{"id":131,"date":"2015-02-25T20:58:50","date_gmt":"2015-02-25T20:58:50","guid":{"rendered":"http:\/\/azmi.co\/cust\/ngba-wp\/?page_id=131"},"modified":"2017-10-05T15:52:12","modified_gmt":"2017-10-05T15:52:12","slug":"quran-comments-errors","status":"publish","type":"page","link":"https:\/\/nogodbutallah.org\/?page_id=131","title":{"rendered":"Qur’an-comments & errors"},"content":{"rendered":"

In the name of All\u0101h,
\n<\/span>the Beneficent, the Merciful.
\n<\/span>Peace and Blessings of All\u0101h on Mohammad.
\n<\/span>DEDICATED TO
\n<\/span>All\u0101h\u2013the Glorious and the High,
\n<\/span>Lord of the worlds
\n<\/span>AND TO
\n<\/span>Mohammad\u2013who brought the world
\n<\/span>to our feet and eternity to our arms.
\n<\/span>*<\/span><\/p>\n

\n

QUR\u2019AN-COMMENTS & ERRORS
\n(Please watch video at end of presentation)<\/span><\/p>\n

Past Scriptures:
\n<\/i><\/strong><\/span>All\u0101h speaking about the Revelations given to Moses (Torah)<\/i> and to Jesus (Injeel\/Gospels)<\/i> and to David (Zaboor\/ Psalms),<\/i> He is referring to the original Books, not what is presently known, though these may contain portions of the original. <\/span><\/p>\n

\u00a0\u00a0 Though the Qur\u2019an contains references to the above-named figures, the Qur\u2019an does not put the stamp of Divine truth on all the Biblical accounts of these figures\u2013such as Lot having com-mitted incest with his daughters, that David was an adulterer, or that Solomon was a polytheist, etc;\u2026<\/span><\/p>\n

\u00a0\u00a0 Whereas All\u0101h, God, tells us to believe in past Scriptures, All\u0101h also tells us what not to believe, such as sonship of God, Trinity, God incarnate, Mariolatry, inherited sin, vicarious atone-ment, karma and reincarnation, polytheism, idolatry, \u201cchosen people\u201d to the exclusion of others. These teachings have no Divine foundation; no prophetic foundation; no logical founda-tion; and are repugnant to reason. <\/span><\/p>\n

\u00a0\u00a0 These teachings are assumed and propagated as Divine truths. <\/span><\/p>\n

\u00a0\u00a0 That teachings of the Qur\u2019an conflict with those of the Bible does not mean that the Bible is correct. Maurice Bucaille points out in his book The Bible, The Qur\u2019an and Science<\/i><\/span><\/p>\n

(In the Qur\u2019an) \u201cstatements are to be found in it (as has been shown) that are connected with science: and yet it is unthinkable that a man of Muhammad’s time could have been the author of them.<\/span><\/i><\/strong> Modern scientific know-ledge therefore allows us to understand certain verses of the Qur’an which, until now, it has been impossible to interpret.”<\/strong><\/span><\/i><\/span><\/p>\n

\u201cWhereas monumental errors are to be found in the Bible<\/span><\/i><\/strong>, I could not find a single error in the Qur\u2019an.\u201d (<\/i>pp. 251, 120. Italics\/color added).<\/i><\/span><\/p>\n

\u00a0\u00a0 If God wrote the Bible which contains \u201cmonumental errors\u201d and \u201ccontradictions\u201d then who wrote the Qur\u2019an which is free of errors and contradictions? Which is the Book, then, that you should follow? Clearly no sane or intelligent person will choose an inferior item over a superior one.<\/span><\/p>\n

\u00a0\u00a0 If the Devil wrote the Qur\u2019an then the Devil is greater than the Christians\u2019 God. And if Mohammad wrote the Qur\u2019an then Mohammad is greater than the Christians\u2019 God.<\/span><\/p>\n

If Mohammad was a \u201cfraud\u201d and \u201cfalse prophet\u201d and
\nAll\u0101h a \u2018false\u2019 God, then this \u201cfraud\u201d and \u201cfalse prophet\u201d of this \u2018false\u2019 God produced a Book\u2013the Qur\u2019an\u2013that is superior to the Bible in all facets of life\u2013moral, social, intellectual, and spiritual.<\/span><\/p>\n

*<\/span><\/p>\n

Hubal and All\u0101h:\u00a0 <\/i><\/span><\/strong>Is the pagan god Hubal the same as All\u0101h? <\/span><\/p>\n

\u00a0\u00a0 Muhammad Ali explained:\u201cIt should be further borne in mind that the idolaters did not deny the existence of God the Supreme, Whom they believed to be above their idols, who were recog-nized only as minor deities.\u201d1<\/span><\/sup>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n

\u00a0\u00a0 This belief in the Supreme Lord by the pagan Arabs was evident upon Abraha\u2019s invasion of Makkah in the year 570 to destroy the Ka\u2019ba. \u201cUnable to defend the Holy House against the huge army, \u2018Abd al-Muttalib thus prayed aloud, leaning upon the door of the Ka\u2019bah (he did not pray to any of the statues):<\/span><\/i> \u201cDefend, O Lord, Thine own House! and suffer not the cross to triumph over the Ka\u2019bah\u201d (Zurqani).\u201d2<\/span><\/sup><\/span><\/p>\n

\u00a0\u00a0 Thus, if to the pagan Arabs \u201cHubal\u201d is the same as Allah, then this idolater, \u2018Abd al-Muttalib was calling on Allah, the Lord of the worlds, to defend His First, Sacred and only House of wor-ship that He has established for all men. <\/span><\/p>\n

\u00a0\u00a0 Islam teaches that Allah is the God of all mankind. Hence, Allah is known by a myriad of names (according to the language of the people).<\/i> Thus, it does not matter if in Arabia God was known as Hubal or Allah; as long as He is worshipped in His Purity, i.e. He is the One and Only God, Who is the Eternal, The Absolute, Who begets not nor is begotten; and Whom there is none like Him\u2013(Qur\u2019an 112:1-4).<\/span><\/p>\n

Malik and Molech:<\/i><\/strong>\u00a0 <\/span>One of the ninety-nine names of All\u0101h is Malik (Master). Is this Malik the fire God Molech, of the Bible?\u2013(Leviticus 18:21; 20:2-5). (Molech\u2019s identity is unknown. He was associated with child sacrifice).<\/span><\/p>\n

\u00a0\u00a0 Malik<\/i>, in reference to Allah is not to be confused with Molech<\/i>, \u201cthe fire God,\u201d of the Bible.<\/span><\/p>\n

\u00a0\u00a0 Apart from being one of the names of All\u0101h, Malik <\/i>is also a general term meaning one who is in supervisory capacity over others, as is noted in Qur\u2019an 43:76, in reference to the custodian of Hell. <\/span><\/p>\n

\u00a0\u00a0 As Allah is the God of all the worlds, He is also the God of the prophets and of the people of Israel. In the verses of Leviticus, noted above, the people of Israel are instructed by God to keep their offspring from \u201cthe fire to Molech.\u201d This clearly shows that Molech is an other than God. Molech <\/i>then could not be the same as Malik\u2013Allah<\/i>. If Malik<\/i> and Molech<\/i> were the one and same being, it would seem senseless for God to instruct the Israelites to avoid Molech<\/i>. <\/span><\/p>\n

Scale\/Balance: <\/i><\/strong><\/span>Allah informing us that our deeds will be weighed does not mean that Allah will sit before a scale weighing our deeds. All of the verses of the Qur\u2019an (and sayings of the Prophet)<\/i> are not to be taken literally. The verses of the Qur\u2019an are either of literal or allegorical meaning\u2013(Qur\u2019an 3:6). Muhammad Ali notes: <\/span><\/p>\n

\u201cA man is judged by the preponderance of good or evil in him and it is in this connection that the setting up of a mizan, <\/i>or a balance, <\/i>is spoken of.\u00a0\u00a0 The words wazn<\/i> and mizan, <\/i>as used in the Holy Qur\u2019an in this connection, do not indicate weighing with a pair of scales; it is in the wider sense of fulfilling the requirements of justice that they are used. For instance, 57:25 speaks of messengers being sent with the Book and the mizan<\/i>, where the mizan <\/i>clearly stands for rules of justice or principles of equity \u2013\u201cthat men may conduct themselves with equity.\u201d\u201d(M. Ali, p. xvi).<\/span><\/p>\n

Sura Al-Falaq\u2013The Dawn (ch. 113): <\/span><\/i><\/strong>Allah is referred to as The Lord of The Dawn. <\/i>This chapter instructs us how to pray for Divine protection to guard us from becoming victims to all forms of evil \u2013the seen and the unseen\u2013<\/span> those who would impede us physically, those who cast doubt, plots treachery, and those who envy.<\/span><\/p>\n

Noah: <\/i><\/strong><\/span>Regarding the age of Noah. The Qur\u2019an 29:14 clearly states that Noah remained among his people \u201ca thousand years save fifty\u201d\u2013which would give 950 years. The fact that this statement is made at the beginning of the section, with the details of Noah following, does not mean that Noah was 950 years at the time of the Flood. The statement that Noah remained among his people<\/span><\/i><\/strong> is sufficient to convey that that was the time up to which he had lived, 950 years.<\/span><\/p>\n

\u00a0\u00a0 The Qur\u2019an does not support the story about a \u201cuniversal deluge\u201d; but that only Noah\u2019s people were drowned\u2013(Qur\u2019an 25:37; 29:14; 37:75-82; 71:21-25). And Maurice Bucaille in his book The Bible The Qur\u2019an and Science <\/i>has shown (on p. 34) that this Flood of Noah could not have been a global occurrence.<\/span><\/p>\n

Noah\u2019s ark on Mount Judi:<\/span> <\/i><\/strong>The Bible says that after the flood Noah\u2019s ark rested on Mount Ararat\u2013(Genesis 8:4) whereas All\u0101h, God, says it landed on Mount Judi\u2013(Qur\u2019an 11:44). <\/span><\/p>\n

\u00a0\u00a0 That the Bible precedes the Qur\u2019an and that the Qur\u2019an here seemingly differs with the Bible does not mean that the Bible is correct. Maurice Bucaille has pointed out \u201cWhereas monument-al errors are to be found in the Bible<\/i><\/strong>, I could not find a single error in the Qur\u2019an.\u201d (<\/i>pp. 251, 120. Italics\/emphasis added).<\/i>Even Christians have admitted to the humanness of the Bible. (See BIBLE).<\/span><\/span><\/p>\n

\u00a0\u00a0 Muhammad Ali notes:<\/span><\/p>\n

\u201cThe Greek name of this mountain is said to be Gor-dyoei, being one of those mountains which divide Arme-nia on the south from Mesopotamia. Sale says: \u201cThe tradition which affirms the ark to have rested on those mountains must have been very ancient, since it is a tradition of the Chaldeans themselves\u201d. And again: \u201cThe relics of the ark were also to be seen in the time of Epiphanius, if we are to believe him (Epiph. Haeres, 18); we are also told that the Emperor Heraclius went from the town of Thamanin up to the mountain Al-Judi, and saw the place of the ark (Elmacin, I. i.c.l.).Formerly there also existed a famous monastery, called the monas-tery of the ark, on one of those mountains\u201d.<\/span><\/p>\n

\u00a0\u00a0 Yusuf Ali has given an insight into the geography of the area of Mount Ararat. And adds:<\/span><\/p>\n

\u201cThe Biblical legend of Mount Ararat being the resting place of Noah\u2019s Ark is hardly plausible, seeing that the highest peak of Ararat is over 16,000 feet high. If it means one of the lower peaks of the Ararat system, it agrees with the Muslim tradition about Mount Judi (or Gudi), and this is in accordance with the oldest and best local traditions. These traditions are accepted by Joseph-us, by the Nestorian Christians, and indeed by all the Eastern Christians and Jews, and they are the best in touch with local traditions. See (Viscount) J. Bryce, \u201cTranscauca-sia and Ararat,\u201d<\/i> 4th<\/sup> ed; 1896, p. 216.\u201d\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n

\u00a0\u00a0 Malik Ghulam Farid made similar notations as Yusuf Ali. And notes:<\/span><\/p>\n

\u201c\u2018Judi (Djudi) is a lofty mountain mass in the district of Bohtan, about 25 miles N.E. of Jazirah ibn \u2018Omar\u2026.It owes its fame to the Mesopotamian tradition, which identifies it with, and not Mount Ararat, the mountain on which Noah\u2019s Ark rested\u2026.Older exegesis identified the mountain now called Judi, or according to Christian au-thorities the mountains of Gordyene, as the apobaterion of Noah\u2019 (Enc. Of Islam, vol. I. P. 1059). Babylonian traditions also place the mount Al-Judi in Armenia (Jew. Enc. under \u201cArarat\u201d), and the Bible admits that Babylon was the place where the descendants of Noah lived (Gen. 11:9).\u201d\u00a0\u00a0 <\/span><\/p>\n

