Saturday, November 25, 2006

The Face Veil

The Face Veil
Written by Dr. Bilal Philips

The following text is an edited translation of a summary of ar-Radd al-Mufhim by Shaykh Naasiruddeen al-Albaanee found in pages 5-20 of the introduction of his book Jilbaab al-Mar’ah al-Muslimah, 3rd edition, 1996, al-Maktabah al-Islaamiyyah. The main errors of those who make the face veil obligatory

1. The interpretation of al-idnaa’ in the verse of the Jilbaab to mean “covering the face”.


This misinterpretation is contrary to the basic meaning of the word in Arabic which is “to come close”, as is mentioned in authoritative dictionaries like al-Mufradaat by the well-known scholar, ar-Raaghib al-Asbahaanee. However, there is sufficient evidence in the interpretation of the leading commentator on the Quran, Ibn ‘Abbaas, who explained the verse saying, “She should bring the jilbaab close to her face without covering it.” It should be noted that none of the narrations used as evidence to contradict this interpretation are authentic.


2. The interpretation of jilbaab as “a garment which covers the face.”


Like the previous misinterpretation, this interpretation has no basis linguistically. It is contrary to the interpretation of the leading scholars, past and present, who define the jilbaab as a garment which women drape over their head scarves (khimaar). Even Shaykh at-Tuwaijree himself narrated this interpretation from Ibn Mas‘ood and other Salafee scholars. Al-Baghawee mentioned it as the correct interpretation in his Tafseer (vol. 3, p. 518) saying, “It is the garment which a woman covers herself with worn above the dress (dir ‘) and the headscarf.” Ibn Hazm also said, “The jilbaab in the Arabic language in which the Messenger of Allaah (pbuh) spoke to us is what covers the whole body and not just a part of it.” (vol. 3, p. 217). Al-Qurtubee declared this correct in his Tafseer and Ibn Katheer said, “It is the cloak worn above the headscarf.” (vol. 3, p. 518)


3. The claim that the khimaar (headscarf) covers the head and the face.


In doing so “the face” has been arbitrarily added to its meaning in order to make the verse: “Let them drape their headscarves over their busoms” appear to be in their favor, when, in fact it is not. The word khimaar linguistically means only a head covering. Whenever it is mentioned in general terms, this is what is intended. For example in the hadeeths on wiping (mas-h) on the khimaar and the prophetic statement, “The salaah of a woman past puberty will not be accepted without a khimaar.” This hadeeth confirms the invalidity of their misinterpretation, because not even the extremists themselves – much less the scholars – use it as evidence that the covering of a woman's face in salaah is a condition for its validity. They only use it as proof for covering the head. Furthermore, their interpretation of the verse of the Qawaa‘id “… to remove their clothing” to mean “jilbaab” further confirms it. They hold that it is permissible for old women to appear before marriagealbe males in her headscarf with her face exposed. One of their noteable scholars openly stated that. As for Shaykh at-Tuwaijree, he implied it without actually saying it.



After checking the opinions of the early and later scholars in all the specializations, I found that they unanimously hold that the khimaar is a head covering. I have mentioned the names of more than twenty scholars, among them some of the great Imaams and hadeeth scholars. For example, Abul-Waleed al-Baajee (d. 474 AH) who further added in his explanation, “Nothing should be seen of her besides the circle of her face.”


4. The claim of a consensus (Ijmaa‘) on the face being considered ‘awrah.


Shaykh at-Tuwaijree claimed that scholars unanimously held that the woman's face was ‘awrah and many who have no knowledge, including some Ph.D. holders, have blindly followed him. In fact, it is a false claim, which no one before him has claimed. The books of Hambalite scholars which he learned from, not to mention those of others, contain sufficient proof of its falsehood. I have mentioned many of their statements in Ar-Radd. For example, Ibn Hubayrah al-Hambalee stated in his book, al-Ifsaah, that the face is not considered ‘awrah in the three main schools of Islaamic law and he added, “It is also a narrated position of Imaam Ahmad.” Many Hambalite scholars preferred this narration in their books, like Ibn Qudaamah and others. Ibn Qudaamah in al-Mughnee explained the reason for his preference saying, “Because necessity demands that the face be uncovered for buying and selling, and the hands be uncovered for taking and giving.”


Among the Hambalite scholars, is the great Ibn Muflih al-Hambalee about whom Ibn Qayyim al-Jawziyyah said, “There is no one under the dome of the sky more knowledgeable about the school of Imaam Ahmad than Ibn Muflih.” And his teacher, Ibn Taymiyyah, once told him, “You aren't Ibn Muflih, you are Muflih!”



It is incumbent on me to convey Ibn Muflih’s statements for the readers because of the knowledge and many benefits contained in them. Included in them is further confirmation of the falsehood of Shaykh at-Tuwaijree’s claim and support for the correctness of my position on the issue of uncovering the face. Ibn Muflih stated the following in his valuable work al-Aadaab ash-Shar‘iyyah – which is among the references cited by Shaykh at-Tuwaijree (something which indicates that he is aware of it, but has deliberately hidden these crucial facts from his readers while claiming the contrary):



“Is it correct to chastise marriageable women if they uncover their faces in the street?



The answer depends on whether it is compulsory for women to cover their faces or whether it is compulsory for men to lower their gaze from her. There are two positions on this issue.



Regarding the hadeeth of Jareer in which he said, “I asked Allaah’s Messenger about the sudden inadvertent glance and he instructed me to look away.” Al-Qaadee ‘Iyaad commented, “The scholars, May Allaah Most High have mercy on them, have said that there is proof in this hadeeth that it is not compulsory for a woman to cover her face in the street. Instead, it is a recommended sunnah for her to do so and it is compulsory for the man to lower his gaze from her at all times, except for a legislated purpose. Shaykh Muhyud-deen an-Nawawee mentioned that without further explanation.”
Then al-Muflih mentioned Ibn Taymiyyah’s statement which at-Tuwaijree relies on in his book (page 170), while feigning ignorance of the statements of the majority of scholars. Statements like those of al-Qaadee ‘Iyaad and an-Nawawee’s agreement with it.

Then al-Muflih said, “On the basis of that, is chastisement legal? Chastisement is not allowed in issues in where there is a difference of opinion, and the difference has already been mentioned. As regards our opinion and that of a group of Shaafi‘ite scholars and others, looking at a marriageable woman without desire or in a secluded circumstance is permissible. Therefore, chastisement is not proper.”

This answer is in complete agreement with Imaam Ahmad’s statement, “It is not proper that a jurist oblige people to follow his opinion (math-hab).” And this is if the truth were on his side. What of the case where the jurist proudly, dishonestly misleads people and declares other Muslims to be disbelievers as at-Tuwaijree did on page 249 of his book saying,

“… Whoever permits women to expose their faces and uses the proofs of al-Albaanee has flung open the door for women to publicly flaunt their beauty and emboldened them to commit the reprehensible acts done by women who uncover their faces today.” And on page 233 he said, “… and to disbelief in the verses of Allaah.”

Those are his words – May Allaah reform him and guide him. What would he say about Ibn Muflih, an-Nawawee, al-Qaadee ‘Iyaad and other Palestinian scholars, as well as the majority of scholars who preceded them and who are my salaf regarding my opinion on this matter?

5. The agreement of at-Tuwaijree and the extremists with him to explain away the authentic hadeeths which contradict their opinion.



At-Tuwaijree did this with the Khath‘amiyyah hadeeth. They developed a number of comical methods to nullify its implications. I have refuted them all in ar-Radd and one of them in Jilbaab al-Mar’ah al-Muslimah. Some reputable scholars have said that the hadeeth doesn’t contain a clear statement that her face was exposed. This is among the farthest opinions from the truth. For, if her face wasn’t exposed, where did the narrator or the viewer get the idea that she was beautiful? And what was al-Fadl repeatedly looking at? The truth is that this is among the strongest and most clear proofs that a woman’s face is not ‘awrah. In spite of that, there remains a group that insists that she was in ihraam while knowing that her ihraam does not prevent her from draping some of her clothing over her face. At-Tuwaijree does accept sometimes that her face was uncovered but he cancels its implication by saying, “There is no evidence in it that she continuously exposed her face!” He means that the wind must have exposed her face and at that instant al-Fadl ibn ‘Abbaas saw it. Is it possible for an Arab to say that after reading in the hadeeth “al-Fadl began to stare while turning towards her,” and in another narration “… so he began to look at her and her beauty amazed him.” Isn’t this pride with two protruding horns? At other times at-Tuwaijree interprets it as al-Fadl looking at her size and stature.


6. The frequent use of inauthentic hadeeths and unreliable narrations.



For example, the hadeeth of Ibn ‘Abbaas about exposing only one eye is commonly used by those who insist that women are obliged to cover their faces in spite of their knowledge of its inauthenticity. In fact, one among them also declared it inauthentic. Perhaps the most important of these unreliable hadeeth commonly used as evidence is the one in which the Prophet is reported to have said, “Are you both blind?” They blindly followed at-Tuwaijree and the others in claiming that this inauthentic narration was strengthened by other supportive narrations and that it was evidence for the prohibition of women from looking at men, even if they are blind. They took this position in spite of the fact that the narration was classified inauthentic by the leading verification experts among the hadeeth scholars like, Imaam Ahmad, al-Bayhaqee and Ibn ‘Abdil-Barr. Al-Qurtubee related that the narration was not considered authentic among the scholars of hadeeth. Consequently, many Palestinian hambalite scholars made their rulings on that basis. Furthermore, that is what the science of hadeeth and its methodology requires as was clearly stated in al-Irwaa. However, in spite of all that evidence to the contrary, Shaykh ‘Abdul-Qaadir as-Sindee had the nerve to go along with Shaykh at-Tuwaijree and others and claim that its chain of narration was authentic. By doing that he exposed himself and his ignorance or feigned ignorance. It is unfortunate that he took this position, because the hadeeth’s chain contains an unknown narrator from whom only one person narrated along with its contradiction to what leading scholars have narrated. Contrary to the level of scholarship that we are used to from Shaykh as-Sindee, he has brought in support of his claim the most amazing things. He arguments unexpectedly contain deception, misguidance, blind following, hiding knowledge and turning away from his own fundamental principles. Among the amazing positions is Shaykh as-Sindee’s feigned ignorance that the narration contradicts the hadeeth of Faatimah bint Qays which contains the Prophet’s permission for her to stay at the home of the blind companion, Ibn Umm al-Maktoom, whom she would be able see. The Prophet gave the reason for that instruction in his statement to her, “For if you take off your head scarf, he won’t see you.” In at-Tabaraanee’s narration from Faatimah, she said, “He instructed me to be at Ibn Umm Maktoom’s home because he couldn’t see me whenever I took my head scarf off.”

There are also a number of other unreliable hadeeths gathered by at-Tuwaijree in his book. I mentioned ten of them in my response, and among them are some fabricated traditions.


7. The classification of some authentic hadeeths and confirmed narrations from the Companions as inauthentic.



The extremists have declared well-established reliable narrations as unreliable and feigned ignorance of strengthening narrations. They have further declared some narrations extremely inauthentic, like the hadeeth of ‘Aa’ishah concerning the woman who reaches puberty, “Nothing should be seen of her besides her face and hands.” They have persistently declared it inauthentic – the ignorant among them blindly following others devoid of knowledge. In so doing, they contradict those among the leading scholars of hadeeth who strengthen it like al-Bayhaqee and ath-Thahabee. Most of them, including some prominent scholars, feign ignorance of its various chains of narration. In fact, at-Tuwaijree openly stated on page 236 of his book that this statement was only narrated in ‘Aa’ishah’s hadeeth. Even though he has seen with his own eyes on pages 57-9 of my book two other chains: one of which is from Asmaa bint ‘Umays and the other from Qataadah in the abbreviated (mursal) format with an authentic chain of narration. Many of the blind followers followed him, including some female authors as in Hijaabuki ukhtee al-muslimah [Your veil, my sister Muslim], page 33.



They also pretend to be ignorant of the leading hadeeth scholars and others who strengthened it, like al-Munthiree, az-Zayla‘ee, al-‘Asqlaanee and ash-Shawkaanee. Some of those who promote themselves as being among the well versed in this noble science – in their forefront Shaykh as-Sindee – claim that some of its narrations are extremely weak and unreliable in order to escape from the hadeeth science rule that ‘unreliable narrations are strengthened by narrations similar to them’. In doing that, they delude their readers into thinking that no one ruled the weak narrators, like ‘Abdullaah ibn Lahee‘ah, trustworthy and that they cannot be used as supportive evidence. In doing that, they contradict the methodology of the hadeeth scholars in using supportive evidence. Among them is Imaam Ahmad and Ibn Taymiyyah – may Allaah have mercy on them. Likewise, they all feign ignorance that the scholars – among them Imaam ash-Shaafi‘ee –confirm the hadeeth mursal if most scholars use it as evidence, as is the case of ‘Aa’ishah’s hadeeth.



Other strengthening factors may be added to the above.



