the Bible for using such metaphors is unwarranted. In concluding this paper we must state that there are no good objections against the Bible which a Muslim can bring up. The reason being that every argument presented against the Bible can also be used against the Quran. Instead of attacking the Bible, it is our hope that Muslims will read it with an open heart and discover the glorious riches contained within it. AMEN All Quranic references taken from A. Yusuf Ali's translation

Qur'an Difficulty:

Ants Cannot Talk

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At length, when they came to a valley of ants, one of the ants said: "O ye ants, get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it." So he smiled, amused at her speech; and he said: "O my Lord! so order me that I may be grateful for Thy favours, which Thou has bestowed on me and on my parents, and that I may work the righteousness that will please Thee: And admit me, by They Grace to the ranks of Thy Righteous Servants." -- Sura An-Naml [The Ant] (27):18-19 But then there are these Amazing Facts About Ants that in contradiction to the Qur'an, ants do communicate using smells, not modulation of sounds. Solomon could not have heard any talk since ants do not produce any. Additionally, to imagine that ants communicate such sophisticated information as the Qur'an claims seems rather to belong into the land of fairy tales than science (e.g. an ant being able to distinguish between Solomon and a soldier). Even though basically all communication between ants is through chemical signals, there are, however, a few subspecies of ants which do use some sound communication. But of what kind and complexity is it? The use of vibrational signals is weakly developed in ants in comparison with communication by pheromones. ... Two forms of sound production have been identified., body rapping against the substratum and stridulation, the latter employing files and scrapers clearly evolved for a communicative purpose. ... [p. 255] It has long been known, thanks to the experiments of ... that ants are nearly deaf to airborne vibrations but extremely sensitive to vibrations carried through the substratum ... [p. 257] No evidence exists to rank the chirps of stidulation as anything more than simple unitary signals. In other words, ants do not "talk" by modulating sound through time. ... sounds ... do not appear to vary within species or within the repertory of one 343

worker ant through time. ... stridulation in ants produces a monotonous series of chirps with limited meaning. [p. 257] The signaling pattern is independent of the triggering stimulus. That is, the ants do not modify the drumming to identify the category of danger to the nest. [p. 256] All the above is taken from: Bert Hölldobler and Edward O. Wilson The Ants Cambridge, Mass., Belknap Press of Harvard University Press, 1990. xii, 732 p., ISBN 0674040759, Library Call Number: QL568 .F7 H57 1990 Chapter 7, pages 227-297 speak about communication. Page 228 gives a table of different signals in communication between ants. Of the 17 "messages" listed 14 are chemical, 2 are tactile, 1 is "chemical or tactile". In all the intensive studies of ants, "speech" (modulated sound of complex meaning) has never been observed. When a live ant is marked with the chemical [one that develops in dead ants], i.e. sending the message that this ant is dead, the struggling ant is nevertheless taken by the others and carried out to the rubbish dump. Chemicals take the precedence over anything else. Surely no intelligent speech communication as claimed in this Qur'an passage. Action is blind reaction to the chemical message [pheromones]. (See From Gaia to selfish genes : selected writings in the life sciences, edited by Connie Barlow, Cambridge, Mass., MIT Press, 1991, 273 p, the chapter "From ants to anthropology" by E. O. Wilson, page 153-154.) A recommendation I got: The great Harvard biologist Edward O. Wilson has spent his life studying the captivating ants. See your local bookstore for his several works available on his studies of ants. If you live near a Barnes and Noble bookstore, they stock his books.

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This verse is the only one in the Qur'an talking about ants and the information it conveys is wrong. The Qur'an only shows an understanding on the common level of other fables known from the same time in history.

As a poetic way of expression this is acceptable, even though there are, scientifically speaking, no discernable stages in the universe that would allow us to differentiate between those various heavens. However, the Qur'an specifically assigns the stars to a lower or even the lowest heaven, while it states the relationship of the moon to the totality of the seven heavens is that it is "in them" (fehinna). This gives the impression that the moon is at least as far away as the stars if not further.

Last edited: January 16, 1997

The Location of the Moon and the Stars In the Qur'an we find the following statements about the moon and the stars: He Who created the seven heavens, one above the other ... And We have adorned the lowest heaven with lamps ... (67:3,5) And He completed them seven heavens in two days and inspired in each heaven its command; and We adorned the lower heaven with lamps, and rendered it guarded... (41:12) We have indeed adorned the lower heaven with the beauty of the stars. (37:6) Do you not see how God has created the seven heavens one above the other, and made the moon a light in their midst, and made the sun as a lamp? (71:15-16) The above is Yusuf Ali's translation. Pickthall renders Sura 71:16 as And hath made the moon a light therein, and made the sun a lamp? The Qur'an seems to teach that there are seven heavens, one above the other, whether it was imagined to be like storeys in a high building (flat layers) or like shells or the layers of an onion. 345

But everyone knows today that the stars are much much further away from the earth than the moon. This is not a small difference, it is an issue of several magnitudes. The average distance from the earth to the moon is 384,400 km, while Proxima Centauri, the closest star to us outside of the solar system, is already about 4.3 light years = 40,682,300,000,000 km (40 trillion kilometers) away, or expressed differently, we need to multiply the distance of the moon by more than 100 million to reach even the nearest of all the stars. Had the Qur'an formulated "and the moon in the middle of them" then this would have been unambiguously wrong. The formulation "in them" is vague enough to still allow the possibility of the moon to be in the lowest heaven as well. The wording of the Qur'an is certainly less than scientific in this instance and suggesting wrong notions even though it is sufficiently vague to not make it a clear error. It does, however, throw substantial doubt on the claim that God made the Qur'an scientifically as a proof of its divine origin. Though it seems quite strenuous, one could say that maybe all the stars are in the lowest of the seven heavens (as the Qur'an does) and the moon is on the lowest part of the lowest heaven (which the Qur'an neither says nor implies). The Qur'anic expression relates the location of the moon to the plurality of the heavens and says that the moon is "in them". It does not say it is exactly in the middle, but it does say somewhere "inside" when we look how this word is used elsewhere. There are a good number of other verses where the Qur'an uses the exact same Arabic word "Fihinna" as in the verse we are talking about. In the verses 9:36 and 2:197 it is used in the phrase "the holy months, IN 346

THEM do not ...", i.e. with the meaning of "during this time". It is used speaking of a temporal "inside". In the following a list of verses where this word is used for location:

in confusion and corruption! Nay, We have sent them their admonition, but they turn away from their admonition. Again, IN THEM, means 'inside' those living in the earth or in the heavens.

55:56 (about the gardens of Paradise) IN THEM will be (Maidens), chaste, restraining their glances, ... 55:70 IN THEM will be fair (Companions), good, beautiful;This is clearly stating that these beautiful women are inside these gardens, and more or less in the middle or distributed, but not that they are all huddling on the boundaries of it. This will be imporant below. 5:120 "Never said I to them aught except what Thou didst command me to say, to wit, 'worship God, my Lord and your Lord'; and I was a witness over them whilst I dwelt AMONGST THEM; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things. Again, this is about Jesus, and the whole point is that he lived AMONG THEM, not a life at an obscure point at the periphery, not he was in their midst and they have no excuse that they did not hear his message because they didn't know about it. 17:44 The seven heavens and the earth, and all beings THEREIN, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving! Again, the totality is meant, not just the beings at the periphery. 23:71 If the Truth had been in accord with their desires, truly the heavens and the earth, and all beings THERIN would have been 347

Finally the verse 71:16 that is in question: Pickthall: And hath made the moon a light therein, and made the sun a lamp? Yusuf Ali: And made the moon a light in their midst, and made the sun as a (Glorious) Lamp? Clearly "in their midst" is a valid translation and there is no need to understand this as "exactly in the middle heaven" but it is "inside". What does "in" refer to? It is THEM, i.e. the seven heavens, since that is what the Qur'an talks about in the verse before it. Do you not see how God has created the seven heavens one above the other, and made the moon a light in their midst, and made the sun as a lamp? (71:15-16) No indication that the moon is on the boundary of these heavens, or even at the lower boundary of the lowest one of the seven. The natural reading is still "somewhere inside". And clearly, Yusuf Ali thought that was the natural reading. In distinction to this, we have the very clear statement that the stars are "on the boundary" of the seven heavens since they are in the LOWEST heaven as Sura 67:5 says. As such, maybe one cannot say that the moon is further away than the stars, but given that the stars are in the lowest and the moon is inside the heavens, the moon is at least as far away as the nearest stars and that is scientifically problematic. If it is not outright wrong what the Qur'an says due to the vagueness of expression, it does nevertheless give a wrong impression. 348

Originally this was a very short page which I now extended due to some misunderstandings that arose about my formulations as evidenced in this Muslim response. I am grateful to Mohamed Ghounem to have pointed this out to me.

Qur'an & Science Problem:

Furthermore: Yusuf Ali in his commentary reports that Zul-qarnain is thought to be Alexander the Great. And so does the "Concise Dictionary of Islam." Looking at verses 98-101, this would make Alexander the Great a Muslim -- 1000 years before Muhammad. Yet that is for sure not true. The history does not relate that Alexander the Great had any other religion than the pagan Greeks he came from and ruled over. This is historically blatantly false. Many more details about this historical issue are available in the articles on Zul-Qarnain, his gate, and the place of sunset.

The place of Sun rise and Sun set Till, when he [the traveller Zul-qarnain] reached the setting-place of the sun, he found it going down into a muddy spring, ... -- Sura Sura 18:86 Till, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter from it. -- Sura Sura 18:90 First: It is scientifically proven that the sun does not go down in a muddy spring. Second: This seems to presuppose a flat earth, otherwise how can there be an extreme point in the West or in the East? It does not say, he went as far as possible on land in these directions and then observed the sunrise or sun-set while standing at this shore. A sunrise there would be basically just the same as at any other place on this earth, at land or sea. It would still look as if it is setting "far away". It does say, that he reached THE PLACE where the sun sets and in his second journey the place where it rises. See also the thorough discussion of this issue in Islam and the Setting of the Sun.

Muslim Response by Randy Desmond Date: Thurs, 13 Mar 1997 I looked in the translation by Abdullah Yusuf Ali, "Towards Understanding the Qur'an" by Mawdudi, a small translation by two muslims whose names I have forgotten (but their translation reflects some famous tafsirs and sources of ahadith), and, lastly, my (new) Arabic dictionary. I found that Mawdudi's tafsir and the Arabic dictionary to be the most comprehensive in giving information about this subject matter (second, of course, to just plain reading the Qur'an). Those verses are talking from Dhul-Qarnayn's perspective of where the sun set/rose. Dhul-Qarnayn found the sun setting in a murky spring, and Dhul-Qarnayn found the sun rising on a certain people. Allah gives His factual descriptions BEFORE describing how Dhul-Qarnayn found where/when the sun was setting/rising. Until (Hattaa) as (idhaa) he reached (balagha) the place or time of sunset/west (maghriba)... (18:86) As (idhaa) he reached (balagha) the rise/time of rising [of celestial bodies]/break [of day] (maTli`a)... (18:90) To further explain: just like Morocco is called Al-Maghrib (the West) and we have a prayer at sunset time called

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maghrib (the "a" on the end of the word in the verse is a vowel denoting accusative grammatical case) and maghrib is used today even today to mean the direction west. The key here is that Dhul-Qarnayn found the sun setting in a murky spring. The verse is very explicite in showing that the setting of the sun (and the rising) are from Dhul-Qarnayn's perspective. Knowing this information, we description of where the sun Qarnayn's perspective) to be the areas (both westerly and reign.

can understand the set and rose (from Dhulsimply human descriptions of easterly) of Dhul-Qarnayn's

"It is Allah Who has created seven heavens, and earths as many ..." S. 65:12, F. Malik's translation What should we understand these seven earths to be? Earth in the sense of a land mass, i.e. seven continents located on our one planet earth? Other planets similar to our earth? Before we can evaluate whether this Quranic statement is true, i.e. decide about its scientific correctness, we need to clarify the exact understanding of these ‘seven earths’, particularly how Muhammad understood them. The teaching on the seven earths is found in the early Islamic data, the ahadith and commentaries on the Qur'an.

I hope that clears it up. As for Dhul-Qarnayn being Alexander the Great, that is only speculation at best. So don't jump on accusing the Qur'an of what it does not say. Some scholars say it was Alexander the Great, but some scholars may be wrong sometimes too. They are not prophets. Muslims are warned not to follow blindly. We are taught to seek knowledge and correct our brothers if they do wrong. Know this, at best the answer to the question of who is the personage of Dhul-Qarnayn is simply speculation. Having said that, I know some scholars say it was King Cyrus, the Persian Emperor, who is described in the Book of Ezra as a Godfearing king who liberates the Israelites because he is such a God-fearing individual. (source: Mawdudi's "Towards understanding the Qur'an") Additionally, Mawdudi writes, "Nevertheless, the information available to date does not enable us to form a definitive opinion concerning DhulQarnayn's identity." God knows best.

Qur'an & Science Problem:

The Seven Earths Their Existence and their Location

It may come as a surprise to some of our readers to find that the Qur'an teaches that Allah created seven earths. 351

Evidence from the Ahadith Sahih Al-Bukhari Narrated Muhammad bin Ibrahim bin Al-Harith: from Abu Salama bin 'Abdur-Rahman who had a dispute with some people on a piece of land, and so he went to 'Aisha and told her about it. She said, "O Abu Salama, avoid the land, for Allah's Apostle said, ‘Any person who takes even a span of land unjustly, his neck shall be encircled with it down seven earths.’" (Volume 4, Book 54, Number 417; see also Numbers 418, 420; Volume 3, Book 43, Numbers 632-634) Narrated 'Abdullah: A (Jewish) Rabbi came to Allah's Apostle and he said, "O Muhammad! We learn that Allah will put all the heavens on one finger, and the earths on one finger, and the trees on one finger, and the water and the dust on one finger, and all the other created beings on one finger. Then He will say, ‘I am the King.’" Thereupon the Prophet smiled so that his pre-molar teeth became visible, and that was the confirmation of the Rabbi. Then Allah's Apostle recited: ‘No just estimate have they made of Allah such as due to Him.’ (39.67) (Volume 6, Book 60, Number 335)

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Sahih Muslim Muhammad b. Ibrahim said that Abu Salama reported to him that there was between him and his people dispute over a piece of land, and he came to 'A'isha and mentioned that to her, whereupon she said: Abu Salama, abstain from getting this land, for Allah's Messenger (may peace be upon him) said: He who usurps even a span of land would be made to wear around his neck seven earths. (Book 010, Number 3925; see also Numbers 3920-3924)

their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Under it there is another Earth with a journey of five hundred years between them," and so on till he had counted seven earths with a journey of five hundred years between each pair. He then said, "By Him in Whose hand Muhammad's soul is, if you were to drop a rope to the lowest earth it would not pass out of Allah's knowledge." He then recited, "He is the First and the Last, the Outward and the Inward, and He is omniscient." (Tirmidhi commented that Allah's Messenger's recitation of the verse indicates that it would go down within Allah's knowledge, power and authority, for Allah's knowledge, power and authority are everywhere, while He is on the Throne, as He described Himself in His Book.)

Al-Tirmidhi Narrated AbuHurayrah While Allah's Prophet (peace be upon him) and his companions were sitting clouds came over them and Allah's Prophet (peace be upon him) asked, "Do you know what these are?" On their replying that Allah and His Messenger knew best, he said, "These are the clouds (anan), these are the water-carriers of the Earth, which Allah drives to people who do not thank Him or call upon him." He then asked, "Do you know what is above you?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "It is the firmament, a ceiling which is guarded and waves which are kept back." He then asked, "Do you know what is between you and it?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Between you and it are five hundred years." He then asked, "Do you knew what is above that?" On their replying that Allah and His Messenger (peace be upon him) best he said, "Two heavens with a distance of five hundred years between them." He went on speaking like that till he counted seven heavens, the distance between each pair being like between Heaven and Earth. He then asked, "Do you know what is above that?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Above that is the Throne, and the distance between it and the (seventh) heaven is the same as that between each pair of heavens." He then asked, "Do you know what is below you?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "It is the earth." He then asked, "Do you know what is under that?" On 353

Ahmad and Tirmidhi transmitted it. (Number 1513- taken from the ALIM CD-ROM Version)

Note: This hadith is particularly relevant, since the reference to the seven earths is this time not made in passing while talking about some other topic. It is Muhammad himself who takes the initiative to teach his followers the structure of the universe. The ‘fact’ that there are seven heavens and seven earths is already stated in the Qur'an. Muhammad, however, wants his followers to know also what the relation is between these seven heavens and the seven earths, what exactly is their relative position and the distance between them.

Narrated Ubayy ibn Ka'b In regard to the words of Allah, the Exalted and Glorious, "Your Lord brought forth their offspring from the loins of the children of Adam." (7:172) Ubayy said: He gathered them and paired them then fashioned them and endowed them with the power of speech and they began to speak. He then made an agreement and covenant with them. He made them bear witness about themselves (saying) Am I not your Lord. They said: Yes. He said: I call to witness seven heavens and seven earths regarding you ...