\u00a0\u00a0 Noah\u2019s Ark rested on Mount Judi as All\u0101h, God, reveals. All\u0101h, God, the All-knowing does not err. <\/span><\/p>\n

\u00a0\u00a0 It may be that whereas the Bible refers to the mountain as a whole, the Qur\u2019an is more specific about the actual point on the mountain range where the Ark rested. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n

Noah\u2019s son drowned: <\/i><\/strong><\/span>The Bible teaches that all of Noah’s sons came into the ark with him\u2013(Genesis 6:9-10, 7:1, 7:7). Whereas All\u0101h, God, says one of Noah’s sons did not come into the ark\u2013(Sura 11:42-43). <\/span><\/p>\n

\u00a0\u00a0 Perhaps Noah had more than three sons. The Bible says, after the Flood Noah\u2019s three<\/i><\/strong> sons fructify the world\u2013(Genesis chapter 10). None of these sons went to Africa.<\/i><\/strong> Unless one of these sons was raisin-haired or it cropped up in one of their descendants, from where did the negro come? And if man is only 5,000 year old how it is that human remains that are nearly a million years old are found in Africa? Thus, Noah seems to have had more than three sons; and maybe even daughters.<\/span><\/p>\n

\u00a0\u00a0 All\u0101h saying that the Qur\u2019an confirms past scriptures only means that Revelations were given to the prophets of old, not that it put the stamp of Divine approval on all its stories, (one such childish story is chapter eleven, the tower of Babel). <\/i><\/strong><\/span><\/p>\n

The Qur\u2019an states, and research confirms, that only Noah\u2019s people were drowned, not the entire world.<\/span><\/p>\n

It would be an injustice to destroy the entire world for the sins of Noah\u2019s people.\u00a0\u00a0 <\/span><\/p>\n

\u00a0\u00a0 Significantly, whereas Muslims are required by All\u0101h to believe in all His revealed Books, many of the stories in the Bible such as that prophets committed sins are not supported by the Qur\u2019an. All\u0101h. tells us that all prophets were sinless. Whereas Muslims are to believe in past Scriptures, All\u0101h also tells us what not to believe, such as sonship of God, Trinity, God incarnate, inherited sin, vicarious atonement, karma and reincarnation, polytheism, idolatry, \u201cchosen people\u201d to the exclusion of others.\u00a0\u00a0 <\/span><\/p>\n

Saul and Gideon\u2013(Qur\u2019an 2:250; Judges 7:5): <\/i><\/strong><\/span>Only those critics of the Qur\u2019an are \u201cconfounded\u201d between Saul and Gideon, who have not carefully studied the Scriptures. As Muhammad Ali notes, \u201cThe story of Saul is here confounded with that of Gideon\u201d says a Christian critic.\u201d However: <\/span><\/p>\n

\u201cAll that the Qur\u2019an states is that Saul tried his forces by a river, and the Bible does not say anything about it. On the other hand, the Bible speaks of a trial of a somewhat similar nature by Gideon (Judges 7:1-6), while the Qur\u2019an does not speak of Gideon at all. The Qur\u2019an does not undertake to give a full and detailed history of the Israelites, and no Christian does, I think, hold the belief that the Bible gives a full and detailed record of the whole of the Israelite nation, so that it could not have omitted a single incident. Nor is there anything strange if Saul followed the example of Gideon. That these are two different incidents is made clear by the fact that while Gideon tried his forces by \u201cthe well of Harod\u201d (Judges 7:1), Saul tried his forces by a river, as stated in the Qur\u2019an. It further appears from the Bible that the river Jordan was there: \u201cSome of the Hebrews went over Jordan to the land of Gad and Gilead\u201d (1 Sam. 13:7).\u201d (M. Ali, comm. # 331).<\/span><\/p>\n

Solomon and the worm\u2013(Qur\u2019an 34:12-14):\u00a0 <\/span><\/i><\/strong>This \u201cworm that ate away at Solomon\u2019s staff\u201d is an allegorical expression. Reason would dictate that a King\u2019s palace would not have a literal \u201cworm\u201d inside. And if did (or gotten in somehow) it would have taken probably days if not weeks to gnaw away at Solomon\u2019s staff before Solomon could have fallen to the floor, alerting his servants that he was dead. In that time rigor mortis would have already set in and his body starting to decompose and would surely have been noticed by his servants. What this statement means is, as Muhammad Ali explained: \u201cThe refer-ence in the creature of the earth that ate away his staff <\/i>is to his son\u2019s weak rule, under whom the kingdom of Solomon went to pieces. It appears that Solomon\u2019s successor, Rehoboam, led a life of luxury and ease, and instead of acting on the advice of the older men, he yielded to the pleasure-seeking wishes of his companions (1 Kings 12:13), and it is to his luxurious habits and easy mode of life that the Holy Qur\u2019an refers when it calls him a creature of the earth<\/i>. The eating away of his staff signifies the disruption of the kingdom. The jinn, as already remarked, mean the rebellious tribes who had been reduced to subjection by Solomon, and who remained in subjection to the Israelites for a time, until the kingdom was shattered. This instance, as well as the one following, contains a warning for the Muslims as to the result of falling into luxury and ease, by which, however, they benefited little; the ultimate fate of the respective kingdoms of the Umayyads and Abba-sides was the same as that of Solomon\u2019s kingdom. See also 38:34a<\/i>.\u201d (Muhammad. Ali\u2019s trans-lation of the Qur\u2019an cab be viewed online www.muslim.org<\/span><\/a><\/span><\/strong>).<\/span><\/span><\/p>\n

Solomon and Sheba: <\/i><\/strong><\/span>Allah tells us in His Qur\u2019an 34:12-13 that \u201cjinn\u201d helped Solomon to build synagogues. Are these \u201cjinn\u201d supernatural beings? These \u201cjinn,\u201d Muhammad Ali wrote, \u201cwere no other that the strangers whom Solomon subjected to his rule and forced into service\u201d \u2013\u201cAnd Solomon told out threescore and ten thousand men to bear burdens, and fourscore thousand to hew in the mountain\u201d\u2013(See 2 Chron; 2:2-18). The \u201cjinn\u201d spoken of in Qur\u2019an 34:12-13 are the same \u201cdevils, every builder and diver\u201d that were made subjected to Solomon\u2013(Qur\u2019an 38:37), explains Muhammad Ali.<\/span><\/p>\n

\u00a0\u00a0 Jinn are not only beings of the unseen. Tabrezi is quoted as recording that \u201cthe Arabs speak of the jinn frequently, likening a man who is clever in executing affairs to the jinni and the shaitan or devil, and hence they say his jinn is gone<\/i>, when they mean that he became weak and abased.\u201d(M. Ali, comm. 2027). <\/span><\/p>\n

\u00a0\u00a0 Incidentally, if evil spirits can be exorcised and imprisoned in bottles, it could hardly be considered \u201cfable\u201d that Solomon had control over supernatural beings \u2013\u201cdemons\u201d and \u201cjinns.\u201d <\/span><\/p>\n

(For an explanation of \u201cjinns\u201d read Muhammad Ali Qur\u2019anic commentaries 2027 and 2143. And also his book The Religion of Islam<\/i>. For in-depth explanations of the stories of Moses and his servant Khidr, Dhulqar-nain, and Gog and Magog\u2013Qur\u2019an 18:60-101, read the commentaries of Muhammad Ali and Malik Ghulam Farid. Muhammad Ali\u2019s translation of the Qur\u2019an can be viewed online: www.muslim.org<\/a><\/strong><\/span><\/p>\n

Confusions and misunderstanding in the Qur\u2019an: <\/i><\/strong><\/span>There are no \u201cconfusions\u201d in the Qur\u2019an. The Qur\u2019an being the Revelation sent by Allah God through the Angel Gabriel, could not be the word of Mohammad or of Gabriel, but the Word of All\u0101h, God. <\/span><\/p>\n

\u00a0\u00a0 Words which appear to be those of Mohammad such as: \u201cI am commanded only to serve Allah\u201d\u2013(13:36)\u2013are the Words of All\u0101h instructing him what to say of himself personally; and in the case of others\u2013such as Abraham\u2019s dialogue with the king (2:258), and of the angels explaining that they descend by Allah\u2019s command (19:64)\u2013are the Words of Allah recounting in-cidents and\/or the sayings of others.\u00a0\u00a0 <\/span><\/p>\n

\u00a0\u00a0 Qur\u2019an 6:105 states: \u201cClear proofs have indeed come to you from your Lord; so whoever sees, it is for his own good; and whoever is blind, it is to his own harm. And I am not a keeper over you<\/i>.\u201d The words \u201cI am not a keeper over you,\u201d<\/i> are not the words of Mohammad, only that Mohammad is instructed by Allah God to relate to the people that he is not a keeper<\/i> over them, (i.e. he is not responsible for them<\/i>).\u00a0<\/i><\/span><\/p>\n

\u00a0\u00a0 In chapter 27:91 the Prophet is instructed to say: \u201cI am com-manded only to serve the Lord of this city\u2026\u201d<\/span><\/p>\n

\u00a0\u00a0 Here, All\u0101h instructed the Prophet to inform the people that he is \u201ccommanded only to serve the Lord of this city\u201d, (instead of serving other objects), though the speaker to the people is Mohammad; Mohammad was instructed by God to utter those words, thus the words could not be Mohammad\u2019s, but are the words of God. The words of the Qur\u2019an though at times are statements applying to Mohammad, are not his personal state-ments, but words put in his mouth<\/span><\/i><\/strong>\u00a0<\/i>by All\u0101h, God, and spoken in God\u2019s name<\/span><\/i><\/strong>\u2013(Deut; 18:18-19).<\/span> \u00a0<\/i>\u00a0<\/i><\/span><\/p>\n

The Seven sleepers in the cave: <\/i><\/strong><\/span>Chapter 18 of the Qur\u2019an is known as Sura Kahf <\/i>or The Cave<\/i>. It tells of the story of a number of righteous youths who, to escape persecution, took refuge in a cave. Where they slept for a number of years. <\/span><\/p>\n

\u00a0\u00a0 \u201cKahf <\/i>signifies a cave<\/i> as well as a place of refuge<\/i>, and raqim [a writing placed above the entrance to the cave] <\/i>means an inscription<\/i> or a tablet with a writing upon it,\u201d<\/i> explains Muham-mad Ali. This story alludes to the history of Christianity. (Bear-ing in mind that some verses of the Qur\u2019an are allegorical). <\/i><\/span><\/p>\n

\u00a0\u00a0 Muhammad Ali points out, that The Cave<\/i> \u201cstands for that peculiar aspect of the Christian religion which finds manifesta-tion in its institution of monkery, this being the distinctive cha-racteristic which it assumed soon after its birth,\u201d and that the Inscription<\/i> (raqim)<\/i> \u201ccontains a prophetical reference to another aspect of the Christian religion, quite opposed to its first aspect of growth in the Cave<\/i>. Inscription<\/i> (or Advertisement) is, in fact, as prominent a feature of the business activities of the Christian nations of today as the Cave <\/i>was a feature of their religious activities in the early days. \u2026The first and the last conditions of Christianity thus seem to be hinted at in the Cave<\/i> and the In-scription<\/i> respectively, a religion of monkery turned into a religion of business<\/i>.\u201d\u00a0\u00a0 <\/span><\/p>\n

\u00a0\u00a0 Muhammad Ali gave explanations of these Qur\u2019anic verses to show that,<\/i> \u201cit is really the history of Christianity that is dealt with in the story of the Companions of the Cave.\u201d Regarding verse 25 which says: \u201cand they remained in their cave three hundred years, and they add nine,<\/span>\u201d Muhammad Ali says:<\/span><\/p>\n

\u201cThere is no tradition that the Companions of the Cave remained in the Cave for three hundred years, but Chris-tianity itself remained in a Cave for full three hundred years. It is a fact that Christianity rose to power with the conversion of Constantine, and at the same time it lost its purity with the formulation of the doctrine of the Trinity, which was promulgated in 325 A.D. It is, more-over, now almost agreed that Jesus Christ was born five or six years before the reputed date of his birth. Bishop Barnes says in The Rise of Christianity<\/i> that he may have been born in 6-5 B.C. So if he began his ministry at the age of thirty, the Christian religion may be said to have been born at about 25 A.D., and thus exactly after three hundred years it lost its purity by the promulgation of the Trinitarian doctrine, emerging at the same time as a State religion. Thus it remained in the Cave for three hundred years.<\/span><\/p>\n