(a) The hadeeth has been narrated by Qataadah from ‘Aa’ishah.
(b) It has been narrated in another chain from Asmaa.
(c) All three narrators of the hadeeth ruled according to it.






Qataadah stated in his interpretation of the verse on draping, “Allaah has placed on them the requirement to cover the eyebrows,” That is, “and not on their faces” as stated by at-Tabaree. ‘Aa’ishah said, regarding the female in ihraam, “She may drape the garment on her face, if she wishes.” This was narrated by al-Bayhaqee in an authentic chain of narrators. There is clear evidence in ‘Aa’ishah’s giving the female pilgrim a choice in draping that in her opinion the face was not ‘awrah. Otherwise she would have made it obligatory on them as those who contradict it do. Because of their position, most of the extremist authors, with at-Tuwaijree in the forefront, hid this statement of Umm al-Mu’mineen, ‘Aa’ishah from their readers. The author of Faslul-khitaab [The Definitive Statement] deliberately deleted this portion of al-Bayhaqee’s narration in his book. This being only one of a number of similar disreputable acts which I have exposed in my book. The supportive evidence is that this authentic narration from her strengthens her hadeeth from the Prophet. This is among the facts that people are unaware of or they pretend ignorance of, either choice is bitter to swallow.
As for Asmaa, it has been authentically reported from Qays ibn Abee Haazim that he saw her as a woman of white complexion with tatoos on her hands.

(d) The narration of Ibn ‘Abbaas earlier mentioned, “She should pull the jilbaab (cloak) close to her face without putting it on her face.” His interpretation of the verse of adornment “…except what appears from it” as referring to“the face and hands” was similar. There is also a similar narration from Ibn ‘Umar to the same effect.

At this point, a bitter reality must be noted due to the lessons which may be gained from it, the knowledge which it contains and is service as a reminder of the wise saying: “The truth is not know by people, know the truth and you will know people.”

At the same time that Shaykh at-Tuwaijree insists on rejecting the hadeeth of ‘Aa’ishah and its supporting evidences, among them Qaatadah’s mursal narration, he willingly accepts another inauthentic hadeeth from her with mursal support. In that hadeeth it is mentioned “…that she wore a niqaab (face veil)…” and that she was supposed to have described the Prophet’s wife Safiyyah and the Ansaar women as “… a jewess among jewesses…” which is considered by scholars to be a very erroneous statement (munkar jiddan). The Shaykh argues on page 181, “It has mursal supportive evidence,” and quotes one of the mursal hadeeths of ‘Ataa containing a known liar in its chain of narration.

One should reflect on the great difference between this fabricated supportive evidence and the authentic supportive evidence of Qataadah further supported by other evidences, then ask, “Why did at-Tuwaijree accept the second hadeeth of ‘Aa’ishah and not the first?” The obvious answer is that the accepted one contains reference to wearing the niqaab – even though it does not indicate obligation – while the rejected one denies it. Thus, in this regard, the Shaykh did not base his position on Islaamic legal principles, but on something similar to the Jewish principle: The ends justify the means. May Allaah help us.

8. Placing unreasonable conditions



Among the amazing practices of some latter day blind following hanafite scholars and others is that on one hand they agree with us regarding the permissibility of women exposing their faces, because that was the position of their Imaams, but on the other hand they agree with the extremists in opposition to their Imaams. They make ijtihaad (while claiming taqleed) by adding the condition that the society be safe from fitnah to the position of the Imaams. This refers to the fitnah caused by women to men. Then one of the ignorant contemporary blind followers went to the extreme of actually attributing this “condition” to the Imaams themselves. Among some of those having no knowledge, this resulted in their concluding that there is essentially no difference between the position of the Imaams and the extremists.

It is obvious to jurists that this condition is invalid because it implies that humans know something which the Lord missed knowing. That is, the temptation of women did not exist during the time of the Prophet (pbuh) thus we had to create a special ruling for it which did not exist previously. In fact, the fitnah did exist during the era of divine legislation and the story of al-Fadl ibn ‘Abbaas’ trial with the Khath‘amiyyah woman and his repeated looking at her is not far from the readers’ memories.

It is well known that when Allaah Most High instructed men and women to lower their gazes and instructed women to veil themselves in front of men, He did that to block the road to corruption and prevent temptation. In spite of that, He – Most Great and Glorious – did not command that they cover their faces and hands in front of them. The Prophet (pbuh) further emphasized that in the story of al-Fadl by not commanding the woman to cover her face. And Allaah was truthful when He said, “And your Lord is not forgetful.”

The reality is that the condition of there not being fitnah was only mentioned by scholars regarding the man’s looking at the woman’s face, as in al-Fiqh ‘alaa al-mathaahib al-arba‘ah, page 12. They said, “That [the woman’s face may be uncovered] is permissible on condition that there is safety from temptation,” and that is true, contrary to what the blind followers practice. They conclude from it that the woman is obliged to cover her face, when in fact it is not a necessary consequence. They know that the condition of safety from temptation also applies to women. For it is not permissible for them to stare at a man’s face except where there is safety from temptation. Is it then a necessary consequence that men also veil their faces from women to prevent temptation as some tribes called the Tawareg do.

They would have a basis in fiqh of the Quraan and Sunnah if they said that a woman veiled in correct jilbaab who fears being harmed by some corrupt individuals due to her face being exposed is obliged to cover her face to prevent harm and temptation. In fact, it could even be said that it is obligatory on her not to leave her home if she feared that some evil authorities supported by a leader who does not rule by what Allaah revealed, as exists in some Arab countries since a few years ago, would pull her jilbaab from her head. As to making this obligation a compulsory law for all women everywhere and in all eras, even if there did not exist any harm for veiled women, No. Absolutely not. Allaah was truthful when He said, “Do they have partners who legislated for them in the religion what Allaah did not permit?”

These are the most significant of the extremist opposition’s mistakes which I thought needed brief mention due their strong link to the contents of this book. I then closed ar-Radd al-Mufhim with a reminder that extremism in the religion – considering that the Wise Legislator forbade it will not bring any good. And it is not possible for it to produce a generation of young Muslim women carrying Islaamic knowledge and practice moderately balanced, with neither excesses nor deficiencies. Not like what I have heard about some young female adherents in Arab countries when they heard the Prophet’s statement, “The woman in ihraam should neither wear a niqaab nor gloves,” they did not accept it saying instead, “We will wear our niqaabs and gloves!” No doubt, this was a direct result of the extremist views which they heard regarding the obligation of covering their faces.

I certainly cannot imagine that this type of extremism – and this is only one example from many which I have – can possibly produce for us salafee women able to do everything their religiously guided social life demands of them in a way similar to the righteous women of the Salaf.

COMMON QUESTIONS ASKED BY HINDUS


COMMON QUESTIONS
ASKED BY HINDUS
ABOUT ISLAM

by

Dr. Zakir Naik


1.


IDOL USED FOR CONCENTRATION

Question:

The Hindu Pundits and Scholars agree that the Vedas and other Hindu religious scriptures prohibit idol worship, but initially because the mind may not be matured, an idol is required for concentration while worshipping. After the mind reaches higher consciousness, the idol is not required for concentration.

Answer :



1. Muslims have reached the higher level of consciousness
Muslims have reached the higher level of consciousness. If an idol is required for concentration only in the initial stages and not later on when the mind reaches higher consciousness then I would like to say the Muslims have already reached the state of higher consciousness because when we worship Allah (swt) we do not require any idol or statue.

2. Child asks why does it thunder?
When I was discussing with a Swami in IRF. He said that when our child asks us, "Why does the sky thunder?", we reply that "aaee ma chakki pees rahi hai", the grandmother is grinding flour in the heaven; because he is too young to understand. Similarly in the initial stages people require an idol for concentration.

In Islam we don’t believe in telling a lie, even if it’s a white lie. I will never give such a wrong answer to my child because later on when he goes to school and learns that the thundering sound after lightning is due to the expansion of rapidly heated air, he will either think that the teacher is lying or later on when he understands the fact he will conclude that the father is a liar. If you feel that the child may not understand certain difficult things you should simplify the answer rather than give a wrong fictitious reply. If you, yourself do not know the answer, you should have the guts to be truthful and say ‘I don’t know’. But many children nowadays will not be satisfied with this answer. If this answer was given to my son, he would say "Abba (father), why don’t you know?’ This will compel you to do your homework and thus educate yourself as well as your child.

3. Those in standard one require idol for concentration – (2 + 2 = 4 will remain same in standard one and ten)
Some pundits while trying to convince me regarding idol worship said that in standard one the student is initially taught to worship God by concentrating with the help of an idol but later on when he graduates he no longer requires the idol to concentrate while worshipping the God.

A very important fact to be noted is that only if the fundamentals of any particular subject is strong, then only will he be able to excel in future for e.g. A teacher of mathematics in standard one teaches the students that 2 + 2 = 4 irrespective whether the student passes school or does graduation or does a Ph. D. in mathematics, the basics of 2 + 2 = 4 will yet remain the same, it will not change to 5 or 6. In higher standards the student, besides addition may learn about Algebra, Trigonometry, Logarithm, etc. but the fundamental of addition will yet remain the same. If the teacher in standard one itself teaches the fundamentals wrong, how can you expect the student to excel in future?

It is the fundamental principal of the Vedas regarding the concept of God that He has got no image, so how can the Scholars even after knowing this fact keep silent at the wrong practice being done by people.

Will you tell your son who is in standard one that 2 plus 2 is not equal to 4 but 5 or 6 and only confirm the truth after he passes school? Never. In fact if he makes a mistake you will correct him and say it is 4 and not wait till he graduates; and if you don’t correct him initially you will ruin his future



2. WATER IS CALLED BY DIFFERENT NAMES IN DIFFERENT LANGUAGES – GOD IS CALLED BY DIFFERENT NAMES AS ALLAH, RAM OR JESUS

Question:

Water is called by different names in different languages: in English as water, in Hindi as paani, in Tamil as tanni. Similarly if God is called either Allah, Ram or Jesus, is it not one and the same?

Answer:



1. To Allah belongs the Most Beautiful Names
The Glorious Qur’an says in Surah Isra chapter 17 verse 110
"Say: ‘Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names.‘"
[Al-Qur’an 17:110]

You can call Allah by any name, but it should be a beautiful name,should not conjure up a mental picture, and should have qualities that only Allah possesses.

2. Water can be called by differnt names in different languages but something else besides water cannot be called water in another language.
You can call water by various names in different languages, like water in English, paani in Hindi, tanni in Tamil, mai in Arabic, apah in Sanskrit, jal in Shudh Hindi, jal or paani in Gujrati, pandi in Marathi, neer in Kannad, neeru in Telugu, vellam in Malayalam, etc. If a person tells me that his friend has advised that everyday early in the morning he should have one glass of paani, but he is unable to drink it because when he drinks it, he feels like vomiting. On enquiry he says that the paani stinks and it is yellowish in colour. Later I realise that what he is referring to as paani is not water but urine. Thus you can call water by different names having the same meaning but you cannot call other things as water or paani.
People may think that the example is not realistic and I agree with them because even an ignorant person knows the difference between water and urine. He will have to be a fool to call urine ‘water’. Similarly when any person who knows the correct concept of God, sees people worshipping false gods, he naturally wonders how a person cannot differentiate between a true God and false gods.

3. Purity of Gold is not verified by calling it by different names in different languages but rubbing it against a Touchstone.
In the same way, gold can be called sona in Hindi, gold in English, dhahaba in Arabic. Inspite of knowing all these different names for gold, if a person wants to sell you his gold jewellery and says this is 24 carat pure sona, you will not blindly believe, without verifying it with a goldsmith. The goldsmith confirms whether it is gold or not with the help of a touchstone. The yellow glittering jewellery may not be gold, because all that glitters is not gold.

4. Surah Ikhlas is the Touchstone of Theology.
Similarly, any person or candidate who is called God cannot be accepted as the true God without verifying him with the touchstone. The touchstone of theology, that is study of God, is Surah Ikhlas chapter 112 of the Holy Qur’an which says:

"Say, ‘He is Allah, The One and Only; Allah, The Eternal, Absolute; He begetteth not Nor is He begotten; and there is none like unto Him.’’’
[Al-Qur’an 112:1-4]

5. Any candidate who passes the Acid test can be called God.
Any candidate who claims to be God and fits in this four line definition, passes the Acid test, is entitled to be called God and worshipped as God.

Suppose a lunatic says that Muhammad (pbuh) is God, (God forbid). Let’s put him to the test of Surah Ikhlas.

i. "Kul hu allah hu ahad" – Say He is Allah, The One and Only;

Is Muhammad (pbuh) one and only? No! he was not the only messenger. There were many other messengers.

ii. "Allah hus Samad" – Allah, The Eternal, Absolute;

We know that Muhammad (pbuh) had to undergo many hardships. Though he was the mightiest messenger of God, he died at the age of 63 and was buried in Madeenah.

iii. "Lam ya lid wa lam yulad" – He begetteth not Nor is He begotten;

We know that he was born in Makkah and his parents were Abdullah and Aaminah. He even had several children e.g. Fatimah, Ibrahim (may Allah be pleased with them), etc.

iv. "Wa lam ya kullahu kufuwan ahad" – And there is none like unto Him.

