ANSWERS
In the name of Allah, Most Gracious, Most Merciful
At the
outset, we wish to explain a few important facts regarding the Holy
Quran before proceeding with the answering of the questions posed in
the query.
Allah Ta’ala
has taken the responsibility of safeguarding the Holy Quran. Allah
Ta’ala mentions in the Holy Quran:
إنا نحن نزلنا الذكر وإنا له لحافظون
Verily We have revealed the Reminder (Quran) and We shall certainly be
its protectors. (Verse 15:9)
Therefore, it is amongst the fundamental requirements for being a
Muslim that one believes that the exact words revealed by Allah Ta’ala
unto the Holy Prophet (Sallallahu Alaihi Wasallam)
have been preserved till today; and the words mentioned in the Holy
Quran present today are the words of Allah Ta’ala Himself.
Secondly,
the correct meaning of the Verses of the Holy Quran can only be
understood through the guidance and teachings of our Beloved Prophet (Sallallahu
Alaihi Wasallam). Merely being well versed in the Arabic language or
having access to an English Translation of the Holy Quran will not
suffice in achieving the correct understanding of the Holy Quran. The
Arabs living in the time of the Holy Prophet (Sallallahu Alaihi
Wasallam) were recognised for their expertise and eloquence in the
Arabic language; yet the companions of the Holy Prophet (Sallallahu
Alaihi Wasallam) were dependant on the guidance of the Holy Prophet (Sallallahu
Alaihi Wasallam) to understand the correct meaning of the words of the
Holy Quran. The scholars of Islam that came later have written
commentaries (tafseers) of the Holy Quran, in the light of the
guidance and teachings of the Holy Prophet (Sallallahu Alaihi Wasallam)
that they had acquired from reliable sources, in order to facilitate
the Muslims in understanding the words of the Holy Quran.
Thirdly,
it has been a common practice of the disbelievers since the time of
the Holy Prophet (Sallallahu Alaihi Wasallam) to raise objections in
regards to the Holy Quran. During the lifetime of the Holy Prophet (Sallallahu
Alaihi Wasallam), the infidels raised an objection that, had the Quran
been the Word of Allah, it would not have made mention of repugnant
creatures, like gnats, in its parables. Allah Ta’ala mentioned the
following verses in the Holy Quran in response to these objections:
إن الله لا يستحيي أن يضرب مثلا ما بعوضة فما فوقها فأما الذين آمنوا
فيعلمون أنه الحق من ربهم وأما الذين كفروا فيقولون ماذا أراد الله بهذا
مثلا يضل به كثيرا ويهدي به كثيرا وما يضل به إلا الفاسقين
Indeed, Allah does not feel shy in citing any parable, be it that of a
gnat or of something above it (in meanness). Now, as for those who
believe, they know it is the truth from their Lord; while those who
disbelieve say, ―What could Allah have meant by this parable? By this
He lets many go astray, and by this He makes many find guidance. But
He does not let anyone go astray thereby except those who are sinful
(Verse: 2:26)
The Holy
Quran points out that when the purpose is to describe something
detestable, the use of a gnat or something even more
repugnant neither
transgresses the principles of eloquence or logic, nor does it go
against the sense of dignity or modesty. Hence Allah Ta’ala does not
feel shy in using such imagery. The Holy Quran also shows that doubts
of this kind arise only in the minds of those whose disbelief has
drained them of all power to see things in a proper perspective, while
such empty misgivings never touch the minds and hearts of true
believers.
(Ma’ariful
Quran (English Translation) Vol.1 Pg.153 – Maktaba-e-Darul ‘Uloom
Karachi)
Hereunder
is a brief summary of the questions posed in the query and their
answers.
The first
three Verses referred to in the query do not prove that the Words of
Allah mentioned in the previous Scriptures cannot be changed, as
claimed in the query. Let us analyse the correct meaning of each of
them separately.
أفلا يتدبرون القرآن ولو كان من عند غير الله لوجدوا فيه اختلافا كثيرا
Do they not, then, ponder about the Qur‘ān? Had it been from someone
other than Allah, they would have found in it a great deal of
discrepancy. (Verse: 4:82)
Allah
Ta’ala revealed the abovementioned Verse of the Holy Quran to prove
the Prophethood of Muhammad (Sallallahu Alaihi Wasallam), as the
disbelievers and hypocrites did not believe in the Prophethood of
Muhammad (Sallallahu Alaihi Wasallam) and accused him of forging the
Quran in his own words. Allah Ta’ala explains that if the Quran was
not the Word of Allah, it would have contained a great deal of
discrepancies. The fact that there are no discrepancies in the Quran
proves that the Quran is the Word of Allah Ta’ala and Muhammad (Sallallahu
Alaihi Wasallam) is a true Messenger of Allah Ta’ala.
(Tafseer
al-Fakhr al-Razi Vol.5 Part 2 Pg.202/3 – Dar al-Fikr)
The
abovementioned Verse only proves that the Words of Allah Ta’ala cannot
have any discrepancies. They do not prove that the words of Allah
mentioned in the previous Divine Scriptures cannot be changed.
ولقد كذبت رسل من قبلك فصبروا على ما كذبوا وأوذوا حتى أتاهم نصرنا ولا
مبدل لكلمات الله ولقد جاءك من نبإ المرسلين
Indeed, many messengers have been rejected before you, but they stood
patient against their rejection, and they were persecuted until Our
help came to them. No one can change the words of Allah, and of
course, some accounts of the messengers have already come to you.
(Verse: 6:216)
لهم البشرى في الحياة الدنيا وفي الآخرة لا تبديل لكلمات الله ذلك هو
الفوز العظيم
For them there is the good news in the worldly life and in the
Hereafter: there is no change in the words of Allah. That is the great
achievement. (Verse: 10:64)
The
phrase “words of Allah” mentioned in these two Verses neither
refers to the Quran, nor to the scriptures that preceded the Quran;
but refers to all decrees made by Allah Ta’ala and all oaths taken by
Him. The Verses state that once Allah Ta’ala makes a declaration or
promises to do something, there is no power that can force him to do
otherwise. In Verse 6:216, after consoling the Holy Prophet (Sallallahu
Alaihi Wasallam) that the help of Allah will come to him and his
followers as it came to the Messengers ('Alaihimussalam) that preceded
him, Allah Ta’ala mentions, “no one can change the words of Allah”,
to clarify the fact that the assurance of the help of Allah Ta’ala is
a promise taken by Allah Ta’ala, thus, no power can prevent the help
from coming. Similarly, in Verse 10:64, after giving glad tidings to
his righteous servants, Allah Ta’ala mentions, “there is no change
in the words of Allah”, to give further assurance that these glad
tidings are a declaration made by Allah, and there is no power that
can change this decision.