But what does this, the addition of nine years mean? (verse 25 above). <\/i>To reduce solar years to lunar years, three years have to be added to every hundred years, and to the three centuries another nine years are thus added. It is due to this computation that nine years are spoken of as being added<\/i>.\u201d\u00a0<\/i> (Comm. 1481; 1492; 1495).<\/span><\/p>\n

Mary the mother of Jesus, and Miriam the sister of Moses and Aaron: <\/i><\/strong><\/span>In the Qur\u2019an 19:28-29 Mary, the mother of Jesus is addressed as \u201csister of Aaron,\u201d and in Qur\u2019an 66:12 she (Mary) is called \u201cdaughter<\/span><\/i> of Imran.\u201d There is no error here.\u00a0\u00a0 Mary, addressed as \u201csister of Aaron\u201d is not to be \u201cconfused\u201d with Miriam the sister of Moses. <\/span><\/p>\n

\u00a0\u00a0 In Qur\u2019an 3:34 it is not<\/span><\/i><\/strong> Mary, the mother of Jesus who is termed \u201cwoman<\/span><\/i> of Imran\u201d but rather Mary\u2019s mother, Anna or Hannah; as verse 35 makes it clear by stating that she (Hannah) brought forth a female<\/span><\/i>; (whereas Mary, the mother of Jesus brought forth a male).<\/i> As noted, Mary, the mother of Jesus, is termed \u201cdaughter\u201d<\/span><\/i><\/strong> of Imran, not<\/span><\/i><\/strong> \u201cwoman\u201d of Imran. Muham-mad Ali:<\/span><\/p>\n

\u201cImra\u2019at<\/i> means a woman<\/i> and also a wife<\/i>. I take imra\u2019at \u2018Imran<\/i> as meaning a woman of the family of Amran<\/i>, because the name of a great ancestor is frequently used to indicate the nation which has sprung from him. Thus Kedar stands for the Ishmaelites and Israel for the Israe-lites. This interpretation is in perfect accord with what is said in the previous verse (3:32) as to the election of the descendants of Amran. The general statement is follow-ed by a particular instance. The second instance also refers to one of the descendants of Amran, viz. John the Baptist, who was also of \u201cpriestly descent through both parents\u201d (Bib. Dic., Cambridge University Press). Though we know very little regarding the parentage of Mary, yet the fact that she was, according to the only tradition that we have about her, devoted to the Temple from three to twelve years of age, shows clearly that she belonged to the priestly class. She is elsewhere called the sister of Aaron<\/i> (19:28) and not a sister of Moses, for priesthood was an exclusive prerogative of the descen-dants of Aaron. In the Semitic languages the words ab<\/i> (father), umm <\/i>(mother), akh<\/i> (brother), and ukht<\/i> (sister) are used in a broad sense, and do not necessarily imply the very close relations of real mother, father, brother, and sister. Thus we have a saying of the Prophet in which he speaks of himself as the prayer of my father Abraham.<\/i> (The Prophet Mohammad also refers to himself as the \u201cbrother of Joseph\u201d\u2013see comm. #1252). Jesus was also addressed as \u201cson of David\u201d. According to tradition, how-ever, \u2018Imran was the name of Mary\u2019s father, and therefore the words imra\u2019t \u2018Imran<\/i> may mean the wife of \u2018Imran<\/i>.\u201d (Comm. 412).<\/span><\/p>\n

\u00a0\u00a0 Regarding Mary, the mother of Jesus being addressed as \u201csister of Aaron\u201d and as \u201cdaughter of Imran, Muhammad Ali notes: \u201cIn the Semitic languages the words ab<\/i> (father), umm <\/i>(mother), akh<\/i> (brother), and ukht<\/i> (sister) are used in a broad sense, and do not necessarily imply the very close relations of real mother, father, brother, and sister. Thus we have a saying of the Prophet in which he speaks of himself as the prayer of my father Abraham<\/i>. Jesus was also addressed as \u201cson of David.\u201d According to tradition, however, \u2018Imran was the name of Mary\u2019s father\u2026\u201d
\n<\/span>The Prophet Mohammad, upon his conquest of Makkah, refers to himself as <\/span>brother<\/span><\/i> of Joseph. (M. Ali, comm. 412, 1252, respectively).<\/span><\/p>\n

Incidentally,\u00a0<\/span>Christians call God their Father. Do\u00a0 Christians have biological relationship with God so God is their Father?
\nAnd God calls Adam, Israel, Solomon, David etc. as His son and firstborn etc. Does God have biological relationship with these individuals so that they are His sons and firstborn etc.? (<\/span>Jesus-Son of G<\/span><\/a>od).<\/span><\/p>\n

Mi\u2019raj, The Prophet\u2019s Ascent (Qur\u2019an ch. 17): <\/i><\/strong><\/span>The Prophet\u2019s Ascent (Qur\u2019an ch. 17):\u00a0<\/i>It could hardly be doubt-ful that Allah, God, carried Mohammad to heaven and showed him of His signs. If God can take Elijah in a chariot to heaven, if He can translate Enoch to heaven, if He can raise Jesus up to heaven, if He can take the Zoroastrian \u201cArta (or Artay) Viraf\u201d to heaven, and if He can take Abraham \u201cto heaven,\u201d why is it difficult to accept that He can also take Mohammad to heaven, and show him of His signs?\u00a0\u00a0 <\/span><\/p>\n

(There is a difference of opinion among Muslims as to the nature of this journey (Mi\u2019raj) by the Prophet Mohammad; some holding that it was physical, and others, that it was spiritual. This difference of opinion is of no consequence; what is paramount is the significance of the journey\u2013that the Prophet Mohammad \u201cwould also inherit the blessings of the Israelite prophets,\u201d as noted by Muhammad Ali. And as prophesied by Jesus that the kingdom of God shall be taken from the Jews and given to another people: \u201cTherefore say I unto you, The king-dom of God shall be taken from you, and given to a nation bringing forth the fruits thereof\u201d\u2013Matthew 21:43). <\/span><\/p>\n

The Sabians<\/i><\/strong> (Qur\u2019an 2:62; 5:69; 22:17): <\/i><\/strong><\/span>There are some chapters of the Qur\u2019an, such as 56:75 and 53:1, that refers to the stars\/planets in oath. But these references do not mean that Mohammad worshipped the stars\/planets. <\/span><\/p>\n

\u00a0\u00a0 There are suras by the names of \u201cThe Cow\u201d (ch. 2) and \u201cThe Spider\u201d (ch. 29); one would have to be very foolish to suggest that Mohammad worshipped the \u201ccow\u201d and \u201cspider.\u201d<\/span><\/p>\n

\u00a0\u00a0 Regarding the Qur\u2019an swearing by the stars\/planets. The Qur\u2019an also swears by the moon, the night, and the dawn\u2013(74:32-34); and by the resurrection and the self-accusing spirit\u2013(75:1-2): this does not mean that Mohammad worshipped them. <\/span><\/p>\n

\u00a0\u00a0 If the Sabians \u201cinfluenced\u201d Mohammad to \u201cswear\u201d by the stars who \u201cinfluenced\u201d Mohammad to swear by these other mediums?<\/span><\/p>\n

\u00a0\u00a0 Apart from the \u201cstars,\u201d the Qur\u2019an also calls to witness\/oath the night and the morning\u2013(81:15-18); the heaven, the Promised Day and the bearer of witness\u2013(85:1-3); the heaven, the Comer by night, the cloud and the earth\u2013(86: 1-2, 11-12); by the daybreak, the ten nights, the even and the odd and the night when it departs\u2013(89:1-5); by the City (Makkah)<\/i>\u2013(90:1); by the sun and the moon and the day and the night and the heaven and the earth and the soul\u2013(91:1-7); by the fig and the olive, and mount Sinai and the City (Makkah)<\/i>\u2013(95: 1-3); and by the time\u2013(103:1): this does not mean that Mohammad worshipped these mediums.<\/span><\/p>\n

If the Sabians \u201cinfluenced\u201d Mohammad to \u201cswear\u201d by the stars, who \u201cinfluenced\u201d Mohammad to swear\/witness\/oath by these other mediums?\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n

\u00a0\u00a0 There may be \u201cseven planets,\u201d but it is rather strange that Mohammad would mimic the pagans in circuiting the Ka\u2019ba seven times yet he would set the daily prayers at five times per day and format the prayers into 2, 3 and 4 rakaahs<\/i> (sequence), and give Muslims the options of reciting the tasbih<\/i> (glorification of Allah God) <\/i>either 3, 5, or 7 times. <\/span><\/p>\n

\u00a0\u00a0 Moreover, it is not credible that Mohammad who from a vulnerable minority of one fought tooth and nail against idolatry would then at his invincible majority incorporate this idolatry into the pure worship of All\u0101h, God.<\/span><\/p>\n

\u00a0\u00a0 It is poor cerebrating to reason that Mohammad would resort to element worship when Allah tells him that He has made sub-servient to us the sun and the moon; and the stars are made subservient by Allah\u2019s command\u2013(Qur\u2019an 14:33; 16:12) so, adore not the sun nor the moon, but adore Allah Who created them\u2013(41:37); and that we are to worship none but Allah\u2013(Qur\u2019an 11:2).<\/span><\/p>\n

\u00a0\u00a0 That parts of a story are missing from the Qur\u2019anic narrative is of no consequence. The Qur\u2019an is not a storybook. It \u201cdoes not relate stories in all their details, and often omits a number of incidents which are not needed for its purpose.\u201d (M. Ali Qur\u2019anic comm. 1540). <\/span><\/p>\n

Adam and Iblis (Satan): <\/i><\/strong><\/span>Iblis refusing the command of Allah to make submission<\/i> to Adam (which some interprets to mean to \u201cworship\u201d<\/i> Adam) is not of literal meaning. Some verses of the Qur\u2019an are of literal meaning\u2013which forms the generalguidance\u2013and some verses are of allegorical meaning\u2013(Qur\u2019an 3:6). For example: The prophet Joseph had the vision that eleven stars and the sun and the moon were \u201cprostrating\/making obeisance\u201d to him; which was in fact his eleven brothers and parents honoring him, or that he would be on a high status above them\u2013Joseph\u2019s brothers and parents did not literally prostrate themselves to him or \u201cworship<\/i>\u201d him.<\/span><\/p>\n

\u00a0\u00a0 Allah did not ask Iblis to \u201cworship<\/i>\u201d Adam, but to bow down to or make obeisance to him (in a token of respect on account of him, [man in general], being superior to all creations). This is not \u201cworship.<\/i>\u201d Men, especially those receiving knighthood, bow in such honor\/respect to royalty\u2013this is not \u201cworship<\/i>\u201d of royalty. We also stand in respect\/honor of the national anthem, and at the raising of the flag\u2013this is not \u201cworship<\/i>\u201d of the anthem or flag. <\/span><\/p>\n

\u00a0\u00a0 However, if for whatever reason Allah had commanded Iblis to literally \u201cworship<\/i>\u201d\u00a0<\/i>Adam, who was Iblis to disobey the com-mand of God? Employees of a company are commanded not to punch the time card of another, but if the owner commands one employee to punch the card of another, that employee has no right to question the purpose of, or to refuse to comply with the order of the owner. If he does refuse, he is subject to discipline. <\/span><\/p>\n

\u00a0\u00a0 It is to be noted that Iblis\u2019 reason for disobeying the command of God to make \u201cobeisance\u201d to Adam was not because Iblis honors that God alone is to be worshipped, but because Iblis con-sidered himself superior to Adam: him being created from \u201cfire\u201d whereas Adam was created from \u201cdust\u201d\u2013(Qur\u2019an 7:12). Why Iblis has not been destroyed already for his disobedience to Allah is no \u201cpuzzle;\u201d neither is he \u201cmore powerful\u201d than God. Iblis was given respite until the Resurrection, to try to seduce man from the path of Allah. (Qur\u2019an 7:11-18; 15:26-44; 17:61-65). <\/span><\/p>\n

Cain and Abel:<\/span>\u00a0 <\/i><\/strong>The relation between Cain killing Abel unjustly and All\u0101h, God, prescribing for the Children of Israel that whoever kills a person unjustly it is as though he had killed all men; and whoever saves a life it is as though he had saved all men\u2013(Qur\u2019an 5:27-32), is that, to kill unjustly is the ultimate in transgression and such a killer is likely to kill several times over\u2013even all men; and to save a life (which only God can give)<\/i> is to commit the greatest act of compassion and one who has saved once is likely to save several times over\u2013even all men. This verse illustrates the enormity of committing murder and the sanctity of saving life.<\/span><\/p>\n

