Saturday, 26 November 2011

Interesting quotes from the Qur'an

Strange words from Allah

The Qur'an is the sacred book of Islam. It is supposed to be a perfect book, inspired, and flawless. Would you expect the following quotes from an inspired and flawless book?
All quotes from the Qur'an, unless otherwise specified, are from Yusuf Ali and can be found at the
Qur'an online.

It is not good to enter a house from the back. "
They ask thee concerning the New Moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage. It is no virtue if ye enter your houses from the back: It is virtue if ye fear Allah. Enter houses through the proper doors: And fear Allah: That ye may prosper," (2:189).

Cities (Sodom and Gomorrah) are turned upside down - literally! "(
The Messengers) said: "O Lut! We are Messengers from thy Lord! By no means shall they reach thee! now travel with thy family while yet a part of the night remains, and let not any of you look back: but thy wife (will remain behind): To her will happen what happens to the people. Morning is their time appointed: Is not the morning nigh?...When Our Decree issued, We turned (the cities) upside down, and rained down on them brimstones hard as baked clay, spread, layer on layer," (11:81-82)
"And We turned (the cities) upside down, and rained down on them brimstones hard as baked clay," (15:74).

A boy and his dog sleep for 309 years in a cave. "
Such (being their state), we raised them up (from sleep), that they might question each other. Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At length) they (all) said, "Allah (alone) knows best how long ye have stayed here...So they stayed in their Cave three hundred years, and (some) add nine (more)," (18:19,25).

The sun set in a pool of murky water. "
Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: "O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness." (18:86, Yusuf Ali, translation).

Jesus spoke while in the cradle. " But she pointed to the babe. They said: "How can we talk to one who is a child in the cradle?" 30He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet," (19:29-30).

King Solomon learned the speech of birds. "
And Solomon was David's heir. He said: "O ye people! We have been taught the speech of birds, and on us has been bestowed (a little) of all things: this is indeed Grace manifest (from Allah.)" (27:16).
"And Solomon was David's heir. And he said: O mankind! Lo! we have been taught the language of birds, and have been given (abundance) of all things. This surely is evident favour," (27:16, Pickthall, trans.).

Ants can speak. "At length, when they came to a (lowly) valley of ants, one of the ants said: "O ye ants, get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it," (27:18).
"Till, when they reached the Valley of the Ants, an ant exclaimed: O ants! Enter your dwellings lest Solomon and his armies crush you, unperceiving," (27:18, Pickthal, trans.).

Allah made seven heavens and seven earths. "
Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, and that Allah comprehends, all things in (His) Knowledge," (65:12)

Shooting stars are for driving away evil spirits.
And we have, (from of old), adorned the lowest heaven with Lamps, and We have made such (Lamps) (as) missiles to drive away the Evil Ones, and have prepared for them the Penalty of the Blazing Fire, (67:5).

The soul exits through the collar-bone when leaving the body. "
Yea, when (the soul) reaches to the collar-bone (in its exit), 27And there will be a cry, "Who is a magician (to restore him)?" 28And he will conclude that it was (the Time) of Parting,: (75:26-28).

It can be said that a religion is judged by what it says about its women. The Qur'an says much of them.

Men have more rights regarding divorce than do women.
Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what Allah Hath created in their wombs, if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise," (2:28)

Muslim men may marry up to four women, but no such provision is made for Muslim women. "If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice," (4:3).

A man's inheritance should be a portion of two females.
Allah (thus) directs you as regards your Children's (Inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half," (4:11).

It is okay to beat wives. "
Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all)," (4:34).

In Paradise, voluptuous women await men for sensual gratification. "
In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched," (55:56).
We have created (their Companions) of special creation. And made them virgin - pure (and undefiled), - Beloved (by nature), equal in age,- For the Companions of the Right Hand," (56:35-38)
Verily for the Righteous there will be a fulfillment of (the heart's) desires; Gardens enclosed, and grapevines, And voluptuous women of equal age," (78:31-33).



Sunday, 6 November 2011

Contradictions in the Qur'an

One Contradiction suffices

The Qur'an states that it is a perfect book preserved on tablets in heaven (Surah 85:21-22). If the Qur'an is a perfect book from Allah, then there shouldn't be any contradictions in it. Of course, the Muslims will deny any contradictions exist in the Qur'an, but they do. Some of the contradictions below could be debated, but some of them are clearly contradictions. A contradiction occurs when one statement on a subject excludes the possibility of another. The first one here is a good example.