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Transmitted by Ahmad. (Number 41- taken from the ALIM CD-ROM Version)

Narrated AbuSa'id al-Khudri Allah's Messenger (peace be upon him) said that Moses asked his Lord to teach him something with which to make mention of Him or to supplicate Him, and was told to say, "There is no god but Allah." He replied to his Lord that all His servants said this, but he wanted something particularly for himself, and He said, "Moses, were the seven heavens and their inhabitants, apart from me, and the seven earths put on one side of a balance and ‘There is no god but Allah’ on the other, ‘There is no god but Allah’ would outweigh them." It is transmitted in Sharh as-Sunnah. (Number 731- taken from the ALIM CD-ROM Version)

and what they blow away, I ask of You for the good of this city and the good of its inhabitants and the good of what is in it. I seek refuge in You from its evil and the evil of its inhabitants and the evil of what is in it." This is related by an-Nasa'i, ibn Hibban, and al-Hakim who calls it sahih ... (Volume 2, Number 119b- taken from the ALIM CD-ROM Version) ... Khalid b. Walid reported that once he suffered from insomnia. The Prophet, peace be upon him, said to him, "Shall I teach you words that will make you go to sleep when you say them? Say, ‘O Allah, the Lord of the seven heavens and whatever they cover, Lord of the earths and whatever they contain, Creator of devils and whomever they mislead, be my protector from the evil of all Your creatures lest some of them may hasten with insolence against me or transgress the bounds. Honored is he who is in Your protection and blessed be Your name, there is no god except You’." (Reported by At-Tabrani in his Al-Kahir and AlAwsat. Its chain is sound, although Abdur-Rahman did not hear it from Khalid. Al-Hafiz al-Mundhari has mentioned it)… (Volume 4, Number 122- taken from the ALIM CD-ROM Version)

Narrated Ya'la ibn Murrah

Evidence from Early Muslim Historians and Commentators Ya'la told of hearing Allah's Messenger (peace be upon him) say, "If anyone wrongly takes a span of land, Allah, Who is Great and Glorious, will make him dig it till he gets to the end of seven earths, and then he will have it tied round his neck till the Day of Resurrection when men are judged." Ahmad transmitted it. (Number 885- taken from the ALIM CD-ROM Version)

Fiqh-us-Sunna ... Ata ibn abi Marwan states from his father that Ka'b took an oath by the One who opened up the sea for Moses that Suhaib related to him that whenever the Messenger of Allah sallallahu alehi wasallam saw a city which he wished to enter, he would say: "O Allah, Lord of the seven heavens and what they shade, Lord of the seven earths and what they carry, Lord of the satans and those that they misguide, Lord of the winds 355

Tafsir Ibn Abbas (Allah it is Who hath created seven heavens) one above the other like a dome, (and of the earth the like thereof) seven earths BUT THEY ARE FLAT. (The commandment cometh down among them slowly) He says: He sends the angels down from heaven with revelation, Scripture and calamities, (that ye may know) and acknowledge (that Allah is Able to do all things) relating to the dwellers of the heavens and the earths, (and that Allah surroundeth all things in knowledge) and that His knowledge encompasses everything.' (Tanwîr al-Miqbâs min Tafsîr Ibn 'Abbâs; online source; bold, underline and capital emphasis ours) Al-Tabari According to Muhammad b. Sahl b. 'Askar-Isma'il b. 'Abd al-KarimWahb, mentioning some of his majesty (as being described as follows): 356

The heavens and the earth and the oceans are in the haykal, and the haykal is in the Footstool. God's feet are upon the Footstool. He carries the Footstool. It became like a sandal on His feet. When Wahb was asked: What is the haykal? He replied: Something on the heavens' extremities that surrounds the earth and the oceans like ropes that are used to fasten a tent. And when Wahb was asked how earths are (constituted), he replied: They are seven earths that are FLAT and islands. Between each two earths, there is an ocean. All that is surrounded by the (surrounding) ocean, and the haykal is behind the ocean. (History of Al-Tabari-General Introduction and From the Creation to the Flood, Volume 1, trans. Franz Rosenthal [State University of New York Press, Albany 1989], pp. 207-208) Ibn Kathir means, He created seven earths. In the Two Sahihs, there is a Hadith that states ... In the beginning of my book, Al-Bidayah wan-Nihayah, I mentioned the various narrations for this Hadith when I narrated the story of the creation of the earth. All the thanks and praise is due to Allah. Those who explained this Hadith to mean the seven continents have brought an implausible explanation that contradicts the letter of the Qur’an and the Hadith without having proof. (Tafsir Ibn Kathir (Abridged) Volume 10 (Surat At-Tagabun to the end of the Qur’an), abridged by a group of scholars under the supervision of Shaykh SafiurRahman Al-Mubarakpuri [Darussalam Publishers & Distributors, Riyadh, Houston, New York, London, Lahore; first edition, September 2000], pp. 55-56; bold emphasis ours)

Hell. There dwells a nation called Tamis, whose food is their own flesh and whose drink is their own blood. The third earth is called Arqa, wherein dwell mulelike eagles with spearlike tails. On each tail are three hundred and sixty poisonous quills. Were even one quill placed on the face of the earth, the entire universe would pass away. The inhabitants thereof are a nation called Qays, who eat dirt and drink mothers' milk. The fourth earth is called Haraba, wherein dwell the snakes of Hell, which are as large as mountains. Each snake has fangs like tall palm trees, and if they were to strike the hugest mountain with their fangs it would be leveled to the ground. The inhabitants of this earth are a nation called Jilla, and they have no eyes, hands or feet but have wings like bats and die only of old age. The fifth earth is called Maltham, wherein stones of sulphur hang around the necks of infidels. When the fire is kindled the fuel is placed on their breasts, and the flames leap up onto their faces, as He hath said: The fire whose fuel is men and stones (2:24), and Fire shall cover their faces (14:50). The inhabitants are a nation called Hajla, who are numerous and who eat each other. The sixth earth is called Sijjin. Here are the registers of the people of Hell, and their works are vile, as He hath said: Verily the register of the actions of the wicked is surely Sijjin (83:7). Herein dwells a nation called Qatat, who are shaped like birds and worship God truly. The seventh earth is called Ajiba and is the habitation of Iblis. There dwells a nation called Khasum, who are BLACK and short, with claws like lions. It is they who will be given dominion over Gog and Magog, who will be destroyed by them… (Tales of the Prophets-Qisas al-anbiya, trans. Wheeler M. Thackston Jr. [Great Books of the Islamic World, Inc., Distributed by Kazi Publications; Chicago, IL 1997], pp. 8-9) Shaykh Al-Albani

Muhammad ibn 'Abd Allah al-Kisa'i

The late renowned modern hadith scholar Al-Allamah Muhammad Nasir ud-Deen Al-Albani, after citing the following narration:

... There are seven earths. The first is called Ramaka, beneath which is the Barren Wind, which can be bridled by no fewer than seventy thousand angels. With this wind God destroyed the people of Ad. The inhabitants of Ramaka are a nation called Muwashshim, upon whom is everlasting torment and divine retribution. The second earth is called Khalada, wherein are the implements of torture for the inhabitants of 357

134 - "When death was approaching the Prophet of Allaah Nooh – sallAllaahu alayhi wa sallam – he said to his son: I will narrate to you my bequest; I command you with two things and prohibit you from two things. I command you with 'La ilaha ‘illa Allaah' (‘There is none worthy of worship in truth except Allaah) if the seven heavens and the seven earths were placed upon a scale and 'La ilaha ‘illa Allaah' was placed on 358

the other, then 'La ilaha ‘illa Allaah' would be heavier… Silsilah Saheehah: 134

"Allah it is Who hath created seven heavens, and of the earth the like thereof ..." Pickthall

Stated that:

"Allah is He Who created seven Firmaments and of the earth a similar number ..." Yusuf Ali

4 - The seven earths are like the seven heavens. There are many Ahadeeth regarding this in Bukharee and Muslim and in other books. Perhaps one day we will have time to follow up these Ahadeeth and research them. What supports these Ahadeeth is the saying of Allaah Tabaraka wa Ta' aala : << It is Allaah Who has created seven heavens and of the earth the like thereof (i.e. seven). >> I.e. they are similar in creation and in number. So, you should not pay any attention to the one who explains it away, there by it ends up as a negation of similarity as well as in numbers, being deceived by the Europeans and where their knowledge has reached to, from having gone up in to space however they do not know of seven earths, along with that they do not know about seven heavens. Will we reject the speech of Allaah and the speech of His Messenger due to the ignorance of the Europeans and others along with them, declaring that the more they increase their knowledge of the universe, the more they increase in their ignorance of it. Allaah the Most Great has spoken the truth when He said : << And of knowledge, you (mankind) have been given only a little >> (Al-Albani, The Ahadeeth of Tawheed from the Silsilah Ahadeeth As-Saheehah; source; bold and underline emphasis ours) The preceding citations demonstrate beyond any reasonable doubt that the first Muslims, Muhammad and his companions, believed that there were seven actual earths. In addition, these sources conclusively prove that Muhammad taught all these seven earths, including the earth we live on, to be flat, something like a continental plate, but not spherical like a globe. (For further data, see the article The Earth: Flat or Round?). It is quite evident that Muhammad was grossly mistaken here. One more important observation needs to be made about this issue: "It is Allah Who has created seven heavens, and earths as many ..." F. Malik 359

All these translations show that the emphasis of this verse is not the number of heavens and earths, the purpose of this ayah is clearly to answer the question: Who is the creator of the seven heavens and earths? That there are indeed seven heavens and seven earths is assumed. This is not new information. In the many ahadith quoted above, the fact that Muhammad specified the number of the heavens and the earths to be seven never evoked any surprise. It was the general understanding at the time, believed by many. In fact, in the second hadith quoted above, it is a Jewish Rabbi who comes to Muhammad and speaks of a plurality of heavens and a plurality of earths. The Qur'an only stresses, that the creator of them all is Allah, not any other of the many gods the Arabs still believed in at the time. He alone is the creator of all the earths, and therefore he alone has the power over all the earths. The rest of the ayah confirms this emphasis: "Allah is He Who created seven Firmaments and of the earth a similar number, through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, and that Allah comprehends all things in (His) Knowledge." Yusuf Ali

Conclusion Taking into account all the early Islamic data presented above, is there any way to avoid the conclusion that the Quranic teaching about the universe as being structured in seven heavens and seven earths is merely a repetition of the beliefs and superstitions of the people of Muhammad's day? The ancient belief in seven earths is a major scientific error and this false understanding was not only explicitly taught by Muhammad but even included in the Qur'an as if being a scientific fact. This provides further evidence that Muhammad is not God's prophet, the Qur'an is not God's word and that the Allah of Islam is not the true God. 360

Jochen Katz

on them than I do. The contrary is true. Mankind is subject to them in various ways. Qur'an Contradiction:

Throwing Stars at the Devils?

And We have (from of old), adorned the lowest heaven with lamps, and we have made such (Lamps as) missiles to drive away Satans, ... -- Sura 67:5 We have indeed decked the lower heaven with beauty (in) the stars, (for beauty) and for guard against all obstinate rebellious Satans. (So) they should not strain their ears in the direction of the Exalted Assembly but be cast away from every side. -- Sura 37:6-8 See also Suras 15:16-18, 55:33-35 etc. which seem to speak about the same thing. The stars were created by Allah as missiles to throw at the devils? In order to not let them eavesdrop on the heavenly coucil? Not exactly a "scientific" world view.

Qur'an & Science Problem:

Are Sun and Moon subject to mankind? And He has made subject to you the sun and the moon, both diligently persuing their courses; and the night and the day has He (also) made subject to you. -- Sura 14:33 They were never subject to me. They pursue their courses whether or not I want them to, and I am sure, the reader does not have more influence 361

The presence or absence of sunlight (day and night) determines to a great degree what we can or cannot do. The moon heavily influences high tide and low tide of the oceans. People living in coastal areas are subject to it, they cannot change it but have to adjust their lives to it. The invention of electricity has changed much of this "being subject" to the availability of sunlight, at least in the industrialized areas of the world. We have found a certain substitute for the natural light. Nevertheless, although we can "locally" make night into day and day into night because of our modern technology, sun and moon are still not influenced by us at all. They are not subject to us. It would have been acceptable to say that God placed sun and moon in the sky for our benefit, but to claim they are subject to us is simply not true since we cannot influence them in any way.

Qur'an Difficulty:

Mountains and Earthquakes

The Prophets (Al-Anbiya') 21:31, Middle Meccan, ``And We have set on the earth firm mountains, lest it should shake with them...'' The Bee (Al-Nahl) 16:15, Late Meccan, ``And He has cast onto the earth firm mountains lest it should shake with you...'' Luqman 31:10, Late Meccan, ``He has created the heavens without supports that you can see, and has cast onto the earth firm mountains lest it should shake with you..''

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The News (Al-Naba') 78:6-7, Early Meccan, ``Have We not made the earth an expanse, and the mountains as stakes.''(``as those used to anchor a tent in the ground'' Bucaille p182.) The Overwhelming (Al-Ghashiya) 88:17,19, Early Meccan, ``Do they (the unbelievers) not look...at the mountains, how they have been pitched (like a tent)'' (Translation Bucaille p 181)

I have heard several Muslims talk about this and how this is the latest scientific insight. On the scientific discussion of this issue see the chapter in Dr. Campbell's book. I have a different question here: Given that this idea is given quite some emphasis in the Qur'an since it is repeated several times, I am wondering what Muslims think about the several dozens of earthquakes that happen every year? Some of them of greatly devastating power! If the prevention of earthquakes was the purpose for mountains, why are they not preventing them? Isn't this claim [without any science] refuted by anybody who is able to read a newspaper? You might want to inform yourself at the QUAKES Home Page I didn't find anything about mountains as a means of quake-prevention...

A Muslim's Response by Shaahin Amiri-Sharifi Date: Sun Nov 24 21:44 EST 1996

this is to answer: --Mountains and Earthquakes. --regarding earthquke and its relation to these verses of quran i have to say that, for the thousandth time, this misunderstanding

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of quran happened to you (and some others) because of reading translations in english instead of the arabic text! when quran says montains are there to prevent from shaking, the "surface" is not meant, but the "whole sphere earth" is the matter here! without mountains the revolutional movement of earth around its axis would'nt be "smoth", and it would "shake" as n the case of a nonhomogeneous roulette. when earth was in its original liquid state, these mountains appeared in exactly right places (according to laws of physics, fluid dynamics, if we want to be accurate) to prevent it "shaking" (as described above). so these mountains are there to make the earth an overall "homogeneous" object to be able to have a smoth (non "shaky") revoloution around its axis. this is an undisputeable "fact", scientifical fact, now, and i can provide you with exact mathematical and physical explanations in this regard. as a further explanation, one can observe the revoloutional movement of asteroids. they have never been in liquid state so the "mountains" on their surface do not adjust this rotational movement and therefore thier spinning is "shaky". that would cause very strong and wild, at the same time periodical, "tides" that makes living or even sticking to the ground on them so hard, if not impossible! this fact has nothing to do with earthquakes! shaahin

Then I do have to wonder why Dr. Bucaille talks about mountains and earthquakes in his book "The Bible, Qur'an and Science" which is so 364

highly praised by Muslims? How come Muslims haven't protested yet about this completely erroneous mistranslation? Please do read Dr. Campbell's chapter on the issue following the first link on this page. It is fantastic how Muslims are often able to completely change their interpretations within the time you need to blink with your eyes as soon as they see the thing propagated so far doesn't work anymore. ... But maybe your interpretation is sustainable from the Arabic language. Let us assume so. Please do give the exact mathematical and physical explanation for your assertions. I am a mathematician, I am not affraid of it. And I am teaching Calculus II currently and have just finished the center of mass topic which is relevant to this rotation axis issue. I am pretty convinced this is scientifically even more shaky than you suppose the asteroids to be. I wonder if you could give me even one scientific reference to tumbling asteroids. Never heard of such a thing.

Noah and his son (Remember) Noah, when he cried (to Us) aforetime: We listened to his (prayer) and delivered him and his family from great distress. -- Sura 21:76

So the Ark floated with them on the waves (towering) like mountains, and Noah called out to his son, who had separated himself (from the rest): "O my son! embark with us, and be not with the unbelievers!"

and the son was among those overwhelmed in the Flood. -- Sura 11:42-43 One of Noah's sons dies in the Flood in contradiction to 21:76 which states that Allah saved him and his family. Now, this contradiction is "solved" in the Qur'an itself. When we read on in Sura 11 up to verse 46 we find Allah replying to Noah in regard to exactly this complaint that he has not saved his son: "O Noah! He is not of thy family: For his conduct is unrighteous. So ask not of Me that of which though Hast no knowledge!" So, we see that this problem is solved by "divine exclusion" and the Qur'an even admits that this can be something rather difficult to comprehend for normal human beings, even for the prophet of God, Noah. It is certainly possible to disinherit sons or otherwise to deny them the legal status of a son, but it is impossible even for God that a biological son looses the property of being the seed of his father. As such, the formulation in Sura 37:77 "And made his seed the survivors" (of the Flood), is still difficult to reconcile with Allah's answer in Sura 11:46. A further question might be raised from Sura 11:27 in regard to the identity of those saved and those drowned in the flood. But the chiefs of the Unbelievers among his people said [in response to Noah]: "We see (in) thee nothing but a man like ourselves: Nor do we see that any follow thee but the meanest among us, in judgment immature: Nor do we see in you (all) any merit above us: in fact we think ye are liars!"