(Tafseer
al-Fakhr al-Razi Vol.6 Part 2 Pg.216 & Vol.9 Part 1 Pg.135 – Dar al-Fikr)
The two
Verses mentioned above only prove that the declarations made by Allah
Ta’ala and the oaths taken by Him cannot be changed. They do not prove
that the words of Allah mentioned in the previous Scriptures cannot be
changed, as premised in the query.
The
following verses are then referred to in the query:
وإذ أخذ الله ميثاق النبيين لما آتيتكم من كتاب وحكمة ثم جاءكم رسول مصدق
لما معكم لتؤمنن به ولتنصرنه قال أأقررتم وأخذتم على ذلكم إصري قالوا
أقررنا قال فاشهدوا وأنا معكم من الشاهدين
When Allah made The Holy Prophets enter into a covenant: (saying) ―If
I give you a book and wisdom, then comes to you a messenger verifying
what is with you, you shall have to believe in him, and you shall have
to support him. He said, ―Do you affirm and accept my covenant in this
respect? They said, ―We affirm. He said, ―Then, bear witness, and I am
with you among the witnesses. (Verse: 3:81)
The word
ma’akum mentioned in this Verse, translated as “what is with
you”, only refers to those words that were present in the Devine
Scriptures at the time of their respective Messengers ('Alaihimussalam),
and not to the alterations made later by their followers. The
abovementioned Verse suggests that the Holy Prophet (Sallallahu Alaihi
Wasallam) will verify the fundamental beliefs that were present in the
aforementioned Scriptures. It also means that this Messenger (Sallallahu
Alaihi Wasallam) will be in conformity to the features and
characteristics of the Last Prophet, mentioned in the previous
Scriptures.
(Tafseer
al-Fakhr al-Razi Vol.4 Part 2 Pg.133 – Dar al-Fikr)
There is
no mention made of the Quran following and protecting the previous
scriptures, as claimed in the query. On the contrary, the
abovementioned Verse proves that if the Holy Prophet (Sallallahu
Alaihi Wasallam) had to be sent during the time of any of the previous
Messengers ('Alaihimussalam) of Allah, they would have been obliged to
follow the Holy Prophet (Sallallahu Alaihi Wasallam) and assist Him in
fulfilling His mission.
وهذا كتاب أنزلناه مبارك مصدق الذي بين يديه ولتنذر أم القرى ومن حولها
والذين يؤمنون بالآخرة يؤمنون به وهم على صلاتهم يحافظون
This is indeed a Blessed Book We have sent down, confirming what was
(revealed) before it, so that you may warn the town which is the
Mother of All Towns, (i.e. Makkah) and those around it. Those who
believe in the Hereafter believe in it, and they take due care of
their prayers. (Verse: 6:92)
والذي أوحينا إليك من الكتاب هو الحق مصدقا لما بين يديه إن الله بعباده
لخبير بصير
The Book We have revealed to you is the Truth, confirming what was
(revealed) before it. Surely Allah, in respect of His slaves, is
All-Aware, All-Seeing. (Verse: 35:31)
ومن قبله كتاب موسى إماما ورحمة وهذا كتاب مصدق لسانا عربيا لينذر الذين
ظلموا وبشرى للمحسنين
And before this there was the Book of Mūsā, a guide and a mercy. And
this is a Book confirming (it) in Arabic tongue, so that it may warn
the wrongdoers and give good news to those who are good in their
deeds. (Verse: 46:12)
The three
Verses mentioned above prove that the Holy Quran confirms what has
been mentioned in the previous Divine Scriptures, referring to those
Devine Scriptures that were present at the time of their respective
Messengers ('Alaihimussalam), and not to the alterations made later by
their followers. The previous Divine Scriptures proclaimed the Oneness
of Allah and that He alone is worthy of worship; belief in the
existence of Angels, Prophets and Books of Allah; belief in
resurrection and the Hereafter; and all other fundamental beliefs.
These beliefs are confirmed in the Holy Quran in many places. As far
as secondary and subsidiary Laws mentioned in the previous Divine
Scriptures are concerned, they differed from what is present in the
Quran. However, it had been mentioned in the previous Divine
scriptures that the subsidiary Laws mentioned therein are valid only
till the time of the Holy Prophet (Sallallahu Alaihi Wasallam) and
that everyone will have to follow the religion of the Holy Prophet (Sallallahu
Alaihi Wasallam) thereafter. This has been confirmed in the Holy Quran.
In this manner, Quran confirms the previous Divine scriptures in the
aspect of fundamental and subsidiary Laws.
(Tafseer
al-Fakhr al-Razi Vol.7 Part 1 Pg.85 – Dar al-Fikr)
Another
meaning that has been mentioned for the Quran being a confirmation for
what had been revealed in the previous Divine Scriptures is that the
Quran acts as a Guide to confirm what had been mentioned in the
previous Divine Scriptures; i.e. if the Quran confirms anything
mentioned in the Previous Divine scriptures, it will be regarded as
the Word of Allah; and if the Quran denies anything mentioned in the
previous scriptures, it will be regarded as the part that was later
added on by other people (e.g. belief in the crucifixion of Esa
('Alaihissalam),
belief in trinity, etc.).
(Tafseer
al-Fakhr al-Razi Vol.13 Part 2 Pg.24 – Dar al-Fikr)
Overall,
the verses referred to in the query at most prove that the Holy Quran
attests the existence of the previous Divine Scriptures or confirms
what has been mentioned in them, which has been justified above. It is
incorrect to state that the Quran claims to protect and follow what
had been mentioned in the previous Divine Scriptures.
Moreover,
the following Verse of the Holy Quran clearly states that the Divine
Scriptures revealed unto the previous Messengers ('Alaihimussalam)
have been altered and modified, and no longer remain the Words of
Allah:
فويل للذين يكتبون الكتاب بأيديهم ثم يقولون هذا من عند الله ليشتروا به
ثمنا قليلا فويل لهم مما كتبت أيديهم وويل لهم مما يكسبون
So, woe to those who write the Book with their hands and then say
―This is from Allah, so that they may gain thereby a trifling price.