In Surah 19:67, it states that man was created out of nothing. In 15:26, man is created from clay. Since clay is something, we have a contradiction since "nothing" excludes the possibility of "clay." Both cannot be true. All quotes from the Qur'an, unless otherwise specified, are from Yusuf Ali and can be found at the
Qur'an online.

What was man created from, blood, clay, dust, or nothing?
Created man, out of a (mere) clot of congealed blood," (96:2).
We created man from sounding clay, from mud moulded into shape, (15:26).
The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: "Be". And he was," (3:59).
"But does not man call to mind that We created him before out of nothing?" (19:67, Yusuf Ali). Also, 52:35).
"He has created man from a sperm-drop; and behold this same (man) becomes an open disputer! (16:4).

Is there or is there not compulsion in religion according to the Qur'an?
Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things," (2:256).
"And an announcement from Allah and His Messenger, to the people (assembled) on the day of the Great Pilgrimage,- that Allah and His Messenger dissolve (treaty) obligations with the Pagans. If then, ye repent, it were best for you; but if ye turn away, know ye that ye cannot frustrate Allah. And proclaim a grievous penalty to those who reject Faith," (9:3).
But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practice regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful," (9:5).
Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued," (9:29).

The first Muslim was Muhammad?
Abraham? Jacob? Moses?
"And I [Muhammad] am commanded to be the first of those who bow to Allah in Islam," (39:12).
When Moses came to the place appointed by Us, and his Lord addressed him, He said: "O my Lord! show (Thyself) to me, that I may look upon thee." Allah said: "By no means canst thou see Me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me." When his Lord manifested His glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: "Glory be to Thee! to Thee I turn in repentance, and I am the first to believe." (7:143).
"And this was the legacy that Abraham left to his sons, and so did Jacob; "Oh my sons! Allah hath chosen the Faith for you; then die not except in the Faith of Islam," (2:132).

Does Allah forgive or not forgive those who worship false gods?
Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin Most heinous indeed," (4:48). Also 4:116
The people of the Book ask thee to cause a book to descend to them from heaven: Indeed they asked Moses for an even greater (miracle), for they said: "Show us Allah in public," but they were dazed for their presumption, with thunder and lightning. Yet they worshipped the calf even after clear signs had come to them; even so we forgave them; and gave Moses manifest proofs of authority," (4:153).

Are Allah's decrees changed or not?
"Rejected were the messengers before thee: with patience and constancy they bore their rejection and their wrongs, until Our aid did reach them: there is none that can alter the words (and decrees) of Allah. Already hast thou received some account of those messengers," (6:34).
"The word of thy Lord doth find its fulfillment in truth and in justice: None can change His words: for He is the one who heareth and knoweth all,
None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that Allah Hath power over all things?" (2:106).
When We substitute one revelation for another,- and Allah knows best what He reveals (in stages),- they say, - "Thou art but a forger": but most of them understand not," (16:101).

Was Pharaoh killed or not killed by drowning?
"We took the Children of Israel across the sea: Pharaoh and his hosts followed them in insolence and spite. At length, when overwhelmed with the flood, he said: "I believe that there is no god except Him Whom the Children of Israel believe in: I am of those who submit (to Allah in Islam). (It was said to him): "Ah now!- But a little while before, wast thou in rebellion!- and thou didst mischief (and violence)! This day shall We save thee in the body, that thou mayest be a sign to those who come after thee! but verily, many among mankind are heedless of Our Signs!" (10:90-92).
Moses said, "Thou knowest well that these things have been sent down by none but the Lord of the heavens and the earth as eye-opening evidence: and I consider thee indeed, O Pharaoh, to be one doomed to destruction!" So he resolved to remove them from the face of the earth: but We did drown him and all who were with him," (17:102-103).

Is wine consumption good or bad?
O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan's handwork: eschew such (abomination), that ye may prosper," (5:90).
(Here is) a Parable of the Garden which the righteous are promised: in it are rivers of water incorruptible; rivers of milk of which the taste never changes; rivers of wine, a joy to those who drink; and rivers of honey pure and clear. In it there are for them all kinds of fruits; and Grace from their Lord. (Can those in such Bliss) be compared to such as shall dwell for ever in the Fire, and be given, to drink, boiling water, so that it cuts up their bowels (to pieces)?" (47:15).
Truly the Righteous will be in Bliss: On Thrones (of Dignity) will they command a sight (of all things): Thou wilt recognize in their faces the beaming brightness of Bliss. Their thirst will be slaked with Pure Wine sealed," (83:22-25).