\u00a0\u00a0 All\u0101h sending a crow to show Cain how to bury the murdered Abel\u2013(Qur\u2019an 5:27-31. The Bible does not record this). This Adam family was primitive man. Cain killing Abel was the first act of murder in creation. It is not uncommon then for Cain to not know what to do or how to hide his brother\u2019s body. Thus All\u0101h sending this bird to scratch the ground to make a hole is knowledge. <\/span><\/p>\n

(The view has been expressed that two birds were sent as example to fight; with one killing the other in imitation of Cain killing Abel; and then scratching the ground and covering the dead bird in demonstration for Cain to observe and follow. Though this was said to be a vision <\/i><\/strong>not an actual happening, the reason being that All\u0101h would not have one bird unjustly killing another).\u00a0\u00a0 <\/span><\/p>\n

There is nothing wrong in Cain following this bird. Man\u2019s observation of the bird has led to the development of the field of aviation. Man is also studying other animals.<\/span><\/p>\n

Joseph<\/i><\/strong><\/span>: <\/strong>In the story of Joseph\u2013(Qur\u2019an chapter 12). <\/span><\/p>\n

\u00a0\u00a0 (a) Joseph\u2019s resolve not to sin with the Aziz\u2019s wife was the result of the Divine revelation given to him in his dream and in the well, about his future greatness\u2013(vv. 4-6; 15; 24). As to what the women were doing at the time they cut their hands offers no lesson\u2013they had gossiped about the Aziz wife\u2019s attempt to sed-uce Joseph; she had prepared a repast for them to introduce Joseph to them so as to justify her affection for Joseph. That the women cut themselves on beholding Joseph\u2019s beauty was enough to establish that Joseph had the features that could easily cause women to become excited\u2013(vv. 30-32). <\/span><\/p>\n

\u00a0\u00a0 (b) When Benjamin is caught with the silver cup in his sack one of his brothers said that if Benjamin has stolen, then a bro-ther of his (meaning Joseph) had also stolen before him (Ben-jamin)\u2013(vv. 69-77). That the Qur\u2019an does not relate the inci-dent(s) as to how Joseph was \u201caccused of stealing\u201d or why or what Joseph had stolen offers no moral lesson. In this story one of the brothers of Benjamin offered that one of them be punished instead of Benjamin. The guard informed them that: \u201cAllah for-bids that we should seize other than him whom we found with our property, for then surely we should be unjust!\u201d\u2013(vv. 78-79). The moral of this portion of the story is that no one is to be blamed for the wrongs of another. Likewise, Joseph was not to be blamed for theft because \u201cBenjamin\u2019s mother before him had stolen\u2013referring to the time when Rachel carried off her father\u2019s household gods\u2013(Genesis xxxi. 19-35). The moral of this incident is that it is an injustice to blame children for the sins of their parents and vice versa, and to punish the innocent for the guilty. <\/span><\/p>\n

\u00a0\u00a0 (c) Jacob was certain that his son Joseph was alive. Being a prophet of God, he received Divine revelation: \u201c\u2026.and I know from Allah what you know not\u201d. This is why he again instructed his other sons to \u201cgo and inquire about Joseph and his brother (Benjamin, who was wrongly imprisoned for stealing a cup)\u2013(vv. 84-87). <\/span><\/p>\n

\u00a0\u00a0 There is nothing \u201coffensive\u201d or \u201cerotic\u201d in the Qur\u2019anic narration of the story of Joseph. As Muhammad Ali points out in his introduction to this chapter 12 of the Qur\u2019an, the story of Joseph is a parallel to the mission of the Prophet Mohammad:<\/span><\/p>\n

\u201cThe entire chapter gives a continuous account of the history of Joseph, the first three verses and the conclud-ing section both pointing to the purpose which underlies the story. It is not, in fact, a mere narrative, but foretells the ultimate triumph of the Holy Prophet, who was to be turned out of his native city, and also the final submis-sion of those who were plotting against his very life.<\/span><\/p>\n

The chapter deals with three kinds of vision, viz; the vision of a prophet (Joseph), which pointed to his ultimate triumph and the triumph of Truth (vv. 4 and 100); the vision of a king, relating to the material wel-fare of those under his care (vv. 43-49), and the vision of ordinary men, relating to their own adversity or prosperi-ty (vv. 36-41). The grander the purpose, the longer the vision takes for its due fulfillment; Joseph\u2019s vision took a whole lifetime, the king\u2019s vision fourteen years, while the visions of ordinary men come to immediate fulfilment. The Holy Prophet doubtless obtained consolation from these facts, as he had before him a very grand object\u2013the reformation, first of the Arabs and then of the whole world.<\/span><\/p>\n

In the arrangement of the chapters, the connection of this chapter with the one preceding it (i.e<\/i>. the 11th<\/sup> chapter) is clear. That chapter deals with the histories of several well-known prophets and the fate of their oppo-nents. This prophetically states that the mutual dealings of the Holy Prophet and his enemies would be similar to the dealings of Joseph and his brethren, there being per-secution on one side and entire forgiveness and merciful dealing on the other.\u201d\u00a0\u00a0 <\/span><\/p>\n

Abraham and Joseph lying: <\/i><\/strong><\/span>No details were given as to this \u201clying.\u201d<\/span><\/p>\n

\u00a0\u00a0 In the Qur\u2019an 21:51-68, Allah recounts the incident of the youthful Abraham, who was averse to idolatry, of breaking all the idols of his people excepting the \u201cchief\u201d idol. When asked if he had broken the idols, Abraham responded \u201cHe said Surely (someone) has done it. The chief of them is this (the big idol)<\/i>; so ask them (the broken idols)<\/i>, if they can speak (they will tell who did it)<\/i>\u201d <\/span><\/p>\n

\u00a0\u00a0 Abraham\u2019s motive for engaging in this \u2018game of wit\u2019 was to show them that even the things they worship could not speak as to whom had caused their injury, nor was the \u201cchief\u201d idol able to defend them against their attacker: he was calling them to reason that things carved by their own hands cannot confer benefit nor effect harm.<\/span><\/p>\n

\u00a0\u00a0 Thus, firstly, this alleged \u201clying\u201d of Abraham was not to the detriment of anyone as no other person was accused of the act, and secondly, it was to their own benefit in proving to them the futility of worshipping idols. However, though they were ashamed that their idols were useless in speaking, they proceeded to harm Abraham to avenge their idols\/gods; which proves (as noted above)<\/i> as Allah says, the idolaters follow their fathers \u201cEven though their fathers had no sense<\/i> at all, nor did they follow the right way\u201d\u2013(Qur\u2019an 2:170), meaning, not only are they wrong in their worship they also do not use their reasoning\u2013they have no sense.<\/i> <\/span><\/p>\n

\u00a0\u00a0 Notably, Abraham was yet a youth at the time of this incident: he was not a prophet for the critics to charge the prophet Abra-ham as \u201clying.\u201d Significantly, however, it may be argued that this was no \u201clying\u201d by Abraham, as he says \u201cSurely (someone) has done it;\u201d this \u201csomeone\u201d could be him in which case he was not denying or admitting any guilt; and secondly, he says \u201cThe chief of them is this (the chief idol)<\/i>; so ask them (the broken idols)<\/i>, if they can speak;\u201d in this Abraham is telling his people to ask the \u201cchief idol\u201d as to who broke the other idols. Thus there was no \u201clying.\u201d In effect, Abraham is saying that obviously someone has broken the idols; the chief idol has the axe; ask the broken idols to tell you who broke them. <\/span><\/p>\n

\u00a0\u00a0 In the Bible. Genesis 12:11-19 and 20:2-18 note Abraham \u201clying\u201d to Pharaoh and to king Abimelech that Sarah was his sister. Allah allows a person under compulsion, who fears for his life, to disavow Him, though he inwardly is devoted to Him\u2013(Qur\u2019an 16:106. This allowance under \u201ccompulsion\u201d does not cover bearing false witness against another to save yourself). <\/span><\/p>\n

\u00a0\u00a0 In each incident, Abraham feared that if the Pharaoh (and the king) knew Sarah was his wife, he would have killed him so that he could have Sarah. Abraham\u2019s saying that Sarah was his sister was made under compulsion, and thus not blamable. And his \u201clying\u201d was not to the detriment of Sarah or any other person.<\/span><\/p>\n

\u00a0\u00a0 Significantly, however, Abraham did not lie that Sarah was his sister; she was <\/i>his sister from his father\u2019s side\u2013(Gen. 20:12). (Perhaps Abrahams\u2019 father had more than one wife or that Sarah was his daughter from a previous marriage). <\/span><\/p>\n

\u00a0\u00a0 As for Joseph\u2019s \u201clying.\u201d Qur\u2019an chapter 12. Briefly, excepting his youngest brother, Benjamin, Joseph\u2019s other ten brothers plotted to kill Joseph, because he was his father\u2019s favorite son. They threw Joseph into a well and told their father that a wolf had devoured him. Joseph was found by travelers who sold him into slavery in Egypt. Joseph found favor with the king and was made controller of the kingdom. <\/span><\/p>\n

\u00a0\u00a0 In time, famine drove Josephs\u2019 ten culprit brothers to Egypt to buy grains. Joseph recognized them but they did not recognize Joseph. Using the grains as leverage, Joseph told his brothers that in order for them to get more grains they would have to bring their little brother, Benjamin. <\/span><\/p>\n

\u00a0\u00a0 On their next trip, they brought Benjamin. Joseph revealed his identity to Benjamin\u2013(verse 69). Joseph wanted to have time with Benjamin but without revealing himself to the others. To accomplish this Joseph arranged for the \u201cking\u2019s drinking-cup\u201d to be placed in Benjamin\u2019s bag, so as to make it look as if Benja-min was trying to steal it. Subsequently, Benjamin was accused and arrested for theft. <\/span><\/p>\n

\u00a0\u00a0 To charge Joseph of \u201clying\u201d to the other brothers that Benja-min had committed \u201ctheft\u201d is nothing but a blunder. This accu-sation of \u201ctheft\u201d was against Benjamin and it is obvious that Benjamin was in on the plan. Thus one cannot be charged as \u201clying\u201d on another person when this other party is in on the ruse. <\/span><\/p>\n

\u00a0\u00a0 Even if Benjamin was unawares of Joseph\u2019s plan, Joseph, being the authority (and a righteous man), would not have pro-secuted an innocent person, much less his innocent brother. <\/span><\/p>\n

\u00a0\u00a0 Significantly, it was not Joseph who said that Benjamin had committed \u201ctheft;\u201d it was one of his brothers; as is evident from verse 80 which states that the brothers had conferred privately on the matter of this \u201ctheft\u201d and one of them decided to remain in Egypt; whereupon he instructed the others (in verse 81) to: \u201cGo back to your father and say: \u2018O our father, thy son committed theft.\u201d <\/span><\/p>\n

Alexander the Great: <\/i><\/strong><\/span>In His Qur\u2019an 18:83, Allah recounted the story of Dhul-qarnain (Zul-qarnain).<\/i>Muhammad Ali identifies Dhul-qarnain with \u201cDa-rius I Hystaspes (521-485 BC).\u201d Malik Ghulam Farid identifies him with \u201cCyrus\u201d. And Yusuf Ali states, \u201cPopular opinion iden-tifies Zul-qarnain with Alexander the Great.\u201d<\/span><\/p>\n

\u00a0\u00a0 Muhammad Ali and Malik Ghulam Farid have made extensive commentaries on Dhul-qarnain. Yusuf Ali has devoted an im-pressive five-page Appendix to this topic at the end of chapter 18. In this Appendix he notes: \u201cIt is one of the wonders of the Qur\u2019an, that, spoken through an Ummi\u2019s (unschooled one\u2019s) mouth, it should contain so many incidental details which are ab-solutely true.\u201d And that \u201cEach of the episodes mentioned is his-torical. But the pomp and glitter of military conquest are not mentioned. On the contrary spiritual motives are revealed and commended.\u201d Which \u201cspiritual significance\u201d is the \u201cchief thing to note in the story.\u201d<\/span><\/p>\n

\u00a0\u00a0 It would be an absurdity to say that the Qur\u2019an is \u201chopelessly confused historically\u201d because of the Muslim\u2019s inability to una-nimously identify Dhul-qarnain. Whether Dhul-qarnain <\/i>was \u201cDarius,\u201d \u201cCyrus\u201d or \u201cAlexander the Great,\u201d whether he was a Muslim or not is of no consequence. What is significant is that the incidents recounted are historically accurate.<\/span><\/p>\n

\u00a0\u00a0 Regarding the question as to whether Alexander the Great was a Muslim. Who is a Muslim? All prophets of God obeyed the laws of God. They were thus, Muslims. If Alexander the Great was a prophet or followed the teachings of any of these prophets, he also would be obedient to the laws of God, and would be a Muslim.<\/span><\/p>\n