Though all the Muslims love and revere the Prophet (pbuh) and are supposed to follow each and every of his commandments, yet you will not find a single Muslim in the whole world, who in his senses will ever say that Muhammad (pbuh) is God. The Islamic Creed is, "La illaha illallah Muhammadur Rasoolullah", which means that there is no god but Allah, and Muhammad (pbuh) is the messenger of Allah. This is repeated five times a day during the call for prayer, so that the Muslims are reminded daily that although they respect and obey him, he is only a Messenger and servant of God, and not God Himself.

6. Verify the Gods you worship.
Now that we have explained to you how to use the touchstone of theology it is the duty of everyone to verify with this touchstone, whether the gods that they worship are true or false.



3. HINDUISM IS NOT THE OLDEST AND BEST RELIGION

Question

Hinduism is the oldest of all the religions and thus the, most pure, authentic and best of all the religions of the world.

Answer:



1. Islam is the oldest religion
Hinduism is not the oldest of all the religions. It is Islam which is the first and the oldest of all religions. People have a misconception that Islam is 1400 years old and that Prophet Muhammad (pbuh) is the founder of this religion. Islam existed since time immemorial, ever since man first set foot on this earth. Prophet Muhammad (pbuh) was not the founder of Islam. He was the last and final Messenger of Almighty God.

2. The oldest religion need not be the purest and the most authentic religion
A religion cannot be claimed to be most pure and authentic, only on the criterion that it is the oldest. It is similar to a person saying that the water he has kept in an open glass, in his house, outside the refrigerator, for three months is purer than the water which has just been collected in a clean glass, immediately after it has been purified.

3. The latest religion need not be the purest and the most authentic religion
On the other hand a religion cannot be claimed to be the purest or authentic, only on the criterion that the religion is new or the latest. A bottle of distilled water which is sealed, packed and kept in the refrigerator for three months is much purer than a bottle of water freshly collected from the sea.

4. For religion to be pure and authentic, it should not have interpolations, changes and revisions in its scriptures revealed from God
For any religion to be pure and authentic, its scriptures should not contain any interpolation, addition, deletion or revision. Moreover the religion’s source of inspiration and direction should be Almighty God. The Qur’an is the only religious scripture on the face of the earth which has been maintained it its original form. All the other religious scriptures, of all the other religions have interpolations, additions, deletions or revisions. The Qur’an has been in the memory of a multitude of people, intact in its original form ever since its revelation, and now there are hundreds of thousands of people who have preserved it in their memory. Moreover, if you compare the copies made by Caliph Uthman from the original Qur’an which is yet present in the museum in Tashkent and in Koptaki museum in Turkey, they are the same as the ones we possess today.

Allah (swt) promises in the Qur’an, in Surah Al Hijr, chapter 15 verse 9

"We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)."

5. The oldest religion need not be best religion
A religion cannot be claimed to be the best religion only on the criterion that it is the oldest. It is similar to a person saying, that my 19th century car is better than a Toyota car manufactured in 1998, because it is older. He would be considered to be a fool to say that his 19th century car which required a rod to be turned in circles to start it, is better than a key-start 1998 Toyota car, just because it is older.

6. The latest religion need not be the best religion
On the other hand a religion cannot be called as the best religion only on the criterion that the religion is new or that it came later. It is similar to a person who says that my 800 cc Suzuki car manufactured in 1999 is better than a 5000 cc Mercedes 500 SEL manufactured in 1997. To judge which car is better, a person should compare the specifications of the car e.g. the power of the car, safety measures, the capacity of the cylinders, the pickup, the speed, the comfort, etc. 5000 cc Mercedes, 500 SEL car manufactured in 1997, is far superior and better than a 800 cc Suzuki (Maruti Suzuki 800) manufactured in 1999.

7. A religion is best, if it has the solutions to the problems of mankind
For a religion to be considered the best, it should have the solution to all the problems of mankind. It should be the religion of truth, and should be applicable to all ages. Islam is the only religion which has the solution to all the problems of mankind. e.g. the problem of alcoholism, surplus women, rape and molestation, robbery, racism, casteism, etc.

Islam is the religion of truth, and its laws and solutions are applicable to all the ages. The Qur’an is the only religious book on the face of the earth, which has maintained its purity and authenticity proving itself to be the word of God in all the ages. i.e. previously, when it was the age of miracles, literature and poetry and in present times when it is the age of science and technology. Moreover, Islam is not a man-made religion, but a religion revealed and inspired by Almighty God. It is the only religion acceptable in His Sight.



4. IS ALLAH MENTIONED IN OTHER SCRIPTURES

Question:

"Allah" is the most appropriate name for God in the Qur’an. Is this name "Allah" mentioned in other religious scriptures besides the Qur’an?

Answer:

Almost all the major religious scriptures of the world contain the word "Allah" as one of the names of God.
a. Elohim El, Elah, Alah
In the Bible, God is very often referred to as ‘Elohim’ in the Hebrew language. The ‘im’ in the ending is a plural of honour and God is referred to as ‘El’ or ‘Elah’ in the English Bible with commentary, edited by reverend C. I. Scofield. ‘Elah’ is alternatively spelled as ‘Alah’. The difference in spelling is only of a single ‘L’. Muslims spell Allah as ‘Allah’ while the Reverend has spelled it as Alah and they pronounce it as ‘Elah’. Muslims pronounce it as Allah. Hebrew and Arabic are sister languages therefore we say it should be pronounced as ‘Allah’ and not as ‘Elah’.

When I was in school, I was taught ‘D, O’ is do, ‘T, O’ is to. What is ‘G, O’ It is ‘go’ and not ‘gu’. ‘N, U, T’ is nut, ‘C, U, T’ cut; ‘B, U, T’ is but, what is ‘P, U, T’? Not ‘pat’ but it is ‘put’. If you ask "Why?" The answer is "It is their language". If I have to pass I have to say ‘P, U, T’ is ‘put’ and not ‘pat’. Similarly the right pronunciation for A, L, L, A, H, is Allah.

b. Jesus (pbuh) cried out Allah Allah when he was put on the cross
It is mentioned in the New Testament in the Gospel of Mathew, chapter 27 verse 46 as well as Gospel of Mark, chapter 15 verse 34 when Jesus (pbuh) was put on the cross.

Jesus cried with a loud voice saying "E’-Li, E’-Li la’-ma sa-bach’-tha-ni?" that is to say, ‘My God, My God why hast Thou Forsaken Me?’ Does this sound like Jehovah! Jehovah! why has thou forsaken me? Does it sound like Abba Abba? The answer is ‘No’. Hebrew and Arabic are sister languages and if you translate "E’-Li, E’-Li la’-ma sa-bach’-tha-ni" into Arabic it is ‘Allah Allah lama tarak tani’ does it sound similar?

This statement of Jesus (pbuh), "E’-Li, E’-Li la’-ma sa-bach’-tha-ni" is preserved in its original Hebrew in each and every of its translation which is available in more than 2000 different languages of the world and in each and every of them, "Allah" is present.

2. "Allah" in Sikhism
One of the names by which Gurunanak Sahib referred to God is "Allah".

3a. "Allah" in Rigveda Book 2 Hymn I verse II
Even in the Rigveda which is the most sacred scripture of the Hindus, one of the attributes given to God Almighty in Book no 2 Hymn no I verse II, is ‘Ila’ which if pronounced properly is the same as Allah.
3b. Allo Upanishad:
Amongst the various Upanishads one of the Upanishad is named as ‘Allo’ Upanishad in which God is referred to as "Allah" several times.


5. BURYING BETTER THAN CREMATING DEAD BODIES

Question:

Why do Muslims bury dead bodies instead of cremating them, i.e. burning them?

Answer:



1. Components of human body present in the soil
Elements that are present in the human body are present in lesser or greater quantity in the soil. Hence it is more scientific to bury a dead body, as it easily gets decomposed and mixed in the soil.

2. No Pollution
Cremating (burning) the dead body leads to pollution of the atmosphere which is detrimental to health and harmful for the environment. There is no such pollution caused by burying a dead body.


3. Surrounding land becomes fertile
To cremate a dead body several trees have to be chopped, which reduces the greenery and harms the environment and the ecology. When dead bodies are buried, besides the trees being saved, the surrounding land becomes fertile and it improves the environment.


4. Economical
It is expensive to cremate a dead body when tons of wood have to be burned. Annually there is a loss of crores of rupees, only because dead bodies are cremated in India. Burying dead bodies is very cheap. It hardly costs any money.


5. Same land can be utilised for burying another body
The wood used for cremating a dead body cannot be reutilised for cremating another dead body since it gets converted to ashes. The land used for burying a dead body can be reutilised for burying another body after a few years since the human body gets decomposed and mixed in the soil.



6. BINDI AND MANGALSUTRA

Why do the Muslim married women not put bindi or tika on the forehead and wear Mangalsutra, like Hindu married women?

1. Bindi or tika
Bindi is derived from the sanskrit word bindu, which means a ‘dot’. It is usually a red dot made with vermilion powder and is worn by the Hindu women between their eyebrows on their forehead.
Bindi is considered a symbol of ‘Parvati’ and signifies female energy which is believed by Hindus to protect women and their husbands. It is traditionally a symbol of marriage and is worn by the Hindu married women. It is also called as tika.

2. Bindi has become a fashion
Nowadays, wearing bindi has become a fashion and is even worn by unmarried girls and women. The shape of the bindi is no longer restricted to a dot and is available in various shapes, including oval, star, heart shaped, etc. It is even available in different bright colours like blue, green, yellow, orange, etc. The material of the bindi is no longer restricted to vermilion powder, but is made of coloured felt and other material. It is also available in a variety of designs in combination with coloured glass, glitter, etc.

3. Mangalsutra
Mangalsutra means a thread of good-will. It is a necklace worn specially by Hindu married women as a symbol of their marriage. It consists of two strings of black beads with a pendant usually of gold. The black beads are believed to act as a protection against evil. It is believed to protect the women’s marriage and the life of her husband. In southern India, mangalsutra is called tali, which is a small gold ornament string on a cotton cord or a gold chain.
Hindu Married women are never supposed to remove their mangalsutra. It is only cut off when a Hindu lady becomes a widow.

4. Allah Is the Protector
Allah (swt), our Creator, is the best to protect human beings. We do not require any red dot or black thread to protect us from evil. It is mentioned in the Glorius Qur’an in Surah Anam Chapter 6 verse 14

"Say: Shall I take for my protector any other than Allah, the Maker of the heavens and the earth?"
[Al-Qur’an 6:14]

It is mentioned in several places in the Glorius Qur’an including
Surah Ali Imran Chapter 3 Verse 150 and Surah Alhajj Chapter 22 Verse 78

"Allah is your Protector, and He is the best of helpers."

Wearing a bindi or mangalsutra signifies a lack of faith in Almighty God, our Creator, who is the best to protect.

5. Against the Islamic Dress Code
Wearing a bindi or mangalsutra is a sign of Hindu women. The Islamic dress code does not permit a Muslim to wear any sign, symbol or mark which is specially significant of a non-Muslim.

6. In Islam, Both Married and Unmarried women should not be Teased
Once, a Hindu friend of mine, while mentioning the benefits of mangalsutra said that it easily identifies a married women, and thus prevents them from being teased and molested. According to Islam, each and every woman, whether married or unmarried, Muslim or Non-Muslim, should neither be teased nor molested.


7.



TAKING NAME OF EMPEROR AKBAR IN ADHAAN

Question:

Why do Muslims take the name of Emperor Akbar while calling people to pray?

Answer:



1. Non Muslim misunderstand that Emperor Akbar’s name is taken in Adhaan
Once, when I attended a conference in Kerala, a non-Muslim minister spoke just before my speech. He was highlighting the achievements of the Indian Muslims and their role in the progress of India. He said that amongst the Indian kings, the greatest was Emperor Akbar. No wonder the Muslims take his name five times a day, while calling people to pray. During my speech however, I clarified this misconception.

2. The ‘Akbar’ word of the Adhaan has nothing to do with Emperor Akbar
The word ‘Akbar’ mentioned in the Adhaan which is given to call people to pray has nothing to do with Emperor Akbar of India.The words in the Adhaan were used centuries before the birth of Emperor Akbar.


3. ‘Akbar’ means ‘Great’
The Arabic word ‘Akbar’ means ‘great’. When we say ‘Allahu Akbar’ in the Adhaan we proclaim that ‘Allah is Great’ or ‘Allah is the Greatest’ and we call people to worship the one and only Allah who is the Greatest.