The son replied: "I will betake myself to some mountain: it will save me from the water." Noah said: "This day nothing can save, from the command of Allah, any but those on whom He hath mercy!" And the waves came between them,

It is clear that Noah found some who believed his message and followed him. That the unbelievers call the believers "mean" and "immature" is to be expected and angry rethorics. But it cannot be denied that he had some followers, apart from his immediate family (which would not create this reaction, given that it is expected that the family follows the head of the family). This is again hinted at in Sura 7:64 stating:

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But they rejected him, and We delivered him, and those with him, in the Ark: but We overwhelmed in the flood those who rejected Our signs. They were indeed a blind people! Those "in the Ark" are contrasted with (i.e. are the opposite of) those "who rejected", i.e. they are those who believed. It is not as clear as 11:27, but it is pointing in the same direction. Two issues arise here: 1. This contradicts the Torah where it is clear that only his family and all of his family are saved (eight people, Noah, and his wife and the three sons and their wives). 2. Given that the Qur'an speaks of further people who believe him, why were those who followed him outside his family not saved as well? Again, it says: "And made his seed the survivors" (37:77).

And Noah called upon his Lord, and said: "O my Lord! surely my son is of my family! and Thy promise is true, and Thou art the justest of Judges!" -- Sura 11:45 Allah's answer is: He said: "O Noah! He is not of thy family: For his conduct is unrighteous. So ask not of Me that of which thou hast no knowledge! I give thee counsel, lest thou act like the ignorant!" -- Sura 11:46 Those Allah excluded beforehand are still called "your family" in 11:40, but in regard to the son, of whose exclusion Noah had no knowledge (until Allah's response in 11:46), it is said that he is not of his family. This is a substantial inclusion-exclusion confusion.

The inclusion / exclusion dynamics are rather complex in this story. In Sura 66:10, Noah's wife is assigned to Hell, and Yusuf Ali's commentary implies she perished in the flood. In Sura 11:40, we find the command for embarking on the Ark: At length, behold! there came Our command, and the fountains of the earth gushed forth! We said: "Embark therein, of each kind two, male and female, and your family - except those against whom the word has already gone forth,and the Believers." but only a few believed with him. Here again, we read of "a few believed with him", but why are they seemingly not saved according to Sura 37:77? And looking again at 11:42-43 (above), Noah calls out to his son to embark the Ark. So, he was not one "against whom the word has already gone forth" since then Noah would not have called him in disobedience to Allah's command. Clearly he was not forewarned about the perishing of this son as his prayer to Allah shows: 367

Furthermore, there is a completely different, scientific problem. This whole conversation in 11:42-43 is impossible in the way it is reported. If you ever have been at sea when the waves are towering like mountains then you know how loud it is. Conversation, even when shouting is absolutely impossible. Note, it does not say that the water was already as deep as a mountain is high (but with a calm surface), it specifically speaks of waves, which means that there have to be strong winds to produce these waves. And that is always very loud. Also, the Ark, a big ship was already afloat, i.e. "out on the water", while Noah's son seems during this conversation to be standing on the dry land in a distance allowing conversation (even if there were no noise around), and not swimming in the water and struggling with the waves. This is physically impossible for any normal landscape imaginable. After all this was not in a haven build for regular docking of ships. Muhammad was a son of the desert, not aquainted very well with large amounts of water as at an ocean. That might explain why this story is narrated in such an unrealistic way. 368

Surely He knows well all the thoughts within the breasts. -- Sura 11:5 How can little worm eat away Solomans staff? Was Solomon standing there for months and waited for the little worm to finish until it fell apart? Solomon is amused at the speech of an ant? (27:19) How could Solomon keep his sanity if he heard all the voices of all the insects around him? He must have been drowned in constant chatter. But, after all, who believes that the ants do think in these terms about humans? I have never seen ants run away when I put my foot over them. If they knew they would be crushed if they don't go away quickly why don't they move? Solomon has supposedly has an army of birds and an army of jinns (27:17), but even more "astonishing" is a long conversation with a Hoopoe bird in 27:21-28 which is for sure rather unlikely (scientific questionability). According to the Qur'an Solomon then sends this bird to the Queen of Sheba demands that she come and worship Allah, and he is questioning her. The Biblical account says very differently, that she hears of his fame wisdom and achievements, and comes to test Solomon with hard questions and afterwards is very impressed and led to praise the Lord God of Israel. But it is not "threat" as in the Qur'an but being impressed with Solomon's wisdom and the blessings God has bestowed on him that elicit her praise to God [1 Kings 10:9].

Qur'an Difficulty:

Die in your rage; God knows the thoughts in the breasts. -- Sura 3:119 The above is Arberry's translation. Yusuf Ali translates "heart" instead of "breasts," but whether heart or breast, the question would be the same. This wouldn't even be worth mentioning as a "problem" if Muslims were not stressing so much the scientific accuracy of the Qur'an. The Semitic people thought the location of "thinking" to be in the chest/heart area [many Bible verses show the same view]. I can easily accept it for both Bible and Qur'an that these verses do not make any scientific claims nor do they give medical descriptions of the seat of thinking, but that they just employ the commonly used expressions to communicate the truth the author wants to express here, namely that God knows our deepest secrets and thoughts. To this day we say (in English) that God knows our "heart" and we don't mean the muscle in our physical body but our motives and desires. And we speak that way due to tradition even though we know those are to be located in the brain if one can give it a location at all. I don't want to parade this example as a difficulty or contradiction in the Qur'an. It only shows that this was the common way of speaking about it in the Middle East and even until today in our "scientific age." But it is one passage which shows that the Qur'an uses the normal language to communicate, and is indeed very unscientific by doing so. I believe that the Qur'an is equally unscientific in many other verses where Muslims try to extract scientific miracles and which are just lending themselves in their vageness better to be twisted into harmony with some modern science theories even though nothing like that was intended in the text.

Thinking located in the breasts? But if Muslims insist in a general scientific accuracy of the Qur'an and want to make scientific accuracy of the Qur'an a proof for its divine inspiration, then the above verses are indeed a clear mistake and 369

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--about quran and science, a lot has been said! most important point is: quran is NOT a text book to learn science from. it is not meant to do so. it is a book of general guidence. it gives you hints about them (scientific facts) to make you think and try to comprehende them, but it never explains the details, this is our job. to give an example quran talks about "unseen columns" holding the skies above us, after discovery of "gravitation" this has a scientific explanation, now. this way science helps us to understand quran better. this is what we mean by scientific accuracy of quran, progress of science helps (better) understanding of quran. side point is, here, there will never be an ultimate comprehension of quran! (this is what god means by: only "allah" knows quran!), we mortals, just keep enhancing our understanding of quran.

another important point about quran is, its multidimensionality. a verse could be about, say, economics, yet giving a scientific impression, too(in biology, physics, ...) so, one should not interpret it "partly" scientific and partly something else, they should rather do it this way OR the other wat, and not mix the issues. these two interpretations are both correct, but one talks about, say, biology and the other about laws of inheritance! to make it clear, consider your example: god knows what you have in your "breasts" (or hearsts), this means, again as you mentioned, He is aware of all secrets, but lets look at it scientificaly, is really the location of "thoughts" in the breasts, hearts?! is there a scientific interpretation of this verse, relating thoughts to breasts, hearts? A. Carel winner of nobel prize in biology, in his book about praying, (i do not remember the title exactly), doesnt deny the relation. but if it is the final explanation, scientificaly, i do not know! the isuue is not well-searched yet. so what will the scientific explanation be? who knows!? we should just wait for the day somebody reveals the secret! in this regard, there are a lot of other questions. thus, please note that, asking these kind of questions about quran is easy, answering them is not! it takes a big deal of scientific knowledge, that might not even be known to humanity. all people who comment of quran admit this as a fact. I remember a speech of imam khomeini, who mentioned the importance of the job of a commentator on quran, he mentioned, as an example, this verse of quran that says, god is the "noor" of skies and earth.

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Muslims who want to make a case for the Qur'an on the basis of scientific accuracy will have to deal with it.

I didn't think there was really anything to reply to, but here comes a reply anyway. Shaahin is basically affirming what I have said in the above, even though he expresses it a bit differently. He seemingly doesn't want to accept "current scientific knowledge" when it is not in harmony with the Qur'an, but does accept it when it appears to confirm the Qur'an. This is inconsistent, turning the whole thing into a rather subjective endeavor and rendering it utterly useless for verification of divine origin.

A Muslim's Response by Shaahin Amiri-Sharifi Date: Wed Nov 27 22:52 EST 1996

this is to answer: --Thinking with the breasts?

(noor=light), he then said, all commentators, explain as :god is "monavvar" of skies and earth! (monavvar=the one who sheds light) this shows the delicacy of commenting on quran. as a summary, if you ask scientific questions about quran and i (or anybody else) cannt answer, this is not because there is something wrong! i can ask thousands of questions about physics that nobody, absolutely nobody not even the giants of the science, can answer! this only shows that, there is a lot to be learn from quran.

But on the other hand, they are also very dangerous since one counterexample proves such a bold claim wrong. In electricity there is positive and negative charge creating electrical force fields, this is true. But where is the counterpart for the force of gravitation? It always is attracting. There is no repelling gravity. But maybe Yusuf Ali was just a bit too enthusiastic with his interpretation of everything? Mayby the Qur'an meant only things that are somehow "alive" like plants and animals? The Qur'an does say "everything" but let us look then to the restricted part of living beings. I took the freedom to ask around on the biology newsgroups to find out more about this claim. Here a list of some responses I got.

shaahin

And of every thing We have created pairs: That ye may receive instruction. -- Sura 51:49

There are quite a few examples of organisms which are exclusively parthenogenetic. I might refer you to Graham Bell's "The Masterpiece of Nature", a weighty tome which has all you could care to know about the evolution of sexual reproduction.

And in his commentary on this verse Yusuf Ali writes: All things are in twos: sex in plants and animals, by which we are individual is complementary to another, in the subtle forces of nature, Day and Night, positive and negative electricity, forces of attraction and repulsion: and numerous other opposites, each fulfilling its purpose, and contributing to the working of God`s Universe: and in the moral and spiritual world, Love and Aversion, Mercy and Justice, Striving and Rest, and so on; all fulfilling their functions according to the Artistry and wonderful purpose of God. Everything has its counterpart, or pair, or complement. God alone is one, with none like Him, or needed to complement Him. These are noble things to contemplate. and they lead to a true understanding of God`s Purpose and Message. To make a claim about everything is always bold and indeed only God will ever be able to make claims about everything since such claims need omniscience. 373

Even though there are quite a few example of parthenogens, they tend to be taxanomically isolated, suggesting that they are all of recent origin (often due to hybridization between two disparate specied) and are short-lived in evolutionary time. There is one notable exception, however, which is the topic of study in my lab. Bdelloid rotifers are an entire class of animals which, as far as anyone can tell, has been reproducing entirely without any form of genetic exchange for quite some time (perhaps more than 50 million years), with over 350 species identified. If you're interested in more info about bdelloids and our work, I'd

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refer to our lab web page, which includes a copy of our research proposal which gives a fair amount of background material. You can reach the page at http://golgi.harvard.edu/meselson/.

and Actually, one of the students here told me that there is such a thing as a purely asexual reproducing organism. Here is the reference: Science 203: 1247-1249. 1979. It is a lizard called Cnemidophoras. Personnally I don't believe it to be possible, but this "accident" may have arrived quite late in the evolution. Unless this organism "reverts" to sexuality, it is in my view in an evolutive pitfall, if it is an asexual reproducer. The list is actually decently long : bacteria, fungi imperfecti, etc. All members of the Monera Kingdom reproduce asexually only. Yes, the Plantae and Protista Kingdoms do produce both ways, but almost never only asexually. As for the fungi, a certain group, the fungi imperfecti, are classified as such because no forms of sexual reproduction have been observed. Concerning your question about "higher" species, no members of the Kingdom Animalia produce only asexually (the scientific term is not non-sexual). There are some rare cases of lysogeny (sp?), but it is very rare. Hope this helps. There is a whole group of fungi (Deuteromycete/Fungi Imperfecti) which do not have sexual cycles. All are related to sexual species but do not reproduce sexually. Many have rather complex mechanisms (parasexual cycles) to allow genetic recombination

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but they are not based on meiosis and gametic fusion as in true sex. Your best place to start to find out about them is in a good introductory text such as the 4th ed of Alexopoulus, Mimms and Blackwell (Wiley, 1996). This will point yopu to the specific organisms that fulfil the criteria you are looking for. There is a whole group of organisms wich do no practise sex: fungi imperfecti. This is a group of mushrooms, which don't produce gamets and therefore cannot be put in an certain taxon. An other curious member is the european population of Elodea. All plants here are of the same sex and can therefore only use vegetative amplification.

Could it be that God is wrong? And wrong in so many cases? Or could it be that the one who was wrong here was not God? Maybe Muhammad was a good observer of the world around him, but he was not omniscient. And it shows in the above and other contradictions collected here.

Last edited: April 29, Glory to (Allah) Who did take His Servant for a journey by night, From the Sacred Mosque to the Farthest Mosque. -- Sura 17:1 Problem: The Farthest Mosque (Al-Masjid-ul-Aqs-a) was built many years after the death of Muhammad. It is utterly impossible that Muhammad visited it on his Night Journey. "When the Arabs conquered Jerusalem they found the Temple Mount abandoned and filled with refuse. ... `Umar ordered it cleaned and performed a prayer there. The sanctuary [the Dome of the Rock] ... was 376

built by Caliph `Abd al-Malik ibn Marwan around 72/691."[1] The alAqsa mosque proper, also located on the Temple Mount was as well built at the end of the 7th Century.[2] The Temple of Solomon had been completely destroyed in 70 AD, i.e. 550 years before the alleged time of the Miraj in 622 AD, the twelfth year of Muhammad's mission. A Temple that didn't exist anymore does not provide any better solution to this problem than a Mosque which wasn't built yet. At the time this verse was revealed [about 622] Jerusalem was not in the hand of the Muslims but in Christian hand and there was no Mosque at all in this place (not even a church). The Dome of the Rock and the Al Aqsa Mosque (both on the site of Solomon's Temple which had been destroyed A.D. 70 by the Romans) were only began to be build 53 years after the death of Muhammad. Could it be that later history was "projected back" into the text of the Qur'an and is this one indication that the text of the Qur'an was changed (or even completely written only) long after Muhammad's time when these historical realities were not clear to the writer? For this reason some Muslims are quick to acknowledge that the "Farthest Mosque" has to refer to something else than what is known under this name today. In Yusuf Ali's commentary on this verse we read: "The Farthest Mosque must refer to the site of the Temple of Solomon in Jerusalem..." So, it is interpreted to be not the building itself, but only the site, the location where it had been. I might be wrong, but this seems to be contradicted by a hadith and Muhammad's understanding that AlMasjid-ul-Aqs-a is something that is built, not just a location. Al-Masjidul-Haram after all was a building.

"What was the period in between them?" He replied, "Forty (years)." He then added, "Wherever the time for the prayer comes upon you, perform the prayer, for all the earth is a place of worshipping for you." This hadith actually introduces yet another problem. Abraham supposedly (re)built the Kaaba, (and Abraham lived about 2000 BC) and the Temple was built by Solomon in about 958-951 BC, then Muhammad gave another historically false information based on a major confusion about the time when these people lived. Side remark: Farthest? If it is not just a name, but actually supposed to describe a distance then from the perspective of Mekka or Medina, Mosques in Bagdad for example were sure farther away than Jerusalem and this is wrong too. No "mosque" and not "farthest". But should the Temple itself or Churches qualify to be called "mosques" then for sure, it was not the farthest. The Hagia Sophia, originally a church and also converted into a Mosque later is in Istanbul and much farther away. Also one might ask the question: If Islam supposedly was the original religion of mankind, why were there not many mosques all around and one so very near to Mekka has to be called "farthest"?

References: 1. Cyril Glassé, The Concise Encyclopedia of Islam, Harper & Row, 1989, p. 102 2. ibid., p. 46

Sahih Bukhari, Volume 4, Book 55, Number 636: 1997 Qur'an Contradiction: Narrated Abu Dhaar:

Alexander the Great, a Muslim? I said, "O Allah's Apostle! Which mosque was built first?" He replied, "Al-Masjid-ul-Haram." I asked, "Which (was built) next?" He replied, "Al-Masjid-ul-Aqs-a (i.e. Jerusalem)." I asked, 377

According to the Quran (Surah 18:89-98) Alexander the Great was a 378

devout Muslim and lived to a ripe old age. Historical records however show that Alexander the Great died young at 33 years of age (356 - 323 B.C.), and believed he himself was divine, forcing others to recognize him as such. In India on the Hyphasis River (now Beas) Alexander erected twelve altars to twelve Olympian gods. Once again the Quran shows errors in historical and religious fact.