Mariolatry: <\/i><\/strong><\/span>The Qur\u2019an 5:116 states: \u201cAnd when Allah will say: O Jesus, son of Mary, didst thou say to men, Take me and my mother for two gods besides Allah?\u201d This is not to be taken to mean that the Qur\u2019an includes Mary as part of the Trinity. Muhammad Ali notes: <\/span><\/p>\n

\u201cFrom this description of Mary being taken for a god by the Christians, some Christian critics of the Qur\u2019an conclude that the doctrine of the Trinity according to the Qur\u2019an consists of three persons\u2013God, Jesus and Mary. But this is an absolutely unwarranted conclusion. Mary is no doubt spoken of as being taken for an object of worship by the Christians; but the doctrine of the Trinity is not mentioned here, while the Divinity of Mary is not mentioned where the Trinity is spoken of. The doctrine and practice of Mariolatry, as it is called by Protestant controversialists, is too well-known. In the catechism of the Roman Church the following doctrines are to be found: \u201cThat she is truly the mother of God, and the second Eve, by whose means we have received blessing and life; that she is the mother of Pity and very specially our advocate; that her images are of the utmost utility.\u201d (Ency<\/i>. Br. 11th<\/sup> ed., vol. 17, p. 813).\u201d3<\/span><\/sup><\/span><\/p>\n

\u00a0\u00a0 If the Trinity consists of God, Jesus and Mary, Allah would not condemn the Trinity as blasphemous\u2013(Qur\u2019an 4:171).Mary, created by God, could not be \u201cthe Mother of God.\u201d God could not have a mother, as He is the First and the Creator of all.<\/span><\/p>\n

\u00a0\u00a0 Wonder what lead \u201cThe highly revered Muslim commentator al-Baidawi\u201d to speculate that \u201cMuhammad\u2019s own view\u201d was that \u201cthe Trinity consist of God, Christ, and Mary\u201d considering that All\u0101h unambiguously condemned the Trinity as blasphemous, and decreed that followers of Trinity are destined to Hell\u2013(Qur\u2019an 5:75-76). Moreover, how could anyone know that Mohammad\u2019s \u201cown view\u201d was that \u201cthe Trinity consist of God, Christ, and Mary\u201d when Mohammad expressed no such \u201cview\u201d? <\/span><\/p>\n

Sura Fatihah & \u201cSay\u201d: <\/i><\/strong><\/span>The Fatihah<\/i> could not be Mohammad\u2019s words when Allah says: \u201cAnd certainly We have given thee seven oft-repeated (verses) and the grand Qur\u2019an\u201d\u2013(Qur\u2019an 15:87). Muhammad Ali points out that: \u201cThe Fatihah<\/i> has a special importance as a prayer. Its oft-repeated seven verses constitute the prayer for guidance of every Muslim at least thirty-two times a day.\u201d \u201c\u2026 the Fatihah<\/i> is the quintessence of the whole of the Qur\u2019an. For the Qur\u2019an is a book which declares the glory of Allah and teaches the right way to man, and both these themes find full expression in the Fatihah<\/i>.\u201d\u2013(Notes to ch. 1 of the Qur\u2019an; pp. 1, 2.).\u00a0\u00a0 <\/span><\/p>\n

\u00a0\u00a0 The Qur\u2019an came to answer questions and to give guidance. A moment\u2019s cerebration would reveal that in the Fatihah All\u0101h, God, instructs man how to begin his offering of praise to Him and how to seek His aid. The Fatihah<\/i> reads:<\/span><\/p>\n

    \n
  1. Praise be to Allah, the Lord of the worlds.<\/span><\/li>\n
  2. The Beneficent, the Merciful.<\/span><\/li>\n
  3. Master of the day of requital<\/span><\/li>\n
  4. Thee do we serve and Thee do we beseech for help.<\/span><\/li>\n
  5. Guide us on the right path,<\/span><\/li>\n
  6. The path of those upon whom Thou hast bestowed favors,<\/span><\/li>\n
  7. Not those upon whom wrath is brought down, nor those who go astray.\u2013(Qur\u2019an 1:1-7).<\/span><\/li>\n<\/ol>\n

    \u00a0\u00a0 <\/i>The charge that the Fatihah<\/i> is Mohammad\u2019s words has been given the lie not only by Allah\u2019s statement that He gave us the seven-oft repeated verse and the Grand Qur\u2019an\u2013(15:87); but by the Fatihah <\/i>itself; in the very first verse. It is doubtful that any in 7th<\/sup> century Arabia knew that there was more than one world; yet the verse says that Allah is the Lord of the worlds<\/span><\/i><\/strong>\u2013(1:1) <\/span><\/p>\n

    \u00a0\u00a0 It is perplexing that \u201cIbn Masud\u201d \u201crejected the Fatihah\u201d and chapters 113 and 114 that begins with the words \u201cI seek refuge in the Lord,\u201d as being \u201cnot part\u201d of the Qur\u2019an and still remained with the Prophet and Islam. Considering that Mohammad taught that the Qur\u2019an is from Allah. <\/span><\/p>\n

    \u00a0\u00a0 There is no grounds for the belief that the words \u201cI seek refuge with the Lord,\u201d be considered as \u201cnot part\u201d of the Qur\u2019an. In these chapters All\u0101h instructs us in the manner how to pray for Divine protection to guard us from becoming victims to all forms of evil\u2013the seen and the unseen\u2013those who would impede us physically, those who cast doubt, plots treachery, and those who envy. <\/span><\/p>\n

    \u00a0\u00a0 This word \u201cSay,\u201d which occurs \u201csome 350 times\u201d in the Qur\u2019an. Part of the function of the Qur\u2019an is to give guidance and to answer questions. It is obvious then that when a question was put to the Prophet, that Allah would reveal for him to \u201cSay (such and such\u2026). There are also verses that begin with \u201cThey ask thee (about so and so\u2026) <\/span><\/p>\n

    \u00a0\u00a0 When a question requiring revelation was put to the Prophet and that revelation was given immediately then it seems the response would be \u201cSay (such and such)\u2026\u2026\u201d When revelation was given later some time after the question, then it seems the response would be preceded by words to the effect of \u201cThey ask thee about so and so\u2026\u201d in order to recall the subject matter, and then followed by the answer which would generally be \u201cSay (such and such)\u2026\u201d Also, the word \u201cSay\u201d is used in statements in reasoning against certain beliefs: as against the Jews and Christians\u2013(Qur\u2019an 2:94, 97; 5:68, 76-77; 62:6-8).\u00a0\u00a0 <\/span><\/p>\n

    \u00a0\u00a0 Word or parts of the Qur\u2019an could not have been \u201cinserted\u201d into the Qur\u2019an after the Prophet\u2019s death when the Qur\u2019an was memorized, written down (and sequenced) by the Prophet Mohammad himself.\u00a0<\/i>(The Angel Gabriel rehearsed the Qur\u2019an annually with the Prophet\u2013Bokhari Vol. 4; # 819).<\/span><\/p>\n

    \u00a0\u00a0 There are no \u201cconfusions\u201d in the Qur\u2019an. The Qur\u2019an being the Revelation sent by All\u0101h, God, through the Angel Gabriel could not be the word of Mohammad or of Gabriel, but the Word of All\u0101h, God. Words which appear to be those of Mohammad such as: \u201cI am commanded only to serve Allah\u201d (13:36)\u2013are the Words of Allah instructing him what to say of himself person-ally; and in the case of others\u2013such as Abraham\u2019s dialogue with the king (2:258), and of the angels explaining that they descend by Allah\u2019s command (19:64)\u2013are the Words of Allah recounting incidents and\/or the sayings of others.\u00a0\u00a0 <\/span><\/p>\n

    \u00a0\u00a0 In chapter 6:104 (105), the statement, \u201cI am not your keeper,\u201d in these words Mohammad was instructed by Allah to inform the people that he is not their keeper; thus these words, though uttered through the lips of Mohammad, are the words of God. A clerk who conveys the direct words of his superior could not be said to be the owner of those words.<\/span><\/p>\n

    \u00a0\u00a0 The same applies to Qur\u2019an 6:114 in which All\u0101h reveals for the Prophet to state to the people: \u201cShall I then seek a judge other than All\u0101h, when He it is Who has sent down to you the Book fully explained.\u201d <\/span><\/p>\n

    Abu Lahab: <\/i><\/strong><\/span>Allah reveals in chapter 111 of the Qur\u2019an: \u201cAbu Lahab\u2019s hands will perish and he will perish. His wealth and that which he earns will not avail him. He will burn in fire giving rise to flames \u2013And his wife\u2013 the bearer of slander; Upon her neck a halter of twisted rope\u201d\u2013(Qur\u2019an 111:1-5).<\/span><\/p>\n

    \u00a0\u00a0 As explained, the words of the Qur\u2019an are all Word of Allah, and not the words of either Mohammad or Angel Gabriel: they are only the conveyers of these words.<\/span><\/p>\n

    \u00a0\u00a0 Abu Lahab means, \u201cfather of flame\u201d<\/i> Abu Lahab, an uncle of the Prophet, was \u201cone of the most inveterate enemies of early Islam\u201d who cursed the Prophet. \u201cIt is also related that he follow-ed the Prophet when he went out to preach, saying to the people that the Prophet was a mad relative of his.\u201d<\/span><\/p>\n

    \u00a0\u00a0 \u201cMany of the leaders of persecution perished at Badr, and Abu Lahab himself perished a week after Badr, consumed with grief and his own fiery passions. Verse 3 (of sura 111)\u00a0<\/i>was prophetic of his end in this very life, though it also refers to the Hereafter.\u201d<\/span><\/p>\n

    \u00a0\u00a0 Abu Lahab\u2019s wife, Umm Jamil, not only \u201cused to spread false reports about the Prophet;\u201d but she \u201cwas a woman of equally passionate spite and cruelty against the sacred person of the holy Prophet. She used to tie bundles of thorns with ropes of twisted palm-leaf fibre and carry them and strew them about on dark nights in the paths which the Prophet was expected to take, in order to cause him bodily injury. \u201cTo carry fire-wood\u201d may also be symbolical for carrying tales between people to embroil them. This was also one of her vices.\u201d<\/span><\/p>\n

    \u00a0\u00a0 \u201cIt is said that Abu Lahab\u2019s wife died by being strangled by the very rope in which she used to bring thorns.\u201d4<\/span><\/sup><\/span><\/p>\n

    \u00a0\u00a0 There is nothing \u201cignorant\u201d about a man (and his woman)\u00a0<\/i>who faces no compulsion or persecution and chooses to engage in opposition and \u201cpersecution\u201d (and to slander and mechanize in-jury) of another. <\/span><\/p>\n

    \u00a0\u00a0 It does not \u201cill becomes\u201d All\u0101h, God to \u201ccurse\u201d Abu Lahab and to address his wife as \u201ca fire-wood carrier.\u201d The curse (destruc-tion) of a tyrant is a blessing (freedom) for the oppressed. It would not be better to have oppression than freedom.<\/span><\/p>\n

    Those religionists\u2013Muslims, Jews, Hindus, Christians, etc;\u2013 who pray for the destruction of the evildoers, are not unGodly. The Allies rising up against the Third Reich is not unconscion-able\u2013(if you believe it is, go tell it to the survivors of the concen-tration camps and to their families). <\/span><\/p>\n

    \u00a0\u00a0 It does not \u201cill becomes\u201d Allah to destroy evil-doers, and it is \u201cnot worthy\u201d of Mohammad or any prophet of Allah to call for the defeat of those who persecute and fight Divine truth.<\/span><\/p>\n

    Two Speakers: <\/i><\/strong><\/span>In chapter 17:1 of the Qur\u2019an Allah reveals: \u201cGlory to Him Who carried His servant by night from the Sacred Mosque (Makkah) to the Remote Mosque (Jerusalem), whose precincts We blessed, that We might show him of Our signs! Surely He is the Hearing, the Seeing.\u201d<\/span><\/p>\n

    \u00a0\u00a0 \u201cWe\u201d and \u201cOur\u201d in the verse refers to the powers of God, and is the same as if \u201cGod\u201d or \u201cHe\u201d was mentioned in the text. As the instances of the powers of God are limitless, there is nothing \u201cunusual\u201d about the number of times this \u201cWe\u201d and \u201cOur\u201d is used in the Qur\u2019an. These words are not self-glorification by Allah. But they become words of praise to God when uttered by us, which is the intent of this revelation since one of the aspect of the Qur\u2019an is the glorification of Allah. <\/span><\/p>\n