Then, woe to them for what their hands have written, and woe to them
for what they earn. (Verse: 2:79)
Thus, the fact that Allah states that the Christians and Jews will
change their books, shows that preserving the previous scripts is not
meant
in the Verses referred to in the query.
2.
Contradiction between the Verses, Fir’awn being drowned and
Fir’awn being saved.
In Verse
17:103 of the Holy Quran Allah Ta’ala states that He drowned Fir’awn
(pharaoh) and his army:
فأراد أن يستفزهم من الأرض فأغرقناه ومن معه جميعا
Then he (Pharaoh) tried to harass them to drive them out of the land,
so We drowned him and those with him altogether. (Verse:
17:103)
This
incident is explained in detail in the following Verses of the Holy
Quran:
وأوحينا إلى موسى أن أسر بعبادي إنكم متبعون . فأرسل فرعون في المدائن
حاشرين . إن هؤلاء لشرذمة قليلون . وإنهم لنا لغائظون . وإنا لجميع
حاذرون . فأخرجناهم من جنات وعيون . وكنوز ومقام كريم . كذلك وأورثناها
بني إسرائيل . فأتبعوهم مشرقين . فلما تراءى الجمعان قال أصحاب موسى إنا
لمدركون . قال كلا إن معي ربي سيهدين . فأوحينا إلى موسى أن اضرب بعصاك
البحر فانفلق فكان كل فرق كالطود العظيم . وأزلفنا ثم الآخرين . وأنجينا
موسى ومن معه أجمعين . ثم أغرقنا الآخرين . إن في ذلك لآية وما كان
أكثرهم مؤمنين . وإن ربك لهو العزيز الرحيم .
And We revealed to Mūsā saying, ―Make My servants travel at night. You
will be pursued. So Pharaoh sent into the cities (his) men to muster
(people) saying, ―These are a small band, and indeed they are enraging
us, and we are a host, well-armed. Thus We expelled them (i.e. the
people of Pharaoh) from gardens and springs, and from treasures and a
noble abode. Thus it was. And We made the children of Isrā‘īl inherit
all such things. So they (the people of Pharaoh) pursued them (the
people of Mūsā) at the time of sunrise. And when the two hosts saw
each other, the companions of Mūsā said, ―Surely we are overtaken. He
said, ―Never! Indeed with me is my Lord. He will guide me. So We
revealed to Mūsā saying, ―Strike the sea with your staff. So it was
severed apart, and each part became like a big mountain. Then We
brought others close to that place. And We saved Mūsā and all those
with him. Then we drowned the others. Surely, in this there is a sign,
but most of them are not believers, and indeed your Lord is the
Mighty, the Merciful. (Verse:
26:52-68)
We
understand from the abovementioned that Fir’awn and his army pursued
Musa ('Alaihissalam) and his followers. Allah Ta’ala then split the
sea to make way for Musa ('Alaihissalam) and his followers to cross
over to the other side and drowned Fir’awn and his army in the same
sea, when they tried to cross over.
Verses
10:90-92 also portrays the same meaning, but mention is also made that
the body of Fir’awn was preserved as a sign for those who came after
him.
وجاوزنا ببني إسرائيل البحر فأتبعهم فرعون وجنوده بغيا وعدوا حتى إذا
أدركه الغرق قال آمنت أنه لا إله إلا الذي آمنت به بنو إسرائيل وأنا من
المسلمين . آلآن وقد عصيت قبل وكنت من المفسدين . فاليوم ننجيك ببدنك
لتكون لمن خلفك آية وإن كثيرا من الناس عن آياتنا لغافلون .
And We let the children of Isrā‘īl cross the sea. So, Pharaoh and his
troops chased them in transgression and hostility, until when he was
about to drown, he said, ―I believe that there is no god but the One
in whom the children of Isrā‘īl believe, and I am among those who
submit to Allah. (Allah said,) ―Is it now (that you have come to
believe) while you were rebellious all along, and you were among the
mischief-makers? So, today, We shall save (preserve) your body, so
that you may become a sign for those after you. And many of the people
are heedless of Our signs. (Verse: 10:90-92)
Under the commentary of the abovementioned verses, it is mentioned
that the word badan, translated as body, generally refers to a
carcass without the sole. Therefore, the words translated as ‘we shall
save your body’, do not refer to saving Fir’awn’s life; but refer to
saving his body from decomposing in the sea, as was the fate of
bodies of others in Fir’awn’s army.
Fir’awn transgressed the commandments of Allah Ta’ala in his lifetime,
and went on to call himself God. Most of his followers also believed
in him and regarded him to be God. Allah Ta’ala preserved the body of
Fir’awn to prove to the followers of Fir’awn, who did not witness the
drowning, that Fir’awn did not possess the qualities of God (i.e. if
he were God, he would not die and would be everlasting), that are
found only in Allah Ta’ala. Similarly, Allah Ta’ala preserved the body
of Fir’awn to teach a lesson to those that would come later, that this
would be the fate of all such individuals, besides Allah Ta’ala, who
regard themselves to be God. The body of Fir’awn is preserved till
today and can be viewed in one of the museums of Cairo, Egypt.
(Tafseer al-Fakhr al-Razi Vol.9 Part 1 Pg.164 – Dar al-Fikr)
3.
Are only Muslims saved from the curse of Allah, or the
Christians, Jews and Sabians as well?
The following Verses of the Holy Quran have been referred to in the
query:
إن الذين آمنوا والذين هادوا والنصارى والصابئين من آمن بالله واليوم
الآخر وعمل صالحا فلهم أجرهم عند ربهم ولا خوف عليهم ولا هم يحزنون
Surely, those who believed in Allah, and those who are Jews, and
Christians, and Sabians, __whosoever believes in Allah and in the Last
Day, and does good deeds – all such people will have their reward with
their Lord, and there will be no reason for them to fear, nor shall
they grieve.(Verse: 2:62)
ومن يبتغ غير الإسلام دينا فلن يقبل منه وهو في الآخرة من الخاسرين
Whoever seeks a faith other than Islam, it will never be accepted from
him, and he, in the Hereafter, will be among the losers. (Verse: 3:85)
وقالت اليهود عزير ابن الله وقالت النصارى المسيح ابن الله ذلك قولهم
بأفواههم يضاهئون قول الذين كفروا من قبل قاتلهم الله أنى يؤفكون
The Jews say, ― Uzair (Ezra) is the Son of Allah and the Christians
say, ―MasīH (the Christ) is the Son of Allah. That is their oral
statement. They imitate the saying of the earlier disbelievers. May
Allah ruin them, how far they are turned back from the truth! (Verse:
9:30)
The contradiction mentioned in the query between the abovementioned
verses is based on the premise that the meaning of Verse 2:62 is that
the Muslims, Jews, Christians and Sabians are all saved from the wrath
of Allah Ta’ala. This premise is incorrect.