8. WHY DON’T MUSLIMS IN INDIA FOLLOW THE ISLAMIC CRIMINAL LAW?

Question

When Muslims in India insist on having a separate Muslim Personal Law for themselves, why don’t they also insist on implementing the Islamic Criminal Law for the Muslims; for example implementing the rule that the robber’s hands should be chopped off if a Muslim robs?

Answer:



1. Muslim Personal Law
Personal Law is a law concerning an individual person and the persons closely related to him, e.g. laws relating to marriage, divorce, inheritance, etc. It includes laws which are mutually agreed upon by a group of people. This law does not include any crime or an act that will harm the society directly.

2. India is Secular And Democratic
In any country, the Personal Law may differ for different groups of people and for different communities. Since India is a secular and democratic country it allows different groups of people to follow their own personal law if they wish.

3. Islamic Personal Law is the Best
Muslims believe that compared to all the different types of personal laws available in the world, the best and the most result oriented is the Islamic Personal Law. Muslims of India prefer following the Muslim personal law also because of their own belief in Islam.

4. Criminal Law
Criminal law is that law which is associated with a crime or an act which directly affects the society e.g. robbing, raping, murdering, etc.

5. The Criminal Law should be the same for all people
In any country, the criminal law unlike the Personal Law cannot be different for different groups of people. It has to be same for all people of different groups and different religions e.g. In Islam if a person robs, his hands are chopped off. This punishment is not prescribed in Hinduism. If a Hindu robs a Muslim, what would be the robber’s punishment? The Muslim would want the hands of the robber to be chopped, while the Hindu Law would not agree.

6. The Muslims in India alone cannot separately follow the Islamic Criminal Law without involving the Non-Muslims
Even if a Muslim agrees, that as far as he commits a crime he should be given the punishment according to Islamic Criminal Law, it would not be practical. In case an allegation is made against a Muslim for robbery and if the witnesses are Non-Muslims, and if each one follows his own Criminal Law, the punishment in Islam for bearing false witness is 80 lashes, whereas in the Indian Crimial Law, a person giving false witness can easily escape. Thus, for a non-Muslim to falsely accuse a Muslim of any crime is very easy, if both follow their own criminal law. However, if both follow the Indian Law where the punishment is lenient for false witnesses and robbers, it will encourage both the robber to rob as well as encourage the witnesses to give false witness for their own benefit.

7. The Muslims in India would prefer the Islamic Criminal Law to be implemented on all Indians
We Muslims would prefer that in India the Islamic Criminal Law be implemented on all the Indians, since, chopping the hands of a thief will surely reduce the rate of robbery in India. Similarly, 80 lashes for giving false testimony will prevent a person from giving false witness.

8. Islamic Criminal Law is Most Practical
Islam besides pointing out a crime, it also gives you a solution showing how to prevent the crime e.g. chopping the hands of a robber, death penalty for the rapist. The punishment is so severe that it is a deterrent for the criminal to commit the crime. He will think a hundred times before committing a crime.

Thus if crime has to be reduced or stopped in India the best solution is to implement ‘The Common Islamic Criminal Law’.



9. ARE RAM AND KRISHNA PROPHETS OF GOD?

Question:

If according to Islam, messengers or prophets were sent to each and every nation of the world, then which prophet was sent to India? Can we consider Ram and Krishna to be messengers of God?

Answer:



1. Prophets sent to every nation

a. The Glorious Qur’an mentions in Surah Fatir, chapter 35 verse 24

". . . And there never was a people, without a warner
having lived among them (in the past)."
[Al-Qur’an 35:24]

b. A similar message is repeated in Surah Rad, chapter 13 verse 7

". . . and to every people a guide."
[Al-Qur’an 13:7]

2. Stories only of some prophets narrated in the Qur’an

a. Allah (swt) says in Surah Nisa, chapter 4 verse 164

"Of some messengers We have already told thee the story; of others we have not."
[Al-Qur’an 4:164]

b. A similar message is repeated in Surah Ghafir chapter 40 verse 78

"We did aforetime send messengers before thee: of them there are some whose story We have related to thee, and some whose story We have not related to thee. . ."
[Al’Qur’an 40:78]

3. 25 Prophets of God are mentioned by name in the Qur’an
By name, only 25 Prophets of God are mentioned in the Qur’an e.g. Adam, Noah, Abraham, Moses, Jesus, Muhammed (pbut)

4. More than 1,24,000 prophets of God
According to Prophet Muhammad (pbuh), there were more than 1,24,000 prophets sent to this world.

5. All previous prophets sent only for their people
All the prophets that came before Prophet Muhammad (pbuh) were only sent for their own people and were to be followed only for a particular period of time.

Surah Ali Imran, chapter 3 verse 49

"And (appoint him) a messenger to the Children of Israel, . . ."
[Al-Qur’an 3:49]

6. Muhammad (pbuh), the last messenger of God
Prophet Muhammad (pbuh) is the last and final messenger of Almighty God. It is mentioned in

Surah Ahzab, chapter 33 verse 40

"Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the seal of the Prophets: and Allah has full knowledge of all things."
[Al-Qur’an 33:40]

7. Prophet Muhammad (pbuh), sent for whole Humankind

Since Prophet Muhammad (pbuh) is the last and final messenger, he was not sent only for the Muslims or the Arabs, but he was sent for the whole of humankind.

a. It is mentioned in

Surah Anbiya, chapter 21 verse 107

"We sent thee not, but as a mercy for all creatures."
[Al’Qur’an 21:107]

b. A similar message is repeated in

Surah Saba, chapter 34 verse 28

"We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not."
[Al Qur’an 34:28]

c. It is mentioned in

Sahih Bukhari, volume 1, Book of Salaah, chapter 56 hadith no. 429

Narrated Jabir bin Abdullah: Allah’s Messenger said,

"Every Prophet used to be sent to his nation only but I have been sent to all mankind."

8. Which prophet was sent to India?
Regarding the question of which prophet of God was sent to India, and can we consider Ram or Krishna to be prophets of God, there is no text in the Qur’an or Sahih Hadith mentioning the name of the prophet that was sent to India. Since the names of Ram and Krishna are nowhere to be found in the Qur’an and Sahih Hadith, one cannot say for sure whether they were prophets of God or not. Some Muslims, especially certain Muslim politicians who try to appease the Hindus, say Ram Alai-his-salaam, i.e. Ram, may peace be on him. This is totally wrong, since there is no authentic proof from the Qur’an and Sahih Hadith that he was a prophet of God. However, a person may say that perhaps they may have been the prophets of God.

9. Even if Ram and Krishna were prophets, today we have to follow the last Prophet of God i.e. Muhammad (pbuh)
Even if Ram and Krishna were prophets of God, they were only meant for people of that time and were to be followed only for that particular period of time. Today, all the human beings throughout the world, including India should only follow the last and final prophet and Messenger of God – prophet Muhammad (pbuh).


10. ARE THE VEDAS A REVELATION OF GOD?

Question:

If Allah has sent His books and revelations in every period, then which revelation was sent to India? Can we consider the Vedas and other Hindu scriptures to be the word of God?

Answer:



1. Revelation sent in every period
The Glorious Qur’an mentions in Surah Rad, chapter 13 verse 38

"For each period is a book (revealed)."
[Al-Qur’an 13:38]

2. Four revelations of God mentioned by name in Qur’an

By name, only four revelations of God are mentioned in the Qur’an i.e. Torah, Zaboor, Injeel and the Qur’an
Torah is the revelation which was given to Moses (pbuh)

Zaboor is the revelation which was given to David (pbuh)

Injeel is the revelation which was given to Jesus (pbuh)

and Qur’an is the last and final revelation which was given to the last and final Messenger Muhammad (pbuh).

3. All the previous revelations sent only for their people
All the revelations that came before Qur’an were only sent for their own people and were to be followed only for a particular time period.

4. The Qur’an sent for whole humankind
Since the Qur’an is the last and final revelation, it was not sent only for the Muslims or the Arabs but it was sent for the whole of humankind. It is mentioned in:

a. Surah Ibrahim, chapter 14 verse 1

"Alif Lam Ra. A book which We have revealed unto thee, in order that thou mightest lead mankind out of the depths of darkness into light . . ."
[Al-Qur’an 14:1]

b. A similar message is repeated in Surah Ibrahim chapter 14 verse 52

"Here is a Message for mankind: let them take warning therefrom, and let them know that He is (no other than) One God: let men of understanding take heed."
[Al-Qur’an 14:52]

c. Qur’an mentions in Surah Baqarah chapter 2 verse 185

"Ramadan is the (month) in which was sent down the Qur’an, as a guide to mankind, also clear (Signs) for guidance and judgement (between right and wrong)."
[Al-Qur’an 2:185]

d. A similar message is repeated in Surah Zumur chapter 39 verse 41

"Verily We have revealed the Book to thee in Truth, for (instructing) mankind."
[Al-Qur’an 39:41]

5. Which revelation sent to India?
The question that arises is "which revelation of God was sent to India and whether we can consider the Vedas and the other Hindu Scriptures to be the revelations of God?" There is no text in the Qur’an or Sahih Hadith mentioning the name of the revelation that was sent to India. Since the names of the Vedas or other Hindu scriptures are no where to be found in Qur’an and Sahih Hadith, one cannot say for sure that they were the revelations of God. They may be the revelation of God or may not be the revelation of God.

6. Even if the Veda was the word of God today you have to follow the Qur’an
Even if the Vedas and the other scriptures were the revelations from God, they were only meant for people of that time and were to be followed only for that particular period of time. Today all human beings through out the world including India should only follow the last and final Revelation of God, i.e. the Qur’an. Moreover since all the previous revelations were not meant to be followed for eternity, Almighty God did not preserve them in their original form. There is not a single religious scripture of any of the major religions which claims to be the word of God and has maintained its pure original text and is free from alteration, adulteration and interpolation. Since the Glorious Qur’an is to be followed for eternity, Allah (swt) has taken upon Himself to maintain its original purity and guard it from corruption. Allah says in Glorious Qur’an.

Surah Hijr chapter 15 verse 9

"We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)."
[Al-Qur’an 15:9]

QUR'AN IS THE HANDIWORK OF MUHAMMAD AND NOT THE WORD OF GOD ?


Most Common Questions

asked by Non-Muslims

who have some knowledge of Islam


1. QUR'AN IS THE HANDIWORK OF MUHAMMAD AND NOT THE WORD OF GOD ?
Question:

Is it not true that Qur'an is the handiwork of Muhammad and not the work of God ?

Answer:

Under Construction


2. PRESENT QUR’AN IS NOT THE ORIGINAL BUT THAT OF USMAN (r.a.)
Question:


There were many versions of the Qur’an all of which were burnt by Usman (r.a.) except for one. Therefore is it not true that the present Qur’an is the one compiled by Usman (r.a.) and not the original revelation of God?

Answer:

One of the most common myths about the Qur’an, is that Usman (r.a.), the third Caliph of Islam authenticated and compiled one Qur’an, from a large set of mutually contradicting copies. The Qur’an, revered as the Word of Allah (swt) by Muslims the world over, is the same Qur’an as the one revealed to Prophet Muhammad (pbuh). It was authenticated and written under his personal supervision. We will examine the roots of the myth which says that Usman (r.a.) had the Qur’an authenticated.

1. Prophet Muhammad (pbuh) himself supervised and authenticated the written texts of the Qur’an


Whenever the Prophet received a revelation, he would first memorize it himself and later declare the revelation and instruct his Companions (R.A. – Radhi Allahu Taala Anhu) – May Allah be pleased with him who would also memorize it. The Prophet would immediately ask the scribes to write down the revelation he had received, and he would reconfirm and recheck it himself. Prophet Muhammad (pbuh) was an Ummi who could not read and write. Therefore, after receiving each revelation, he would repeat it to his Companions. They would write down the revelation, and he would recheck by asking them to read what they had written. If there was any mistake, the Prophet would immediately point it out and have it corrected and rechecked. Similarly he would even recheck and authenticate the portions of the Qur’an memorized by the Companions. In this way, the complete Qur’an was written down under the personal supervision of the prophet (pbuh).

2. Order and sequence of Qur’an divinely inspired


The complete Qur’an was revealed over a period of 22½ years portion by portion, as and when it was required. The Qur’an was not compiled by the Prophet in the chronological order of revelation. The order and sequence of the Qur’an too was Divinely inspired and was instructed to the Prophet by Allah (swt) through archangel Jibraeel. Whenever a revelation was conveyed to his companions, the Prophet would also mention in which surah (chapter) and after which ayat (verse) this new revelation should fit.

Every Ramadhaan all the portions of the Qur’an that had been revealed, including the order of the verses, were revised and reconfirmed by the Prophet with archangel Jibraeel. During the last Ramadhaan, before the demise of the Prophet, the Qur’an was rechecked and reconfirmed twice.

