A Critique of Shabir Ally’s Debate Tactics Pt. 2c

 

I continue with my critique of the inconsistent and deceptive tactics employed by Shabir Ally in his debates, particular in the one he had with the late Dr. Nabeel Qureshi https://answeringislamblog.wordpress.com/2017/08/11/a-critique-of-shabir-allys-debate-tactics-pt-2b/.

An Eternal Prayer? The Dilemma of Surah al-Fatiha

The opening chapter of the Islamic scripture is a prayer praising and invoking the Muslim deity:

In the Name of Allah, the Most Beneficent, the Most Merciful. All the praises and thanks be to Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists). The Most Beneficent, the Most Merciful. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection) You (Alone) we worship, and You (Alone) we ask for help (for each and everything). Guide us to the Straight Way The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians). S. 1:1-7 Hilali-Khan

As we highlighted in the previous section, the Quran is believed to be the uncreated speech/word of Allah. Since this surah is a part of that uncreated Quran, this means that this is a prayer that has eternally existed. As such, this now raises a few questions that Shabir Ally and other sunni Muslims need to answer.

Seeing that this is an eternal prayer, one in which the Islamic deity is both praised and invoked, who could possibly be praying this at a point in which creation didn’t even exist?

The answer seems obvious. Since Allah is the only being who existed before creation then this must mean that he was the one praising and invoking himself. This is further confirmed by the fact that this surah is a part of his own speech/word, and therefore must be something that he uttered within himself and to himself.

However, do Muslims really want to accept the fact that their god was not only praising and worshiping himself, but was also asking himself to guide himself on the straight path, so as to avoid the path of those who would earn his wrath or that have gone astray? Does that even make sense?

Or should we assume that it is the Quran itself that is praying to Allah? After all, as we saw in pt. 2b, the Islamic tradition describes the Muslim book as a living, conscious being that is able to interact with and speak to Allah. But this raises the same kind of problems. Why would the Quran need to be guided on the straight path when it is one of the essential attributes of Allah, and can therefore never be severed from him?

In fact, why would Allah’s eternal speech even need to be worshiping Allah if it is nothing other than Allah’s own words? Doesn’t this further prove that the Quran is a distinct and separate being that possesses a mind and will of its own?

If, however, a Muslim wants to argue that this prayer was composed with believers in mind, meaning that this is meant to be an invocation which Muslims would eventually pray once Allah had brought creation into existence, then this also raises more problems. This either means that Allah had predestined that there would be believers and unbelievers, since this surah has people praying not to be like those who are misguided or under Allah’s wrath. This, therefore, presupposes that Allah deliberately created disbelievers for the express purpose of making this eternal prayer a reality. As such, these individuals had no choice in the matter since their lives had already been mapped out beforehand.

Or a Muslim may argue that it wasn’t Allah who predestined some to disbelief, but rather Allah already knew in advance that there would be those who would choose not believe. Yet this view means that Allah’s speech is shaped by and dependent upon the choices and actions of creatures, which means that these beings had to necessarily exist. Therefore, Allah wasn’t free to create whomever he willed, but was forced to create a certain group of people whom he knew would do everything the Quran said they would end up doing. Otherwise, this means that the Quran could be falsified if these beings did not exist to say and do what the Islamic scripture envisioned them saying and doing.

Hence, Allah had no choice but to create these free will agents in order to prevent his speech from turning out to be mistaken, which in turn would prove that there is a defect in the knowledge of Allah. This would further mean that the Muslim deity is not sovereign over creation, since finite creatures have the capacity of falsifying what he knows (or thought he knew) would come to pass, and preventing the things which the Quran envisioned would occur from ever taking place.

We will leave it to Shabir Ally to answer these objections and clean up all this mess caused by erroneously believing that the Quran is the uncreated speech of his god.

The Holy Spirit: Allah’s Co-Creator and Life-Giver

The Quran identifies another being that is fully divine and yet subordinate to Allah, one who even has the ability to manifest himself in human form.

