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Contradictions in the Quran: Difference between revisions
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===Abraham and the idols=== | ===Abraham and the idols=== | ||
{{Quran-range|37|87|97}} contains a simpler version of the story in which Abraham smashes the idols in {{Quran-range|21|57|68}}. The two versions conflict in terms of where the events take place. In surah 37, everything takes place at the location of the idols. After some dialogue, we see in verse 90 “Then they turned away from him, departing” ( | {{Quran-range|37|87|97}} contains a simpler version of the story in which Abraham smashes the idols in {{Quran-range|21|57|68}}. The two versions conflict in terms of where the events take place. In surah 37, everything takes place at the location of the idols. After some dialogue, we see in verse 90 “Then they turned away from him, departing” (fa-tawallaw ʿanhu mud'birīna); Abraham then smashes the idols; and “Then they came toward him, hastening” (fa-aqbalū ilayhi yaziffūna). Lane's Lexicon entry for the conjunction fa used at the start of 37:94 explains that in such usage as we see here, fa conveys proximate and uninterrupted succession.<ref name="LanesLexiconFa /> | ||
In contrast, the longer surah 21 version has the people return to find the smashed idols but Abraham is no longer present there. They send a party to bring him, and then back amidst the idols he shows them the folly of their ways. So in | In contrast, the longer surah 21 version has the people return to find the smashed idols but Abraham is no longer present there. They send a party to bring him, and then back amidst the idols he shows them the folly of their ways (in both versions this is when they decide to burn him). So in the surah 21 version it is Abraham who comes to them. | ||
{| class="wikitable" width="100%" cellspacing="0" cellpadding="5" border="1" align="center" | {| class="wikitable" width="100%" cellspacing="0" cellpadding="5" border="1" align="center" | ||
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15:64 And we have come to you with truth, and indeed, we are truthful.<BR /> | 15:64 And we have come to you with truth, and indeed, we are truthful.<BR /> | ||
15:65 <span style="color:#0000FF">So set out with your family during a portion of the night and follow behind them and let not anyone among you look back and continue on to where you are commanded."</span><BR /> | 15:65 <span style="color:#0000FF">So set out with your family during a portion of the night and follow behind them and let not anyone among you look back and continue on to where you are commanded."</span><BR /> | ||
15:66 And We conveyed to him [the decree] of that matter: that those [sinners] would be eliminated by early morning.<BR /> | 15:66 <span style="color:#0000FF">And We conveyed to him [the decree] of that matter: that those [sinners] would be eliminated by early morning.</span><BR /> | ||
15:67 '''And the people of the city came rejoicing.'''<BR /> | 15:67 '''And the people of the city came rejoicing.'''<BR /> | ||
15:68 <span style="color:#008000">[Lot] said, "Indeed, these are my guests, so do not shame me.</span><BR /> | 15:68 <span style="color:#008000">[Lot] said, "Indeed, these are my guests, so do not shame me.</span><BR /> | ||
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1) In surah 15, the angels tell Lot when they first arrive that they are there to save him and his family from the punishment to come. A mob arrives trying to take the visitors and Lot attempts to placate them by offering his daughters. In Q. 11, the sequence of events is very expressly the other way around: the mob events occur first, which leads to the angels explaining how they will save Lot and his family. Although 15:67 starts with the "And" conjunction (like some of the previous verses), the suspicion of contradiction in Q. 15 is well justified from the textual sequence of the elements (this is, after all, a narrative), and from what naturally reads like the angels explaining themselves upon their arrival in the first few verses. This is even apparent from the way Lot addresses them as "people unknown" (qawmun munkarūna) in 15:62, mirroring the way Abraham addressed the angels when he greeted them in 51:25 (see above). | 1) In surah 15, the angels tell Lot when they first arrive that they are there to save him and his family from the punishment to come. A mob arrives trying to take the visitors and Lot attempts to placate them by offering his daughters. In Q. 11, the sequence of events is very expressly the other way around: the mob events occur first, which leads to the angels explaining how they will save Lot and his family. Although 15:67 starts with the "And" conjunction (like some of the previous verses), the suspicion of contradiction in Q. 15 is well justified from the textual sequence of the elements (this is, after all, a narrative), and from what naturally reads like the angels explaining themselves upon their arrival in the first few verses. This is even apparent from the way Lot addresses them as "people unknown" (qawmun munkarūna) in 15:62, mirroring the way Abraham addressed the angels when he greeted them in 51:25 (see above). | ||