This list was compiled from resources found on the web at Answering Islam, a List of problems in the Qur’an. and Errors in the Qur'an as well as my own research



Why is it necessary for God to die for our sins?

Strict logic

Muslims often ask why it is necessary for God to die for man's sins. Why can't we just confess our sins and have God forgive us? Isn't that enough? Following is an attempt to logically demonstrate the necessity of God atoning for our sins.

God is infinite. There is no limit to Him. He is endless.

God is holy. Holiness is purity. God is incapable of doing anything wrong. Part of the quality of holiness is the inability to do wrong.

God is just. He always does what is right. God cannot violate His own righteousness declarations, because that would mean God is contradicting Himself. This justice is according to His nature since it is He is who tells us what is right and wrong.

Therefore, God is infinitely holy and infinitely just. Neither His holiness nor justice can be denied since they are part of His character and God cannot be denied.

We are not infinite and not holy. We are not infinite because we are creations. We are not holy because we have sinned.

Sin is doing anything against God's Law. It is God who declares what is right and wrong. He has revealed this to us in the scriptures.

The Law is a reflection of God's character. God speaks out of what is in His mind and heart. If He says do not lie, it is because it is against God's nature to lie. God is not speaking without reason or purpose. If He had no reason or purpose, this would mean that God is not trustworthy. God is trustworthy, therefore God's Law is the standard of perfection, justice, and holiness.

God's Law carries a penalty upon the sinner which is damnation. Damnation is the act of God where He passes righteous judgment upon a person because of the person's sin against Him. If breaking God's law did not carry a penalty, then there would be no damnation. But since there is damnation, we can conclude that breaking God's law carries a penalty. If He did not damn based upon righteousness, then God is doing wrong. Since God cannot do anything wrong, then damnation is righteous.

God is affected by what we do. Proof of this is found in our prayers. Since God answers our prayers, our prayers have an affect upon God because God is moved to answer. If our prayers have no affect upon God, then prayer is useless since it accomplishes nothing.

Breaking God's Law, sinning, has a negative effect upon our relationship with God. God is not injured in a physical way by our sins since God is spirit, perfect, and complete. But, since damnation exists (because of the justice of God), we can conclude that sin has a negative affect upon the relationship between the sinner and God. If this were not so, there would be no damnation.

Since God is infinite, our offense against Him has an infinite effect. It is the infinite God we have offended, therefore, the sin results in an infinite offense against God.

A finite person cannot remove an infinite offense against an infinite God. A finite work cannot remove an infinite offense because the effort of a finite person will always fall short of meeting the justice of an infinite God.

God cannot arbitrarily forgive the sinner without satisfying His infinite justice. If damnation is righteously given because of justice, so too, forgiveness must be in accordance with justice because both are dealing with sin. To simply dismiss sin in order to forgive is to deny justice. If forgiveness is not consistent with God's justice, then God is arbitrary, inconsistent, and unjust. Therefore, the act of forgiveness also requires an act of justice.

Since it is just that the sinner die and be damned, this justice cannot be ignored. If it were ignored, then God is not being consistent in His justice. If it were ignored, then God has no right to damn anyone. No one is damned who is alive. Only the dead are damned.

Since man cannot earn forgiveness from God through his finite works, it must be God who makes forgiveness possible. This is so, because there is no one left to make things right, other than God.

Since it is not just to ignore the penalty for sin, and since man cannot satisfy God, there is none left but God to pay for the just penalty of sin. The sin cannot be ignored because the act of forgiveness also requires and act of justice. This justice cannot be ignored because God would then be inconsistent.

It is just that the sinner die and suffer judgment. Death is a punishment of God and damnation follows death.

Since it is just that sin must be dealt with, God must meet that requirement of justice. This is so, because a finite person cannot please and infinite God's just requirements of holiness and purity. God must then do what is just in forgiveness of sins or justice cannot be met.

God must then take the place of the sinner and suffer the consequence of the lawful judgment of death upon the sinner.