To understand the correct meaning of the verse, it is important to be
aware of the fact that when Allah Ta’ala sent the Holy Prophet (Sallallahu
Alaihi Wasallam) as the last Prophet and revealed the religion of
Islam unto Him (Sallallahu Alaihi Wasallam), all of mankind was
supposed to follow this religion. Even those who followed the correct
beliefs brought by the Messengers of Allah that preceded the Holy
Prophet (Sallallahu Alaihi Wasallam) (i.e. those who had not moved
away from the correct religion and not accepted the alterations made
in their religion by those who came later on) were not permitted to
remain on their old religion, but were commanded to follow the
religion of Islam.
In the light of the abovementioned, the words
translated as ‘those who believed in Allah’ mentioned in Verse
2:62, refer to those people of the Book whose beliefs were not altered
due to the false beliefs brought about by those who came later. Thus,
the meaning of the Verse would be that those who were on the correct
religion of the
Messengers of Allah that preceded the Holy Prophet (Sallallahu Alaihi
Wasallam), and those Christians, Jews and Sabians who have altered
their religion due to the
beliefs
brought about by those who came later; if any of them accept the
religion brought by the Holy Prophet (Sallallahu Alaihi Wasallam),
believe in Allah Ta’ala and the Hereafter, and do good deeds, they
will be rewarded by Allah Ta’ala and will be saved from the wrath of
Allah Ta’ala.
(Tafseer al-Fakhr al-Razi Vol.2 Part 1 Pg.113 – Dar al-Fikr)
4.
Contradiction or no contradiction in dietary and Sabbath laws?
The following Verses of the Holy Quran have been referred to in the
query:
فكلوا مما رزقكم الله حلالا طيبا واشكروا نعمة الله إن كنتم إياه تعبدون
. إنما حرم عليكم الميتة والدم ولحم الخنزير وما أهل لغير الله به
فمن اضطر غير باغ ولا عاد فإن الله غفور رحيم . ولا تقولوا لما تصف
ألسنتكم الكذب هذا حلال وهذا حرام لتفتروا على الله الكذب إن الذين
يفترون على الله الكذب لا يفلحون . متاع قليل ولهم عذاب أليم . وعلى
الذين هادوا حرمنا ما قصصنا عليك من قبل وما ظلمناهم ولكن كانوا أنفسهم
يظلمون . ثم إن ربك للذين عملوا السوء بجهالة ثم تابوا من بعد ذلك
وأصلحوا إن ربك من بعدها لغفور رحيم .
So, eat the permissible and pure things from what Allah has provided
you, and be grateful for the bounty of Allah, if you worship Him
alone. He has but prohibited for you the carrion, the blood, the flesh
of swine and what has been invoked upon with a name other than that of
Allah. However, if anyone is compelled by necessity - neither seeking
pleasure, nor crossing the limit (of necessity) - then, Allah is
Most-Forgiving, Very-Merciful. Do not say about what your tongues
describe falsely, “This is lawful and that is unlawful” so that you
may forge the lie upon Allah. Surely, those who forge a lie upon Allah
do not prosper. (Let there be) a little enjoyment, and (then) for them
there is a painful punishment. For those who are Jews, We had
prohibited that which We have already told you; and We did not wrong
them, but it was they who used to wrong themselves. Then your Lord –
for those who did evil because of ignorance, then repented after that
and corrected themselves – surely your Lord is, after all that,
Most-Forgiving, Very-Merciful. (Verse: 16:114-119)
إنما جعل السبت على الذين اختلفوا فيه وإن ربك ليحكم بينهم يوم القيامة
فيما كانوا فيه يختلفون
The Sabbath was prescribed only for those people (i.e. Jews) who
differed in it, and your Lord will certainly judge between them on the
Day of Resurrection in those matters in which they used to differ.
(Verse: 6:124)
وإذا بدلنا آية مكان آية والله أعلم بما ينزل قالوا إنما أنت مفتر بل
أكثرهم لا يعلمون
Whenever We replace a verse with another verse — and Allah knows well
what He reveals – they say, ―You are but a forger. The fact rather is
that most of them are ignorant. (Verse: 16:101)
It has been mentioned in the query that the dietary and Sabbath laws
mentioned in Verses 16:114-119 & Verse 16:124 are contradicted in
Verse 16:101, whereas, no reference is made towards dietary laws or
Sabbath laws in this Verse. However, if the questioner still feels
that there is a contradiction, he could always write back to us with
further clarification to the contradiction.
5.
Explanation on Verses of qisas (retaliation) and blood money.