    \u00a0\u00a0 Thus the statement becomes our saying, \u2018Glory to God<\/span> Who carried His servant from Makkah to Jerusalem, whose precincts God<\/span> blessed, that God<\/span> might show him of His<\/span> signs. And God<\/span> is the Hearer, the Seer.\u201d\u00a0\u00a0 <\/span><\/p>\n

    \u00a0\u00a0 The words of Qur\u2019an 27:91,\u00a0\u00a0 \u201cI am commanded only to serve the Lord of this city,\u201d though referring to the Prophet are the words of instruction from Allah. <\/span><\/p>\n

    \u00a0\u00a0 Here, as in chapter 6:105, noted above, (and in every other place of similar utterances)<\/i> the same reasoning is applied: they are words of instructions from God relating personally to the Prophet as to what he must say or do. <\/span><\/p>\n

    Swearing\/Oaths:<\/i><\/strong><\/span> In many instances in the Qur\u2019an the words \u201cI swear by\u201d are mentioned. This expression means \u201cI (All\u0101h) call your attention to.\u201d <\/span><\/p>\n

    \u00a0\u00a0 In sura 81:15-17 it is not Mohammad who is \u201cswearing\u201d. In these verses Allah are calling our attention to the phenomenon in nature\u2013that just as how the planets and the night and day etc. are a surety\u2013the Qur\u2019an surely is a Revelation from Him.<\/span><\/p>\n

    \u00a0\u00a0 The verses of sura 84:16-19 which says, \u201cI call to witness the sunset redness, And the night and that which it drives on, And the moon when it grows full, That you shall certainly ascend to one state after another.\u201d These verses have nothing to do with paganism. As has already been shown there is nothing \u201cpagan\u201d in Islam. These verses are prophetic about the triumph of Islam. These statements are emphasizing that just as how things in nature\u2013such as sunset, and the alternation of the night and day, and the increasing of the light of the moon\u2013are immutable, likewise the success of Islam cannot be altered or be prevented.<\/span><\/p>\n

    \u00a0\u00a0 Allah uses oaths in some of the passages of the Qur\u2019an: \u201cI swear \u2026\u201d (75:1-2; 90:1). <\/span><\/p>\n

    \u00a0\u00a0 The swearing and \u201coaths\u201d of God is not a \u201cmatter of ridicule.\u201d<\/span><\/p>\n

    \u00a0\u00a0 Allah does not need anything from man. He does not need recognition. Allah swearing\/taking \u201coaths\u201d in these verses is not to gain believability for Himself, but to call to man that man is witness against his own self because of the undeniable truths that surrounds him. <\/span><\/p>\n

    \u00a0\u00a0 If God was to try to arrest our attention through angels, or beings on other planets or cities in distant places, it would not have any impact on us. Man needs tangible evidence to convince him; and there are no better proofs than those in his own presence, that tell on his own being.\u00a0\u00a0 <\/span><\/p>\n

    \u00a0\u00a0 Allah makes statements that man can identify with. Certainly man can identify with the resurrection (which is like the coming of the dead earth to life after rainfall), and with his conscience\u2013(75:1, 2); and by the City of Makkah, which city is not any place distant but in the midst of his very gaze\u2013(90:1). And since these items\u2013resurrection\/rainfall, conscience, City of Makkah\u2013are in-trinsic parts of their being, they are admonished that just as how these things are a surety then so are His words.<\/span><\/p>\n

    \u00a0\u00a0 The instances of the powers of God are limitless, thus there is nothing \u201cunusual\u201d about the number of times Allah has used the plural of majesty, \u201cWe,\u201d in the Qur\u2019an.<\/span><\/p>\n

    Foreign vocabulary of the Qur\u2019an: <\/i><\/strong><\/span>How many words are there in the Qur\u2019an? <\/span><\/p>\n

    \u00a0\u00a0 That Arthur Jeffery found \u201cabout 275 words\u201d in the Qur\u2019an which can be considered<\/i><\/strong> foreign is hardly a matter of worth to discredit the claim of the Qur\u2019an to be an Arabic Qur\u2019an. <\/span><\/p>\n

    \u00a0\u00a0 The English language is made up of \u201cforeign\u201d words, this does not negate it from being called \u201cEnglish.\u201d Where then is the problem that the Qur\u2019an has words that can \u201cbe considered foreign.\u201d Considered<\/span><\/i><\/strong> mind you. Not certain.<\/span><\/p>\n

    Perfect Arabic: <\/i><\/strong><\/span>Three examples of grammatical errors have been pointed out to in the Qur\u2019an:<\/span><\/p>\n

    1.\u00a0 Chapter 49:9 of the Qur\u2019an says in part: \u201cAnd if two parties of believers fight each other, make peace between them.\u201d\u00a0 The verb meaning \u201cfight each other\u201d is \u201cplural,\u201d but should be \u201cdual\u201d like the subject \u201ctwo parties.\u201d<\/span><\/span><\/p>\n

    2. Chapter 4:162 says in part: \u201cBut the firm in know-ledge among them and the believers\u2026. And those who keep up prayer and give the poor rate.\u201d\u00a0 The word moqimenas \u2013<\/i>who keep up prayer\u2013 is in the \u201caccusative case;\u201d but should be moqimunas,<\/i> the \u201cnominative case.\u201d<\/span><\/span><\/p>\n

    3. Chapter 20:63 says in part (about Pharaoh\u2019s people speaking to Pharaoh about Moses and Aaron)<\/i>: \u201cThese are surely two enchanters.\u201d The word for these two<\/i> (hadhane)<\/i> is in the \u201cnomi-native case;\u201d but should be in the \u201caccusative case\u201d (hadhayne)<\/i>.\u00a0\u00a0<\/span> <\/span><\/p>\n

    \u00a0\u00a0 (According to Arabic scholar), <\/i>it is true that the above three examples are of incorrect grammar. However, in order to arrest the attention of the reader and to impress upon the mind the importance of the matter, the Qur\u2019anic statements are correct. The rules of Arabic language sanction the variations for the purpose of emphasis. <\/span><\/p>\n

    (An example of this is the word dhalika<\/i> [of dhalik-al kitab<\/i>\u2013Qur\u2019an 2:2] which means that<\/i>. The translation should be that <\/i>book [referring to the Qur\u2019an<\/i>],\u00a0<\/i>but is translated this <\/i>book. As the \u201cArabic English Lexicon by Edward William Lane says: \u201clike as a person held in mean estimation is indicated by hadha <\/i>which denotes a thing that is near, so, on account of its high degree of estimation a thing that is approved is indicated by dhalika<\/i>, whereby one indicates a thing that is remote.\u201d\u201d (M. Ali, comm # 12). Thus, that <\/i>Book\u2013which is the Qur\u2019an in a guarded tablet<\/i>\u2013(Qur\u2019an 85:21-22), is this<\/i> Book, which we have in our possession).<\/span><\/p>\n

    \u00a0\u00a0 Regarding the word hadhane <\/i>(of Qur\u2019an 20:63 noted above).\u00a0\u00a0 \u2018Uthman, the third Caliph, and \u2018Aisha, the wife of the Prophet, could not have read the word hadhayne <\/i>(instead of hadhane<\/i>). It is indeed rather strange that \u2018Uthman and \u2018Aisha would read a word differently than was taught by the Prophet -who recited it with the Angel Gabriel-<\/span> especially since there were several Muslims who could recite the Qur\u2019an from memory. <\/span><\/p>\n

    Days of creation: <\/i><\/strong><\/span>In chapter 41:9-12 of the Qur\u2019an Allah tells us that He created the earth in two<\/span> days, provided supplies in it in four<\/span> days, and ordained seven heavens in two<\/span> days\u2013making creation to total eight<\/span> days; whereas in chapter 50:37 He tells us that He created the heavens and the earth in \u201csix days,\u201d giving us, seemingly, a discrepancy of \u201ctwo days;\u201d between chapter 41 and chapter 50. But there is no \u201ccontradiction\u201d between these statements of chapter 41:9-12 and 50:37. Muhammad Ali, commenting on verses 9 and 10 of chapter 41, points out:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n

    \u201cThe making of the earth in two days and the making on it of the mountains, rivers and of plant and animal life in four days is really one continuous process, there being six days or six stages in all. The first stage is the throw-ing off of the cosmic matter called the earth; the second stage is the cooling off of its surface; the third is the making of the mountains; the fourth is that of blessing it by waters and making in it rivers; the fifth and the sixth stages are spoken of as the ordaining of foods, being, in the first place, the growth of plant life and, in the second, the growth of animal life, culminating in the creation of man. That the creation in six days does not refer to the time actually taken in making the heavens and the earth, which is still going on, is noted even by the earlier com-mentators.\u201d <\/span><\/p>\n

    (Read M. Ali Qur\u2019anic commentaries 46, 894a, 2199, 2201; Yusuf Ali\u2019s 1031, 4477; Malik Ghulam Farid\u2019s 2623, 2626). <\/span><\/p>\n

    \u00a0\u00a0 <\/i><\/strong>Why six days to create? Why did All\u0101h, God, need six days to create the heavens and the earth when He tells us in the Qur\u2019an that \u201cwhen He decrees an affair, He says to it only, Be, and it is?\u201d\u2013(Qur\u2019an 2:117). How could there be days before the crea-tion of the sun and the earth, considering that a day is measured by the earth\u2019s revolution around the sun?\u00a0\u00a0 <\/span><\/p>\n

    \u00a0\u00a0 A Divine day is not restricted to a 24-hour period. Nor does it necessarily mean part darkness and part light. A Divine day is said to be equal to a thousand years and even fifty thousand years of human reckoning\u2013(Qur\u2019an 22:47; 32:5; 70:4).<\/span><\/p>\n

    \u00a0\u00a0 \u201cThe word yaum,<\/i>\u201d explained Muhammad Ali, \u201cis applied in the Holy Qur\u2019an to any period of time, from a moment (55:29) to fifty thousand years (70:4), and may therefore indicate an in-definitely small or indefinitely large space of time. According to LL., yaum is a time, <\/i>whether day<\/i> or night<\/i>, time absolutely<\/i>, whether night<\/i> or not<\/i>, little or not<\/i>; also a day<\/i>, meaning the period from the rising of the sun to its setting. According to R (al-Raghib), the word yaum<\/i> indicates a period of time<\/i>, whatever period it may be<\/i>, and this is the proper signification.\u201d (Qur\u2019anic comm. 8).\u00a0\u00a0 <\/span><\/p>\n

    \u00a0\u00a0 Allah saying \u201cBe\u201d does not mean that things materialize in-stantaneously. What it means is that when Allah commands \u201cBe,\u201d no one or nothing can prevent His will from manifesting; and that the process for such a creation begins to manifest. While this creation is to us millions of years, in the sight of Allah it is but a \u201ctwinkling of an eye\u201d\u2013(Qur\u2019an 54:50). (See M. Ali Qur\u2019anic comm.; 163. Yusuf Ali comm; 120. Malik Ghulam Farid comm; 140).<\/span><\/p>\n

    Law and the earth: <\/i><\/strong><\/span>In His Qur\u2019an 33:72 Allah says that He \u201coffered<\/span> the trust (of the Divine Law) to the heavens and the earth and the mountains, but they refused to undertake it\u2026.\u201d How could the Divine law be offered to inanimate objects? How could these objects of creation refuse the offer of God?<\/span><\/p>\n

    \u00a0\u00a0 The verses of the Qur\u2019an may be literal in meaning, or allego-rical\u2013(Qur\u2019an 3:6). If this statement (of 33:72) was of a literal meaning, there was no \u201ctemerity to disobey\u201d Allah: it was not<\/i> a command<\/i> from God, only an offer<\/i>. <\/span><\/p>\n

    \u00a0\u00a0 Not only man but all creations pay service to Allah\u2013(Qur\u2019an 16:48-49; 22:18). In his commentary, Yusuf Ali reflects on the Qur\u2019an 59:21 \u201cwhere the hypothetical sending down of the Qur\u2019an to the Mountains is mentioned, and it is mentioned that such Parables are put forth in order to aid men to reflection. We may therefore take the Mountains, the Earth, and the Heavens as symbolical. The mountains stand for firmness and stability\u2026\u201d (See comm; 3777-3782).<\/span><\/p>\n

    \u00a0\u00a0 Muhammad Ali explained this verse (33:72) as meaning, that \u201cnature is true to its laws which bring about its evolution, but man is not true to the laws on which depends his real happiness.\u201d <\/span><\/p>\n

    Allah\u2019s Throne: <\/i><\/strong><\/span>Allah reveals in the Qur\u2019an 11:7 that \u201cHis Throne of Power is ever on water.\u201d Allah\u2019s \u201cThrone of Power\u201d means His Authority; <\/i>and \u201cwater\u201d symbolizes creation. <\/i>Thus, the verse means that Allah\u2019s Authority is over all creation<\/i>. \u00a0<\/i><\/span><\/p>\n