It is therefore clearly evident that the Qur’an was compiled and authenticated by the Prophet himself during his lifetime, both in the written form as well as in the memory of several of his Companions.
3. Qur’an copied on one common material


The complete Qur’an, along with the correct sequence of the verses, was present during the time of the Prophet (pbuh). The verses however, were written on separate pieces, scrapes of leather, thin flat stones, leaflets, palm branches, shoulder blades, etc. After the demise of the prophet, Abu Bakr (r.a.), the first caliph of Islam ordered that the Qur’an be copied from the various different materials on to a common material and place, which was in the shape of sheets. These were tied with strings so that nothing of the compilation was lost.
4. Usman (r.a.) made copies of the Qur’an from the original manuscript

Many Companions of the Prophet used to write down the revelation of the Qur’an on their own whenever they heard it from the lips of the Prophet. However what they wrote was not personally verified by the Prophet and thus could contain mistakes. All the verses revealed to the Prophet may not have been heard personally by all the Companions. There were high possibilities of different portions of the Qur’an being missed by different Companions. This gave rise to disputes among Muslims regarding the different contents of the Qur’an during the period of the third Caliph Usman (r.a.).

Usman (r.a.) borrowed the original manuscript of the Qur’an, which was authorized by the beloved Prophet (pbuh), from Hafsha (may Allah be pleased with her), the Prophet’s wife. Usman (r.a.) ordered four Companions who were among the scribes who wrote the Qur’an when the Prophet dictated it, led by Zaid bin Thabit (r.a.) to rewrite the script in several perfect copies. These were sent by Usman (r.a.) to the main centres of Muslims.

There were other personal collections of the portions of the Qur’an that people had with them. These might have been incomplete and with mistakes. Usman (r.a.) only appealed to the people to destroy all these copies which did not match the original manuscript of the Qur’an in order to preserve the original text of the Qur’an. Two such copies of the copied text of the original Qur’an authenticated by the Prophet are present to this day, one at the museum in Tashkent in erstwhile Soviet Union and the other at the Topkapi Museum in Istanbul, Turkey.

5. Diacritical marks were added for non-Arabs


The original manuscript of the Qur’an does not have the signs indicating the vowels in Arabic script. These vowels are known as tashkil, zabar, zair, paish in Urdu and as fatah, damma and qasra in Arabic. The Arabs did not require the vowel signs and diacritical marks for correct pronunciation of the Qur’an since it was their mother tongue. For Muslims of non-Arab origin, however, it was difficult to recite the Qur’an correctly without the vowels. These marks were introduced into the Quranic script during the time of the fifth ‘Umayyad’ Caliph, Malik-ar-Marwan (66-86 Hijri/685-705 C.E.) and during the governorship of Al-Hajaj in Iraq.

Some people argue that the present copy of the Qur’an that we have along with the vowels and the diacritical marks is not the same original Qur’an that was present at the Prophet’s time. But they fail to realize that the word ‘Qur’an’ means a recitation. Therefore, the preservation of the recitation of the Qur’an is important, irrespective of whether the script is different or whether it contains vowels. If the pronunciation and the Arabic is the same, naturally, the meaning remains the same too.
6. Allah Himself has promised to guard the Qur’an


Allah has promised in the Qur’an :

"We have, without doubt, sent down the Message; and We will assuredly Guard it (from corruption)."
[Al-Qur’an 15:9]


3. DOES ISLAM PROMOTE VIOLENCE?

Question:

Doesn’t Islam promote violence, bloodshed and brutality since the Qur’an says that Muslims should kill the kuffar where ever they find them?

Answer:

A few selected verses from the Qur’an are often misquoted to perpetuate the myth that Islam promotes violence, and exhorts its followers to kill those outside the pale of Islam.

1. Verse from Surah Taubah
The following verse from Surah Taubah is very often quoted by critics of Islam, to show that Islam promotes violence, bloodshed and brutality:

"Kill the mushriqeen (pagans, polytheists, kuffar) where ever you find them."
[Al-Qur’an 9:5]

2. Context of verse is during battlefield
Critics of Islam actually quote this verse out of context. In order to understand the context, we need to read from verse 1 of this surah. It says that there was a peace treaty between the Muslims and the Mushriqs (pagans) of Makkah. This treaty was violated by the Mushriqs of Makkah. A period of four months was given to the Mushriqs of Makkah to make amends. Otherwise war would be declared against them. Verse 5 of Surah Taubah says:

"But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and 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 Allah is oft-forgiving, Most merciful."
[Al-Qur’an 9:5]

This verse is quoted during a battle.

3. Example of war between America and Vietnam
We know that America was once at war with Vietnam. Suppose the President of America or the General of the American Army told the American soldiers during the war: "Wherever you find the Vietnamese, kill them". Today if I say that the American President said, "Wherever you find Vietnamese, kill them" without giving the context, I will make him sound like a butcher. But if I quote him in context, that he said it during a war, it will sound very logical, as he was trying to boost the morale of the American soldiers during the war.

4. Verse 9:5 quoted to boost morale of Muslims during battle

Similarly in Surah Taubah chapter 9 verse 5 the Qur’an says, "Kill the Mushriqs where ever you find them", during a battle to boost the morale of the Muslim soldiers. What the Qur’an is telling Muslim soldiers is, don’t be afraid during battle; wherever you find the enemies kill them.

5. Shourie jumps from verse 5 to verse 7
Arun Shourie is one of the staunchest critics of Islam in India. He quotes the same verse, Surah Taubah chapter 9 verse 5 in his book ‘The World of Fatwahs’, on page 572. After quoting verse 5 he jumps to verse 7 of Surah Taubah. Any sensible person will realise that he has skipped verse 6.

6. Surah Taubah chapter 9 verse 6 gives the answer
Surah Taubah chapter 9 verse 6 gives the answer to the allegation that Islam promotes violence, brutality and bloodshed. It says:

"If one amongst the pagans ask thee for asylum,grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure that is because they are men without knowledge."
[Al-Qur’an 9:6]

The Qur’an not only says that a Mushriq seeking asylum during the battle should be granted refuge, but also that he should be escorted to a secure place. In the present international scenario, even a kind, peace-loving army General, during a battle, may let the enemy soldiers go free, if they want peace. But which army General will ever tell his soldiers, that if the enemy soldiers want peace during a battle, don’t just let them go free, but also escort them to a place of security?

This is exactly what Allah (swt) says in the Glorious Qur’an to promote peace in the world.


4. QUR’AN USES ‘WE’ FOR ALLAH
Question:

Does Islam believe in several gods because the Qur’an uses the word ‘We’ when God speaks in the Qur’an?

Answer:

Islam is a strictly monotheistic religion. It believes in and adheres to uncompromising monotheism. It believes that God is one, and unique in His attributes. In the Qur’an, God often refers to Himself using the word ‘We’. But this does not mean that Islam believes in the existence of more than one God.

Two types of plural

In several languages, there are two types of plurals, one is a plural of numbers to refer to something that occurs in a quantity of more than one. The other plural is a plural of respect.

a. In the English language, the Queen of England refers to herself as ‘We’ instead of ‘I’. This is known as the ‘royal plural’.
b. Rajiv Gandhi, the ex-Prime Minister of India used to say in Hindi "Hum dekhna chahte hain". "We want to see." ‘Hum’ means ‘We’ which is again a royal plural in Hindi.
c. Similarly in Arabic, when Allah refers to Himself in the Qur’an, He often uses Arabic word 'Nahnu' meaning ‘We’. It does not indicate plural of number but plural of respect.
Tawheed or monotheism is one of the pillars of Islam. The existence and uniqueness of one and only one God is mentioned several times in the Qur’an. For instance in Surah Ikhlas, it says :

"Say He is Allah the One and Only."
[Al-Qur’an 112: 1]


6. THE THEORY OF ABROGATION

Question:

Muslims believe in the theory of abrogation, i.e. they believe that certain earlier verses of the Qur’an were abrogated by verses revealed later. Does this imply that God made a mistake and later on corrected it?

Answer:

1. Two different interpretations
The Glorious Qur’an says in the following verse:

"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?"
[Al-Qur’an 2:106]

A reference to this is also made in chapter 16 verse 101 of Surah Nahl. The Arabic word mentioned is ayat which means ‘signs’ or ‘verses’ and which can also mean ‘revelations’. This verse of the Qur’an can be interpreted in two different ways:

a. The revelations that are abrogated are those revelations that were revealed before the Qur’an, for example the Torah, the Zaboor and the Injeel.

Here Allah (swt) says that He does not cause the previous revelations to be forgotten but He substitutes them with something better or similar, indicating that the Torah, the Zaboor and the Injeel were substituted by the Qur’an.
b. If we consider that the Arabic word ayat in the above verse refers to the verses of the Qur’an, and not previous revelations, then it indicates that none of the verses of the Qur’an are abrogated by Allah but substituted with something better or similar. This means that certain verses of the Qur’an, that were revealed earlier were substituted by verses that were revealed later. I agree with both the interpretations.

Many Muslims and non-Muslims misunderstand the second interpretation to mean that some of the earlier verses of the Qur’an were abrogated and no longer hold true for us today, as they have been replaced by the later verses of the Qur’an or the abrogating verses. This group of people even wrongly believe that these verses contradict each other.

Let us analyze a few such examples.

2. Produce a recital like the Qur’an / 10 Surahs / 1 Surah:

Some pagan Arabs alleged that the Qur’an was forged by Prophet Muhammad (pbuh). Allah (swt) challenges these Arabs in the following verse of Surah Al-Isra:

"Say: If the whole of Mankind and Jinns were together to produce the like of this Qur’an they could not produce the like thereof, even if they backed up each other with help and support."
[Al-Qur’an 17:88]

Later the challenge was made easy in the following verse of Surah Al-Hud:

"Or they may say, "He forged it." Say, "Bring ye then ten Surahs forged, like unto it, and call (to your aid) whomsover ye can, other than Allah, if ye speak the truth!’."
[Al-Qur’an 11:13]

It was made easier in the following verse of Surah Yunus:

"Or do they say, "He forged it"? Say: "Bring then a Surah like unto it, and call (to your aid) anyone you can, besides Allah, if it be ye speak the truth!’."
[Al-Qur’an 10:38]

Finally in Surah Al-Baqarah, Allah (swt) further simplified the challenge:

And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like thereunto; and call your witnesses or helpers (if there are any) besides Allah if your (doubts) are true.

But if ye cannot – and of a surety ye cannot – then fear the Fire whose fuel is Men and Stones – which is prepared for those who reject faith".
[Al-Qur’an 2:23-24]

Thus Allah (swt) made the challenges progressively easier. The progressively revealed verses of the Qur’an first challenged the pagans to produce a book like the Qur’an, then challenged them to produce ten Surahs (chapters) like those in the Qur’an, then one Surah and finally it challenges them to produce one Surah somewhat similar (mim mislihi) to the Qur’anic Surahs. This does not mean that the later verses that were revealed i.e. of Surah Baqarah chapter 2 verses 23 and 24 contradict the earlier three verses. Contradiction implies mentioning two things that cannot be possible simultaneously, or cannot take place simultaneously.

The earlier verses of the Qur’an i.e. the abrogated verses are still the word of God and the information contained in it is true to this day. For instance the challenge to produce a recital like the Qur’an stands to this day. Similarly the challenge to produce ten Surahs and one Surah exactly like the Qur’an also holds true and the last challenge of producing one surah somewhat similar to the Qur’an also holds true. It does not contradict the earlier challenges, but this is the easiest of all the challenges posed by the Qur’an. If the last challenge cannot be fulfilled, the question of anyone fulfilling the other three more difficult challenges does not arise.

Suppose I speak about a person that he is so dumb, that he would not be able to pass the 10th standard in school. Later I say that he would not be able to pass the 5th standard, and further say that he would not be able to pass even the 1st standard. Finally I say that he is so dull that he would not even be able to pass K.G. i.e. kindergarten. One has to pass kindergarten before one can be admitted to school. What I am stating is that the person is so dull as to be unable to pass even kindergarten. My four statements do not contradict each other, but my last statement i.e. the person would not be able to pass the kindergarten is sufficient to indicate the intelligence of that person. If a person cannot even pass kindergarten, the question of him passing the first standard or 5th or 10th, does not arise.

3. Gradual prohibition of intoxicants
Another example of such verses is that related to gradual prohibition of intoxicants. The first revelation of the Qur’an to deal with intoxicants was the following verse from Surah Baqarah:

"They ask thee concerning wine and gambling say: ‘In them is great sin, and some profit, for men; but the sin is greater than the profit’."
[Al-Qur’an 2:219]

The next verse to be revealed regarding intoxicants is the following verse from Surah Nisa:

"O ye who believe! approach not prayers with a mind befogged, until ye can understand all that ye say" [Al-Qur’an 4:43]

The last verse to be revealed regarding intoxicants was the following verse from Surah Al-Maidah:

"O ye who believe! intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination of Satan’s handiwork; eschew such (abomination), that ye may prosper."
[Al-Qur’an 5:90]

The Qur’an was revealed over a period of 22½ years. Many reforms that were brought about in the society were gradual. This was to facilitate the adoption of new laws by the people. An abrupt change in society always leads to rebellion and anarchy.