The following Verses of the Holy Quran have been referred to in the
query:
يا أيها الذين آمنوا كتب عليكم القصاص في القتلى الحر بالحر والعبد
بالعبد والأنثى بالأنثى فمن عفي له من أخيه شيء فاتباع بالمعروف وأداء
إليه بإحسان ذلك تخفيف من ربكم ورحمة فمن اعتدى بعد ذلك فله عذاب أليم
O you who believe, QiSāS has been prescribed for you in the case of
murdered people: The freeman (will be killed) for the freeman, the
slave for the slave, and the female for the female. However, if one is
somewhat forgiven by his brother, the recourse (of the latter) is to
pursue the former (for blood money) with fairness, and the obligation
(of the former) is to pay (it) to the latter in a nice way. That is a
relief from your Lord, and a mercy. So, whoever transgresses after all
that will have a painful punishment. (Verse: 2:178)
ولا تقتلوا النفس التي حرم الله إلا بالحق ومن قتل مظلوما فقد جعلنا
لوليه سلطانا فلا يسرف في القتل إنه كان منصورا
Do not kill any person the life of whom is sanctified by Allah, except
for a just reason. And whoever is killed unjustly, We have invested
his heir with authority (of equal retaliation), but he must not cross
the limit in the matter of killing. Surely, he will be helped. (Verse:
17:33)
It has been mentioned in the query that there is a change in the laws
of retaliation, but the nature of the change in the laws has not been
explained. The laws of retaliation mentioned in both the Verses do not
differ from each other. There is a possibility that the questioner
understood from Verse 2:178 that the heirs to the person murdered have
the right only to pursue blood money from the murderer, whilst it is
apparent in Verse 17:33 that the heirs have the right to equal
retaliation. This in fact is incorrect; as it is clearly mentioned in
Verse 2:178 that the heirs have the right to pursue blood money only
if they overlook the right of qisas (i.e. the right to equal
retaliation). The words mentioned at the beginning of the Verse,
translated as, “QiSāS
has been prescribed for you in the case of murdered people”,
proves that the heirs have the right to equal retaliation. Verse 17:33
also portrays the same meaning. The only difference is that the
scenario when the heirs wish to forgive qisas is not mentioned
in this Verse, as it is not necessary that every ruling of retaliation
be mentioned whenever the laws of retaliation are mentioned.
6.
Was the world created in 6 days or 8 days?
The following Verses, referred to in the query, clearly state that the
earth and the skies were created in six days:
إن ربكم الله الذي خلق السماوات والأرض في ستة أيام ثم استوى على العرش
يغشي الليل النهار يطلبه حثيثا والشمس والقمر والنجوم مسخرات بأمره ألا
له الخلق والأمر تبارك الله رب العالمين
Surely, your Lord is Allah who created the heavens and the earth in
six days, then He positioned himself on the Throne. He covers the day
with the night that pursues it swiftly. (He created) the sun and the
moon and the stars, subjugated to His command. Lo! To Him alone belong
the creation and the command. Glorious is Allah, the Lord of all the
worlds. (Verse: 7:54)
الذي خلق السماوات والأرض وما بينهما في ستة أيام ثم استوى على العرش
الرحمن فاسأل به خبيرا
The One who created in six days the heavens and the earth and whatever
lies between them, then He positioned Himself on the Throne. (He is)
the RaHmān (the All-Merciful, Allah). So ask about Him someone who
knows. (Verse: 25:59)
الله الذي خلق السماوات والأرض وما بينهما في ستة أيام ثم استوى على
العرش ما لكم من دونه من ولي ولا شفيع أفلا تتذكرون
Allah is the One who created the heavens and the earth and all that is
between them in six days, then He positioned Himself on the Throne.
Other than Him, there is neither a guardian for you, nor an
intercessor. Would you then not observe the advice? (Verse: 32:4)
The scholars of the Islamic religion are unanimous on the fact that
the earth and the skies were created in six days. One may raise a
question here as to why Allah Ta’ala created the heavens and the earth
in six days when Allah Ta’ala has the power to create the whole
universe in a single moment, as understood from Verse 36:82 of the
Holy Quran which means that when Allah Ta’ala intends to create a
thing, for it He says, “Be”, and it comes to being. This question has
been answered by one of the companions of the Holy Prophet (Sallallahu
Alaihi Wasallam), Sa’eed bin Jubair (Radhiyallahu Anhu).
He says that Allah Ta’ala is certainly capable of creating everything
there is in a single moment; but the Divine wisdom demanded that the
creation of the universe takes six days, to teach human beings the
lesson of gradual procession and perfection in running the universal
system. The implication is that the attitude of haste is not good for
human beings.
(Ma’ariful
Quran (English Translation) Vol.3 Pg.595 – Maktab-e-Darul ‘Uloom
Karachi))
As far as Verses 41:9-12, mentioned in the query, are concerned, they
also prove that the heavens and the earth were created in six days.
قل أئنكم لتكفرون بالذي خلق الأرض في يومين وتجعلون له أندادا ذلك رب
العالمين . وجعل فيها رواسي من فوقها وبارك فيها وقدر فيها أقواتها في
أربعة أيام سواء للسائلين . ثم استوى إلى السماء وهي دخان فقال لها
وللأرض ائتيا طوعا أو كرها قالتا أتينا طائعين . فقضاهن سبع سموات في
يومين وأوحى في كل سماء أمرها وزينا السماء الدنيا بمصابيح وحفظا ذلك
تقدير العزيز العليم .
Say, ―Do you really disbelieve in the One who has created the earth in
two days, and ascribe to Him partners? That is the Lord of the worlds.
He has placed firm mountains in it (the earth) towering above it, and
put blessings in it, and proportioned its foods therein, in four days,
equal for those who ask. Then He turned straight to the sky, while it
was a smoke, and said to it and to the earth, ―Come (to My obedience),
both of you, willingly or unwillingly. Both said, ―We come willingly.
So He accomplished them as seven skies in two days, and settled in
every sky its (due) thing. And We have decorated the closest sky with
lamps, and protected it properly. All this is the determination of the
All-Mighty, the All-Knowing. (Verse: 41:9-12)
The commentators of the Holy Quran mention that the four days
mentioned in the 10th Verse is inclusive of the two days
mentioned in the 9th Verse; i.e. the total number of days
taken to create the earth, mountains, etc. is four days. Out of them
two days were spent in creating the earth and the other two in
creating the mountains, etc. Such statements are better understood by
those who are well acquainted with the Arabic language. In the Arabic
language, if one says, “I travelled from Basra to Baghdad in ten days,
and I travelled to Kufa in fifteen days”, it does not mean that his
total journey was equal to 25 days, but it means that the fifteen days
it took him to travel to Kufa was inclusive of the ten days it took
him to travel from Basra to Baghdad.
One may then argue that it would have been more appropriate if the
creation of mountains, etc. were also mentioned in two days, thus it
would have been known that the total number of days taken for the
creation of the earth and mountains, etc. was four days. Such an
argument could only be made by a person who is not well acquainted
with the Arabic language and its specialities. A person who has
mastered the Arabic language would know that if the creation of the
mountains, etc. were also mentioned in two days, it would not bring
out the meaning that the two days were spent only in the creation of
these mountains and no other work was done during this time. For
example, when one says that I did a certain work in two days, it does
not necessarily mean that the entire two days were spent in this work.