2) Another contradiction concerns the context in which the angels tell Lot of their mission to save him and his family. In 15:61-66, the angels reveal this in response to Lot addressing them as people unknown / strange when they first arrive, alluding in verse 63 to Lot's pleadings to the people in other passages. In | 2) Another contradiction concerns the context in which the angels tell Lot of their mission to save him and his family. In 15:61-66, the angels reveal this in response to Lot addressing them as people unknown / strange when they first arrive, alluding in verse 63 to Lot's pleadings to the people in other passages. In 11:80-81, instead the angels reveal their mission in order to ease the fear Lot expresses about the mob. | ||
3) Finally, the accounts conflict in sequencing the elements of Lot's appeal to the mob. In 11:78 he says “these are my daughters” then asks them to “fear Allah and do not disgrace me”. In 15:68-71 instead he asks them to “fear Allah and do not disgrace me”, the mob responds, and then comes the “These are my daughters” element. | 3) Finally, the accounts conflict in sequencing the elements of Lot's appeal to the mob. In 11:78 he says “these are my daughters” then asks them to “fear Allah and do not disgrace me”. In 15:68-71 instead he asks them to “fear Allah and do not disgrace me”, the mob responds, and then comes the “These are my daughters” element. | ||
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=== | === Did Moses's speech impediment get fixed? === | ||
God showed Moses a magical fire that did not burn out, and informs him of his prophethood. Then commanded him to go to Pharaoh with his signs in the hope that he may be warned and fear God. Moses agreed but complained that he couldn’t speak clearly, and he asked God to cure him of it, and to open his breast and make the task easy/easier: | |||
{{Quote|{{Quran|20|24-28}}|...“Go thou to Pharaoh, for he has indeed transgressed all bounds.” “( Moses) said: ‘O, my Lord! Expand me my breast,” ease my task for me, <b>and remove the impediment from my speech, so they may understand what I say.”</b> “( Allah) said: ‘Granted is thy prayer, O Moses!’”...}} | |||
{ | Here God seems to respond to his prayer instantly (the verses in between 20:29-20:35 are part of the same narrative so the order is linear): | ||
{{Quote|{{Quran|20|36}}|<b>...Allah responded, “All that you requested has been granted, O Moses!... </b>}} | |||
However when he actually gets to Pharoah, he (Pharoah) states that he still cannot express himself clearly: | |||
| | {{Quote|{{Quran|43|52}}|“And Pharaoh proclaimed among his people, saying, ‘O, my people! Does not the dominion of Egypt belong to me, (witness) these streams flowing underneath my (palace)? What! See ye not, then? Am I not better than this (Moses), who is a contemptible wretch, <b>and can scarcely express himself clearly?’”</b>}} | ||
| | |||
===The destruction of Thamud=== | ===The destruction of Thamud=== | ||
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{| class="wikitable" width="100%" cellspacing="0" cellpadding="5" border="1" align="center" | {| class="wikitable" width="100%" cellspacing="0" cellpadding="5" border="1" align="center" | ||
! scope=col style="width: 33%;" |{{Quran-range|54|23|31}} | ! scope=col style="width: 33%;" |{{Quran-range|54|23|31}} | ||
! scope=col style="width: 33%;" |{{Quran-range| | ! scope=col style="width: 33%;" |{{Quran-range|11|64|68}} | ||
! scope=col style="width: 33%;" |{{Quran-range| | ! scope=col style="width: 33%;" |{{Quran-range|91|11|15}} | ||
|- style="vertical-align: top;" | |- style="vertical-align: top;" | ||
|54:23 Thamud denied the warning<BR /> | |54:23 Thamud denied the warning<BR /> | ||