The prohibition of intoxicants was revealed in three stages. The first revelation only mentioned that in the intoxicants there is great sin and some profit but the sin is greater than the profit. The next revelation prohibited praying in an intoxicated state, indicating that one should not consume intoxicants during the day, since a Muslim has to pray five times a day. This verse does state that when one is not praying at night one is allowed to consume intoxicants. It means one may have or one may not have. The Qur’an does not comment on it. If this verse had mentioned that one is allowed to have intoxicants while not praying then there would have been a contradiction. Allah (swt) chose words appropriately. Finally the total prohibition of intoxicants at all times was revealed in Surah Maidah chapter 5 verse 90.

This clearly indicates that the three verses do not contradict each other. Had they been contradicting, it would not have been possible to follow all the three verses simultaneously. Since a Muslim is expected to follow each and every verse of the Qur’an, only by following the last verse i.e. of Surah Maidah (5:90), he simultaneously agrees and follows the previous two verses.

Suppose I say that I do not live in Los Angeles. Later I say that I do not live in California. Finally I say, I do not live in the United States of America. This does not imply that these three statements contradict each other. Each statement gives more information than the previous statement. The third statement includes the information contained in the first two statements. Thus, only by saying that I do not live in the United States of America, it is obvious, that I also do not live in California nor New York. Similarly since consuming alcohol is totally prohibited, it is obvious that praying in an intoxicated state is also prohibited and the information that in intoxicants is "great sin and some profit for men; but the sin is greater than profit" also holds true.

4. Qur’an does not contain any contradictions
The theory of abrogation does not imply that there is a contradiction in the Qur’an, since it is possible to follow all the verses of the Qur’an at the same time.

If there is a contradiction in the Qur’an, then it cannot be the word of Allah (swt).

"Do they not consider the Qur’an (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy (contradictions)."

[Al-Qur’an 4:82]


7. MEANING OF ALIF LAAM MEEM

Question:

Why do certain Surahs in the Qur’an begin with Alif Laam Meem, Haa Meem, Yaa Seen. What is the significance of such terms or phrases?

Answer:

1. Abbreviated Letters
Alif Laam Meem, Ya Seen, Ha Meem’, etc. are known as Al-Muqattaat i.e. the abbreviated letters. There are 29 letters in the Arabic Alphabet (if hamza and alif are considered as two letters) and there are 29 surahs i.e. chapters in the Glorious Qur’an that have the abbreviated letters prefixed to them. These abbreviated letters some times occur alone, sometimes in a combination of two letters and sometimes in a combination of three, four or five letters.

a. Three surahs are pre-fixed with only one letter:
(i) Surah Sad chapter 38 with Sad
(ii) Surah Qaf chapter 50 with Qaf
(iii) Surah Nun or Qalam chapter 68 with Nun

b. The combination of two letters occurs in 10 surahs:

Three of them occur only once each:

(i) Surah Ta Ha chapter 20 has Ta Ha
(ii) Surah Al Naml starting with chapter 27 has Ta Seen
(iii) Surah Ya Seen chapter 36 has Ya Seen
Ha Meem occurs in seven consecutive Surahs from Surah 40 to Surah 46:

(i) Surah Ghafir or Al-Mu’min chapter 40
(ii) Surah Fussilat or Ha Meem chapter 41
(iii) Surah Al Shura chapter 42
(iv) Surah Al Zukhruf chapter 43
(v) Surah Al Dukhan chapter 44
(vi) Surah Al Jathiyah chapter 45
(vii) Surah Al Ahqaf chapter 46

c. There are three combinations of three letters each occurring in 14 surahs.

Alif Laam Meem occurs in six surahs

(i) Surah Al Baqarah chapter 2

(ii) Surah Ali ‘Imran chapter 3
(iii) Surah Al ‘Ankabut chapter 29
(iv) Surah Al Rum chapter 30
(v) Surah Luqman chapter 31
(vi) Surah Al Sajdah chapter 32

Alif Laam Ra occurs in six consecutive surahs: Surah 10 to Surah 15:

(i) Surah Yunus chapter 10
(ii) Surah Hud chapter 11
(iii) Surah Yusuf chapter 12
(iv) Surah Al Rad chapter 13
(v) Surah Ibrahim chapter 14
(vi) Surah Al Hijr chapter 15
Ta Seen Meem occurs in two Surahs:

(i) Surah Al-Shura chapter 26
(ii) Surah Al-Qasas chapter 28

d. Combination of four letters occurs twice:

(i) Surah Aaraf chapter 7: Alif Laam Meem Sad
(ii) Surah Anfal chapter 8: Alif Laam Meem Ra

e. Combination of five letters occurs twice:

(i) Surah Maryam chapter 19 begins with Kaf Ha Ya Ayn Sad
(ii) Surah Al-Shura chapter 42 begins with Ha Meem Ayn Seen Qaf

Surah Al-Shura chapter 42 has a double combination of abbreviated letters one set of two letters followed by one set of three letters.

2. Meanings of these abbreviated letters
The meaning and purpose of these letters is uncertain. There have been a variety of explanations offered by Muslim scholars through the ages. A few among them are:

i. These letters might be abbreviations for certain sentences and words for instance, Alif Laam Meem means Ana-Alahu -a’Laam or Nun meaning Noor (light), etc.
ii. These letters are not abbreviations but symbols and names of Allah or something else.
iii. These letters were used for rhyming.
iv. These letters have some numerical significance as the semitic letters also have numerical values.
v. These letters were used to attract the attention of the Prophet (and later his audience).
Several volumes have been written on the significance of these abbreviations.

3. Best explanation of abbreviated letters:
Of all the explanations given by various scholars, the one which is authentic and also supported by Tafsir of Ibne-Kathir, Zamakshari and Ibne-Taiymiyah is the following:

The human body is composed of various fundamental elements that are found in nature. Clay and dust are composed of the same fundamental elements. Yet it would be absurd to say that a human being is exactly the same as the dust.

We can all have access to the elements that are found in the human body, and add a few gallons of water, which is the constitution of the human body. We know the elements in the human body and yet we are at a loss when asked the secret of life.

Similarly the Qur’an addresses those people who reject its Divine authority. It tells them that this Qur’an, is in your own language, and over which the Arabs took pride. It is composed of the same letters that the Arabs used to express themselves most eloquently.

The Arabs were very proud of their language and Arabic was at its peak when the Qur’an was revealed. With the letters Alif Laam Meem, Yaa Seen, Ha-Meem, etc., (in Engllish we would say A, B, C, D) the Qur’an challenges mankind to produce a Surah at least somewhat similar to the Qur’an in beauty and elegance, if they doubt its authenticity.

Initially, the Qur’an challenges all the men and jinn to produce a recital like the Qur’an and adds that they would not be able to do it even if they backed each other. This challenge is mentioned in Surah Isra chapter 17 verse 88 and in Surah Tur chapter 52 verse 34.

Later the Qur’an repeats the challenge in Surah Hud chapter 11 verse 13 by saying produce ten surahs like it and later in Surah Yunus chapter 10 verse 38 produce one surah like it and finally the easiest challenge is given in Surah Al-Baqarah chapter 2 verses 23 and 24.

"And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like thereunto; and call your witnesses or helpers (if there are any) besides Allah if your doubts are true.

But if ye cannot – and of a surety ye cannot – then fear the fire whose fuel is men and stones – which is prepared for those who reject faith."
[Al-Qur’an 2:23-24]

To compare the skill of two artisans, they must be given samples of the same raw material and their performance evaluated in performing the same task. If they are tailors they must be provided with the same fabrics. The raw materials of the Arabic language are these letters Alif Laam Meem, Ya Seen (in English it is A, B, C, D, etc.) The miraculous nature of the language of the Qur’an does not lie only in the fact that it is the Word of Allah, but also in the fact that although made up of the same letters in which the pagan Arabs took pride, it has not been rivalled.

The Arabs are noted for their rhetoric ability, eloquence and meaningful expression. Just as the constituents of the human body are known to us and can be obtained by us, the letters comprising the Qur’an, such as Alif Laam Meem are known to us, and used frequently to formulate words. Life cannot be created by us, even if we possess knowledge of the constituents of the human body. Similarly we cannot capture the same eloquence and beauty of expression that we find in the Qur’an, despite knowing the letters that constitute the Qu’ran. The Qur’an thus proves its Divine origin.

4. Miraculous quality of Qur’an mentioned immediately after these broken letters
Therefore immediately after these broken letters are mentioned in the Qur’an, the following verses speak about the miracle of the Qur’an, and its authority e.g. in Surah Baqarah Chapter 2 verse 1-2:

"Alif Laam Meem.
This is the Book; in it is guidance sure, without doubt, to those who fear Allah."
[Al-Qur’an 2:1-2]


8. DOES THE QUR’AN SAY THAT THE EARTH IS FLAT?
Question

Qur’an says that Allah has made the earth for you as a carpet. This gives an indication that the earth is flat. Does this not contradict established modern science?

Answer

1. Earth made as a carpet
The question refers to a verse from the Qur’an in Surah Nuh:

"And Allah has made the earth for you as a carpet (spread out)."
[Al-Qur’an 71:19]

But the sentence in the above verse is not complete. It continues in the next verse, explaining the previous verse. It says:

"That ye may go about therein, in spacious roads."
[Al-Qur’an 71:20]

A similar message is repeated in Surah TaHa:

"He Who has made for you the earth like a carpet spread out; has enabled you to go about therein by roads (and channels)...."
[Al-Qur’an 20:53]

The surface of the earth i.e. earth’s crust is less than 30 miles in thickness and is very thin as compared to the radius of the earth which is about 3750 miles. The deeper layers of the earth are very hot, fluid and hostile to any form of life. The earth’s crust is a solidified shell on which we can live. The Qur’an rightly refers to it like a carpet spread out, so that we can travel along its roads and paths.

2. Carpet can also be spread on other than an absolute flat surface
Not a single verse of the Qur’an says that the earth is flat. The Qur’an only compares the earth’s crust with a carpet. Some people seem to think that carpet can only be put on an absolute flat surface. It is possible to spread a carpet on a large sphere such as the earth. It can easily be demonstrated by taking a huge model of the earth’s globe covering it with a carpet.

Carpet is generally put on a surface, which is not very comfortable to walk on. The Qur’an describes the earth crust as a carpet, without which human beings would not be able to survive because of the hot, fluid and hostile environment beneath it. The Qur’an is thus not only logical, it is mentioning a scientific fact that was discovered by geologists centuries later.

3. Earth has been spread out
Similarly, the Qur’an says in several verses that the earth has been spread out.

"And We have spread out the (spacious) earth: how excellently We do spread out!"
[Al-Qur’an 51:48]

Similarly the Qur’an also mentions in several other verses that the earth is an expanse:

"Have We not made the earth as a wide expanse"
"And the mountains as pegs?"
[Al-Qur’an 78:6-7]

None of these verses of the Qur’an contain even the slightest implication that the earth is flat. It only indicates that the earth is spacious and the reason for this spaciousness of the earth is mentioned. The Glorious Qur’an says:

"O My servants who believe! truly. spacious is My Earth: therefore serve ye Me –(And Me alone)!"
[Al-Qur’an 29:56]

Therefore none can give the excuse, that he could not do good and was forced to do evil because of the surroundings and circumstances.

4. Earth is geospherical in shape
The Qur’an mentions the actual shape of the earth in the following verse:

"And we have made the earth egg shaped".
[Al-Qur’an 79:30]

The Arabic word Dahaha means egg shaped. It also means an expanse. Dahaha is derived from Duhiya which specifically refers to the egg of an ostrich which is geospherical in shape, exactly like the shape of the earth.

Thus the Qur’an and modern established science are in perfect harmony.
9. DOES ONLY ALLAH KNOW THE SEX OF THE CHILD IN THE MOTHER’S WOMB?


Question:

The Qur’an says that only Allah knows the sex of the child in the womb of the mother but now science has advanced and we can easily determine the sex of the child in the womb by ultrasonography. Isn’t this verse of the Qur’an conflicting with medical science?

Answer:

Allah is Omnipotent and Omniscient. Allah has granted knowledge of certain things to humankind. But Allah has knowledge of the seen as well as the unseen.

1. Allah has knowledge of all things
Many people believe that the Qur’an claims that Allah alone knows the sex of the child in the mother’s womb. The Glorious Qur’an says:

"Verily the knowledge of the Hour is with Allah (alone). It is He who sends down Rain, and He who knows what is in the wombs…."
[Al-Qur’an 31:34]

A similar message is given in the following verse:

"Allah doth know what every female (womb) doth bear,
By how much the wombs fall short (of their time or number) or do exceed. Every single thing is before His sight, in (due) proportion."
[Al-Qur’an 13:8]

2. Sex can be determined by Ultrasonography
Today science has advanced and we can easily determine the sex of the child in the womb of a pregnant mother, using ultrasonography.