There is a possibility that some other work was also done at the same
time. Therefore, after mentioning the creation of the earth and the
creation of the mountains, etc, Allah Ta’ala mentions that four days
were spent in their creation, to bring out the meaning that the four
days were spent entirely in the creation of the earth and mountains,
etc. and no other work was done during this time.
(Tafseer
al-Fakhr al-Razi Vol.14 Part 1 Pg.104 – Dar al-Fikr)
7.
If there is no compulsion in Islam, why are non-Muslims killed?
The following verses have been referred to in the query, and it is
claimed that the first Verse mentioned hereunder is in contradiction
with the other Verses mentioned thereafter:
لا إكراه في الدين قد تبين الرشد من الغي فمن يكفر بالطاغوت ويؤمن بالله
فقد استمسك بالعروة الوثقى لا انفصام لها والله سميع عليم
There is no compulsion in Faith. The correct way has become distinct
from the erroneous. Now, whoever rejects the Tāghūt (the Rebel, the
Satan) and believes in Allah has a firm grasp on the strongest ring
that never breaks. Allah is All-Hearing, All-Knowing. (Verse: 2:256)
فإذا انسلخ الأشهر الحرم فاقتلوا المشركين حيث وجدتموهم وخذوهم واحصروهم
واقعدوا لهم كل مرصد فإن تابوا وأقاموا الصلاة وآتوا الزكاة فخلوا سبيلهم
إن الله غفور رحيم
So, when the sacred months expire, kill the Mushriks wherever you find
them, and catch them and besiege them and sit in ambush for them
everywhere. Then, if they repent and establish Salāh and pay Zakāh,
leave their way. Surely, Allah is most Forgiving, Very-Merciful.
(Verse: 9:5)
فإذا لقيتم الذين كفروا فضرب الرقاب حتى إذا أثخنتموهم فشدوا الوثاق فإما
منا بعد وإما فداء حتى تضع الحرب أوزارها ذلك ولو يشاء الله لانتصر منهم
ولكن ليبلو بعضكم ببعض والذين قتلوا في سبيل الله فلن يضل أعمالهم
So, when you encounter those who disbelieve, then (aim at) smiting the
necks, until when you have broken their strength thoroughly, then tie
fast the bond, (by making them captives). Then choose (to release
them) either (as) a favour (shown to them,), or (after receiving)
ransom, until the war throws down its load of arms. That (is Our
command.) If Allah willed, He would have (Himself) subjected them to
retribution, but (Allah ordered you to fight,) so that He may test
some of you through some others. And those who are killed in Allah‘s
way, He will never let their deeds go to waste. (Verse: 47:4)
وقاتلوهم حتى لا تكون فتنة ويكون الدين كله لله فإن انتهوا فإن الله بما
يعملون بصير
And fight them until there is no Fitnah (mischief), and total
obedience becomes for Allah. So, if they desist, then, Allah is indeed
watchful over what they do. (Verse: 8:39)
قاتلوا الذين لا يؤمنون بالله ولا باليوم الآخر ولا يحرمون ما حرم الله
ورسوله ولا يدينون دين الحق من الذين أوتوا الكتاب حتى يعطوا الجزية عن
يد وهم صاغرون
Fight those People of the Book who do not believe in Allah, nor in the
Last Day, and do not take as unlawful what Allah and His Messenger
have declared as unlawful, and do not profess the Faith of Truth;
(fight them) until they pay jizyah with their own hands while they are
subdued. (Verse: 9:29)
In reality there is no contradiction between the abovementioned
Verses. The last four Verses mentioned above refer to qital
(fighting in the way of Allah for the elevation of Islam), commonly
known as jihad. The purpose of qital is not to force
people into accepting Islam, but rather, it is to remove strife and
disorder, which is what the disbelievers are trying to attain. Allah
Ta’ala mentions in the Holy Quran:
ويسعون في الأرض فسادا والله لا يحب المفسدين
They run about on the earth spreading mischief, and Allah does not
like the mischief-makers. (Verse: 5:64)
It is understood from the abovementioned Verse that Allah Ta’ala
dislikes strife and disorder. It is for this reason that Allah
Almighty has ordained that the strife and disorder created by the
disbelievers should be removed by qital. The wisdom behind
waging war with such people is like the killing of serpents, scorpions
and their harmful likes.
Moreover, Islam has strictly banned killing of women, children, the
aged, crippled, etc, as they generally do not create mischief.
Similarly, Islam prevents killing of those disbelievers who promise to
pay jizyah (compensatory dues paid by free non-Muslims under
Muslim rule against guarantee of the security of their life, property
and honour) and abide by the Laws of the Islamic state. Had the object
been to force people towards Islam, why would there be Islamic
injunctions of jizyah to provide an umbrella of security for
the disbelievers?
This approach of Islam makes it clear that it does not force people to
enter and accept Islam, but rather uses qital as a method of
stopping oppression in the world, in order to establish justice,
equity, peace and security.
The fact is that coercion and compulsion to make one accept Islam is
not possible at all, as faith is something related to the heart and
not to the outward physical response. Qital can affect the
physical state of a person, but cannot change one’s heart. Therefore,
it is not possible to force people to accept Islam through qital.
(Ma’ariful
Quran (English Translation) Vol.1 Pg.639 – Maktab-e-Darul ‘Uloom
Karachi)
8.
Allah curses liars, but Muhammad broke his oath?
Islam forbids one from breaking his oath, and there is a penalty set
for those who break their oath. Allah Ta’ala mentions in the Holy
Quran:
لا يؤاخذكم الله باللغو في أيمانكم ولكن يؤاخذكم بما عقدتم الأيمان
فكفارته إطعام عشرة مساكين من أوسط ما تطعمون أهليكم أو كسوتهم أو تحرير
رقبة فمن لم يجد فصيام ثلاثة أيام ذلك كفارة أيمانكم إذا حلفتم واحفظوا
أيمانكم كذلك يبين الله لكم آياته لعلكم تشكرون
Allah does not hold you accountable for your laghw (ineffectual)
oaths, but He does hold you accountable for the oath with which you
have bound yourself. Its expiation is to feed ten poor persons at an
average of what you feed your family with, or to clothe them, or to
free a slave. However, if someone cannot afford, he has to fast for
three days. That is expiation for the oaths that you have sworn. Take
care of your oaths. That is how Allah makes His signs clear to you, so
that you may be grateful. (Verse: 5:89)
However, the following is also stated in the Narrations of the Holy
Prophet (Sallallahu Alaihi Wasallam):
من حلف على يمين فرأى غيرها خيرا منها فليأتها وليكفر عن يمينه (رواه
مسلم)
If one takes an oath, but realises that breaking the oath is better
(in regards to following the laws of Islam or fulfilling the rights of
another brother, not in regards to his own worldly benefit) than
fulfilling it, then he should rather break the oath and pay the
penalty. (Muslim)
We understand from the abovementioned, that although Islam forbids
breaking an oath, it also keeps in mind the greater benefits, and
permits one to break his oath for a greater benefit. This does not
prove contradiction in the Laws of Islam, but rather proves that Islam
considers things in a wider spectrum, and facilitates laws for all
situations.