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Thamud's sudden destruction by a thunderbolt is narrated also in {{Quran|51|44}}, where the thunderbolt seized Thamud as they looked on. The word thunderbolt in these verses is sa'iqatan, which can refer to the sound of a thunderbolt or the lightning bolt itself.<ref>sa'iqatan - [http://www.studyquran.org/LaneLexicon/Volume4/00000414.pdf Lane's Lexicon p. 1690]</ref> Similarly, the instantaneous death of the people of Thamud by a thunderous blast (ṣayḥatan) appears in surah 11 and surah 54 quoted above in the previous section, and by a single blast (ṭāghiyati) in Q. 69:5. They were killed by an earthquake in Q. 7:78, though the word l-rajfatu, needn't mean a literal earthquake, and can mean a convulsion or jolting according to Lane's Lexicon. Thus with some harmonising effort we have a story of sudden thunderous death for the people of Thamud. | Thamud's sudden destruction by a thunderbolt is narrated also in {{Quran|51|44}}, where the thunderbolt seized Thamud as they looked on. The word thunderbolt in these verses is sa'iqatan, which can refer to the sound of a thunderbolt or the lightning bolt itself.<ref>sa'iqatan - [http://www.studyquran.org/LaneLexicon/Volume4/00000414.pdf Lane's Lexicon p. 1690]</ref> Similarly, the instantaneous death of the people of Thamud by a thunderous blast (ṣayḥatan) appears in surah 11 and surah 54 quoted above in the previous section, and by a single blast (ṭāghiyati) in Q. 69:5. They were killed by an earthquake in Q. 7:78, though the word l-rajfatu, needn't mean a literal earthquake, and can mean a convulsion or jolting according to Lane's Lexicon. Thus with some harmonising effort we have a story of sudden thunderous death for the people of Thamud. | ||
However, all other descriptions of Aad's destruction except for 41:13 say that it was by means of a violent wind over a day or number of days, which uprooted its people like trees and | However, all other descriptions of Aad's destruction except for 41:13 say that it was by means of a violent wind over a day or number of days, which uprooted its people like trees and destoyed everything, leaving only ruined homes. | ||
In an attempt to rescue the contradiction, Al-Tabari in his tafsir for 41:13 claims that sa'iqatan (thunderbolt) is a catch all term for anything that destroys something, while al-Qurtubi claims that the wind was the sa'iqatan. | In an attempt to rescue the contradiction, Al-Tabari in his tafsir for 41:13 claims that sa'iqatan (thunderbolt) is a catch all term for anything that destroys something, while al-Qurtubi claims that the wind was the sa'iqatan. | ||
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Lane's Lexicon has some discussion of the word mus'tamirrin ("continuous") as it is used in this verse and in Q. 54:2 where it is used in the phrase (“passing magic”) in the same grammatical form.<ref>mus'tamirrin - [http://www.studyquran.org/LaneLexicon/Volume7/00000230.pdf Lane's Lexicon p. 2702]</ref> | Lane's Lexicon has some discussion of the word mus'tamirrin ("continuous") as it is used in this verse and in Q. 54:2 where it is used in the phrase (“passing magic”) in the same grammatical form.<ref>mus'tamirrin - [http://www.studyquran.org/LaneLexicon/Volume7/00000230.pdf Lane's Lexicon p. 2702]</ref> | ||
==Allah== | ==Allah== | ||
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{{Quote|{{Quran|2|115}}| | {{Quote|{{Quran|2|115}}| | ||
To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing. }} | To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing. }} | ||
{{Quote|{{Quran|2|186}}| | {{Quote|{{Quran|2|186}}| | ||
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{{Quote|{{Quran|6|103}}|No vision can grasp Him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things.}} | {{Quote|{{Quran|6|103}}|No vision can grasp Him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things.}} | ||
{{Quote|{{Quran|42|51}}|It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills: for He is Most High, Most Wise}} | {{Quote|{{Quran|42|51}}|It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills: for He is Most High, Most Wise}} | ||
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{{Quote|{{Quran|53|1-18}}|I swear by the star when it goes down.Your companion does not err, nor does he go astray; Nor does he speak out of desire. It is naught but revelation that is revealed, The Lord of Mighty Power has taught him, The Lord of Strength; so he attained completion, And he is in the highest part of the horizon. Then he drew near, then he bowed. So he was the measure of two bows or closer still. And He revealed to His servant what He revealed. The heart was not untrue in (making him see) what he saw. What! do you then dispute with him as to what he saw? And certainly he saw him in another descent, At the farthest lote-tree; Near which is the garden, the place to be resorted to. When that which covers covered the lote-tree; The eye did not turn aside, nor did it exceed the limit. Certainly he saw of the greatest signs of his Lord.