3. The word ‘sex’ is not mentioned in the verse of the Qur’an
It is true that many translations and commentaries of this verse of the Glorious Qur’an say that only Allah knows the sex of the child in the mother’s womb. If you read the Arabic text of this verse, there is no Arabic word corresponding to the English word ‘sex’. In fact the Qur’an says the knowledge of what is in the womb is with Allah alone. Many commentators have misunderstood it to mean only Allah knows the sex of the child in the womb, which is a mistake.

4. No one besides Allah can determine the nature of the child
This verse does not refer to the sex of the child in the womb but it refers to, how the child in the mother’s womb will be. How will his nature be? Will he be a blessing or a curse to his parents? Will he be a boon or a bane to the society? Will he be good or evil? Will he go to heaven or hell? The complete knowledge of all things is with Allah alone. No scientist in the world, no matter how advanced his equipment, will ever be able to accurately determine the knowledge of these things about the child in the mother’s womb.


10. HOOR:

Question:

According to the Qur’an when a man enters paradise, he will get hoor, i.e. beautiful maidens. What will a woman have when she enters paradise?

Answer:

1. Hoor mentioned in the Qur’an

The word hoor occurs in the Qur’an in no less than four different places:

(1) In Surah Dukhan chapter 44, verse 54

"Moreover, We shall join them to companions
With beautiful, big and lustrous eyes."
[Al-Qur’an 44:54]

(2) In Surah Al-Tur chapter 52 verse 20

"...And We shall join them to companions, with beautiful,
big and lustrous eyes."
[Al-Qur’an 52:20]

(3) In Surah Rahman chapter 55 verse 72

"Companions restrained (as to their glances), in goodly pavilions."
[Al-Qur’an 55:72]

(4) In Surah Al-Waqiah chapter 56 verse 22

"And (there will be) companions with beautiful, big and lustrous eyes."
[Al-Qur’an 56:22]

2. Hoor Translated as Beautiful Maidens

Many translators of the Qur’an have translated the word hoor as ‘beautiful maidens’ especially in the Urdu translations. If hoor means ‘beautiful maidens’ or girls, then they are meant only for the men. Hence, what will the women get if they enter Paradise?

3. Meaning of Hoor

The word hoor is actually the plural of ahwar (applicable to man) and of haura (applicable to woman) and signifies a person having eyes characterized by hauar a special quality bestowed upon a good soul, male or female in paradise and it denotes the intense whiteness of the white part of the spiritual eye.

The Qur’an describes in several other verses that in paradise you will have azwaj which mean a pair or spouse or companion which means you will have spouses or companions pure and holy (mutaharratun means pure, holy).

"But give glad tidings to those who believe and work righteousness, that their portion is gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: "Why, this is what we were fed with before", for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (forever)".
[Al-Qur’an 2:25]

"But those who believe and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath – their eternal home; therein shall they have companions pure and holy: we shall admit them to shades, cool and ever deepening". [Al-Qur’an 4:57]

Therefore the word hoor has no specific gender. Mohammad Asad has translated the word hoor as spouse and Abdullah Yusuf Ali as companion. Therefore according to some scholars a man in paradise will have a hoor that is a beautiful maiden with beautiful big and lustrous eyes and a woman in paradise will get a man with beautiful big and lustrous eyes.

4. Women will get something exceptional in Paradise
Many scholars say that in context, the word hoor used in the Qur’an refers only to ladies since gents are addressed. A reply that would be accepted by all types of people would rather be the answer given in the Hadith when a similar question was posed that if a man gets a hoor, a beautiful Maiden in Paradise, then what will the women get? The reply was that the women will get that which the heart has not desired for, the ear hasn’t heard off and the eye hasn’t seen, indicating that even the women will get something exceptional in Paradise.


11. IS THE HEART RESPONSIBLE FOR UNDERSTANDING?

Question:

The Qur’an says that Allah has put a seal on the hearts of the Kuffar and they will not believe. Science tells us today that the brain is responsible for understanding and believing and not the heart. Isn’t the Qur’an contradicting Science?

Answer:

1. Allah has set a seal on the heart of the Kuffar
The Glorious Qur’an says:

"As to those who reject Faith it is the same to them
Whether thou warn them or do not warn them;
They will not believe.
"Allah hath set a seal on their hearts and on their hearing and on their eyes is a veil
Great is the penalty they incur."
[Al-Qur’an 2:6-7]

2. The word qalb in Arabic means heart as well as intelligence
The Arabic word qalb used in these verses means the heart. It also means intelligence. Thus the above verses also mean that Allah has put a seal on the intelligence of the kuffaars (unbelievers) and they will not understand and believe.

3. In the Arabic language heart is also used as a centre of understanding
In the Arabic language the word ‘heart’ is also used to connote one’s centre of understanding.

4. Several words used in English language whose literal meaning is different
Even in English language there are several words which are used to explain something, though the literal meaning of these words are different. Consider the following examples

a. Lunatic - Struck by the moon:

The word ‘lunatic’ literally means struck by the moon. Today people use the word lunatic for a person who is insane or mentally unstable. People very well know that a mad or a mentally unstable person is not struck by the moon. Yet even a medical doctor uses this word. This is normal in the evolution of a language.

b. Disaster – An evil star

The word ‘disaster’ literally means an evil star. Today the word disaster is used for a great or sudden misfortune or calamity. We know very well that a misfortune has nothing to do with an evil star.

c. Trivial – Three roads meet

The word ‘trivial’ literally means where three roads meet. Today the word ‘trivial’ is used for something of small nature or little importance. We know very well that if something is of small value it has nothing to do with where three roads meet.

d. Sunrise and Sunset

‘Sunrise’ literally means rising of the sun. Today when the word ‘sunrise’ is used most of the people know that the earth is rotating and is moving in relation to the sun. Most of us know that the sun does not rise during sunrise. However even an astronomer uses the word ‘sunrise’. Similarly we know that during sunset, the sun does not actually set.

5. In the English language heart is the centre of love and emotion
In the English language heart means an organ in the body which pumps blood. The same word heart is also used for the centre of thought, love and emotion. Today we know that brain is the centre of thought, love and emotion. Yet while expressing emotions a person is likely to say "I love you from the bottom of my heart". Imagine a scientist telling his wife, "I love you from the bottom of my heart" and the wife replies, "Don’t you even know the basics of science, that the brain is responsible for the emotions and not the heart? In fact you should say I love you from the bottom of my brain."

6. Arabs know that the word heart in Arabic is also used for centre of thought and understanding
No Arab will ever ask the question as to why Allah has sealed the hearts of the kafir because he knows that in this context it refers to the centre of thought, understanding and emotions.

12. GOD IS RESPONSIBLE FOR OUR DESTINY


Question:

If God is responsible for our destiny then why we should be held responsible for the evil acts and sins we commit?

Answer:

Under Construction
13. ALLAH HAS SEALED THE HEART OF KUFFAR


Question:

If Allah has sealed the hearts of the Kuffar i.e. non-Muslims, then why are they to be blamed for not accepting Islam?

Answer:

1. Allah has sealed the hearts of those who are continuously bent on rejecting the truth
Allah (swt) mentions in Surah Al Baqarah chapter 2 verses 6 and 7

"As to those who reject Faith, it is the same to them Whether thou warn them or do not warn them; they will not believe.

Allah hath set a seal on their hearts and on their hearing, and on their eyes is a veil; great is the penalty they (incur)."
[Al-Qur’an 2:6-7]

These verses do not refer to common Kuffar who reject faith. The Arabic words used are al-lazina kafaroo, those who are bent on rejecting the truth. It will not make any difference to such people whether you warn them or not, they will not believe. Allah has set a seal on their hearts and on their hearing and on their eyes is a veil. It is not because Allah has set a seal on their hearts that these kuffar do not understand and believe, but it is the vice-versa. It is because these kuffar are bent on rejecting the truth and whether you warn them or not they will not believe, that Allah has set a seal on their hearts. Therefore Allah is not to blame, but these kuffaar who are bent on rejecting the faith are responsible.

2. Example of teacher predicting a student will fail
Suppose an experienced teacher, before the final examinations, predicts that a particular student will fail in the exams, since the student is very mischievous, not attentive in class and does not do his homework. If after the student appears for the examination, he fails, who is to be blamed for the student failing: the teacher or the student? Just because the teacher predicted, it does not mean that the teacher is to be blamed but the student himself is responsible for his failure.

Similarly Allah (swt) knows in advance that there are some people who are bent on rejecting the faith and Allah has put a seal on their hearts. Thus these non-Muslims themselves are responsible for rejecting the faith and not Allah (swt).

14. HEAVENS AND EARTH CREATED IN SIX DAYS AND NOT EIGHT DAYS


Question:

The Qur’an mentions in several places that the heavens and the earth were created in 6 days but in Surah Fussilat it says that the heavens and the earth were created in 8 days. Isn’t this a contradiction? The same verse also says that the earth was created in 6 days and then later on the heavens were created in 2 days. This is against the Big-Bang theory that the heavens and the earth were created simultaneously.

Answer:

1. Heavens and the Earth created in Six days

I do agree that the Qur’an says that the heavens and the earth were created in 6 days i.e. 6 epochs and it is mentioned in

Surah Al A’raf chapter 7 verse 54
Surah Yunus chapter 10 verse 3
Surah Hud chapter 11 verse 7
Surah Al Furqan chapter 25 verse 59
Surah Al Sajdah chapter 32 verse 4
Surah Qaf chapter 50 verse 38
Surah Al Hadid chapter 57 verse 4

The verses of the Qur’an which according to you say that the heavens and the earth were created in 8 days are Surah Fussilat chapter 41 verses 9 to 12

"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 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."

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."
[Al-Qur’an 41:9-12]

On the face of it, it seems that these verses of the Qur’an give the initial impression that the heavens and the earth were created in 8 days.

Allah says in the beginning of this verse that those who exploit this information contained in this passage to raise doubts about its authenticity are equally interested in promulgating blasphemy and denying His unity. Allah is telling us that in course of time, there will emerge unbelievers who will make use of this apparent contradiction.

2. Summa means moreover

If you analyse these verses carefully, it speaks about 2 different creations: the earth and the heaven. The earth excluding the mountains was created in 2 days and the mountains were set on the earth standing firm and blessed and measured its sustenance in 4 days. Therefore the earth along with the mountains was created in 6 days according to verse 9 and 10. Verse 11 and 12 says, moreover the heavens were created in 2 days. The Arabic word used in the beginning of verse 11 of Surah Fussilat is summa which means; ‘then’ or ‘moreover’. There are certain Qur’anic translations, which have, used ‘then’ for the word summa which, indicates ‘afterwards’. If ‘then’ is wrongly used for summa then the total of the creation of heaven and earth will be 8 days which will conflict with other verses of the Qur’an which says heavens and earth were created in 6 days and will also conflict with the Big Bang Theory as well as the verse of the Qur’an Surah Al Ambiya chapter 21 verse 30 which says that heavens and the earth were created simultaneously.

Therefore the correct translation of the word summa in this verse would be ‘moreover’. Abdullah Yusuf Ali has rightly translated the word summa or moreover which clearly gives an indication that while the earth along with the mountains, etc. was created in 6 days simultaneously the heavens were created in 2 days. Therefore the total does not come to 8 days but 6 days.

If a builder says that he will construct a 10 storey building and surrounding compound wall in 6 months and after completion of his project he gives a more detailed account saying that the basement of the building was built in 2 months and the 10 storeys took 4 months and simultaneously, while the basement and the building was being constructed, he also constructed the surrounding of the building along with the compound wall which took 2 months. Therefore both his first and second descriptions are not contradicting but the second statement gives a more detailed account for the construction.

3. Heavens and the Earth created simultaneously

The Qur’an describe the creation of the universe in several places, sometimes it says the heavens and the earth (7:54, 10:3, 11:7, 25:59, 32:4, 50:38, 57:4) while in other places it says earth and the heaven (49:9-12, 2:29, 20:4) thus further supplementing the verse of Surah Al Ambiya chapter 21 verse 30 which speaks about the Big-Bang and that the heavens and the earth were created simultaneously.

Similarly in Surah Al-Baqara chapter 2 verse 29

"It is He Who hath created for you all things that are on earth; Then He turned to the heaven and made them into seven firmaments. And of all things He hath perfect knowledge."
[Al-Qur’an 2:29]

"It is who has created for you all things on the earth summa simultaneously made the heaven into seven firmaments".

Here also if you wrongly translate summa as ‘then’ only then would this verse contradict the Big-bang theory and other verses of the Qur’an. Therefore the correct translation of the word summa is ‘moreover’ or ‘simultaneously’.

15. IS MAN CREATED FROM SPERM OR DUST?


Question:

At one place the Qur’an mentions that man is created from sperm and in another place it mentions that man is created from dust. Are these two verses not contradicting? How can you scientifically prove that man is created from dust?