The following Verses of the Holy Quran have been referred to in the
query:
يا أيها النبي لم تحرم ما أحل الله لك تبتغي مرضاة أزواجك والله غفور
رحيم . قد فرض الله لكم تحلة أيمانكم والله مولاكم وهو العليم الحكيم
O Prophet, why do you ban (on your self) something that Allah has made
lawful for you, seeking to please your wives? And Allah is
Most-Forgiving, Very-Merciful. [66:2] Allah has prescribed (the way
of) absolution from your oaths. And Allah is your protector, and He is
the All- Knowing, the All-Wise. (Verse: 66:1-2)
The abovementioned Verse was revealed when the Holy Prophet (Sallallahu
Alaihi Wasallam) took an oath to abstain from honey, for the pleasure
of some of His wives. Herein, Allah Ta’ala commanded the Holy Prophet
(Sallallahu Alaihi Wasallam) to absolve from his oath, as he had
banned upon himself something that was lawful. This proves that that
the breaking of the oath was for the greater benefit. The Holy Prophet
(Sallallahu Alaihi Wasallam) then freed a slave upon breking his oath.
If the Holy Prophet (Sallallahu Alaihi Wasallam) had not absolved
himself from his oath, Muslims till today would have regarded honey as
something undesirable, whereas, it carries a lot of benefits.
9. Did Jesus die or not? Inconsistency between the 2 Verses?
وقولهم إنا قتلنا المسيح عيسى ابن مريم رسول الله وما قتلوه وما صلبوه
ولكن شبه لهم وإن الذين اختلفوا فيه لفي شك منه ما لهم به من علم إلا
اتباع الظن وما قتلوه يقينا . بل رفعه الله إليه وكان الله عزيزا حكيما .
And for their saying, ―We have certainly killed the MasīH ‗Īsā the son
of Maryam, the Messenger of Allah, while in fact they did neither kill
him, nor crucify him, but they were deluded by resemblance. Those who
disputed in this matter are certainly in doubt about it. They have no
knowledge of it, but they follow whims. It is absolutely certain that
they did not kill him, but Allah lifted him towards Himself. Allah is
All-Mighty, All-Wise. (Verse: 4:157/8)
The abovementioned Verses, referred to in the query, are clear
statements of the Holy Quran in regards to the crucifixion of Esa
('Alaihissalam). They clearly states that Esa ('Alaihissalam) was
neither crucified nor murdered, but Allah Ta’ala lifted him towards
Himself. It is compulsory upon each and every Muslim to believe that
Esa ('Alaihissalam) was not crucified, but Allah Ta’ala lifted him
towards the sky. Any belief contrary to this is incorrect, and the
person having such a belief will not be regarded as a Muslim. However,
Allah Ta’ala will send Esa ('Alaihissalam) back to the earth, and this
time he will face death like all human beings do, as is understood
from the Verse mentioned hereunder, referred to in the query.
والسلام علي يوم ولدت ويوم أموت ويوم أبعث حيا
And peace is upon me the day I was born, the day I shall die, and the
day I shall be raised alive again. (Verse; 19:33)
The words translated as “the day I shall die”, mentioned in
this Verse, refer to the death of Esa ('Alaihissalam) after he will be
sent back to this earth. Similarly, the words translated as “the
day I will be raised alive again” refer to his resurrection on the
Day of Judgement. This proves that there is no contradiction between
the Verses mentioned in the query, as claimed in the query.
10.
Is adultery worse than homosexuality?
The following Verse of the Holy Quran has been referred to in the
query:
واللذان يأتيانها منكم فآذوهما فإن تابا وأصلحا فأعرضوا عنهما إن الله
كان توابا رحيما
Those two of you who commit it, chastise both of them. However, if
they repent and make amends, then, overlook them. Surely, Allah is
Most-Relenting, Very-Merciful.
(Verse: 4:16)
The words translated as “chastise
both of them”,
in the abovementioned Verse, refer to the verbal and physical
punishment that should be implied upon those fulfilling their carnal
desires unnaturally. Verbal punishment would refer to taunting and
scolding the convicted for his shameful act. As far as the nature of
the physical punishment is concerned, the scholars of Islamic
Jurisprudence state that the Judge may stipulate any form of corporal
punishment when the offence is committed for the first time. This
punishment may be more severe than the punishment stipulated for
adultery, mentioned in Verse 24:2 of the Quran, referred to in the
query. However, if the offence is committed for the second time, then
the convicted will face capital punishment.
(Anwar al-Bayan Vol.2 Pg.367 – Zam Zam Publishers)
The words translated as “However,
if they repent and make amends, then overlook them”,
in the Verse mentioned above, do not mean that they will not be
punished at all if they repent, as claimed in the query; but they
refer to the discontinuation of the verbal punishment when the
convicted repents sincerely and portrays good actions in the future.
(Nazm al-Durar Vol.2 Pg.226 – Dar al-Kutub al-‘Ilmiyyah)
(Al-Futuhat al-Ulhiyyah Vol.2 Pg.27 – Dar al-Fikr)
11.
Mourning period of a widow, 1 year or 4 months and 10 days?