A Muslim's Response by Shaahin Amiri-Sharifi Date: Sun Nov 24 22:04 EST 1996

hi this is to answer: --Alexander the Great, a Muslim? --regarding "zol qarnayn" in quran, some though of him as the same person as alexander the great, which seems not to be correct. others believ this name is to refer to "Cyrus" the great, king of iran in 2500 years ago, the great savoir of jews, which seems to be more exact. about "zol qarnayn" being "muslim", quran calls abraham (ibrahim in quran) a muslim, too! in quran it is said that the religion is one religion to god, islam. meaning that islam is not a religion brought by prophet mohumed (pbuh) unprecedentedly, what our prophet did, was to bring the "final" version of it to people. so jesus (pbuh) was a muslim and moses (pbuh) a muslim too. being in the right religion in any time is equivalent to be a muslim. shaahin

From [email protected] Thu Feb 27 21:02 EST 1997 From: [email protected] (Ali Arshad) Subject: Errors in the Qur'an

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About Zul-Qayrnoon, Muhammad Ali says (p586): {The word qarn means a horn, as also a generation or a century and dhul qarnain literally means the two-horned one, or one belonging to the two generations or two centures. The reference here seems to be to the two horned ram of Daniel's vision (dan. 8:3), which he interpreted as the Kindoms of Media and Persia, which were combined into a single kindom under one ruler, Cyrus, who is erroneousy called Darius in the Bible. The reference in Daniel's vision is, however, not to Cyrus but to Darius I Hystaspes (521-485 B.C.), "who allowed the Jews to rebuild their temple, and is reffered to in Ezra 4:5,24;5:5;6:1;Hag1:1;2:10;Zech 1;7, and probably in Neh 12:22. His liberality towards the Jews is in complete accord with what we know otherwise of his general policy in relgious matter towards the subject nations" That the "two horned ram" of Daniel's vision is the king of Media and Persia is made plain in Daniel's book, where the interpretation of the dream is given in the following words: "The ram which thou sawest having two horns are the Kings of Media and Persia" (Dan8:20). The reference in the Qur'an in the history of Dhulqarnain is to Darius I: "Darius was the organizer of the Persian Empire. His conquests served to round off the boundaries of his realm in Armenia, the Causcasus and India, and along the Turanian steppes and the highland of Central Asia" (Jewish En., Darius I). The following remarks in the En. Br. strengthen this view: "Darius in his inscriptions apears as a ferven tbeliever in the true relgion of Zoroaster. But he was also a great statesman an dorganizer. The time of conquest had

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come tp an end; the wars which Darius undertook, like those of Augustus, only served the purpose of gaining strong natural frontiers for the empire and keeping down the barbarous tribes on its border. Thus Darius subjgated the wild nations of Caucasus. for the same reason he fought against the Sace and other Turanian tribes." The references in this quotation to Darius being a fervent believer in the true religion of Zoroaster, to his subduing the barabarous tribes on the border, to his gaing stron natural fronties for the empire, and to his fighting against the Sacae clearly point him out as the Dhul Qarnain of the Qur'an. The three journeys alluded to seem to have been undertaken with the object of stregthening the fronties of the empire, the mostimportant of thes being that spoken of in v.93, the part of the frontier between the Caspian and the Black Seas, where the Caucasus afforded a natural protection against the attacks of the Scythians. Darius goes first westward to the Black sea (v.85, 86). Then he undertakes an eastward journey-- the land of the rising sun. the description of the people found here, a people who had no shelter from the sun, is a description of the barbarous aboriginal tribes on the shores of the Caspian. The En. Br. says in the article on Media: "The names in the assyrian inscriptions prove that the tribes in the Zagros and the northern parts Media were not Iranians nor Ind-Eurpoeans, but an aboriginal population, like the early inhabitanbt of Armenia, perhaps connected with the numerous tribes of the Caucasus. we can see how the Iranian elemt gradually became dominant: prinecs with Iranian names occasionally occr as the ruler of these tribes. But the

galae, Tapuri, Cadusii, Amardi, Utii and other tribes in Northern Media and on the shores of Caspain, were not Iranians."} Maududi says: {Early commenators on the Qur'an were generally inclined to believe that it referred to Alexander. The characteristics attribute to Dhul Qarnayn, however, hardly apply to Alexander. In the light of the latest historical evidence, contemporary commentators on the Qur'an are inclined to believe that Dhul Qarnayn signifies the Persian Emperor, Cyrus. This, in any case, seems more plausible. Nevertheless, the info available to date does not enable us to form a definitive opinion concerning Dhul Qarnayn's id. Four points: 1) The title "The Two-Horned' was at least familiar to the Jews. This is eviden tfrom the fact they they had instigated the Makkan unbelievers to ask the Prophet about him. One must, therefore, inevtiably turn to Jewish literature to find out who this person was or to establish whiat was the kingdom know as 'The Two-Horned.' 2)(in summary of Maududi) there are only a few people who fit this description 3) The title of Dhul Qarnaynmay be used for a ruler who, being concerned with the defence of his kingdom from the assaults of Go and magog, had a strong protective wall construceted across a mountain pass. Who were they, and where is the wall? 4)He is a God concious person. (Maududi then goes on to find evidence on each point).} Note that Greeks were hated by the Arabs, as evidenced by the verse about laden eyed people going to Hell, which literally translates into gray-blue eyes. Rodwell points this out as a hatred for the Greeks. My feeble 16 yr. old mind, which should be doing his homework, so is hurrying, cannot

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recall the verse.

I don't have a problem to call Abraham a Muslim in the generic sense of somebody who is a believer in the one true God and submits himself to this God. But Alexander the Great is proven to be an idolator and even claimed deity for himself and cannot by the widest stretch of imagination be called a Muslim.

Muslims complain about the biblical portrayal of prophets and messengers being sinners, committing gross sinful acts, and view this as an indication that the Holy Bible has been corrupted. We have discussed these points elsewhere on our site, so we are not seeking to explain or defend the reason why the Holy Bible presents specific prophets in a negative light. We, instead, want to use this criterion against the Quran and show that the Muslim scripture is guilty of slandering Allah’s messengers. This is basically a continuation of a series of articles on this subject that can be read here:

Because of the facts on Alexander that came to be known more and more, Muslims want to deny this identity and come up with many theories.

http://answering-islam.org/Shamoun/sins_of_prophets.htm http://answering-islam.org/Shamoun/adam_and_eve_shirk.htm

The renowned Encyclopaedia of Islam, New Edition, Vol. IV, 1978 states

Here, we want to examine the Quran’s claim that Solomon had demons working for him and under his authority.

Al-ISKANDAR. It is generally agreed both by Muslim commentators and modern occidental scholars that Dhu 'l-Karnayn, "the two horned", in Sura XVIII, 83/82-98 is to be indentified with Alexander the Great. The renowned Muslim commentators, the two Jalals, say regarding S. 18:83 that: And they, the Jews, question you concerning Dhū'l-Qarnayn, whose name was Alexander; he was not a prophet. Say: 'I shall recite, relate, to you a mention, an account, of him', of his affair. (Tafsir al-Jalalayn; online source; underline emphasis ours) Plentiful evidence is presented in "The Qur'an: Is It A Miracle?" in the chapters starting with "The Gate".

The Holy Bible says that demons know God is one: "You believe that God is one; you do well. Even the demons believe-and shudder!" James 2:19 They even know that Jesus is the Holy Son of God who can destroy them: "for he had healed many, so that all who had diseases pressed around him to touch him. And whenever the unclean spirits saw him, they fell down before him and cried out, ‘You are the Son of God.’" Mark 3:1011

The Quran’s Slander of Solomon: The Communion of Demons

"When he saw Jesus, he cried out and fell down before him and said with a loud voice, ‘What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me.’ For he had commanded the unclean spirit to come out of the man. (For many a time it had seized him. He was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the desert.) Jesus then asked him, ‘What is your name?’ And he said, ‘Legion,’ for many

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Quran Contradiction

demons had entered him. And they begged him not to command them to depart into the abyss." Luke 8:28-31

have no common ground by which to come and work together or have communion with each other.

But despite this, no believer can have fellowship or work with Satan or his demons:

Yet the Quran says that Solomon had demons, or jinn, working for him and that he was in communion with them:

"What do I imply then? That food offered to idols is anything, or that an idol is anything? No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. Shall we provoke the Lord to jealousy? Are we stronger than he?" 1 Corinthians 10:19-22

And to Solomon the wind, strongly blowing, that ran at his command unto the land that We had blessed; and We had knowledge of everything; and of the Satans some dived for him and did other work besides; and We were watching over them. S. 21:81-82

"Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Belial? Or what portion does a believer share with an unbeliever? What agreement has the temple of God with idols? For we are the temple of the living God; as God said, ‘I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people.’" 2 Corinthians 6:14-16

He said, 'O Council, which one of you will bring me her throne, before they come to me in surrender?' An efreet of the jinns said, 'I will bring it to thee, before thou risest from thy place; I have strength for it and I am trusty.' Said he who possessed knowledge of the Book, 'I will bring it to thee, before ever thy glance returns to thee.' Then, when he saw it settled before him, he said, 'This is of my Lord's bounty that He may try me, whether I am thankful or ungrateful. Whosoever gives thanks gives thanks only for his own soul's good, and whosoever is ungrateful -- my Lord is surely All-sufficient, All-generous.' S. 27:38-40 Ibn Kathir wrote:

The Holy Scriptures clearly warn true believers from having fellowship with Satan and the demons. If a prophet decided to fellowship or partner with Satan he would clearly be sinning against God.

." ...

Even the demons know that true believers cannot and do not have fellowship with them:

Mujahid said, "A giant Jinn." Abu Salih said, "It was as if he was a mountain." ...

"When He came to the other side into the country of the Gadarenes, two men who were demon-possessed met Him as they were coming out of the tombs. They were so extremely violent that no one could pass by that way. And they cried out, saying, ‘What business do we have with each other, Son of God? Have You come here to torment us before the time?’ Matthew 8:28-29

Ibn `Abbas, may Allah be pleased with him, said, "Before you get up from where you are sitting." As-Suddi and others said: "He used to sit to pass judgements and rulings over the people, and to eat, from the beginning of the day until noon." ...

The demons ask Jesus what business do they have with each other, with the implied answer being "absolutely nothing". Believers and demons 385

Ibn `Abbas said: "Strong enough to carry it and trustworthy with the jewels it contains. Sulayman, upon him be peace, said, "I want it faster than that." From this it seems that Sulayman wanted to bring this throne as a 386

demonstration of the greatness of the power and authority that Allah had bestowed upon him and the troops that He had subjugated to him. Power such as had never been given to anyone else, before or since, so that this would furnish proof of his prophethood before Bilqis and her people, because this would be a great and wondrous thing, if he brought her throne as if he were in her country, before they could come to it, although it was hidden and protected by so many locked doors. When Sulayman said, "I want it faster than that, ...

The true Word of God says that it was human agents, not demons or devils, which did the work for Solomon under his supervision (Cf. 1 Kings 3-8; 1 Chronicles 22, 28-29; 2 Chronicles 2-7).

Ibn `Abbas said, "This was Asif, the scribe of Sulayman." It was also narrated by Muhammad bin Ishaq from Yazid bin Ruman that he was Asif bin Barkhiya' and he was a truthful believer who knew the Greatest Name of Allah. Qatadah said: "He was a believer among the humans, and his name was Asif." ...

The Quran says that certain people followed what Satans slanderously said about Solomon:

Meaning, lift your gaze and look as far as you can, and before you get tired and blink, you will find it before you. Then he got up, performed ablution and prayed to Allah, may He be exalted. Mujahid said: "He said, O Owner of majesty and honor." ... (Source)

Thus, not only do the above Quranic texts slander Solomon by accusing him of working with demons, but they also attack God’s character by claiming that God permitted demons to work on building his holy temple!

and they follow what the Satans recited over Solomon's kingdom. Solomon disbelieved not, but the Satans disbelieved, teaching the people sorcery, and that which was sent down upon Babylon's two angels, Harut and Marut; they taught not any man, without they said, 'We are but a temptation; do not disbelieve.' From them they learned how they might divide a man and his wife, yet they did not hurt any man thereby, save by the leave of God, and they learned what hurt them, and did not profit them, knowing well that whoso buys it shall have no share in the world to come; evil then was that they sold themselves for, if they had but known. S. 2:106

And here now is the final Quranic text: And to Solomon the wind; its morning course was a month's journey, and its evening course was a month's journey. And We made the Fount of Molten Brass to flow for him. And of the jinn, some worked before him by the leave of his Lord; and such of them as swerved away from Our commandment, We would let them taste the chastisement of the Blaze; fashioning for him whatsoever he would -- places of worship, statues, porringers like water-troughs, and anchored cooking-pots. 'Labour, O House of David, in thankfulness; for few indeed are those that are thankful among My servants.' And when We decreed that he should die, naught indicated to them that he was dead but the Beast of the Earth devouring his staff; and when he fell down, the jinn saw clearly that, had they only known the Unseen, they would not have continued in the humbling chastisement. S. 34:12-14

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Since the Quran slanderously accuses Solomon of working with demons, these stories must have originated from these very same Satans as a means of degrading David’s son. These tales must have been some of the things which Satan interjected into Muhammad’s message: We sent not ever any Messenger or Prophet before thee, but that Satan cast into his fancy, when he was fancying; but God annuls what Satan casts, then God confirms His signs -- surely God is All-knowing, Allwise -- S. 22:52 All Quranic quotations taken from A. J. Arberry’s version. Sam Shamoun

Qur'an Contradiction: 388

No Animal Sacrifices for Christians

cried lies to Our signs; then behold how was the end of them that were warned! S. 10:73 Arberry

Sura 22:34 says that rites of animal sacrifice have been appointed to ALL people. This is not true, there are no such laws for Christians. The Quran claims that another flood took place during the time of Moses!

Qur'an Contradiction

A Flood in the time of Moses? The Quran, in several places, refers to the flood which took place at the time of Noah:

Indeed, We sent Noah to his people, and he tarried among them a thousand years, all but fifty; so the Flood (alttoofanu) seized them, while they were evildoers. S. 29:14 Arberry

But they cried him lies; so We delivered him, and those with him, in the Ark, and We drowned those who cried lies to Our signs; assuredly they were a blind people. S. 7:64 Arberry

But they rejected him, and We delivered him, and those with him, in the Ark: but We overwhelmed in the flood those who rejected Our signs. They were indeed a blind people! Y. Ali

But they cried him lies; so We delivered him, and those with him, in the Ark, and We appointed them as viceroys, and We drowned those who 389

So We let loose upon them the flood (alttoofana) and the locusts, the lice and the frogs, the blood, distinct signs; but they waxed proud and were a sinful people… So We took vengeance on them, and drowned them in the sea, for that they cried lies to Our signs and heeded them not. S. 7:133, 136 Arberry

And We brought the Children of Israel over the sea; and Pharaoh and his hosts followed them insolently and impetuously till, when the drowning overtook him, he said, 'I believe that there is no god but He in whom the Children of Israel believe; I am of those that surrender.' 'Now? And before thou didst rebel, being of those that did corruption. So today We shall deliver thee with thy body, that thou mayest be a sign to those after thee. Surely many men are heedless of Our signs.' S. 10:90-92 Arberry

We took the Children of Israel across the sea: Pharaoh and his hosts followed them in insolence and spite. At length, when overwhelmed with the flood, he said: "I believe that there is no god except Him Whom the Children of Israel believe in: I am of those who submit (to God in Islam)." S. 10:90 Y. Ali

The reason for quoting Y. Ali’s version is to show how his rendering implies that Pharaoh actually drowned as a result of the flood, something not reflected in Arberry’s version. Yet reading the passages sequentially 390

or chronologically it seems pretty clear that Allah first sent a flood as part of the plagues upon Egypt and then afterwards drowned Pharaoh in the sea when the latter pursued Israel.