Answer:

1. Man created from sperm and dust
The Qur’an refers to the lowly beginnings of a human being from a drop of sperm, in several verses including the following verse from Surah Al-Qiyamah:

"Was he not a drop of sperm emitted (in lowly form)"?
[Al-Qur’an 75:37]

The Qur’an also mentions in several places that human beings were created from dust. The following verse makes a reference to the origin of human beings:

"(Consider) that We created you out of dust".
[Al-Qur’an 22:5]

We now know that all the elements present in the human body (i.e. the constituent elements of the human body), are all present in the earth in small or great quantities. This is the scientific explanation for the Qur’anic verse that says that man was created from dust.

In certain verses, the Qur’an says that man was created from sperm, while in certain other verses it says that man was created from dust. However this is not a contradiction. Contradiction means statements, which are opposite or conflicting and both cannot be true simultaneously.

2. Man created from water
In certain places the Qur’an also says that man was created from water. For instance in Surah Al-Furqan it says:

"It is He Who has created man from water".
[Al-Qur’an 25:54]

Science has proved all the three statements to be correct. Man has been created from sperm, dust as well as water.

3. It is not a Contradiction but a Contradistinction
Suppose I say that in order to make a cup of tea one needs water. One also needs tea-leaves or tea powder. The two statements are not contradictory since both water and tea leaves are required in order to make a cup of tea. Furthermore if I want sweet tea I can even add sugar.

Thus there is no contradiction in the Qur’an when it says that man is created from sperm, dust and water. It is not a contradiction but a contradistinction. Contradistinction means speaking about two different concepts on the same subject without conflict. For instance if I say that the man is always truthful and a habitual liar, it is a contradiction, but if I say that a man is always honest, kind and loving, then it is a contradistinction.

16. ALLAH IS THE LORD OF TWO EASTS AND TWO WESTS


Question:
It is mentioned in one verse of the Qur’an that Allah is the Lord of two Easts and two Wests. How can you explain this verse of the Qur’an scientifically?

Answer:

1. Qur’an mentions Allah is the Lord of two Easts and two Wests
The verse of the Qur’an which refers to Allah being the Lord of two easts and two wests is the following verse from Surah Ar-Rahman:

"(He is) Lord of the two Easts and Lord of the two Wests:"
[Al-Qur’an 55:17]

In the original Arabic script, the words east and west have been used in the dual form. It implies that Allah is the Lord of two easts and two wests.

2. Allah is the Lord of both the extremes of East and West
The science of geography tells us that the sun rises from the east, but the point of sunrise keeps shifting throughout the year. Only on two days of the year known as ‘equinox’, does the sun rise exactly from due east. On the remaining days, it rises either from a little north or a little south of due east. During summer solstice the sun rises from one extreme of the east and during winter solstice it rises from the other extreme. Similarly, the sun sets in one extreme of the west in summer solstice. It sets in the other extreme of the west in winter solstice. This phenomenon can be easily seen in Bombay or any other city, by people living in certain areas, or in tall skyscraper buildings, from where the rising or setting of sun can be seen. They are able to notice that during the summer solstice the sun rises from one extreme of east and during winter solstice it rises from the other extreme of east. In short, through out the year, the sun keeps rising from different points of the east and sets on different points of the west. Thus when the Qur’an refers to Allah as the Lord of two easts and two wests, it means that Allah is the Lord of both the extremes of east and both the extremes of west.

3. Allah is the Lord of all the points of the East and West
Arabic language has two types of plurals. One is the dual plural i.e. the plural that implies the existence of two. The other is the plural for more than two, i.e. three and above. In Surah Rahman verse 17 the Arabic words used are mashriqaini and magribaini which are in dual plural and therefore imply two easts and two wests.

Consider the following verse of the Qur’an:
"Now I do call to witness the Lord of all points in the East and the West."
[Al-Qur’an 70:40]

The Arabic words for east and west used in this verse are mashaariqi and magharibi’ which are plurals that imply the existence of more than two.

We can thus conclude that the Qur’an refers to Allah being the Lord of all the points in the east and all the points of the west, as well as the Lord of both the extreme points of east and both the extreme points of west.


17. ONE DAY IN THE SIGHT OF ALLAH IS 1,000 OR 50,000 YEARS
Question:

A particular verse of the Qur’an says that one day in the sight of Allah is equal to 1000 years. In another verse of the Qur’an it says that one day is equal to 50,000 years. Isn’t the Qur’an contradicting itself?

Answer:

1. Time of Allah is incomparable to earthly time
The Qur’an says in two verses, (22:47 and 32:5), that the measure of one day in the sight of Allah is equal to 1,000 years of our reckoning. In another verse (70:4) it says that the measure of one day in the sight of Allah is equal to 50,000 years of our reckoning.

These verses generally mean that the time of Allah (swt) is incomparable to the earthly time. The examples given are of one thousand years and fifty thousand years of the earthly time. In other words thousands of years or a very, very long time of the earth a day in the sight of Allah is equal to:

2. Yaum also means Period
The Arabic word used in all these three verses is yaum, which, besides meaning a day also means a long period, or an epoch. If you translate the word yaum correctly as ‘period’ there will be no confusion.

a) The verse from Surah Hajj reads as:
"Yet they ask thee to hasten on the Punishment! but Allah will not fail in His promise. Verily a Day in the sight of thy Lord is like a thousand years of your reckoning".

[Al-Qur’an 22:47]

When the unbelievers asked to hasten the punishment the Qur’an says Allah will not fail in His promise. Verily a period in the sight of Allah is like a thousand years of your reckoning.

b) The verse from Surah Al-Sajdah says:
"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".

[Al-Qur’an 32:5]

This verse indicates that a period required for all the affairs to go up to Allah (swt), is a thousand years of our reckoning.

c) A verse from Surah Al-Maarij says:
"The angels and the spirit ascend unto Him in a Day the measure whereof is (as) fifty thousand years".
[Al-Qur’an 70:4]

This verse means that the period required for angels and the spirits to ascend unto Allah (swt) is fifty thousand years.

d) The period for two different acts need not be the same. For example the period required for me to travel to destination ‘A’ say Vashi is one hour and the period required for me to travel to destination ‘B’ i.e. Kashmir is 50 hours. This does not indicate that I am making two contradictory statements.
Thus the verses of the Qur’an not only do not contradict each other, they are also in perfect harmony with established modern scientific facts.

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

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

"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]

2. Arabic Rule Of Tagleeb
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.

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.

3. Jinns have free will and can disobey Allah
Secondly, Jinns have a free will and may or may not obey Allah, but angels have no free will and always obey Allah. Therefore the question of an angel disobeying Allah does not arise. This further supplements that Iblis was a Jinn and not an angel.

19. AUTHOR OF THE QUR’AN DOES NOT KNOW MATHEMATICS


Question:

According to Arun Shourie there is a mathematical error in the Qur’an. In chapter 4 verses 11 and 12 when you add up the different parts of inheritance given to the heirs, it is more than one. Therefore the author of the Qur’an does not know mathematics.

Answer:

The Qur’an mentions about inheritance in many places, in

Surah Al Baqarah chapter 2 verse 180
Surah Al Baqarah chapter 2 verse 240
Surah Al Nisa chapter 4 verses 7 to 9
Surah Al Nisa chapter 4 verses19 and 33
Surah Al Ma‘idah chapter 5 verses 105 and 108

Regarding the share of inheritance it is clearly given in Surah Nisa chapter 4 verse 11, 12 and 176.

Let us examine the verses quoted by Arun Shourie, i.e. Surah Nisa chapter 4 verses 11 and 12:

"Allah (swt) (thus) directs you as regards your children’s(inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half.

For parents, a sixth share of the inheritance to each, if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers (or sisters) the mother has a sixth. (The distribution in all cases is) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah; and Allah is All-Knowing, All-Wise."

"In what your wives leave, your share is a half, if they leave no child; but if they leave child, ye get a fourth; after payment of legacies and debts. In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, they get an eighth; after payment of legacies and debts." [Al-Qur’an 4:11-12]

Islam explains the law of inheritance in great detail. The broad and basic outline is given in the Qur’an and the minute details are given in the Ahadith i.e. the tradition and sayings of the Prophet (pbuh).

A person can spend his full life only on the research of the Islamic law of inheritance with its various permutations and combinations. Arun Shourie expects to know the law only by superficially reading two verses of the Qur’an without knowing the criteria.

It is similar to a person who wants to solve a mathematical equation but does not know the basic rule of mathematics, i.e. BODMAS which says that in a mathematical equation, irrespective of which mathematical sign appears first, you will first solve BODMAS: 1st Brackets Off, 2nd Division, 3rd Multiplication, 4th Addition and 5th Subtraction. If Arun Shourie does not know mathematics and first does multiplication then subtraction, then brackets off, then division and finally addition, the answer that he will obtain is bound to be wrong.

Similarly, when the Qur’an mentions the law of inheritance in Surah Nisa chapter 4 verses 11 and 12, even though the children’s share is mentioned first and then that of the parents and spouses, according to the law of inheritance in Islam after paying off the debts and liabilities first, the share is given to the spouses and the parents depending on whether the deceased has left children or not, and whatever portion of wealth is remaining is divided between the sons and the daughters according to their respective shares.

So where does the question arise of the total coming to more than one? So it is not Allah who does not know mathematics but it is Arun Shourie himself who is ignorant about mathematics.

20. IS ALLAH FORGIVING OR REVENGEFUL?


Question:

The Qur’an says several times that Allah is most Merciful and Forgiving but also says many times that He gives severe punishment. Is He Forgiving or Revengeful?

Answer:

1. Allah is most Merciful
The Qur’an says several times that Allah is the most Merciful. In fact all the 114 Surahs i.e. chapters of the Glorious Qur’an except for Surah Taubah chapter 9, begin with the beautiful formula, Bismillah-hir-Rahman-nir-Rahim, which means, "In the name of Allah, Most Gracious, Most Merciful".

2. Allah is Forgiving
The Glorious Qur’an mentions in several verses including Surah Nisa, chapter 4 verse 25 and Surah Maidah, chapter 5 verse 74:

"And Allah is Oft-Forgiving, Most Merciful."

3. Allah gives severe punishment to the deserving
Allah besides being Merciful and Forgiving is also strict in giving punishment to the deserving. The Qur’an mentions in several verses that Allah will give severe punishment to the unbelievers and rejecters of faith. He will give punishment to all those who disobey Him. Several verses of the Qur’an describe the various types of severe punishment that Allah will give in hell to all those who disobey.

"Those who reject our Signs, we shall soon cast into the Fire; as often as their skins

Are roasted through, we shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in Power, Wise".
[Al-Qur’an 4:56]

4. Allah is Just
The question is, whether Allah is forgiving or revengeful? An important point to be noted is that Allah besides being Merciful and Forgiving, He also has to give severe punishment to the deserving wicked or evil people, because He is also Just. The Qur’an mentions in Surah Nisa: "Allah is never unjust in the least degree".
[Al-Qur’an 4:40]

It is further mentioned in Surah Al-Ambiya:

"We shall set up scales of justice for the day of Judgement, so that not a soul will be dealt with unjustly in the least. And if there be (no more than) the weight of a mustard seed, we will bring it (to account): and enough are we to take account".
[Al-Qur’an 21:47]

5. Example: Teacher forgives a student who copies in the examination
If during an examination, a student copies and the teacher who supervises in the examination catches the student red-handed, the teacher says that he is very merciful and kind and forgives him and allows him to continue copying. Those students who have worked hard for the examination will not call the teacher merciful and kind but will call him unjust. This merciful act of the teacher will encourage the other students to also copy. If all the teachers are merciful and kind and allow the students to copy then no student will ever study for examinations and all will pass with flying colours by copying. The theoretical results of the examinations will be excellent in which all the students will pass with first class and distinction but practically these students will be a failure in life. The whole purpose of the examination would be defeated.

6. This Life is a Test for the Hereafter
The life in this world is a test for the Hereafter. The Qur’an says in Surah Al Mulk: "He who created Death and Life, that He may try which of you is best in deed; and He is the Exalted in Might, Oft-Forgiving".
[Al-Qur’an 67:2]

7. If Allah forgives all and punishes none, who will obey him?
If Allah (swt) forgives each and every human being and punishes no one, then why should the human beings obey the command of Allah (swt)? I do agree that no one will go to hell, but this world would become hell to live in. If all human beings are going to go to heaven then what is the purpose and use of the human beings to come to this world, this life cannot be called a test for the hereafter.

8. Allah only forgives if a person repents
Allah (swt) only forgives if a person repents. The Qur’an says in Surah Al-Zumar, chapter 39 verse 53-55:

"Say: ‘O my servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins for He is Oft-Forgiving, Most Merciful."

"Turn ye to your Lord (in repentance) and bow to His (will), before the penalty comes on you - after that ye shall not be helped."

"And follow the best of (the courses) revealed to you from your Lord, before the penalty comes on you - of a sudden, while ye perceive not!"
[Al-Qur’an 39:53-55]

There are four criteria for repentance: First, agree that the act is wrong. Secondly, stop it immediately. Thirdly, never do it again in future. And lastly, compensate for the loss if caused to anyone.

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