}} | {{Quote|{{Quran|53|1-18}}|I swear by the star when it goes down.Your companion does not err, nor does he go astray; Nor does he speak out of desire. It is naught but revelation that is revealed, The Lord of Mighty Power has taught him, The Lord of Strength; so he attained completion, And he is in the highest part of the horizon. Then he drew near, then he bowed. So he was the measure of two bows or closer still. And He revealed to His servant what He revealed. The heart was not untrue in (making him see) what he saw. What! do you then dispute with him as to what he saw? And certainly he saw him in another descent, At the farthest lote-tree; Near which is the garden, the place to be resorted to. When that which covers covered the lote-tree; The eye did not turn aside, nor did it exceed the limit. Certainly he saw of the greatest signs of his Lord.}} | ||
The vision in the first part of surah al-Najm (53) quoted above was traditionally associated with the beginning of Muhammad's night journey. While there was debate among Muslim scholars as to whether the object of the vision was Allah or an angel, the general consensus of modern academic scholars is that Allah is the object of the vision in this passage, especially considering that it says in {{Quran|53|10}} "And he revealed to His Servant what he revealed". Furthermore, the use of the verb "see" (raʾā) in verses 11-13 and 18 regarding the vision, is used also in the next verse 19 when the opponents are challenged as to whether they have seen their own pagan deities "al-Lāt and al-ʿUzzā and Manāt". Some of the subsequent verses may suggest that the Quranic mushrikun considered these three to be angels rather than gods, though many academic scholars have observed that these are among the long verses (23 and 26-32) which seem to have been inserted later (whether by Muhammad or an editor) into a surah of otherwise short verses. As Tommaso Tesei notes, these long verses also coincide with the textual location in the surah where the [[Satanic_Verses_(Gharaniq_Incident)|Satanic verses]] were said to have originally appeared.<ref>Tommaso Tesei, [https://www.academia.edu/75302962/THE_QUR_%C4%80N_S_IN_CONTEXT_S_1 The Qurʾān(s) in Context(s)] Journal Asiatique 309.2 (2021): 185-202 (open access; see pp. 192-196)</ref> | |||
=== | ===Could Allah have a child?=== | ||
The Quran responds to the mushrikun who associated partners with Allah including sons and daughters. In one response it says this is impossible as Allah has no consort, but in another it responds by conceding it would be possible for him take a son from among his creation but he simply choses not to do so. | |||
No, for he has no consort | |||
{{Quote|{{Quran| | {{Quote|{{Quran-range|6|100|101}}|Yet they ascribe as partners unto Him the jinn, although He did create them, and impute falsely, without knowledge, sons and daughters unto Him. Glorified be He and High Exalted above (all) that they ascribe (unto Him). | ||
The Originator of the heavens and the earth! How can He have a child, when there is for Him no consort, when He created all things and is Aware of all things?}} | |||
Yes, he could by other means but he chooses not to | |||
{{Quote|{{Quran| | {{Quote|{{Quran-range|39|3|4}}|Surely pure religion is for Allah only. And those who choose protecting friends beside Him (say): We worship them only that they may bring us near unto Allah. Lo! Allah will judge between them concerning that wherein they differ. Lo! Allah guideth not him who is a liar, an ingrate. | ||
If Allah had willed to choose a son, He could have chosen what He would of that which He hath created. Be He Glorified! He is Allah, the One, the Absolute.}} | |||
===Is Allah kind and merciful?=== | ===Is Allah kind and merciful?=== | ||
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{{Quote|{{Quran|4|56}}| | {{Quote|{{Quran|4|56}}| | ||
Those who reject our Signs, We shall soon cast into the Fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in Power, Wise.}} | Those who reject our Signs, We shall soon cast into the Fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in Power, Wise.}} | ||
===Does Allah forgive worshipping other gods/shirk?=== | ===Does Allah forgive worshipping other gods/shirk?=== | ||
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Yes | Yes | ||
{{Quote|{{Quran|25|70}}| | {{Quote|{{Quran-range|25|68|70}}|Those who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred except for just cause, nor commit fornication; - and any that does this (not only) meets punishment. (But) the Penalty on the Day of Judgment will be doubled to him, and he will dwell therein in ignominy,- Unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful, }} | ||
Unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful, }} | |||
==Angels and demons== | ==Angels and demons== | ||
===How many angels helped Muhammad at Badr?=== | ===How many angels helped Muhammad at Badr?=== | ||
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Some claim that one of these could refer to the battle of Uhud, but that was a defeat for the Muslims. | Some claim that one of these could refer to the battle of Uhud, but that was a defeat for the Muslims. | ||
===Who could Allah send as messengers (rasulan)?=== | ===Who could Allah send as messengers (rasulan)?=== | ||
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He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things.}} | He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things.}} | ||
===How | ===How many days did it take Allah to create heaven and earth?=== | ||
Commentators interpreted the first two days as part of the first four in the 2nd quote. Quite a few other verses mention the creation of the Earth in six days, so this may well simply be a badly worded description rather than a contradiction in terms of the intended meaning. | |||
6 days | 6 days | ||
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He placed therein firm hills rising above it, and blessed it and measured therein its sustenance in four Days, alike for (all) who ask; | He placed therein firm hills rising above it, and blessed it and measured therein its sustenance in four Days, alike for (all) who ask; | ||
Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower}} | Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower}} | ||
===How long does it take Allah to create?=== | ===How long does it take Allah to create?=== | ||
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==Day of Judgement (''Qiyamah'')== | ==Day of Judgement (''Qiyamah'')== | ||
===Will disbelievers speak on ''Qiyamah''?=== | ===Will disbelievers speak on ''Qiyamah''?=== | ||
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No | No | ||
{{Quote|{{Quran-range|77|34 | {{Quote|{{Quran-range|77|34|38}}|Woe, that Day, to the deniers. This is a Day they will not speak, Nor will it be permitted for them to make an excuse. Woe, that Day, to the deniers. This is the Day of Judgement; We will have assembled you and the former peoples.}} | ||
Not willingly, their body parts will speak the truth | Not willingly, their body parts will speak the truth | ||
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{{Quote|{{Quran-range|37|16|20}}|When we have died and become dust and bones, are we indeed to be resurrected? And our forefathers [as well]?" Say, "Yes, and you will be [rendered] contemptible." It will be only one shout, and at once they will be observing. They will say, "O woe to us! This is the Day of Recompense."}} | {{Quote|{{Quran-range|37|16|20}}|When we have died and become dust and bones, are we indeed to be resurrected? And our forefathers [as well]?" Say, "Yes, and you will be [rendered] contemptible." It will be only one shout, and at once they will be observing. They will say, "O woe to us! This is the Day of Recompense."}} | ||
=== | ===How long will the unbelievers think they remained on Earth?=== | ||
An afternoon or morning | |||
{{Quote|{{Quran|79|46}}|It will be, on the Day they see it, as though they had not remained [in the world] except for an afternoon or a morning thereof.}} | |||
An hour | |||
{{Quote|{{Quran-range|30|55|56}}|And the Day the Hour appears the criminals will swear they had remained but an hour. Thus they were deluded. But those who were given knowledge and faith will say, "You remained the extent of Allah 's decree until the Day of Resurrection, and this is the Day of Resurrection, but you did not used to know."}} | |||
Ten days | |||
{{Quote|{{Quran-range| | {{Quote|{{Quran-range|20|102|104}}|The Day the Horn will be blown. And We will gather the criminals, that Day, blue-eyed. They will murmur among themselves, "You remained not but ten [days in the world]." We are most knowing of what they say when the best of them in manner will say, "You remained not but one day."}} | ||
A day or part of a day | |||
{{Quote|{{Quran| | {{Quote|{{Quran-range|23|112|114}}|[Allah] will say, "How long did you remain on earth in number of years?" They will say, "We remained a day or part of a day; ask those who enumerate." He will say, "You stayed not but a little - if only you had known.}} | ||
==Evil== | ==Evil== | ||
===Does evil come from Allah?=== | ===Does evil come from Allah?=== | ||
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==Heaven and Hell== | ==Heaven and Hell== | ||
===Is intercession possible on the last day?=== | ===Is intercession possible on the last day?=== | ||