With justice met, forgiveness can then be rightly given.

This forgiveness, which cannot be earned by man's effort, can only be received from God by man's faith - because there is nothing else he can do.



God is infinite. Matter is finite. God could not become a man.

God’s logic is different from men’s logic

Muslims deny that Jesus could be God in flesh. They affirm that He was a great prophet, but they clearly deny His divinity. One of the reasons is Muslims are taught that God is infinite and that He could not become a finite man. In other words, the infinite God cannot become finite man. They say it doesn't make sense. One Muslim asked me how God who is dependent on nothing, can then become dependent as a man. He said that by definition God is not dependent upon anyone, therefore to become dependent is impossible. Another said that if God became a man, he could not then become a god again because a man cannot become a god. These questions reveal how Muslims think. They have such a strict idea about God, that they cannot admit the possibility of Him (or part of Him) becoming a man. Any idea of an incarnation becomes ludicrous to them. They claim that it isn't logical. Muslims are also taught that the Bible is corrupted and that only the Qur'an is perfect. So, to quote from the Bible makes little impact on them. Many Muslims have required logical proofs for the theory of the incarnation instead of biblical references. I attempt to oblige them here. The following outline is designed to answer the objections raised by Muslims. In "Premise one," the objections are in bold. The answers to them follow.

Premise one: According to Islam, God can do anything.
If this is so, then it necessarily follows that if God can do anything, then he can become a man since that possibility falls under the scope of "God can do anything."

This would mean that God stopped being God.
Since God can do anything, according to the premise above, then God could do this without stopping being God.
See part "b." in next objection.
If God, in some way, became a man, it does not necessitate that He stop being divine. He could simple add to Himself human nature.

This would mean that the infinite God became finite.
Not if a "part" of God entered into a human form. The totality of God could still exist, yet a localized "part" could take the form of a man.
Is not the Qur'an the word of Allah? Is not His word a reflection of His character since it proceeds from Him? Is not the infinite word of Allah made to become knowable, readable in a physical form for us to understand? Since this is so, why cannot the Word of God become flesh -- as the Bible says? Why cannot a representation of God (His word) take a physical form (Qur'an) or even a human form (Jesus) -- since God can do anything?

This would mean that the independent became dependent.
It would not necessitate that the totality of God became dependent, per point "b." above: a part of God could become man.
God can choose to become dependent, in part, as a man. He can make that choice, can he not?

This would mean that the eternal became temporal.
Again, by premise one, God could do it since He can do all things.
If God, in some way, became a man by adding human nature to Himself, it would not necessitate that God stop being eternal since His divine nature would be, by nature, eternal as it is retained within the human form.

If God became man, then he could not become God again.
If only a "part" of God became man, then God would never have ceased being God and the objection is moot.
If God can do all things, then a part of Him can become a man and retain His divine nature and never have stopped being God at all.

Why would God need to become a man? Showing He has a need means he is dependent.
It is not a need. It is a choice. God is not compelled to do anything -- except be Himself. If He chose to become a man, it would be by His desire, not by His need.
If God can do anything, then He can choose to share in the dependency of a human and not deny his own nature of being God.

Premise two: God cannot do anything, because He cannot do anything that conflicts with His nature.
Becoming a man conflicts with His nature.

To say God's nature does not permit Him, in some way, to become a man requires that the Muslim establish those aspects of God's nature that negate the possibility of an incarnation, otherwise it is only the Muslim's opinion.

God's nature has to do with essential character and essence of His being like holiness, love, compassion, goodness, patience, etc.

There is nothing in holiness, love, compassion, goodness, patience, etc., that would mean God could not become a man.

God's attributes are inherent characteristics like eternality, infinity, invisibility, omniscience, omnipotence, omnipresence, speech, creativity, etc.

None of the above attributes negate the possibility of a part of God becoming man.

The essential nature of something is not changed if a part of it adds humanity.

Premise Three: God's nature can be partially seen in His creation.
As a painter reveals part of himself, his style, what he is, etc., in his painting, so too, God has revealed part of Himself, His style, and what He is in His creation.

The universe is ordered; therefore, God is a God of order.
The universe operates on laws; therefore, God is a God of law.
The universe has a beginning; therefore, God is the creator.
The universe is immense (functionally infinite); therefore, God is infinite.
The universe is comprised of three primary aspects: Space, Time, and Matter.