    The moon and sun: <\/i><\/strong><\/span>In His Qur\u2019an 10:5 Allah says that He made the sun a \u201cshining brightness, and the moon a light, and ordained for it stages that you might know the computation of years and the reckoning.\u201d <\/span><\/p>\n

    \u00a0\u00a0 Whereas the moon allows the count of months, the sun allows the count of years. As is noted by Yusuf Ali, and Malik Ghulam Farid. Malik Ghulam Farid notes that, \u201cAll reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measure of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days.\u201d\u2013(Qur\u2019anic comm. 1237)<\/span><\/p>\n

    \u00a0\u00a0 Yusuf Ali notes that, \u201cThe simplest observation can keep pace with the true lunar months and lunar years, which are all that is required by a pastoral people.\u00a0<\/i>For agriculture solar years are required, as they indicate the changes of the seasons, but ordinary solar years are never exact; even the solar years of 364\u00bc days requires correction by advanced astronomical calcu-lation.\u201d\u2013(Qur\u2019anic comm. 1391). <\/span><\/p>\n

    The solar system: <\/i><\/strong><\/span>Allah reveals in His Qur\u2019an 41:11: \u201cThen He directed Himself to the heaven and it was a vapor, so He said to it and the earth: Come both<\/i><\/strong> willingly or unwillingly. They both <\/i><\/strong>said: We come willingly.\u201d <\/span><\/p>\n

    \u00a0\u00a0 That the verse begins with \u201cThen\u201d (meaning afterwards) whereas the preceding verses speak of Allah having created the earth in two days, and made mountains and produce does not mean that the earth was created before the heavens. As the above verse (41:11) shows both<\/i><\/strong> heaven and earth were called into creation at the same time. <\/span><\/p>\n

    \u00a0\u00a0 The development of the earth and heavens could both have been undergoing at the same time. Though the completion of the earth took a longer time or needed more stages to complete, four as compared to the heavens two\u2013(41:9-12). To say that the Qur\u2019an claims that the earth was completed before the heavens might be due to an oversight of verse 11 or lack of pondering. And also in taking that the formation of the earth was fully accomplished immediately. As noted, the earth took four periods whereas the heavens took only two; thus the heavens must have been completed before the earth.<\/span><\/p>\n

    \u00a0\u00a0 In any event why couldn\u2019t the earth have been created before the heavens? All\u0101h could have prepared both in their basic form then directed Himself to the earth first, which needed a longer, four, periods to complete, and while it was in the process of being completed started on the heavens, which required only two periods, and was therefore completed before the earth \u2013or was finished at the same time as the earth, depending at what point All\u0101h went on to the second stage of its creation, so that both can be completed at the same time. <\/span><\/p>\n

    \u00a0Some thirteen hundred years ago Hazrat Ali, the fourth Caliph of Islam, explained the creation of the earth:<\/span><\/p>\n

    \u201cOut of a stupendous swirling, sweeping, extremely disturbed and turbulent mass of nebulous material which was rolling and rotating in piles, upon piles. He (All\u0101h, God)<\/i> solidified a dry and practically steady and motion-less earth (when compared to the turbulent condition of the nebulous mass). Over this earth He created envelops over envelops of gases, which are seven in number and which are separated one from the other. These gaseous envelops though overlap each other; yet each one is forced to occupy its own space, as if they are fixed in their places. This solid earth is so created that it is covered by a bluish green mass of water \u2013and it looks as if it floats on the huge volume of water. \u2026On this earth He (All\u0101h, God)<\/i> created solid mountains and fixed them in such a way that some of them are so high that their peaks pierce the upper layers of atmosphere and some of them have their bases planted in the deepest parts of the oceans, i.e. these mountains are raised higher than the surrounding lands around them and also reach deep into the bosom of the earth. These apparently sky scraping mountains act as pivots, and with their help the slipping movement (floating of the continents) was brought under control. Thus the earth (the continents of the earth) after passing through many upheavals and jolts steadied itself into its present form. This was necessary so that the solid mass of the land may not leave its place or may not tilt carrying into sea the inhabitants living upon it. (1)\u201d <\/span><\/p>\n

    \u201c(1) The continents may not float towards deep oceans and may not disappear into them\u2013Refer Modern geophysic and geodesic theories of <\/span><\/p>\n

    \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 i. Causes of volcanoes and volcanic regimes<\/span><\/p>\n

    \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 ii. Margins and land side portions of continents on the sides of oceans, and<\/span><\/p>\n

    \u00a0\u00a0\u00a0 iii. Causes of the poles changing their places.\u201d5<\/span><\/sup>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/i> <\/span><\/p>\n

    \u00a0\u00a0 The Qur\u2019anic account of the creation of the solar system is not \u201chopelessly at variance\u201d with scientific investigation. <\/span><\/p>\n

    \u00a0\u00a0 All\u0101h creating the sun does not mean it was created instant-aneously without a process. <\/span><\/p>\n

    \u00a0\u00a0 Also, it is not necessarily so that All\u0101h created man immedi-ately after He created the heavens and the earth. Whereas the writers of the Biblical account of \u201cman and creation\u201d erroneous-ly thought they could trace man\u2019s pedigree to the first pair, leaving the modern day Christian fathers with the wrong belief that the earth was only about six thousand years old. Muhammad Ali explains in his Qur\u2019anic comm. # 52: <\/span><\/p>\n

    \u201cAdam is generally taken to be the proper name for the first man, but neither here [Qur\u2019an 2:31<\/i>]\u00a0<\/i>nor anywhere else in the Holy Qur\u2019an is it affirmed that Adam was the first man or that there was no creation before him. On the other hand, great Muslim theologians have held that there were many Adams\u2013thousands of Adams\u2013before the great ancestor of mankind known by this name (RM). As the previous verse shows [verse 30 of chapter 2<\/i>], the whole of humanity is spoken of here because the shedding of blood could not be the work of one man; the reference is to the shedding of the blood of man by man. Adam, therefore, though it may also be the name of a particular man stands for man generally.\u201d <\/span><\/p>\n

    \u00a0\u00a0 <\/i>That this<\/i> Adam was not the first man seems to be borne out by the fact that after Cain killed Abel, Cain is said to have gone to the land of Nod where he knew his wife who conceived\u2013(Genesis 4:16-17). Since Cain and Abel were the only two chil-dren\u2013and there was no mention of any other children so that Cain could be said to have taken a sister as wife\u2013where then did Cain find this woman for wife if there were no other human beings on the earth? As noted, the verses of the Qur\u2019an are either of basic or allegorical in meanings\u2013(Qur\u2019an 3:6).<\/span><\/p>\n

    Restoring the dead: <\/i><\/strong><\/span>In His Qur\u2019an 17:97-99 Allah speaks of restoring the dead. <\/span><\/p>\n

    \u00a0\u00a0 Whether one is cremated or is eaten and become body waste, or is buried, all matters return to its place of origin\u2013the earth. Transforming or creating that matter again into its original per-sonality is not a \u201creplica\u201d of the old body. It is the soul that is the determining factor. Since all creations revert to earth, it matters not whether the person before his death, was the recipient of organ transplant or not. <\/span><\/p>\n

    \u00a0\u00a0 <\/i>While the body suffers death and decay and reconstitution, the soul does not go through these processes or conditions. Since the soul is the component that gives feeling and is the one res-ponsible for humans being evil or righteous, it matters not whe-ther the form raised on Judgment Day is a \u201creplica\u201d or not. It is the soul that in effect is the component that would feel the pun-ishment of hell or the bliss of Paradise. The body is only the medium through which these feelings are effected. <\/span><\/p>\n

    \u00a0\u00a0 A dead body, being devoid of the soul, has no consciousness. The soul estranged from the body, though conscious, has no feeling; much like one under topical anesthesia\u2013he sees what the doctor is doing but cannot feel any pain. The body though de-cayed can become fresh again. If today\u2019s man can restore a whole being from a single cell, it is not impossible for Allah, Who is the Originator and Creator, to make \u201cfresh\u201d \u201cwhat was rotten.\u201d <\/span><\/p>\n

    \u00a0\u00a0 Some Muslims believe that the dead, upon their burial, is sub-ject to questioning in the grave. The Prophet is reported as spea-king of punishment in the grave\u2013(Bokhari Vol. 2, #\u2019s 422, 454, 456, 460, 461; Vol. 8, #\u2019s 376-381; 522). But there is no such teaching in the Qur\u2019an (though the Qur\u2019an 40:46 seems to teach that the soul is shown daily its ultimate destination). <\/span><\/p>\n

    \u00a0\u00a0 Grave <\/i>in Islam does not mean the hole in the ground. Yusuf Ali notes that \u201cthe Grave<\/i>\u201d may be understood to be the period between physical death and immortal Life, whatever may be the mode of disposal of the dead body. This intermediate period is the Barzakh.<\/i>\u201d6<\/span><\/sup> <\/span><\/p>\n

    \u00a0\u00a0 Muhammad Ali notes,\u00a0<\/i>\u201cBarzakh <\/i>is the intermediate state in which the soul lives after death till the Resurrection.\u201d7<\/span><\/sup><\/span><\/p>\n

    \u00a0\u00a0 Regarding the belief that the dead is questioned. According to the Qur\u2019an it seems that man is subjected to two lives and two deaths\u2013(Qur\u2019an 2:28; 40:11). <\/span><\/p>\n

    \u00a0\u00a0 If the state before our coming into existence is one death and our physical death is our second death, and this life is our first life and the resurrection is our second life, then the belief that the dead, whether it be the soul in barzakh<\/i> or the corpse in the ground (which would exempt those who are cremated, devoured, etc;) is brought to life, would seem to be at variance with the teaching of the Qur\u2019an that there are two lives and two deaths, because this questioning in the grave would entail another life and another death, giving us a third life and a third death. <\/span><\/p>\n

    Even if it be taken that the departure from this life is our first death (as opposed to our non-existence before this life), and this life is our first life and the resurrection is our second life, then this would give us \u2018one\u2019 death and \u2018two\u2019 lives; which would be in contradiction of the Qur\u2019an that we have two lives and two death\u2019s (not to mention the additional life and death in the grave which would then make it \u201cthree\u201d lives and \u201ctwo\u201d deaths). Either way, the belief that \u201cMunker and Nakir\u201d interrogate the dead, seems to be at variance with the teaching of the Qur\u2019an.<\/span><\/p>\n

    \u00a0\u00a0 (Unless before Islam there was no punishment in the grave, or if only Muslims are to be punished in the grave) Allah God says that Pharaoh and his host are brought daily before the Fire\u2013(Qur\u2019an 40:46); Allah God also tells us that Pharaoh\u2019s body was saved from decay\u2013(Qur\u2019an 10:90-92; which body was disco-vered mummified); which means Pharaoh could not have been punished in the grave, since he was not put into a hole in the ground<\/i>. This seems to show that punishment in the grave does not mean that the dead becomes alive again in the grave<\/i> (hole in the ground)<\/i>, but seemingly, that this reference to grave<\/i> and punishment in the grave<\/i> are to barzakh,<\/i> the grave of the souls, and torment of the sinning soul, respectively.\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n

    \u00a0\u00a0 If God forbids the taking of life and He Himself then takes life, it is His right to do so because man does not give life to take it; but since God gives life then He has the right to take life. However, it is a mistake to believe that God takes<\/i> life: God does not take back what He gives. God gives life and He gives\/causes<\/span> <\/i><\/strong>death\u2013(Qur\u2019an 3:155).<\/span><\/p>\n

    Martyrs of Islam: <\/i><\/strong><\/span>In His Qur\u2019an 2:154 and 3:168 Allah informs us that the martyrs of Islam are not dead but that they are alive. Such also is the tea-ching of the Prophet Mohammad (noted further on). <\/span><\/p>\n

    \u00a0\u00a0 That all mankind will have to face Allah on Judgment Day in no way contradicts with the martyrs of Islam being alive now in the Hereafter. They can still be alive and enjoying the fruits of Paradise, and on Judgment Day be present before Allah. To explain how the martyrs of Islam can presently be alive, it is to be noted that in the Hereafter, we will be given new forms\u2013(Qur\u2019an 56:61). <\/span><\/p>\n

    \u00a0\u00a0 The ultimate sacrifice one can make towards a cause is the giving up of his life for that cause. Those who are martyred in the cause of Allah must be deemed to have demonstrated the ultimate in faith and action\u2013righteousness\u2013and seemingly, would not be subjected to judgment; they have already been awarded the new \u201cform\u201d mentioned in Qur\u2019an 56:61 that is necessary for life in the Hereafter; and therefore have no need for the earthly form again. The earthly body, being the form in which the soul committed acts of evil, is the body through which this soul will have to be purified in Hell before it will be given the new form\/body that is needed for life in the Hereafter. <\/span><\/p>\n