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==Muslims== | ==Muslims== | ||
===Who was the first Muslim?=== | ===Who was the first Muslim (submitter)?=== | ||
To be clear, the meaning of "Muslim" in all such verses is "submitter" in its essential sense of monotheistic worship and obedience rather than Muslim in the sense of the distinctly Islamic religion. | |||
Muhammad | |||
(after the word "first" in these verses, some translations add [among you] in square brackets, which is a commentary not present in the Arabic) | |||
{{Quote|{{Quran-range|39|11|12}}|Say (O Muhammad): Lo! I am commanded to worship Allah, making religion pure for Him (only). And I am commanded to be the first of those who are muslims (surrender unto Him).}} | |||
{{Quote|{{Quran|6|14}}|Say: Shall I choose for a protecting friend other than Allah, the Originator of the heavens and the earth, Who feedeth and is never fed? Say: I am ordered to be the first to surrender (unto Him). And be not thou (O Muhammad) of the idolaters.}} | |||
{{Quote|{{Quran|6|163}}| | {{Quote|{{Quran|6|163}}|He hath no partner. This am I commanded, and I am first of those who surrender (unto Him).}} | ||
Noah | Noah | ||
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===How strong is a believer?=== | ===How strong is a believer?=== | ||
20 Muslims can overcome 200 disbelievers | |||
{{Quote|{{Quran|8|65}}| | {{Quote|{{Quran|8|65}}| | ||
If there be of you twenty steadfast they shall overcome two hundred, and if there be of you a hundred (steadfast) they shall overcome a thousand of those who disbelieve }} | If there be of you twenty steadfast they shall overcome two hundred, and if there be of you a hundred (steadfast) they shall overcome a thousand of those who disbelieve }} | ||
100 Muslims can overcome 200 disbelievers | |||
{{Quote|{{Quran|8|66}}|So if there be of you a steadfast hundred they shall overcome two hundred, and if there be of you a thousand (steadfast) they shall overcome two thousand by permission of Allah. }} | {{Quote|{{Quran|8|66}}|So if there be of you a steadfast hundred they shall overcome two hundred, and if there be of you a thousand (steadfast) they shall overcome two thousand by permission of Allah. }} | ||
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===Can you eat non-halal meat?=== | ===Can you eat non-halal meat?=== | ||
Yes | Yes, Christian and Jewish food may be eaten | ||
{{Quote|{{Quran|5|5}}| | {{Quote|{{Quran|5|5}}| | ||
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These verses are traditionally explained as gradual abrogation, while critics see a contradiction as a result of the author changing his mind over time. | These verses are traditionally explained as gradual abrogation, while critics see a contradiction as a result of the author changing his mind over time. | ||
It is a wholesome drink | It is a wholesome drink (though not necessarily fermented in this verse) | ||
{{Quote|{{Quran|16|67}}| | {{Quote|{{Quran|16|67}}| | ||
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Unto you your religion and unto me my religion }} | Unto you your religion and unto me my religion }} | ||
Yes | Yes, the treaty-breakers must die unless they convert or individually seek refuge | ||
{{Quote|{{Quran|9|5}}|And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful.}} | {{Quote|{{Quran|9|5}}|And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful.}} | ||
Yes, | Yes, certain Christians and Jews who will not believe must be fought until they pay the jizyah | ||
{{Quote|{{Quran|9|29}}|Fight those who (do) not believe in Allah and not in the Day the Last, and not they make unlawful what Allah has made unlawful and His Messenger, and not they acknowledge (the) religion (of) the truth, from those who were given the Scripture, until they pay the jizyah willingly, while they (are) subdued.}} | {{Quote|{{Quran|9|29}}|Fight those who (do) not believe in Allah and not in the Day the Last, and not they make unlawful what Allah has made unlawful and His Messenger, and not they acknowledge (the) religion (of) the truth, from those who were given the Scripture, until they pay the jizyah willingly, while they (are) subdued.}} | ||
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It was not Allah who wronged them, but they wronged their own souls }} | It was not Allah who wronged them, but they wronged their own souls }} | ||
===How should disbelievers be treated?=== | |||
===How should | |||
Kindly | Kindly | ||
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{{Quote|{{Quran|9|29}}| | {{Quote|{{Quran|9|29}}| | ||