Be that as it may, this fact is certain … the Quran erroneously presumes that God sent a flood upon Pharaoh and his people! Further confirmation that this is what the Quran is actually saying can be seen from the statements of noted Sunni commentator Ibn Kathir regarding Sura 7:133:

<So We sent on them the Tufan>

Ibn `Abbas commented; "It was a heavy rain that ruined the produce and fruits.'' He is also reported to have said that Tuwfan refers to mass death. Mujahid said it is water that carries the plague every where …

Ibn Abi Najih narrated from Mujahid about Allah's statement, …

<So We sent on them: the flood, the locusts …>

"Eating the nails on their doors and leaving the wood." As for the Qummal, Ibn `Abbas said that it is the grain bug, or, according to another view, small locusts that do not have wings. Similar was reported from Mujahid, `Ikrimah and Qatadah. Al-Hasan and Sa`id bin Jubayr said that ‘Qummal’ are small black insects. Abu Ja`far bin Jarir recorded that Sa`id bin Jubayr said, "When Musa came to Fir`awn, he demanded, ‘Release the Children of Israel to me.’ But, Fir`awn did not comply; and Allah sent the Tuwfan, and that is a rain which continued until they 391

feared that it was a form of torment. They said to Musa, ‘Invoke your Lord to release us from this rain, and we will believe in you and send the Children of Israel with you.’ Musa invoked his Lord and He removed the affliction from them. However, they did not believe, nor did they send the Children of Israel with him… Muhammad bin Ishaq bin Yasar said, "The enemy of Allah, Fir`awn, went back defeated and humiliated, after the sorcerers believed (in Musa). He insisted on remaining in disbelief and persisted in wickedness. Allah sent down the signs to him, and he (and his people) were first inflicted by famine. Allah then sent THE FLOOD, the locusts, the Qummal, the frogs then blood, as consecutive signs. When Allah sent THE FLOOD, it filled the surface of the earth with water. But the water level receded, and they could not make use of it to till the land or do anything else… (Source; capital and underline emphasis ours)

Another commentator, the noted Muslim historian Al-Tabari, wrote:

The account returns to that of al-Suddi. As for al-Suddi, he said in his account: It is mentioned that the signs by which God tested the people of Pharaoh came before the meeting of Moses with the sorcerers. When the arrow returned to him stained with blood, Pharaoh said, "We have slain the God of Moses," whereupon God sent upon the flood, which was heavy rain; everything they possessed drowned. They cried out, "O Moses! Pray to your Lord to relieve us, and we will believe in you, and we will send the Israelites with you." God relieved them of the flood, and their seeds sprouted... (The History of Al-Tabari: The Children of Israel, translated by William M. Brinner [State University of New York Press (SUNY), 1991], Volume III, p. 59; bold emphasis ours)

Ibn Ishaq said - Ibn Humayd - Salamah: And God brought the signs upon him with the drought when he refused to believe after all that had happened to him and the sorcerers. So He sent upon him the deluge, then the locusts, then the vermin, then the frogs, then blood, all successive 392

signs. He sent the deluge, and it overflowed the face of the earth; then it became still, so they could not plow or do anything until they suffered hunger... (p. 66; bold emphasis ours)

Ibn Humayd related to us - Salamah - Ibn Ishaq - Buraydah b. Sufyan b. Farwah al-Aslami - Muhammad b. Ka'b al-Qurazi, who said: 'Umar b. 'Abd al-'Aziz asked me about the nine signs that God showed Pharaoh, and I said: "The deluge, the locusts, the vermin, the frogs, the blood, his staff, his hand, the obliteration, and the sea." ... (p. 68)

The Tafsir of Ibn Abbas (Tanwîr al-Miqbâs min Tafsîr Ibn 'Abbâs) states in reference to Sura 7:133:

(So We sent them) Allah inflicted upon them (the flood) continuous, uninterrupted rain: day and night, from Saturday to Saturday (and the locusts) He sent on the locust which ate everything that the earth produced: vegetation and fruits (and the vermin) and He also inflicted them with the vermin-crawling creatures without wings-which devoured whatever the locusts left uneaten (and the frogs) and after this He set on them frogs so much so that they harmed them (and the blood) after which He inflicted on them blood such that their wells and rivers filled with blood (a succession of clear signs) of one month interval. (But they were arrogant) and refused to believe (and became guilty) idolaters. (Source; bold and underline emphasis ours)

they sat; and the locusts, which consumed their crops and fruits, likewise [engulfing them for seven days]; and the lice (al-qummal is like al-sus, 'woodworm', or al-qurad, 'ticks'), which would follow [and consume] what the locusts left behind; and the frogs, such that they infested their houses and food supplies; and the blood, [flowing] in their water distinct, clear, signs: but they were too scornful, to believe in them, and were a sinful folk. (Source; bold and underline emphasis ours)

As anyone reading the Holy Bible knows there was never a flood during the time of the Exodus. The Holy Bible nowhere says that God flooded Egypt during the time of Moses, certainly not as part of the plagues sent against Egypt for Pharaoh's refusal to let the Israelites leave. And lest Muslims claim that the Bible is corrupt at this point we only need to remind them of the following text:

And We gave Moses nine signs, clear signs. Ask the Children of Israel when he came to them, and Pharaoh said to him, 'Moses, I think thou art bewitched.' He said, 'Indeed thou knowest that none sent these down, except the Lord of the heavens and earth, as clear proofs; and, Pharaoh, I think thou art accursed.' He desired to startle them from the land; and We drowned him and those with him, all together. S. 17:101-103 Arberry

And certainly We gave Musa nine clear signs; so ask the children of Israel. When he came to them, Firon said to him: Most surely I deem you, O Musa, to be a man deprived of reason. S. 17:101 Shakir

The Tafsir al-Jalalayn wrote regarding this same text:

So We unleashed upon them the flood, of water, which penetrated their houses and which for seven days would come up to people's necks as 393

The Muslims are told to ask the Israelites regarding the circumstances surrounding the Exodus and the plagues which God wrought during that time. As any educated Israelite that knows the Holy Bible can tell you, God never sent a flood upon Pharaoh and the Egyptians. Interestingly, Sura 17:101 introduces another error, namely the claim that God sent 394

Moses with nine signs as opposed to ten. The Quran repeats this error in another passage:

And put thy hand into the bosom of thy robe, it will come forth white but unhurt. (This will be one) among nine tokens unto Pharaoh and his people Lo! they were ever evil-living folk. But when Our tokens came unto them, plain to see, they said: This is mere magic, S. 27:12-13 Pickthall

In fact, here is Ibn Abbas' Tafsir on Sura 17:101 which lists these nine signs:

(And verily We gave unto Moses nine tokens clear proofs (of Allah's Sovereignty)) nine clear signs: the hand, the staff, THE FLOOD, the locusts, the lice, blood, the years of drought and the disappearance of properties. (Do but ask the Children of Israel) 'Abdullah Ibn Salam and his followers (how he) Moses (came unto them, then Pharaoh said unto him: Lo! I deem thee one bewitched, O Moses) I think that you are possessed. (Source; bold and underline emphasis ours)

Al-Jalalayn also presents a list:

past tense [fa-sa'ala, 'and he asked']), when he came to them, Pharaoh said to him, 'O Moses, I truly think that you are bewitched', duped, your mind deceived. (Source; bold and underline emphasis ours)

As the late Christian writer, ‘Abdallah ‘Abd al-Fadi, noted:

The plagues God sent down upon Egypt were ten; blood (Exodus 7:20), frogs (Exodus 8:6), gnats (Exodus 8:17), flies (Exodus 7:24), death of livestock (Exodus 9:6), boils (Exodus 9:10), hail (Exodus 9:23), locusts (Exodus 10:14), darkness (Exodus 10:23), and death of the firstborn (Exodus 12:29,30).

As for the flood mentioned in Sura al-A‘raf, there was no such event that happened in Egypt during the time of Pharaoh. What the Qur’an is confusing here is the global deluge that occurred during the days of Noah, as it is expressed in Sura al-A‘raf 7:63,64 [see Genesis 6-9]. (AlFadi, Is the Qur’an Infallible? [Light of Life, P.O. Box 13, A-9503 Villach, Austria], pp. 88-89)

Thus, here is another time where the Quran commits a plain error by contradicting the previous revelation and sacred history. Confusion and/or Errors in the Qur'an?

And verily We gave Moses nine manifest signs, clear [signs], namely, [those of] the hand, the staff, THE FLOOD, the locusts, the lice, the frogs, the blood and the obliteration [of their possessions, cf. Q. 10:88], the years [of dearth] and scarcity of fruits [cf. Q. 7:130]. Ask, O Muhammad (s), the Children of Israel, about this (a [rhetorical] question meant as an affirmation for the idolaters of your sincerity; or [it means that] We said to him [Muhammad, s], 'Ask'; a variant reading has the 395

Were Believers Really Called Muslims Before the Time of Muhammad? The following article is a work in progress. My thoughts are not yet finalized on every issue that I am going to raise. I want to invite the 396

feedback and thoughts of the readers in regard to the meaning of Surah 22:78 and the observations that I am presenting here. The Qur'an makes the following claim: And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector - the Best to protect and the Best to help! S. 22:78 Yusuf Ali and struggle for God as is His due, for He has chosen you, and has laid on you no impediment in your religion, being the creed of your father Abraham; He named you Muslims aforetime and in this, that the Messenger might be a witness against you, and that you might be witnesses against mankind. So perform the prayer, and pay the alms, and hold you fast to God; He is your Protector -- an excellent Protector, an excellent Helper. S. 22:78 Arberry The topic of this discussion is the part that I underlined in the above quotations. First, we need to recognize that there is a certain amount of ambiguity in the formulation of the statement. Reading it with the statement that comes before, the first question is, "Who named you Muslims?" Most interpreters believe it is Allah, and in my opinion this is probably the intended meaning, but there are other Muslims who think the pronoun "he" refers to Abraham, the nearest antecedent to the pronoun, i.e. "it is the cult of your father Abraham. It is he (Abraham) who has named you Muslims, both before and in this (Revelation)". At least one Muslim translator of the Qur'an, Rashad Khalifa, understood it in this way. The following is Khalifa's translation of S. 22:78 together with his interpretation given in a footnote: Abraham: Original Messenger of Islam* 78. You shall strive for the cause of GOD as you should strive for His cause. He has chosen you and has placed no hardship on you in practicing your religion-the religion of your father Abraham. He is the 397

one who named you "Submitters" originally. Thus, the messenger shall serve as a witness among you, and you shall serve as witnesses among the people. Therefore, you shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and hold fast to GOD; He is your Lord, the best Lord and the best Supporter. Other Muslims have followed this interpretation and teach it in their publications, e.g. in this article by A. Muhammed: The misunderstanding and poor interpretation here stems from their lack of understanding of the word Islam (Submission). In spite of the fact that God tells us in the Quran that Islam (Submission to God Alone) is as old as Abraham who was the first Muslim (see 2:128, 2:131, 2:133) and who was the first to name us Muslims (22:78), still the Muslim scholars today insist that Islam is confined to being the religion of the Quran !!! By creating such a false statement, the Muslim scholars claim to be the custodians of the message! In 3:67 God specifically tells us that Abraham was neither Jewish nor Christian, but a monotheist Muslim. God also tells us in 5:111 that Jesus and the Disciples were Muslim. In 27:44 tells us that Solomon was Muslim and in 5:44 we are told of all the prophets who were given the Torah and who were all Muslim. What all these verses are confirming is that there are Muslims who followed the Torah and the Bible and who knew nothing of the Quran. These Muslims were submitters to God Alone, Lord of the universe. (Source; underline emphasis mine) For contrast, here is Ibn Kathir's classical interpretation: (He has named you Muslims both before and in this (Qur'an),) Imam `Abdullah bin Al-Mubarak said, narrating from Ibn Jurayj, from `Ata', from Ibn `Abbas: concerning Allah's saying, (He has named you Muslims before) "This refers to Allah, may He be glorified." This was also the view of Mujahid, `Ata', Ad-Dahhak, As-Suddi, Muqatil bin Hayyan and Qatadah. Mujahid said, "Allah named you Muslims before, in the PREVIOUS BOOKS and in Adh-Dhikr, (and in this) means, the Qur'an." This was also the view of others, because Allah says: (He has chosen you, and has not laid upon you in religion any hardship) Then He 398

urged them to follow the Message which His Messenger brought, by reminding them that this was the religion of their father Ibrahim. Then He mentioned His blessings to this Ummah, whereby He mentioned them and praised them long ago in the Books of the Prophets which were recited to the rabbis and monks. Allah says: (He has named you Muslims both before) meaning, before the Qur'an, (and in this.) Under the explanation of this Ayah, An-Nasa'i recorded from Al-Harith Al-Ash`ari from the Messenger of Allah , who said: (Whoever adopts the call of Jahiliyyah, will be one of those who will crawl on their knees in Hell.) A man said, "O Messenger of Allah, even if he fasts and performs Salah" He said, (Yes, even if he fasts and performs Salah. So adopt the call of Allah whereby He called you Muslims and believers and servants of Allah.) (Source; bold, capital and underline emphasis mine) Implicitly, Ibn Kathir testifies to the fact that it is not immediately clear whom the pronoun "he" refers to, since otherwise, he would not have had to explain and cite various authorities in support of his interpretation that "he" refers to Allah. To summarize the first issue connected with this verse, the formulation in the Arabic is such that it could be Allah or Abraham who named the believers "Muslims". Allah is probably the intended subject in the naming process, but the Qur'an is ambiguous. Had the Qur'an said "WE named you Muslims ..." or "ALLAH named you Muslims ..." instead of "he named you Muslims ...", the confusion could have been avoided. Since clarity is always better than confusion, either one would be a definite improvement compared to the current formulation. The second issue with the statement, "He named you Muslims before and in this", is this: Whom exactly does the pronoun "you" refers to? There is no question that the Qur'an gives the name "Muslims" to those who believe in it and obey its message. It certainly includes the companions of Muhammad and all believers in his message from then on. Does it also include monotheist believers before Muhammad's time? The Qur'an considers earlier prophets and believers to be Muslims — and it actually makes several statements to that effect (cf. the article, Who Was the First Muslim?, for a detailed discussion). The author of the Qur'an exerts great efforts to connect Islam with Abraham, claiming that 399

Muhammad brings the same message and practice of religion that was preached and observed by Abraham and all the prophets of God. In fact, the first part of S. 22:78, the verse under discussion, claims exactly that: "And strive hard in Allah's cause as you ought to strive. He has chosen you, and has not laid upon you in religion any hardship. It is the religion of your father Ibrahim." (Ibn Kathir) Thus, those who were Muslims before Muhammad — according to the understanding of Islam — seem to be included in the "you" of this statement. Somehow one has to account for the word "before" in the phrase, "He named you Muslims before and in this". The natural understanding is that this refers at least to those believers in Allah who are called Muslims in the Qur'an, even though they lived a long time before Muhammad. Would it not be fair to understand the statement, "He named you Muslims before and in this", in a corporate sense, i.e. saying that Allah named YOU Muslims BEFORE (meaning all believers past) and IN THIS (all believers present)? The YOU, although referring first of all to the Muslims in Muhammad's time, those directly addressed, includes all believers past and present, the YOU being viewed much the same way that the author of the Qur'an used it in reference to the Jews of Muhammad's time when he accused them of killing the prophets before their time and of making the golden calf during the Exodus etc. (cf. these articles: *, *), i.e. the YOU is used in a corporate sense which includes both the past, present and perhaps the future members of a particular religious or secular group. We need to reflect a bit on the term "Muslim" as well. Literally it simply means "one who submits" and it is at times used in a very generic sense. It should not be a surprise that all religions which teach the existence of one God or even of multiple gods, also call the believers to worship the deity or deities and submit to his or their will. The concept of submitting to God is nothing that is distinctive of Islam. It is an essential part in nearly every religion. Buddhism is an exception in some sense, since original Buddhism does not have a deity, but it still has rules/laws/principles that a true believer is supposed to follow, i.e. to submit to. The New Testament explicitly calls believers to submit to God. In the Epistle of James we read: 400

James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings. ... SUBMIT yourselves, then, to God. Resist the devil, and he will flee from you. Come near to God and he will come near to you. James 1:1, 4:7-8 Christians are clearly called to "submit to God". Should Christians therefore call themselves Muslims, even though they worship Jesus as God and call him the Lord? In the generic sense of the word Muslim, one who submits to God, that would certainly be justified. Nevertheless, Muslims will usually not be comfortable with the thought that the word Muslim should be used in such a general way that somebody in submission to the old Egytian gods Isis and Osiris, to the Greek gods Zeus and Poseidon, to the Hindu goddess Shiva, or to any other god that is clearly not the Allah of Islam, could or should be called "a Muslim". If everyone who is religious in some sense and submits to the will of some kind of god, i.e. the god of any religion, should therefore be called a Muslim, then the term loses all its distinctiveness and therefore its meaning. If everyone is a Muslim, what point is there to call myself a Muslim? With that said, we turn to the verb in the statement, "He named you Muslims before and in this". Names are always given for the purpose of distinguishing and identifying. Allah is said to have named the believers in his message "Muslims", he did not merely call them Muslims, but this term was given them as a name to distinguish them from disbelievers, those who reject his message, and from believers in other gods. In fact, the Arabic does not simply say "Muslims" but "THE Muslims (ALmuslimeen)" with the definite article. Therefore, the word cannot be understood in the generic sense as "submitted ones" but must be taken as the definite name, MUSLIMS. Apart from asking some Arab friends, I looked at about a dozen different English translations of the Qur'an and every single one of them translated the Arabic verb, sammâ, as "named". What is the difference between calling and naming? A husband may call his wife "darling" or "honey" (very common in America), but that is not her name, and it does not become her name by calling her this way. On the other hand, many people are fond of using insults against others. They may be calling people "idiot", "dirt bag", or use even worse terms 401

that the readers will no doubt be familiar with. Yet, gladly, those terms of insult do not therefore become their recognized name. Naming has a legal aspect. A person is usually named after his birth, and then this is his recognized name, it is part of his legal identity. The procedure of naming establishes a legal fact, your name. When a person is born, he enters a new realm. He is given a name that identifies him. It appears to me that in Islam it is understood in a similar way, that if a person decides to believe in Allah, his message and his messenger(s), and speaks the Shahada as an expression of his faith, this establishes a new "relationship" to Allah, so it would be appropriate that someone who enters Islam would get a new name or identity, i.e. being from then on called "a Muslim". After all, being a Muslim or not being a Muslim has a lot of consequences in terms of rights and obligations as specified in Shariah. In many Islamic countries, one's religion is printed on the identity card! Whether it states "Muslim" or "Christian" will often make quite a difference in these countries. It is a legal issue. Allah did not call everyone Muslim in a generic sense, simply because he submitted to whatever god or gods, but he named those Muslim who believed in Allah and his very distinctive message of Islam. In Islam, it is understood that everyone who worships (the true) God without associating anyone else with him is a Muslim, even those who did not know of Muhammad yet, because they lived before his time. However, there is an important historical difference between "being something" and "being called something". People or other entities can already be something before they are called by that name. I want to illustrate this last point. For example, the Bible reports the creation of the animals before they are later given their names by Adam. The existence and essential identity is not dependent on whether the name that we have today was already known in earlier times. (The horse was a horse even before anyone gave it the name horse.) Some people first appear in public under a pseudonym and only later reveal their real name. Yet, their true identity, what and who they really were, does not change by the fact that they are only given their real or final name at a later time. A Biblical example would be the identity of the Angel of the Lord, a figure that appears several times in the Hebrew Scriptures. 402