    \u00a0\u00a0 As stated, according to the Prophet Mohammad, martyrs of Islam are in Paradise: <\/span><\/p>\n

    \u201cNarrated Anas: \u201cHaritha was martyred on the day (of the battle) of Badr, and he was a young boy then. His mother came to the Prophet (peace and blessings of All\u0101h be upon him) and said, \u201cO All\u0101h\u2019s Apostle! You know how dear Haritha is to me. If he is in Paradise, I shall remain patient, and hope for reward from All\u0101h, but if it is not so, then you shall see what I do?\u201d He said, \u201cMay All\u0101h be merciful to you! Have you lost your sen-ses? Do you think there is only one Paradise? There are many Paradises*<\/span> and your son is in<\/span><\/i><\/strong> the (most superior) Paradise of Al-Firdaus\u201d\u2013(Bokhari Vol. 5, # 318).<\/span><\/p>\n

    \u00a0\u00a0 *<\/span>(All\u0101h tells us that Hell has seven gates\u2013(Qur\u2019an 15:44), meaning that there are seven classes of sinners or that sinners are grouped into seven categories. We are also told that there are varying degrees in being a Mus-lim, according to our deeds\u2013(Qur\u2019an 6:132). Perhaps these \u201cmany Paradises\u201d spoken of by the Prophet are for the Believers according to their righteousness; which would seem to be reason why in the Hereafter there will be those who will continue to strive for the perfection of their \u201clight\u201d (perhaps to attain the highest Paradise of Al-Firdaus); speaking about the Believers All\u0101h says: \u201cTheir light will gleam before them and on their right hands\u2013they will say: Our Lord, make perfect for us our light, and grant us protection; surely Thou art Possessor of power over all things\u201d\u2013Qur\u2019an 66:8).\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n

    Recording angels: <\/i><\/strong><\/span>Allah tells us in His Qur\u2019an: \u201cAnd surely there are keepers over you, Honourable recorders (Kiramun Kataybeen)<\/i>, They know what you do\u201d\u2013(Qur\u2019an 82: 10-12). This does not mean that there is an invisible being sitting on either shoulder with pen and pad making notes of our activities. Allah also tells us that He knows what is in our hearts, what is secret, and what our soul suggests to us\u2013(Qur\u2019an 5:7; 20:7; 50:16); and there are no beings to record these. Hazrat Ali is reported as saying that: <\/span><\/p>\n

    \u201cGod is not unaware of all that you do during broad day light and in the depth of night. He knows everything that you do and every thought that passes in your mind. He is Omniscient. Even your mind and your limbs will bear testimony before Him of your actions and thoughts. Parts of your body are soldiers of His army, your con-science and your mind are His spies against you. Your private life is fully known to Him\u201d\u2013(Nahjul Balagha<\/i>, sermon # 204, p. 379). <\/span><\/p>\n

    The introduction to this sermon says that (in the above paragraph):<\/span><\/p>\n

    \u201cHazrat has explained in a few words what science discovered some thirteen hundred years later. Hazrat has said that when God so wills even you brain will give out what you have said and done all your life, that is, all of your experiences. This faculty of the human brain so graphically explained by him is the latest discovery of the science of medicine. \u2026\u2026..<\/span><\/p>\n

    This capacity of the human brain is named \u2018Interpre-tive cortex\u2019. The world famous neurosurgeon, Wilder Penfield, has offered evidence to the National Academy of Science that \u201cparts of the brain work like an audio-video tape recorder, preserving the details of everything that a man sees and hears\u201d. He says this area of pre-servation of experiences is in the two temporal lobes (Islam has given the name of Kiramun Kathebeen \u2013Qur\u2019an 82:10-12<\/i>, the two honourable angels, one on each shoulder of a man to record his good and bad deeds and words. They are called honourable because they will never record any thing that has not actually taken place). Dr. Penfield cites experiments where a person recalled the music he had heard when he was a child, another recalled the experience of the child birth, which had happened to her twenty years ago, a third person got the vision of some people sitting on chairs and talking, a happening of his childhood. All this was brought to the minds of these people by merely touching the temporal lobes with fine electrodes. The experiment is absolutely harmless and painless. This touching of the lobes brings back to mind a wide variety of incidents, even very trivial, often of childhood and connected with family and neighbours. <\/span><\/p>\n

    Dr. Penfield says, \u201cThere is hidden away in the brain, a record of the stream of consciousness. It seems to hold the details of that stream as laid down during each man\u2019s waking conscious hours. Contained in this record are all those things of which the individual was once aware \u2013such details as a man might hope to remember for a few seconds or minutes afterwards, but which are lost to voluntary recall after that time\u2026. This is not memory; as we usually use the word. No man can recall by voluntary efforts such a wealth of details\u2026.. It is much more real than remembering.\u201d\u201d\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n

    (Whereas scribes [recording angels] can be accused of omitting a good deed and duplicating an evil deed, sur-veillance tapes [our limbs] cannot be accused of incur-rect documentation. That these recording angels are referred to as Kiramun Kataybeen <\/i>\u2013one for recording good deeds and one for recording bad deeds\u2013 is not to be taken that they are only two in number [as compared to our several limbs]. Only two names are mentioned because our deeds are two \u2013good and bad).<\/span><\/p>\n

    \u00a0\u00a0 If man can man store mountains of data on computer chips the size of a pin-head, if man can have a satellite in surveillance of the earth, if he can transmit words through space from one corner of the Globe to the other, if he can record sounds and images on plastics and replay them, if he can be in one place and operate through remote control objects distance away from him, if he can transmit audio and video signals through the air and have his television (even in the off mode) receive and convert back these signals into sound and image and record them; consider how much more advanced and sophisticated the recording system of Allah God, the Fashioner of the universe, must be.<\/span><\/p>\n

    \u00a0\u00a0 All\u0101h, God, has called our attention, to reflect:<\/span><\/p>\n

    \u201cDoes man think that we shall not gather his bones?<\/span><\/p>\n

    Yea, We are Powerful to make complete<\/span><\/p>\n

    his whole make.\u201d<\/span><\/p>\n

    \u201cMan will that day be informed of what<\/span><\/p>\n

    he sent before and what he put off.<\/span><\/p>\n

    Nay, man is evidence against himself, <\/span><\/i><\/strong><\/span><\/p>\n

    Though he put up excuses.\u201d<\/span><\/p>\n

    (Qur\u2019an 75:3-4, 13-15) <\/span><\/p>\n

    \u201cOn the day when their tongues and their hands<\/span><\/i><\/strong><\/span><\/p>\n

    and their feet<\/span><\/i><\/strong> bear witness against them<\/span><\/p>\n

    as to what they did.\u201d<\/span><\/p>\n

    (Qur\u2019an 24:24. Also 36:65; 41:19-23).<\/span><\/p>\n

    Historical Errors in the Qur\u2019an:\u00a0 <\/i><\/strong><\/span>The Haman of the Pharaoh of Moses\u2019 time mentioned in Qur\u2019an 40:36 is not to be mistaken with the Haman, \u201cminister\u201d of the \u201cPersian King Ahasuerus,\u201d of the Bible\u2013(Esther 1:1,10; 3:1). <\/span><\/p>\n

    \u00a0\u00a0 The book of Esther belonged to about the 2nd<\/sup> century BC, and Moses about the 13th<\/sup> century BC. So in the space of eleven hundred years it is doubtful that there was in all Palestine and Egypt only one individual with the name Haman.<\/span><\/p>\n

    Moreover, Haman may not even be a proper name, but a title; much like Mayor, Chief, Governor, Commander, Pharaoh, or General. In the Qur\u2019an, the instigator of the calf-making in the story of Moses is addressed by his nationality, Samiri<\/i>\u2013(Qur\u2019an 20:85, 95). In the story of Joseph, Pothipar, who bought Joseph, is mentioned as Aziz<\/i>\u2013(chief<\/i>)\u2013Qur\u2019an 12:30).<\/span><\/p>\n

    Moses, Aaron and the golden calf: <\/i><\/strong><\/span>In His Qur\u2019an 7:148-150 and 20:86-94, Allah recounts the Israelites worshipping the golden calf. These verses clearly show that both Moses and Aaron were against the worship of this calf. <\/span><\/p>\n

    \u00a0\u00a0 If this \u201cCalf\u201d and \u201ceverything else\u201d is God, God would not have commanded Moses to teach that only God is to be worship-ped and that no graven image of any kind was to be made (let alone worshipped)\u2013(Exodus 20: 1-5). <\/span><\/p>\n

    \u00a0\u00a0 In enjoining the worship only of Him, God is trying to instill in man that the only thing in creation that is greater than him is His Creator. Worshipping idols\u2013things fashioned by man\u2019s own hands and which can neither confer benefit nor effect harm\u2013 must be worst of spiritual degradation. <\/span><\/p>\n

    \u00a0\u00a0 In Islam \u201ceverything\u201d is not<\/span> God. But \u201ceverything\u201d belongs<\/span> to God. If everything is God, the Devil also must be God. This would be a gross contradiction. <\/span><\/p>\n

    Questioning of the dead:\u00a0 <\/i><\/strong><\/span>The Prophet Mohammad is reported as speaking of punishment in the grave\u2013(Bokhari Vol. 2, #\u2019s 422, 454, 456, 460, 461; Vol. 8, #\u2019s 376-381; 522). But there is no such teaching in the Qur\u2019an (though the Qur\u2019an 40:46 seems to teach that the soul is shown daily its ultimate destination). <\/span><\/p>\n

    \u00a0\u00a0 Given that some people are eaten by wild animals, lost in fire and at sea, \u201cthe Grave,\u201d as Yusuf Ali notes, \u201cmay be understood to be the period between physical death and immortal Life.\u201d (Qur\u2019anic comm. #5958.<\/span><\/p>\n

    \u00a0\u00a0 (Unless before Islam there was no punishment in the grave, or if only Muslims are to be punished in the grave) Allah says that Pharaoh and his host are brought daily before the Fire\u2013(Qur\u2019an 40:46); Allah also tells us that Pharaoh\u2019s body was saved from decay\u2013(Qur\u2019an 10:90-92) (which body was discovered mummi-fied); which means Pharaoh could not have been punished in the grave, since he was not put into a hole in the ground. This seems to show that punishment in the grave does not mean that the dead becomes alive again in the grave (hole in the ground), but seem-ingly, that this reference to grave and punishment in the grave are to the grave of the souls, and torment of the sinning soul, respectively. <\/span><\/span><\/p>\n

    Zaqqum tree: <\/i><\/strong><\/span>In His Qur\u2019an 37:62-65 All\u0101h gives the simile of the Zaqqum tree in Hell to that of the \u201cheads of devils.\u201d This does not make sense since we have never seen the \u201cheads of devils.\u201d<\/span><\/p>\n

    \u00a0\u00a0 It is to be remembered that the verses of the Qur\u2019an are of literal meaning, and allegorical\u2013(Qur\u2019an 3:6). The \u201cheads of devils\u201d is a figurative expression meaning \u201crepulsive.\u201d<\/span><\/p>\n

    \u00a0\u00a0 Whereas Yusuf Ali has translated the Arabic text as \u201cheads of devils,\u201d Muhammad Ali and Malik Ghulam Farid translate it as \u201cheads of serpents.\u201d Muhammad Ali said the interpretation adop-ted by him is the \u201ccorrect\u201d one; \u201cfor the Arabs apply the name shaitan to a sort of serpent having a mane, ugly or foul in the head and face. According to others it is the name of a certain ugly plant (T. LL).\u201d\u00a0\u00a0 <\/span><\/p>\n

    \u00a0\u00a0 Whether the correct translation be \u201cheads of devils\u201d or \u201cheads of serpents\u201d is of no consequence; the significance of the state-ment is that the produce of hell is repulsive. <\/span><\/p>\n

    \u00a0\u00a0 Khwaja Kamal-ud-Din notes about this Zaqqum tree:<\/span><\/p>\n

    \u201cIts fruit, it is said, will be the food of the sinful. It will boil in their bellies. They will be thirsty and run for water and they will be given boiling water to drink. The very description shows that the fruit would act as an aperient medicine. A Muslim divine, who was also an experienced physician, treated a syphilitic patient with a fruit of the same name which grows in India. The patient felt hot and the physician gave him hot water which caused a violent evacuation of the bowels. Motion after motion came bringing out black deleterious matter from his stomach, and the patient was relieved. The Holy Qur\u2019an suggested the idea to the physician, and he used to apply it in all serious cases.\u201d (Introduction to the Study of the Holy Qur\u2019an, <\/i>p. 115).<\/span><\/p>\n