Fight those who believe not in | Fight those who (do) not believe in Allah and not in the Day the Last, and not they make unlawful what Allah has made unlawful and His Messenger, and not they acknowledge (the) religion (of) the truth, from those who were given the Scripture, until they pay the jizyah willingly, while they (are) subdued.}} | ||
==People of the Book== | ==People of the Book== | ||
===How are Christians towards the believers?=== | |||
They are allies of the Jews, do not take them as allies | |||
{{Quote|{{Quran|5|51}}| | |||
O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you - then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people.}} | |||
Christians are nearest in love to the believers | |||
{{Quote|{{Quran|5|82}}| | {{Quote|{{Quran|5|82}}| | ||
Strongest among men in enmity to the believers wilt thou find the Jews and Pagans; and nearest among them in love to the believers wilt thou find those who say, "We are Christians": because amongst these are men devoted to learning and men who have renounced the world, and they are not arrogant. }} | Strongest among men in enmity to the believers wilt thou find the Jews and Pagans; and nearest among them in love to the believers wilt thou find those who say, "We are Christians": because amongst these are men devoted to learning and men who have renounced the world, and they are not arrogant. }} | ||
Christians have hearts of compassion and mercy | |||
{{Quote|{{Quran|57|27}}| | {{Quote|{{Quran|57|27}}| | ||
We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and we ordained in the hearts of those who followed him compassion and mercy. }} | We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and we ordained in the hearts of those who followed him compassion and mercy. }} | ||
==Sex== | ==Sex== | ||
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He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding. }} | He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding. }} | ||
No, letters such as | No, letters such as these at the start of some surahs have an incomprehensible meaning | ||
{{Quote|{{Quran|2|1}}| | {{Quote|{{Quran|2|1}}| | ||
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Gabriel Said Reynolds notes that the idea of two years of suckling comes from the Babylonian Talmud Ketubbot 60a.<ref>Gabriel Said Reynolds (2018) ''The Qurʾān and Bible: Text and Commentary'' p. 92</ref> | Gabriel Said Reynolds notes that the idea of two years of suckling comes from the Babylonian Talmud Ketubbot 60a.<ref>Gabriel Said Reynolds (2018) ''The Qurʾān and Bible: Text and Commentary'' p. 92</ref> | ||
===The moon was split=== | |||
''Main article: [[Muhammads Miracles#Moon Splitting Miracle|Moon splitting miracle]]'' | |||
The Qur'an (according to a common interpretation) and a hadith tradition claim that the moon was miraculously split into two pieces and then, presumably, put back together again. | |||
{{Quote|{{Quran-range|54|1|2}}|1. The hour drew nigh and the moon did rend asunder. | |||
2. Yet if they see a sign they turn away, and they say 'A continuous sorcery!'}} | |||
Yet we are told Muhammad cannot produce a sign (in the form of a miracle), but only warn people with the message, in verses such as: | |||
{{Quote|{{Quran|13|7}}|The unbelievers say, "Why has God not sent him, (Muhammad), some miracles." (Muhammad), you are only a warner. For every nation there is a guide.}} | |||
{{Quote|{{Quran|6:109}}|They swear their strongest oaths by Allah, that if a (special) sign came to them, by it they would believe. Say: "Certainly (all) signs are in the power of Allah: but what will make you (Muslims) realise that (even) if (special) signs came, they will not believe."?}} | |||
{{Quote|{{Quran|11|12}}|Perhaps you, (Muhammad), may by chance leave (untold) a part of that which is revealed to you and feel grieved because they say, "Why has some treasure not been sent to him or an angel sent down with him?" Say, "I have come only to warn you." God is the Guardian of all things.}}{{Quote|{{Quran|10|20}}|They (unbelievers) say, “Why has his Lord not given him some miracles to (support his claim of being His Messenger)?” Say “(The knowledge) of the unseen certainly belongs to God. Wait and I too shall be waiting with you}}{{Quote|{{Quran|21|9}}|But they said, ‘[They are] muddled dreams!’ ‘Indeed, he has fabricated it!’ ‘Indeed, he is a poet!’ ‘Let him bring us a sign, like those sent to the former generations.’}} | |||
===What are the shares in an inheritance?=== | ===What are the shares in an inheritance?=== | ||
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[[Category:Apologetics]] | [[Category:Apologetics]] | ||
[[Category:Criticism of Islam]] | [[Category:Criticism of Islam]] | ||
[[ar:تناقضات_القرآن]] | |||