Christians believe that those were appearances of Jesus, the eternal Son of God, but before his incarnation, and before he was given the name Jesus which happened after his birth. Therefore, assuming this identification to be correct, it is acceptable to say that Jesus appeared to Abraham and to Gideon (even though he did not bear this name at that time), since he is the same person. However, it would be wrong to say that the Angel of the Lord was named or known under the name of Jesus in the Hebrew Scriptures. The name Jesus only appears in the New Testament. Similarly, the author of the Qur'an may claim that the believers and prophets of earlier times, e.g. Adam, Noah, Abraham, Moses, David, Solomon, and others were truly Muslims, i.e. that from the later Islamic perspective they are considered Muslims in a generic sense — though they have not been called that way in their lifetime. This would be a theological or religious claim which people may agree or disagree with, and it could not easily be proven or disproven. People will believe it if they consider Islam and the Qur'an as a whole to be trustworthy, but will probably reject this claim, if they do not believe in Islam. Such a claim would basically be a matter of faith. However, the statement that they were called and even named Muslims already before the time of Muhammad, is a historical claim. That can be checked against the known historical facts. It is not a matter of faith, it is a question of history, and it is either true or false based on objective reality. At this point, we have arrived at the main problem with Sura 22:78. To say, "He named you Muslims before and in this", contains a historical claim and is therefore subject to historical evaluation. The above quoted tafsir (commentary) by Ibn Kathir explains what "before" and "in this" refers to when it states: "Allah named you Muslims before, in the previous Books and in Adh-Dhikr, (and in this) means, the Qur'an" and "... whereby He mentioned them and praised them long ago in the Books of the Prophets which were recited to the rabbis and monks." There is no question that the books studied by the Jewish rabbis and Christian monks are the Old and New Testaments of the Bible. 403

When we turn to the previous books, when we examine the Bible, we see that it never uses the term Muslims, neither the Arabic word nor its Hebrew or Greek equivalent. Given that Abraham, Solomon, Jesus, and summarily all the prophets and even all believers of biblical times are called Muslims in the Qur'an, and it is explicitly stated that they were named Muslims not only in the Qur'an but also before, this appears to be a rather glaring and a quite considerable historical error in the Qur'an. As explained above, there is a considerable difference between calling somebody something and naming somebody something. Yet, there is not even one case of God addressing the believers as "submitters", "Oh ye who submit", or similar. The command or expectation that believers should submit to the will and laws of God is found in every religion. That is not the issue. The claim of the Qur'an is more specific. It claims that already before the time of Muhammad, Allah had named the believers "Muslims". This is false. There is not a trace of it found anywhere in the Bible. This is particularly interesting when we realize that (re)naming is a very important feature in the Bible, in both the Old and New Testaments. God actually does give new names to key figures at decisive moments, particularly at the time when they take a major step in their journey of faith. Even more interestingly, it is reported that God gave a new name to Abraham and to Jacob. When Abram was ninety-nine years old, the LORD appeared to him and said, "I am God Almighty; walk before me and be blameless. I will confirm my covenant between me and you and will greatly increase your numbers." Abram fell facedown, and God said to him, "As for me, this is my covenant with you: You will be the father of many nations. No longer will you be called Abram; your name will be Abraham, for I have made you a father of many nations. I will make you very fruitful; I will make nations of you, and kings will come from you. I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you. The whole land of Canaan, where you are now an alien, I will give as an everlasting possession to you and your descendants after you; and I will be their God." Genesis 17:1-8 404

"You are the LORD God, who chose Abram and brought him out of Ur of the Chaldeans and named him Abraham. You found his heart faithful to you, and you made a covenant with him to give to his descendants the land of the Canaanites, Hittites, Amorites, Perizzites, Jebusites and Girgashites. You have kept your promise because you are righteous." Nehemia 9:7-8 Abram is given his new name Abraham at the time when God makes his covenant with him, a covenant that will change the history of mankind, an everlasting covenant that is not only about Abraham personally, but also about his descendants. It is explicitly connected with the issue of who will be the God of Abraham's descendants. This is the context of Abram receiving his new name, Abraham. His new name is an important feature of this event, but he was not called a Muslim. The Qur'an also claims that Abraham is first called a Muslim when he prays for himself and for his descendants to be in the right faith (S. 2:127-133). The Qur'an, however, knows nothing of God's covenant with Abraham, nor that Abraham was a name given to him by God himself. The Qur'an tells a completely different story without any historical basis. It stands it stark contradiction to the Torah. God also gives a new name to Jacob: ... But Jacob replied, "I will not let you go unless you bless me." The man asked him, "What is your name?" "Jacob," he answered. Then the man said, "Your name will no longer be Jacob, but Israel, because you have struggled with God and with men and have overcome." Jacob said, "Please tell me your name." But he replied, "Why do you ask my name?" Then he blessed him there. So Jacob called the place Peniel, saying, "It is because I saw God face to face, and yet my life was spared." Genesis 32:26-30

Here is an example from the New Testament, where Jesus gives a new name to Simon, who will later become one of the most important apostles of Christ: Jesus went up on a mountainside and called to him those he wanted, and they came to him. He appointed twelve—designating them apostles— that they might be with him and that he might send them out to preach and to have authority to drive out demons. These are the twelve he appointed: Simon (to whom he gave the name Peter), James son of Zebedee and his brother John (to them he gave the name Boanerges, which means Sons of Thunder) ... Mark 3:13-17 And he brought him to Jesus. Jesus looked at him and said, "You are Simon son of John. You will be called Cephas" (which, when translated, is Peter). John 1:42 Obviously, the Bible puts quite an emphasis on God's acts of re-naming important men of faith. This makes it all the more glaring that they are never called Muslims. Driven by the desire to connect his message with that of the earlier prophets of the Jews and the Christians, and particularly with Abraham, the author of the Qur'an made the claim that these earlier prophets were not only considered to be Muslims, but that they were actually called Muslims. This is an obvious historical error. If the Qur'an is wrong on such an essential issue, it has therefore to be rejected as a revelation from God.

Ezra, the Son of God?

In Surah at-Taubah, 9:30, we find the astonishing statement: And the Jews say, "Ezra is the Son of God;" and the Christians say, "The Messiah is the Son of God." ...

Based on this event, the descendants of Jacob are called "the children of Israel". Interestingly, the Qur'an regularly uses this name, Bani Israil, but does not provide any clue as to where this name comes from. Based on the Qur'an, one would not be able to know why the descendants of Jacob are called the children of Israel.

While the statement about the Christian doctrine is correct, the claim that "Ezra is the Son of God" is wrong and such a belief has never been a tenet of the Jewish faith. It cannot be found in the Jewish Scriptures nor

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in the commentaries like Talmud and Mishnah [as far as I know, but please prove me wrong by giving a reference!]. Until then, this is a clear error in the Qur'an.

Representatives of both faiths have set out to prove their point, but since everyone is already committed to a definite conviction, objectivity is hardly possible. I, as a Christian, most probably am not as objective towards Islam as I should be - and neither will the Muslim reader be unbiased towards the Bible.

Qur'an Contradiction:

The Old Age of Jesus? The ministry of Jesus lasted until he was about 33. This is even admitted by Yusuf Ali in his comment no. 388 on Sura 3:46. But Sura 5:110 says he taught the people in (up to his) old age. Can 33 years considered "old age" by any stretch of imagination?

WHY DO THE BIBLE AND THE QURAN NOT AGREE? Despite similarities, stemming from the same subject matter, history and persons mentioned, the Bible and the Quran differ widely on fundamental concepts of faith and practice in religion. There are at least two possible reasons: 1. The Bible and the Quran do not stem from the same source, i.e. one of the two, or both, are of human or spiritist origin. 2. The Bible or the Quran, or both, have undergone editing and consequently the original nature and message has become lost. In that case one of the two books, or both, contain error and cannot be termed reliable and trustworthy. Both Muslims and Christians are absolutely convinced of the divine origin, reliability and total trustworthiness of their respective book. One (or both) must be false. In that case very many millions of followers of the respective faiths base their hopes for eternity on error or even deception. 407

Within the framework of these studies we shall look only at scriptural and historical facts that are established, and will not engage in philosophical polemics. We do not want to argue about theological concepts either, but desire rather to discuss those that can be checked tested and verified by anyone, anywhere - provided one is able to turn to the sources mentioned. For that reason an attempt has been made to document all assertions as thoroughly as possible. In recent years the Quran has undergone a process of spiritualisation. Some Muslims actually use Christian concepts, foreign to Quranic and traditional thinking, and explain that this is the spirit of Islam. These sentiments are difficult to accept unless they can be substantiated in the Islamic literature of old. Since the Bible existed before the Quran, the difference between the two may be solved by providing: 1. Evidence that proves that the Quran is based on a false or poor understanding and knowledge of the earlier revelation (God cannot change, and will not give contradictory statements to different prophets!); 2. Evidence that proves a change was made in the message of the Bible by Jews and/or Christians, with acceptable reasons for doing so. The Quran repeatedly and emphatically states that the Torah and Gospel - we take this to stand for the Old and New Testaments - are revelations by the same God as the God of the Quran. What the Quran teaches about the Bible "Say ye: 'We believe in Allah, and the revelation given to us, and to Abraham, Ismail, Jacob, and the Tribes, and that given to 408

Moses, and Jesus, and that given to all prophets from their Lord: WE MAKE NO DIFFERENCE BETWEEN ONE AND ANOTHER OF THEM." (S. Baqara 2:136). "Allah! There is no God but He, - the Living, the Selfsubsisting, Eternal ... He sent down Law (of Moses) and the Gospel (of Jesus) ... as a guide to mankind." (S. Al-i-Imran 3:2-3). "0 ye who believe! Believe in Allah, and His Apostle - and the scripture which He sent before them". (S. Nisaa 4:136). "It was We who revealed the Law (to Moses); therein was guidance and light ... if any do fail to judge by the light of what Allah hath revealed, they are (no better than) unbelievers ... We sent Jesus, the son of Mary, confirming the Law that had come before him: We sent him the Gospel: Therein was guidance and light ... a guidance and an admonition to those who fear Allah. LET THE PEOPLE OF THE GOSPEL JUDGE BY WHAT ALLAH HATH REVEALED THERElN. IF ANY DO FAIL TO JUDGE BY THE LIGHT OF WHAT ALLAH HATH REVEALED, THEY ARE (no better than) THOSE WHO REBEL. Judge. . . what Allah hath revealed, and follow not their vain desires ... "(S. Ma-ida 5:44,46,47,49). "People of the Book! ... Stand fast by the Law, the Gospel, and all the revelation that hath come to you from YOUR LORD. It is the revelation that has come to thee from THY LORD." (ibid. vs. 68). "The Quran is ... a confirmation of (revelations) that went before it". (S. Yi'inus 10:37). "If thou wert in doubt as to what We have revealed unto thee, then ask those who have been reading the Book from before thee. The truth had indeed come to thee from thy Lord." (ibid. vs. 94). "AND DISPUTE YE NOT WITH THE PEOPLE OF THE BOOK ... BUT SAY: WE BELIEVE IN THE REVELATION 409

WHICH HAS COME DOWN TO US AND THAT WHICH CAME DOWN TO YOU". (S. Ankabut 29:46). "This is a book which We have revealed, bringing blessings, and confirming (the revelations) which came before it: that thou mayest warn the Mother of Cities and all around her." (Sura 6:92). What else does this mean, than that Mohammed claims to bring revelation to Mecca and the Arabs, confirming and establishing what was sent before him? "Before thee, also, the apostles We sent were but men, to whom We granted inspiration: If ye realize this not, ASK OF THOSE WHO POSSESS THE MESSAGE (Sura 21:7). We can clearly see that the Quran presupposes the divine revelation of "the Book" and its unpolluted content at the time of the prophet Mohammed. The Quran criticises, however, the twisting and misinterpretation of "the Book": "Ye People of the Book! Why do ye clothe truth with falsehood and conceal the truth, while ye have knowledge? (S. Al-i-Imran 3:71). "There is among them a section who distort the Book with their tongues: (as they read) you would think it is part of the Book, but it is no part of the Book." (S. ibid. vs. 78). (All emphasis in the quotations is my own). If there is anything that comes out very clearly, it is that the Quran is emphatic that the Torah and the Gospel are revelation from God. This is what Christians believe too. The Quran says in this regard: "No change can there be in the words of Allah" (Sura 10:64) "There is none that can alter the words of Allah" (Sura 6:34).

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Besides that, history and archaeology prevent one from arguing that the Bible has undergone any change since its official canonisation in A.D. 324. In fact almost all portions of the New Testament in their present form were in general circulation among the churches of the Second Century A.D. It was by general agreement at a Council of the bishops of 318 churches that all these were fully recognized and accepted as Apostolic and inspired. When Mohammed referred to "the Book" or "Taurat" or "Injil", he referred, no doubt, to what was in circulation in Arabia in his day and age. If words mean anything at all, then Mohammed referred to this "Book" (al-Kitab) as revelation. We take this as an established fact on the strength of the above evidence, unless it can be proved wrong.

"They (the Jews) said (in boast), 'We killed Christ Jesus the son of Mary, the Apostle of Allah', - but they killed him not, nor crucified him, but so it was made to appear to them ... " (Sura 4:157). The crucifixion receives the widest attention in the Gospel and was unmistakably prophesied in the Old Testament some 700-1000 years before it happened. See "Christians Answer Muslims", pages 48 ff., 97 ff. In Sura 19:35 we are informed that "it beseemeth not God to beget a son"

Why should a Jew or Christian before or after the time of Mohammed be interested in changing God's revelation? Does he want to go to hell? "I warn every one who hears the words of the prophecy of this book; if any one adds to them, God will add to him the plagues described in this book, and if any one takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book." (Revelation 22:18-19). These are virtually the last verses of the Bible. The only conceivable reason to bring about changes would be that the Quran differs from the "Book". Consequently there are two possibilities: either the Christians refusing to accept the Quran tried to change all similarities between the Bible and the Quran; or Muslims seeing that the "Book" was in contrast to the Quran, expediently claim that the Bible must have been corrupted. The first assumption is against all evidence and logic. QUESTION: Why do Muslims keep on claiming that the Bible is corrupt? When was the Bible allegedly polluted? Why does the Quran not clearly state that it was polluted? There are differences between the Bible and the Quran. The Quran states that both the Torah and Gospel are revealed. But in contrast, it also claims that Jesus was not crucified: 411

and near the end of the Quran (Sura 112:3) it says: "He begetteth not, nor is He begotten", which is also part of the Rak'at. This again, is in contrast to the Bible. The words "it is not befitting Allah that He should beget a son" (Sura 19:35 and 92) suggest a physical act, which is as outrageous to Christians as it is to Muslims. Jesus was born of a virgin. She asked: " 'How shall I have a son, seeing that no man has touched me, and I am not unchaste?' He (an angel) said: 'So (it will be): Thy Lord saith, 'That is easy for me: and (We wish) to appoint him as a sign unto men and a mercy from Us.' " (Sura 19:2-21). This, as in the Bible, does not indicate a begetting act. The whole concept of the "begotten" son is based on a misconception. In the original Greek the word "monogenes" is used, which means "only born". That God by the word of His power was the initiator of the pregancy of Mary is as clearly reflected in the Qur'an (Sura 19:16-22) as it is in the Bible. Even so, Islam assumed the Bible to teach that Jesus was "begotten", i.e. sexually conceived, an act which cannot possibly perceived of God: "It is not befitting to (the majesty of) Allah that He 412

should beget a son", we read. But immediately the biblical position is presented: "Glory be to Him! When He determines a matter, he only says to it 'be', and it is." (Sura 19:35).

translation transliterates this statement therefore as "on none by that name have We conferred distinction before." His explanation: "... for we read of a Johanan ... in II Kings 25:23."