The following Verses of the Holy Quran have been referred to in the
query:
والذين يتوفون منكم ويذرون أزواجا يتربصن بأنفسهن أربعة أشهر وعشرا فإذا
بلغن أجلهن فلا جناح عليكم فيما فعلن في أنفسهن بالمعروف والله بما
تعملون خبير
Those among you who pass away and leave wives behind, their wives keep
themselves waiting for four months and ten days. So, when they have
reached (the end of) their waiting period, there is no sin on you in
what they do for themselves in recognized manner. Allah is All-Aware
of what you do. (Verse: 2:234)
والذين يتوفون منكم ويذرون أزواجا وصية لأزواجهم متاعا إلى الحول غير
إخراج فإن خرجن فلا جناح عليكم في ما فعلن في أنفسهن من معروف والله عزيز
حكيم
Those among you who pass away and leave wives behind are (commanded)
to make a will in favour of their wives to be maintained for one year
without being expelled (from husband‘s home). Then, if they move out,
there is no sin on you in what they have done for themselves according
to the fair practice. Allah is Mighty, Wise. (Verse: 2:240)
The first Verse mentioned above is a clear injunction of the Holy
Quran regarding the length of ‘iddat (waiting period) of a
woman, upon the demise of her husband. Therefore, the scholars of the
Islam unanimously agree that it is obligatory upon every woman to
spend four months and ten days in ‘iddat, upon the demise of
her husband.
The second Verse mentioned above is not in regards to ‘iddat,
but it commands men to
make a will in favour of their wives,
allowing them to use the facilities of their husbands’ homes for a
period of one year, after the demise of their husbands. This Verse was
revealed when the injunctions of inheritance were still not revealed,
and the shares of the wife or any other heirs were yet not determined.
It was made obligatory that a woman should be allowed to live in the
premises of her late husband’s house for one full year and be given
maintenance during this period out of what had been left behind by the
husband, if she so desires. The aforementioned Verse instructs the
husbands to make wills to this effect. Since this was the right of the
woman, she was allowed to receive it or leave it, and was permitted to
leave her late husband’s house after the expiry of her ‘iddat
(i.e. after four months and ten days). The other heirs did not have
the right to evict her out of the house against her will. However,
after the injunctions of inheritance were revealed, the wife received
her ordained share, thus the rulings regarding the obligation of such
wills were abrogated.
(Ma’ariful
Quran (English Translation) Vol.1 Pg.613/4 – Maktab-e-Darul ‘Uloom
Karachi)
It is clearly understood from the abovementioned that the ‘one year’
mentioned in Verse 2:240 does not refer to the length of ‘iddat,
but refers to the period a woman was allowed to stay in the premises
of her husband after his demise; leaving no contradiction between the
two Verses referred to in the query.
12.
How can the sun set in water?
The following Verse of the Holy Quran is referred to in the query:
حتى إذا بلغ مغرب الشمس وجدها تغرب في عين حمئة ووجد عندها قوما قلنا يا
ذا القرنين إما أن تعذب وإما أن تتخذ فيهم حسنا
Until when he reached the point of sunset, he found it setting into a
miry spring, and found a people near it. We said, ―O Dhul-Qarnain,
either punish them or adopt good behavior with them. (Verse: 18:86)
It is mentioned in the abovementioned Verse that Dhul Qarnain saw the
sun setting into a miry spring. This does not refer to the literal
meaning, but merely means that an onlooker perceived it as setting
into the spring, as there was no habitation or dry land in sight. This
is similar to being in an open field during sunset, as the person
looking at the sun would feel that the sun was sinking into the land
mass.
(Ma’ariful
Quran (English Translation) Vol.5 Pg.654 – Maktab-e-Darul ‘Uloom
Karachi)
It has been proven the fact mentioned in the abovementioned Verse is
not in correct, but, as we have clarified at the beginning,
doubts of
this kind arise in the minds of those whose disbelief has drained them
of all power to see things in a proper perspective.
13.
How can stars hit the devils?
The following verses are referred to in the query:
ولقد زينا السماء الدنيا بمصابيح وجعلناها رجوما للشياطين وأعتدنا لهم
عذاب السعير
And We have decorated the nearest sky with lamps, and have made them
devices to stone the devils, and We have prepared for them the
punishment of Hell. (Verse: 67:5)
وأنه كان رجال من الإنس يعوذون برجال من الجن فزادوهم رهقا .
وأنهم ظنوا كما ظننتم أن لن يبعث الله أحدا . وأنا لمسنا السماء فوجدناها
ملئت حرسا شديدا وشهبا . وأنا كنا نقعد منها مقاعد للسمع فمن يستمع الآن
يجد له شهابا رصدا .
And that some guys (persons) from human beings used to seek refuge
with some guys (persons) of the Jinn, and thus they increased them
(the Jinns) in arrogance, and that they (humans) thought as you (O
Jinns) thought that Allah will never resurrect anyone, and that we
sought (to reach) the sky, but we found it filled with stern guards
and flames, and that we used to sit at places therein to listen; but
if one will (try to) listen now, he will find a flame in ambush for
him. (Verse: 72: 6-9)
The abovementioned Verses do not suggest that the flames that are shot
at the devils are actually stars. The term masabih mentioned in
Verse 67:5, translated as lamps, does not necessarily denote an
astronomical star, but could refer to any fiery ember in the sky.
Since both stars and meteors qualify as fiery embers, the Verse would
mean that both the stars and meteors are used to decorate the skies.
From amongst them, only the meteors, termed as shooting stars, are
used to stone the devils, whilst the stars themselves remain intact in
their positions. No explicit mention of realistic stars (e.g. the word
najm) is made in the ayah to produce a contradiction
Futhermore, the Holy Quran is not a book of astronomy to be used
primarily in determining astronomical data, but is a Book of Guidance
for the whole of mankind. Nevertheless, even if the Quran contradicts
any fact mentioned through astronomical research, a true Muslim will
believe in what is mentioned in the Quran and will reject the facts
acquired through astronomical research. Astronomical facts have been
proven incorrect and been replaced by a later research on many
occasions in the past, but no man till today has been able to prove
that a false statement was made in the Quran.
14.
What is the function of mountains on earth?
The fact
mentioned in the query, that mountain ranges are a result of the
collision of tectonic plates, is proven through scientific research.
However, this fact does not contradict the Verses of the Holy Quran
referred to in the query, but, in fact, supports what the Quran has
mentioned in regards to mountains in the aforementioned Verses.
Consider the following article authored by the famous thinker Harun
Yahya:
THE FUNCTION OF MOUNTAINS
The Qur'an draws attention to a very important geological function of
mountains:
We placed firmly embedded mountains on the earth, so it would not move
under them… (Verse: 21:31)
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