Space is comprised of height, width, and depth - a trinity - but each aspect is by nature space.
Time is comprised of past, present, and future - a trinity - but each aspect is by nature time.
Matter is comprised of solid, liquid, and gas - a trinity - but each aspect is by nature matter.
Therefore, we can conclude from looking at the universe, and God as its creation, that it is possible for God to have a trinitarian aspect to His nature.

If it is fair to say that God may indeed be trinitarian in some aspect of His nature,
then God could be a plurality and all aspects of this plurality, being of God, would be divine by nature.
Since God is self-aware, has a will, can speak, etc., then it follows that the plural aspects of God would share, in some way, those same qualities.
If this is possible, then why cannot part of God, since God is a plurality, become a man and add human nature to itself?

There is no logical reason to declare the impossibility of God being trinitarian or that He, in some way, could become a man.

The Bible has declared that God is indeed a
Trinity and that Jesus is both God and man (John 1:1, 14; Col. 2:9; etc.).



God cannot be tempted. Jesus was tempted. Therefore, Jesus cannot be God.

Truly Man and truly God

In their attempt to deny the deity of Jesus, the Muslims sometimes raise the objection that Jesus was tempted and God cannot be tempted. Therefore Jesus cannot be God. James 1:13 says, "Let no one say when he is tempted, "I am being tempted by God"; for God cannot be tempted by evil, and He Himself does not tempt anyone." It also says in Heb. 4:15, "For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin." Answering this objection is a bit more difficult than answering the other objections to Christ's deity because it deals with the relation between the divine and human natures of Jesus. We see that Jesus has two natures as is taught in the chart below, but how they related is not clarified.

Jesus as one person



He is worshiped (Matt. 2:2,11; 14:33; 28:9)
He is prayed to (
Acts 7:59
; 1 Cor. 1:1-2)
He was called God (
John 20:28
; Heb. 1:8)
He was called Son of God (
Mark 1:1
He is sinless (
1 Pet. 2:22
; Heb. 4:15)
He knew all things (
John 21:17
He gives eternal life (
John 20:28
The fullness of deity dwells in Him (
Col. 2:9

He worshiped the Father (John 17)
He prayed to the Father (
John 17:1
He was called man (
Mark 15:39
; John 19:5).
He was called Son of Man (
John 9:35-37
He was tempted (
Matt. 4:1
He grew in wisdom (
Luke 2:52
He died (
Rom. 5:8
He has a body of flesh and bones (
Luke 24:39

We see from scripture that Jesus' human nature never existed apart from the union of his divine nature. We also see in scripture that God cannot sin and that in Christ dwelt the fullness of the Godhead in bodily form (John 1:1,14; Col. 2:9). Therefore, since we acknowledge that Jesus was divine, we could easily conclude that it was not possible for Jesus to have sinned. On the other hand, Jesus was truly man. Therefore, it is fair to say that Jesus could have been truly tempted. But, the question persists: if it was not possible for Jesus to have sinned then how could He be truly tempted? I do not know if I have a sufficient answer to this. But I will offer one anyway. In all that Jesus did, he did by looking to the Father. Jesus said, "Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner," (John 5:19). Also, Jesus said, "I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me" (John 5:30).

Matt. 12:2232, Jesus was casting out demons. The Pharisees accused Jesus of doing this by the power of the devil. Jesus replied to them that blasphemy against the Holy Spirit would not be forgiven. Why did he say this? I believe that it is because Jesus did none of his miracles out of his own divine nature but did them as a man working through and by the Holy Spirit who indwelt Him. Therefore, Jesus was casting out demons by the power of the Holy Spirit. We see that Jesus' miracles began after his baptism and that is when the Holy Spirit descended upon him. Jesus came as a man in order to fulfil the law of God and to be the sacrifice for sin. He did this as a man. When He resisted the temptations of the devil, He quoted scripture -- as a man. He did not at that time rely on His divine nature when going about His earthly ministry in Israel. As a man, He was tempted and as a man He resisted temptation by relying on God's word. He cast out demons by the Holy Spirit and not by His own divine nature. Therefore, Jesus was tempted in His human nature, not in His divine. He did not rely on His divine "side" to help Him out. Instead, He completely relied on the Father, the Holy Spirit, and God's word to successfully resist the temptations that came to Him.