A very similar misunderstanding we find in the concept of the "Trinity", which according to the Quran is understood to consist of Jesus and Mary besides God, God being one of three (Sura 5:116). This is in no way in keeping with the biblical texts. Christians believe in what the Bible teaches. In both the Old Testament (B.C.) and the New Testament we know of ONE God only. ("Christians Answer Muslims, pp. 92 ff.). It is a tragedy that many Muslims think that Christians worship three gods. This is indeed not the case. There are, moreover, many other differences between the Quran and the Bible, which are more of an historical nature than doctrinal: Noah escaped the flood, but his son drowned (Sura 11:42-46) according to the Quran narrative, but he (Noah) escaped with his wife, three sons and their wives (Genesis 6:7,18) in the Bible. The angel, announcing the birth of John the Baptist (Yahya) to his father, says: "We bring thee tidings of a son, whose name shall be John: we have not caused any to bear the same name before him" (Sura 19:7 according to George Sale's translation). or "No namesake have We given him aforetime" (according to A.J. Arberry's translation).

Is a "translator" allowed to change a text like this to correct an error? Abraham was the son of Azar in Sura 6:74 and the son of Terah in Genesis 11:27. Who would change a name from early history at random? What purpose would it serve? None. Only an error can be responsible. Does Azar stand for Eliezer? He is mentioned in Genesis 15:2 as a servant of Abraham. Worse differences occur in the narrative about Moses. We are rightly told that Imran (Biblical Amram) was the father of Moses, Aaron and Miriam (by implication in Suras 19:28, 66:12, 20:25-30). But that this Miriam (or Mary) is the mother of Jesus (who was actually born 1500 years later!) is rather unlikely. The explanation offered by Yusuf Ali that she and her cousin Elizabeth were called "sisters of Aaron", because they were (in the case of Mary, "presumably": comm. 375) of a priestly family, is rather vague. The phrase, it is suggested, was derived from Luke 1:5, where Elizabeth, the mother of John the Baptist, being of priestly descent, was called "of the daughters of Aaron". What Yusuf Ali does not explain, is that the father of Aaron and Mary, the mother of Jesus, happens to be Imran according to the Quran. This, no doubt, shows human error which can hardly be regarded as a copying mistake. It is based on lack of knowledge of, or information about, the Bible. That Moses was adopted by Pharaoh's wife (Sura 28:9) is contradicted by Exodus 2:10, where he was adopted by Pharaoh's daughter (otherwise he would also have been adopted by Pharaoh himself).

or "that name we have given to none before him" (Palmer's and Rodwell's translation). This is incorrect. Johanan, the Hebrew form of John (Jahveh's Gift) was quite a common name, mentioned in the Old Testament. Yusuf Ali in his 413

Moses' wife - we understand from the context (in Sura 28:22-28), that this must be Zipporah the daughter of Jethro - was given to Moses in exchange for 8-10 years' service. The Bible does not account for this (Exodus 2:16-22). We are, however, strongly reminded of Genesis 29:18 414

where Jacob pledges to serve Laban 7 years in exchange for Rachel. This was approximately 220 years prior to the time of Moses. Again we should like to inquire what possible purpose could any man have in changing the words of the Bible in historical narratives like these? Or could it have been Mohammed who confused some the stories he had heard? The same applies to the statement that Haman was a servant of Pharaoh. According to the Quran, he is ordered by Pharaoh to light a kiln to bake bricks out of clay to "build me a lofty palace" (Sura 28:38, Yusuf Ali); or "high tower that I may ascend unto the God of Moses" (G. Sales); or "a tower, that I may reach the avenues of the heavens and ascend unto the God of Moses" (by Palmer and Rodwell); or "and make me a tower that I may mount up to Moses' god" (by Arberry). We do recall the building of the tower of Babel in the Bible. But this event in Genesis 11 occurred 750 years before the time of Pharaoh in Exodus, and Haman (Book of Esther) lived 1100 years after Pharaoh. Yusuf Ali suggests (comm. 3331) that this refers to another Haman, but there is none other by that name in the Bible. We find it strange that Yusuf Ali in contrast to all other translators, speaks of a lofty palace, rather than a tower. Did he want to obscure the obvious similarities, which are embarrassing because they are historical misfits? In the Bible (Judges 7) we read how God made Gideon select his small army of 300 from 32,000 men, for a special task. In Sura 2:249 we read of a very similar event, but this time under King Saul. Yusuf Ali in his commentary is aware of this, and remarks "as Gideon did before Saul" (comm. 284). This deed of Saul's is not found in the Bible and we take it to be another error. Muslims believe that Ishmael was the son to be offered by Abraham on the altar. The Bible states that it was Isaac. This incidence highlights the whole concept of sacrifice, where a wide difference between the two Books can be detected. Idu'l-Azha is based on Sura 22:34-37 where it says, inter alia:

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"We have appointed for every nation a holy rite that they may mention Allah's name over such beasts of the flocks as He has provided them ... And the beasts of sacrifice - We have appointed them for you as among Allah's waymarks; therein is good for you ... The flesh of them shall not reach Allah, neither their blood (!). But godliness from you shall reach Him." The Christian reader immediately notices in the above a total contradiction of the Biblical message. "Where I see the blood, I will pass over you." (Exodus 12:13). These are the words of God to Moses and the Jews after telling them that by applying the blood of a sacrifice to the lintels and doorposts of their homes, their families would escape the judgment of God that would strike Egypt. "The life of the flesh is in the blood; and I have given it for you upon the altar to make an atonement for your souls; for it is the blood that makes atonement, by reason of the life." (Leviticus 17:11). This is a concise statement, representing the very heart of the Law given to Moses. Although this ultimately points to the sacrifice of Jesus, who ratified all the offerings presented by the people under the Old Covenant, the demand of God still stands: "Without the shedding of blood there is no forgiveness of sins (Hebrews 9:22). It is a misjudgment of God's holiness and man's sinful nature to assume that our good deeds will ever be able to compensate for the evil in our lives. The origin of Idu'l-Azha can be traced back to the year when, a few months after the Hejira, Mohammed observed the Jews of Medina celebrating the Day of Atonement (Leviticus 16) and he saw the role that sacrifice played among the people of the Book, the Jews. A Tradition records that Mohammed asked them why they kept the fast. He was 416

informed that it was a memorial to the deliverance of Israel under Moses from the hands of the Egyptians. "We have a greater right in Moses than they" said Mohammed and fasted with the Jews, commanding his followers to do the same. The following year the initially friendly atmosphere between the Muslims and Jews had deteriorated and with it the Qibla was changed from Jerusalem to Mecca. Mohammed and his followers did not participate in the "Yom Kippur" (Day of Atonement) celebrated then. Instead, he instituted the Idu'l-Azha. He killed two young goats, one for himself and his family and one for the people (See Leviticus 16), still remaining true to Biblical demands. Idolatrous Arabs had been performing the annual Hajj to Mecca at this time of the year. The sacrifice of animals was also part of their ceremonial, so the institution of Idu'l-Azha may be seen also as a well-timed token of goodwill towards the Arabs of Mecca. Although there is no reference in the Quran to the fact, it is generally accepted by Muslims that this feast was instituted to commemorate Abraham's sacrifice of his son Ishmael on Mount Mina near Mecca. The reason for the above assumption is as follows: if Abraham's "only son" (Genesis 22:2) was offered, Isaac could not have been born at that stage, for Ishmael could not have been the only son anymore. But Genesis 22:2 is quite clear on this point. It actually states the name Isaac. In Sura 37:100-111 the story of the sacrifice of Abraham's son is recorded without naming the son: "We gave him the good news of a boy ready to suffer and forbear". Although this Sura deviates somewhat from the Biblical narrative, the event of the sacrifice is reported. As a parallel passage we should mention Sura 11:71, where, however, the chronology of the event has been somewhat mixed up. The reference in Sura 37 culminates in the words: "We ransomed him (the son) with (another) momentous (or noble) sacrifice." (My emphasis).

The Islamic concept that Ishmael was on the altar can be supported only by the Traditions (Yusuf Ali Commentary, note 4096, 4101) ("Dictionary of Islam", page 219). Bearing everything in mind we are tempted to conclude that the Islamic view is motivated by expediency. Regarding the meaning of the sacrifice (Qurban = "approaching near", to whom? How? Why?), Muslims deny any implication of Biblical concepts whatsoever; we hold that this is not legitimate, since we are dealing with Biblical narrative and content. To the Muslim the Qurban is merely a remembrance rite to make one think of Ishmael. But even in the Quran, although denied in other passages (Sura 22:37), the issue is clear: "Ransomed by sacrifice"! Liberated from death by someone else stepping in, a momentous, noble sacrifice to redeem Isaac (or Ishmael, if you wish). Here is Biblical ground. Here is the pointer to the sacrifice of Jesus Christ. He became the momentous noble sacrifice to die in our stead! Today Idu'l-Azha is a feast of rejoicing. But the sacrifice is not interpreted as being a ransom! Muslims claim that Abraham took Hagar and Ishmael, as a baby yet unweaned, to Paran (believed by Muslims to be near Mecca). This clashes with the Genesis account in the following respects: a) Hagar and Ishmael were sent away, unaccompanied by Abraham, when b) Isaac had already been born, i.e. Ishmael was at least 14 years old (and not weaned!). c) Paran is not near Mecca but is south of Israel in the Sinai Peninsula. We noted that in Genesis 22:2 Isaac is called Abraham's only son. This is biologically incorrect, but legally correct, for it obviously refers to: i) the covenant bearer (Genesis 21:12); and ii)

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Abraham's marriage to Sarah (Hagar was Abraham's concubine) A Muslim may contend that the given Quranic text is "nazil", or has come as revelation from heaven: God knows about the matter and it need not have been reported in the Bible for Him to know. Of course God knows all things, past present and future. He revealed many events of the future comprehensively through the prophets in the Bible to demonstrate His authorship, and every reader is able to check and test if the facts reveal the divine imprint. But judging unemotionally, just guided by the evidence, Christians fail to see any divine imprint in the Quran. See pp. 39 ff. QUESTION: How can one, in the light of the opening text of this chapter, account for these differences? A book on this topic, listing several hundred difficult issues in the Qur'an is: `Abdallah `Abd al-Fadi Is the Qur'an Infallible? Order Number VB 4009 E available from: Light of Life, P.O.Box 13, A-9503 Villach, Austria Also available in Arabic.

CONTRADICTIONS WITHIN THE QURAN "Do they not consider the Quran? Had it been from other than Allah, they would surely have found therein much discrepancies." (Sura 4:82). This verse is further amplified by the already quoted texts: "No change can there be in the Words of Allah (Sura 10:64) "There is none that can alter the Words of Allah (Sura 6:34)

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We Christians believe this too. Let us assume for a moment that there is no discrepancy between the message of the Bible and the Quran, which, as we have seen, is not the case, and consider the Quran on its own. The problem of abrogation. "When We substitute one revelation for another, - and Allah knows best what He reveals, - they say 'Thou art a forger: But most of them understand not. Say, the Holy Spirit has brought the revelation from thy Lord in truth." "None of our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar--Knowest thou not that Allah hath power over all things?....Would you question your Apostle as Moses was questioned of old?" (Suras 16:101 and 2:106,108). We should like to find out how a divine revelation can be improved. We would have expected it to have been perfect and true right from the start. Yusuf Ali tries to explain: "....it means that God's message from age to age is always the same, but that its form may differ according to the needs and exigencies of the time. Some commentators apply it also to the Ayat (revelation) of the Quran. There is nothing derogatory in this if we believe in progressive revelation. In Sura 3:7 we are told distinctly about the Quran, that some of its verses are basic and fundamental, and others are allegorical, and it is mischievous to treat the allegorical verses and follow them (literally)." (comm 107). This is fully acceptable. God has revealed His Word progressively, the revelation being levelled at the comprehension and culture of the people to whom it was first given. Everybody will agree that an allegory should not be taken literally. But what about the law of 'mansukh' (=abrogated verse; please note Sura 2:106 does not speak of intellect, culture or progressive revelation with reference to scriptures given prior to Mohammed, but to Quranic verses only!) and 'nasikh' (=the verses that take the place of the mansukh verses)? . 420

We must recognize one important principle: If we want to know what a certain passage really means we have to make a proper exegesis. We have to establish what exactly the text in question was intended to say to the original hearers. How did they understand it? Only having done that can we interpret a text in today's situation without distortion. There are various possible ways of establishing the original meaning, but one should also look at the very old commentaries and see how they understood and interpreted the text. The "Tafsir-i-Azizi" explains three kinds of abrogations (=cancellations): i) where a verse has been removed from the Quran and another given in its place; ii) where the injunction (command) is abrogated and the letters of the verse remain; ! iii) where both the verse and its injunction are removed from the text Jalalu'd-Din, says that the number of abrogated verses has been variously estimated to range from 5 to 500 ("Dictionary of Islam", page 520) In his 'Itqan' he furnished a list of 20 verses, which are acknowledged by all commentators to be abrogated ("Dictionary of Islam", page 520). Just a few be mentioned here: The Qibla (prayer direction) was changed from Jerusalem to Mecca (Sura 2:142-144); The division of inheritance left by parents or other relatives according to Sura 4:7 had to be equal (a share and a share which has to be determined). This was abrogated and replaced by verse 11, where it is commanded that males must get double the share of females. The night prayer performed by reciting the Quran ought to be more or less half the time of the night (Sura 73:2). This was changed to as much as may be easy for you (verse 20). 421

The treatment of adulteresses is to be life imprisonment (Sura 4:15), which was changed to flogging with 100 strokes (Sura 24:2). This despite the leniency prescribed for homosexuals (Sura 4:16) on repenting. The retaliation in cases of crime, particularly murder, was to be confined to people of equal rank (slave for slave, free for free etc.) (Sura 2:178) This is in disagreement with Sura 5:48 and Sura 17:33 where retaliation is allowed against the murderer only. The Jihad or Holy War was forbidden in the sacred months (Sura 9:5) but is allowed, even encouraged in verse 36 which replaces the former. "Sura 2:106 occurs immediately before a series of sweeping changes, or rather modifications, introduced by Muhammad in both the ritual and the legal spheres.The verse thus precedes a change in the Qibla (vss. 115,177,124-151); in the pilgrimage rites (vs. 158); in the dietary laws (vss. 168-l74); in the law relating to talio (vss. 178-179); in bequests (vss. 180-182); in the fast (vss. 182-187); and again in the pilgrimage (vss. 191-203). Similarly, Sura 16:101 is followed by allusions to modifications in the dietary laws (vss 114-119), and in the Sabbath laws (vs.124)" ("The Collection of the Quran" by John Burton). Elaborating on this we note that the fast is compulsory "but if any of you is ill or on a journey, the prescribed number (should be made up) from days later. For those who can do it (with hardship) is a ransom, the feeding of one, that is indigent." (Sura 2:184). "'Here one can hardly escape the conclusion that the first verse (i.e. 184) allows a rich man to buy himself out of the fast." ("Islam" by A. Guillaume). The next verse is said to replace the former. It allows no compensation of any kind for the fast. In verse 180 of the same Sura "it is prescribed, when death approaches any of you, if he leaves any goods, that he make a 422

bequest to parents and next of kin....". This is said to be replaced by Sura 4:11, according to which a double portion of inheritance falls to males compared to that of females. The much discussed "verses of the sword": "....fight and slay the pagans wherever ye find them and seize them, beleaguer them and lie in wait for them in every stratagem (or war)." (Sura 9:5) and "....when you meet the unbelievers (in fight) cut off their necks..." (Sura 47:4) are "said to have cancelled no less than 124 verses which enjoined toleration and patience." (A. Guillaume). To us it is surprising to find the mansukh and nasikh verses often near to each other. We judge these to be cases of interpolation. As stated earlier, we do believe in progressive revelation. The Old Covenant of the Law, as given to Moses, was superseded by the New Covenant of grace, which Jesus introduced. But these developments took place over a considerable time (1 500 years) with many prophetic warnings and predictions in between, so that no arbitrary action may be assumed on the side of God. In the light of this we find it unacceptable that within a space of 20 years a need for change or correction can become necessary. This surely suggests that God is either not allknowing or else the recorder made a correction. There are other verses which further add to the confusion: "If we wished, we could make away with what we have revealed to you!" (Sura 17:86). "We shall teach you to recite it (i.e. the Quran) and you will not forget - except that Allah wills (Sura 87:6-7). Why should anything be forgotten of an eternal revelation? To "substitute for it something better"? We do admit that an inspired man can err at times, but an inspired book (nazil) cannot! Zarkasi explains the above concept more deeply. He states (vol. I p. 235):

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"The 'naskh' (sic) of the wording and recital occured by means of God's causing them to forget it. He withdrew it from their memories, while commanding them to neglect its public recital and its recording in the mushaf. With the passage of time, it would quite disappear like the rest of God's revealed Books which He mentions in the Quran, but nothing of which is known today. This can have happened either during the Prophet's life so that, when he died, the forgotten material was no longer being recited as part of the Quran; or it might have happened after the death of the Prophet. It would still be extant in writing, but God would cause them to forget it. He would then remove it from their memories. But, of course, the naskh of any part of the revelation after the death of the Prophet is not possible." ("The Collection of the Quran" by John Burton p.97). We suggest that Allah could have spared us a lot of confusion, doubt and explaining, had He given the better text right from the beginning. "There was a series of Hadiths designed expressly to give the impression that Muhammad had forgotten part of the revelations. The reports were specific and detailed enough to identify the actual wording of the verses in question. Anas is reported in the two Sahih's (i.e. al-Bukhari and Muslim) as declaring: There was revealed concerning those slain at Bi'r Ma'una a Quran verse which we recited until it was withdrawn: "Inform our tribe on our behalf that we have met our Lord. He has been well pleased with us and has satisfied our desires.' ("al-Itqan by Jalal al Din). 'Abdullah b. al Zubair therefore asked 'Uthman what had possessed him to include Sura 2:240 in the 'mushaf' (document or canon), when he knew it to have been abrogated by Sura 2:234. 'Because', he replied 'Uthman, 'I know it to be part of the Quran text.' '(ibid.). ("The Collection of the Quran" by John Burton). A further problem arises from the fact that there is by no means any certainty which verses are mansukh and which nasikh, since the order in which the Quran was written down is not chronological, but according to the length of the Suras. However, even the Suras were not necessarily given in one piece. It happened that a certain portion of a Sura was 424

given, and the next given text would be directed by Mohammed to be added to another Sura, and later again another addition was made to the first again, etc. The Hadis gives no conclusive information about the chronological order either, so that strictly speaking, there is no means of determining which of two disagreeing texts is mansukh, and which nasikh. In any case we Christians see in this whole subject just a theological gimmick to "explain" contradictions. The quotation: "No change can there be in the Words of Allah" and "There is none that can alter the Words of Allah. Already hast thou received some account of those Apostles." or "the other Apostles also said so." (Suras 10:64 and 6:34). is contradicted by all those Muslims who claim that the Bible which is admitted to be a revealed book, has been altered and corrupted. To underline our point let us just look at two passages of the Quran that have not been reconciled in terms of the law of abrogation. In Sura 41:9-12 we read that the world was created in eight days, in Sura 7:54 we are told it were six days. It is, we suppose, up to the believer to make up his mind which of the two he will accept. QUESTION: Must we assume that God is inconsistent? Knowing all things, such contradiction surely does not originate from God?

"Allah has prescribed for himself as law to act merciful" (Sura 6:12). is contradicted in the same Sura: (verses 35-39): "If it were Allah's will, he would gather them into true guidance.... Whom Allah willeth he leaves to wander, whom he willeth, he placeth on the way that is straight". As we shall see (pp 21ff.), the Muslim's hope rests on that despairing word: "IF it pleases Allah." This is striking, for even in the Old Testament the believer was aware of the Law of cause and Effect. Once a believer broke any of God's Laws he was cut-off from God, and was lost and perishing. But if he atoned therefor in repentance according to God's prescribed ordinance (the sacrifice) his sin was forgiven. God had committed Himself to it. This is even further elaborated in the New Testament: "If we confess our sins (while we have fellowship with God: vs. 6), He is faithful and just, and will forgive our sins and cleanse us from all unrighteousness." (I John 1:9). We see a definite regression from this standard in the Quran. We also find it strange to read:

Problems regarding the consistency of Revelation. The Quran is inconsistent regarding commitments on the part of Allah on which the believer can reckon or on which he can build his life. Commitments that are given are contradicted elsewhere: "Allah has inscribed for himself (the rule of) mercy" or

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"Strongest among men in enmity to the believers wilt thou find the Jews and Pagans; and nearest among them in love to the believers wilt thou find those who say, 'we are Christians'." (Sura 5:85) This is supported to some extent by an explanatory note in the "Mishkat" (IV page 103, note 2380) where we are told that "nearly two-thirds of paradise" will be filled with "the followers of the Holy Prophet and the followers of other prophets will form one-third." In strange contrast to this are the words of Sura 5:51 426

"Take not the Jews and the Christians for your friends." What about being together in Paradise? The reason is just as strange: "They (Jews and Christians) are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guideth not a people unjust. It can hardly be said that Jews and Christians have ever protected each other, except that they agree on the authenticity of the Old Testament. It is said of Mohammed that he was the first to bow down to Allah (in Islam) (Sura 6:14, 163, 39:12). But it is also said of Abraham, his sons and Jacob that they were Muslims (Sura 2:132), and of all earlier prophets who brought 'books' (i.e. Moses, David and Jesus) (Sura 28:5253). Again it is reported of the disciples of Jesus that they were Muslims (Sura 3:52). All these we view as contradictions. Some would not be of a serious nature, were it not for the claim that the Quran is "nazil" or "brought down" from heaven to Mohammed without the touch of human hand except for the act of writing itself. QUESTION: Is there any uncontradicted statement in the Quran on which a Mulsim can rely to have eternal life in heaven?

The words of thy Lord are perfect in truth and in justice; NONE can change His words: For He is the one who heareth and knoweth all.

Sura 6:34 There is none that can alter the words of Allah. Already hast thou received some account of those messengers.

Sura 10:64 There is no changing the words of God; that is the supreme triumph.

Further in Sura 3:3 and others, the Qur'an confirms that Torah, Zabur and Injil are words of God. Do you believe the Qur'an is true in its statement that NOBODY can change the words of God? Something to ponder for you.

Every time you dig out an "error" in the [Torah/Gospel], you confirm that the Qur'an is WRONG and prove that the very foundation of your religion is faulty.

Some people really enjoy digging their own grave! 174 contradictions of verses in Bible. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ was the header of a recent newsgroup posting. Please see what the Qur'an says: Sura 6:115

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The Qur'an states this at least three times to make sure you don't overlook it. If you think the Bible is wrong BECAUSE of some contradictions you have piled up, then think about the contradiction between the Qur'an and your confidence in this "proof". In my opinion this

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is a serious logical problem for Islam.

A Plain Error and Contradiction in the Qur'an:

Who suffers loss if Muhammad was wrong? In Sura 34:50, Muhammad is commanded to say the following: Say: ‘If I go astray, I go astray only to my own loss; if I am guided, it is by what my Lord reveals to me. He is All-hearing, Ever-nigh.’ Arberry Say: "If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Inspiration of my Lord to me. Truly, He is AllHearer, Ever Near (to all things)." Hilali & Khan The error in this verse should be obvious to anyone pondering this statement for a little bit. The issue here is not whether, objectively, Muhammad went astray or was guided; Muslims and non-Muslims will continue to disagree about that. This verse is logically wrong, independent of whether Muhammad was guided or not. The Error Who suffered and still suffers loss if Muhammad was wrong? The first point is somewhat trivial. Muslims are commanded in the Qur'an to take Muhammad as their model, and therefore many Muslims imitate him in the smallest details of life. They dress like Muhammad, they use a miswak to brush their teeth like Muhammad did, etc. If Muhammad was wrong, then this would mean a life of unnecessary inconvenience for millions of Muslims. There are, however, a lot of not so trivial aspects. If Muhammad's message and regulations were wrong, he has subjected millions of Muslim women to a life of misery (see the various articles on Women in Islam) without any reward in return! Moreover, not only those who followed Muhammad have lost, but millions of the so-called "unbelievers" have suffered because Muslims have either killed them for 429

their lack of faith, or forced Muhammad's regulations on them and subjected them to live as second-class citizens (see the section on NonMuslims under Islamic Rule). Ironically, these people have suffered loss even if Muhammad had been a true prophet. Whether Muhammad was astray or guided, many lives have been destroyed by Muslim attacks on unbelievers, so that this statement is not only logically false, but false also in factual history. Putting aside all the atrocities and suffering in this earthly life that resulted from Muhammad's teachings, the intention of this verse was certainly to make a statement about the loss suffered in eternity, i.e. whether people will be punished or rewarded in the Last Judgement based on their acceptance or rejection of God's message. Under the assumption that Muhammad was a true messenger, those who were killed as unbelievers because they did not accept his message on the spot have lost not only their lives but also the opportunity to become convinced by the truth of Islam by having the time to study the message of Islam in-depth. [Had Islam restricted its method of expansion to peaceful proclamation and intellectual persuasion instead of using (also and much too quickly) violence and force, the situation would be vastly different.] As it is, these people have lost their lives on earth, and they will suffer eternal punishment because they died in rejection of God's message. Thus, many unbelievers will suffer eternal loss even if Muhammad was right. Though Muslims may argue that in the quranic view this may be justified, it is unquestionable that they did suffer temporal and eternal loss due to the violent nature of Islam. If, on the other hand, the Bible is true and Muhammad was a false prophet then the number of those who suffer eternal loss increases vastly: (1) The unbelievers (idolaters, atheists, ...) who were killed for rightly rejecting Islam still lost their opportunity to hear, understand and accept the true message of God. (2) Millions and millions of Muslims who have rejected the authentic Gospel of Jesus based on Muhammad's message will be lost forever because they rejected the salvation from sin offered by God through Jesus' death on the Cross.

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Thus, an enormous number of people will suffer both earthly and eternal loss if Muhammad was wrong, in stark contradiction to Sura 34:50. After pondering these facts there can hardly be any doubt that Sura 34:50 is an objectively wrong statement. It is a plain error in the Qur'an. Does God make errors? Would God inspire a statement as wrong as this one? This verse exposes the very human nature of the Qur'an. It obviously did not come from God, but from Muhammad himself, and it can easily be explained why Muhammad would add such a statement into his revelation. If time permits, I may later write an appendix to this article dealing with the psychological aspect of this error. Finally, there is one more crucial observation to be made in this section. Simply looking at how Muhammad dealt with those who propagated a different message than Islam, or voiced critique of Islam (cf. these articles), exposes that Muhammad did not even believe this statement himself. In particular, Muhammad's instruction is: Whoever leaves Islam, kill him (e.g. Sahih Al-Bukhari 4.260; for detailed discussions on the issue of apostasy in Islam consult the links at the bottom of this page). Obviously, Muhammad considered apostasy, and publically speaking of a belief other than Islam such a grave danger to the Islamic community that the harshest possible measures had to be instituted against it. Nowhere in an Islamic society is open preaching of another religion permitted. Why not, if those who do so will "only go astray to their own loss"? The laws in the Shariah, and the reactions of Muslims towards those who want to publically invite (Muslims) to another faith prove that they do not believe Sura 34:50 to be true.

The Contradiction Yet, there is more. Sura 34:50 is not only a factual error (i.e. contradicting objective reality) as outlined above, it is also part of an internal contradiction in the Qur'an which will be the topic for the remainder of this article. 431

Though the statement "If I go astray, I go astray only to my own loss" is hypothetical (i.e. the assumption is that Muhammad is not astray but on the right path), it stands in obvious tension to a multitude of verses in the Qur'an that demand that believers should obey and follow the messenger (Muhammad), i.e. Muhammad's words and example are supposed to directly impact those who believe in Allah. Some examples: Say: Obey Allah and the messenger. But if they turn away, lo! Allah loveth not the disbelievers (in His guidance). S. 3:32 Pickthall And obey Allah and the messenger, that ye may find mercy. S. 3:132 Pickthall These are the limits (imposed by) Allah. Whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow, where such will dwell for ever. That will be the great success. S. 4:13 Pickthall They ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and His messenger, if ye are (true) believers. S. 8:1 Pickthall It is not for any believer, man or woman, when God and His Messenger have decreed a matter, to have the choice in the affair. Whosoever disobeys God and His Messenger has gone astray into manifest error. S. 33:36 Arberry O believers, obey God, and obey the Messenger, and do not make your own works vain. S. 47:33 Arberry There is no blame for the blind, nor is there blame for the lame, nor is there blame for the sick (that they go not forth to war). And whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow; and whoso turneth back, him will He punish with a painful doom. S. 48:17 Pickthall Whoso obeyeth the messenger hath obeyed Allah, ... S. 4:80 Pickthall 432

Establish worship and pay the poor-due and obey the messenger, that haply ye may find mercy. S. 24:56 Pickthall Those who swear fealty to thee [Muhammad] swear fealty in truth to God; God's hand is over their hands. Then whosoever breaks his oath breaks it but to his own hurt; and whoso fulfils his covenant made with God, God will give him a mighty wage. S. 48:10 Arberry Whatsoever spoils of war God has given to His Messenger from the people of the cities belongs to God, and His Messenger, and the near kinsman, orphans, the needy and the traveller, so that it be not a thing taken in turns among the rich of you. Whatever the Messenger gives you, take; whatever he forbids you, give over. And fear God; surely God is terrible in retribution. S. 59:7 Arberry And there are many more like these, see S. 4:59, 69; 5:92; 8:20, 24, 46; 9:71; 24:51-52, 54; 33:33, 71; 49:14; 58:13; 64:12, etc. The Qur'an does not only make it mandatory to obey Muhammad's explicit commands (whether they are verses found in the Qur'an or Muhammad's own words, see S. 24:45, 57:9), it makes everything Muhammad does and says the standard to emulate: Your Companion is neither astray nor being misled. Nor does he say (aught) of (his own) desire. It is no less than inspiration sent down to him: He was taught by one Mighty in Power, ... S. 53:2-5 Yusuf Ali And verily, you (O Muhammad) are on an exalted standard of character. S. 68:4 Hilali & Khan Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. S. 33:21 Hilali & Khan Based on verses like these, Muhammad is considered the perfect and divinely endorsed role model, and he is followed in the minutest details of life. To claim, therefore, that if he goes astray it will still not result in any harm to those who follow him in everything (S. 34:50), is hardly coherent. 433

As stated above, these verses do not yet posit a clear-cut contradiction to S. 34:50, but they are in considerable tension. The plain contradiction arises when we add the following verses into the equation: And those who disbelieve say to those who believe: Follow our path and we will bear your wrongs. And never shall they be the bearers of any of their wrongs; most surely they are liars. S. 29:12 Shakir That they may bear their burdens entirely on the day of resurrection and also of the burdens of those whom they lead astray without knowledge; now surely evil is what they bear. S. 16:25 Shakir These verses make it clear that "following those who lead you astray" does not absolve you from your own responsibility. On Judgement Day, those leaders will not bear the punishment (burden) for your going astray. Nobody will be able to excuse himself completely with "but I only followed this or that false prophet or teacher". S. 16:25 seems to indicate that some part of the burdens of those who were led astray may be put on the one who had misled them, but it still shows that the remainder has to be shouldered by the person who followed the false prophet into transgression and disobedience to God. Thus, those who lead astray cause their followers to suffer divine punishment and eternal loss. Therefore, Sura 34:50 ("If I go astray, I go astray only to my own loss"), together with the many verses that command believers to follow and obey Muhammad, strongly and obviously contradicts Sura 16:25 and 29:12. [ Side remark: This is not a trivial contradiction of whether Allah's day equals 1000 or 50000 years, or whether Allah created the universe in six or eight days. This is a contradiction at the very core of the religion, i.e. what happens to those who follow a false prophet! ] Suras 16:25 and 29:12 also play a significant role in a somewhat different but closely related contradiction which is discussed in the article Who Suffers the Consequence of Sins according to the Qur'an?

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There are a considerable number of additional verses which state that those who follow others who are astray (the reference is usually to the ancestors) are not therefore excused as being only victims, but are condemned by Allah for following them into falshood: When it is said to them: "Follow what God hath revealed:" They say: "Nay! we shall follow the ways of our fathers." What! even though their fathers were void of wisdom and guidance? S. 2:170; cf. 5:104 They said: "Comest thou to us, that we may worship God alone, and give up the cult of our fathers? bring us what thou threatenest us with, if so be that thou tellest the truth!" He said: "Punishment and wrath have already come upon you from your Lord: dispute ye with me over names which ye have devised - ye and your fathers, - without authority from God? then wait: I am amongst you, also waiting." S. 7:70-71

sent among them warners. Then see the nature of the consequence for those warned, S. 37:63-73 Pickthall Here, these people are following the religion taught to them by their fathers, and some even doing shameful acts passed on to them by their forebears, so they have been misled. Yet, Allah still condemns them for these beliefs and practices, and they will still have to bear their full punishment (S. 11:109). It does not even help them to claim that it was Allah who enjoined it on them (S. 7:28), perhaps through some prophet in the past who claimed to bring commands from Allah, but who was actually a false prophet. People who follow false teachers or prophets will suffer loss and punishment caused at least in part by those who led them astray. This is a common sense principle which is contradicted by Sura 34:50, a severe error and a glaring contradiction in the Qur'an

And when they commit an indecency they say: We found our fathers doing this, and Allah has enjoined it on us. Say: Surely Allah does not enjoin indecency; do you say against Allah what you do not know? S. 7:28 So be not thou in doubt concerning that which these (folk) worship. They worship only as their fathers worshipped aforetime. Lo! we shall pay them their whole due unabated. S. 11:109 We bestowed aforetime on Abraham his rectitude of conduct, and well were We acquainted with him. Behold! he said to his father and his people, "What are these images, to which ye are (so assiduously) devoted?" They said, "We found our fathers worshipping them." He said, "Indeed ye have been in manifest error - ye and your fathers." S. 21:5154 Lo! We have appointed it a torment for wrong-doers. Lo! it is a tree that springeth in the heart of hell. Its crop is as it were the heads of devils And lo! they verily must eat thereof, and fill (their) bellies therewith. And afterward, lo! thereupon they have a drink of boiling water. And afterward, lo! their return is surely unto hell. They indeed found their fathers astray, But they make haste (to follow) in their footsteps. And verily most of the men of old went astray before them, And verily We 435

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