According to the Islamic scripture, the Spirit of Allah, also called the Holy Spirit, is a divine being who creates and gives life in the exact same fashion that the Muslim deity does. In fact, it was Allah’s Spirit who appeared to the blessed mother of Christ as a man in order to announce to her that he had come to cause her to miraculously conceive her son without the need for sexual intercourse:

And mention in the Book Mary when she withdrew from her people to an eastern place, and she took a veil apart from them; then We sent unto her Our Spirit (Ruhana) that presented himself to her a man without fault. She said, ‘I take refuge in the All-merciful from thee! If thou fearest God … He said, ‘I am but a messenger come from thy Lord, to give (li-ahaba) thee a boy most pure. She said, ‘How shall I have a son whom no mortal has touched, neither have I been unchaste?’ He said, ‘Even so thy Lord has said: “Easy is that for Me; and that We may appoint him a sign unto men and a mercy from Us; it is a thing decreed.”‘ S. 19:16-21 Arberry

Note here that the Spirit appears as a man, communicates with Mary, refers to himself as an apostle/messenger of Allah, and tells the mother of Christ that he shall personally give her a pure, faultless son.

The Arabic word for “give” (ahaba) means to give/grant/bestow/present etc., just as the following lexical source confirms:

Waw-ha-Ba = to give/grant/bestow, dedicate, offer as a present/gift.

Wahaba (prf. 3rd. p. m. sing.): Has granted etc.

Wahabat (prf. 3rd. p. f sing.): She dedicated, offered.

Wahabnaa (prf 1st. p. plu.): We granted.

Yahabu (imp. 3rd. p. m. sing.): He grants.

Ahabu (imp. 1st. sing.): I give. Hab (prt. m. sing.): Bestow.

Al-Wahhaab (n. ints.): The most liberal bestower. One of the names of Allah.

wahaba vb.

(1) perf. act. 6:84, 14:39, 19:49, 19:50, 19:53, 21:72, 21:90, 26:21, 29:27, 33:50, 38:30, 38:43

impf. act. 19:19, 42:49, 42:49

impv. 3:8, 3:38, 19:5, 25:74, 26:83, 37:100, 38:35

wahhab n.m. 3:8, 38:9, 38:35

Lane’s Lexicon, Volume 8, pages: 222, 223 (Project Root List: http://www.studyquran.co.uk/25_WAW.htm)

And here a few examples from the Quran itself where this verb is used in respect to Allah granting offspring to specific individuals:

Then Zachariah prayed to his Lord saying, ‘Lord, give me (hab) of Thy goodness a goodly offspring. Yea, Thou hearest prayer.’ S. 3:38 – cf. Q. 19:5-6; 21:90

And We gave (Wa’wahabna) to him Isaac and Jacob — each one We guided, And Noah We guided before; and of his seed David and Solomon, Job and Joseph, Moses and Aaron — even so We recompense the good-doers — S. 6:84 – cf. Q. 14:39; 19:49-50; 21:72; 29:27

And We gave (Wa’wahabna) unto David Solomon; how excellent a servant he was! He was a penitent. S. 38:30

Remember also Our servant Job; when he called to his Lord, ‘Behold, Satan has visited me with weariness and chastisement.’ ‘Stamp thy foot! This is a laving-place cool, and a drink.’ And We gave (Wa’wahabna) to him his family, and the like of them with them, as a mercy from us, and a reminder unto men possessed of minds; and, ‘Take in thy hand a bundle of rushes, and strike therewith, and do not fail in thy oath.’ Surely We found him a steadfast man. How excellent a servant he was! He was a penitent. S. 38:41-44

To God belongs the Kingdom of the heavens and the earth; He creates what He will; He gives (yahabu) to whom He will females, and He gives (wa’yahabu) to whom He will males. S. 42:49

W are even told elsewhere in the Islamic scripture how the Spirit caused Mary to conceive:

And Mary, Imran’s daughter, who guarded her virginity, so We breathed into her of Our Spirit, and she confirmed the Words of her Lord and His Books, and became one of the obedient. S. 66:12 – cf. Q. 21:91

Allah breathed his Spirit into Mary’s body with the obvious purpose of causing her to get pregnant with her blessed and glorious Son.

This isn’t the only time that the Spirit was breathed out by Allah in order to create and give life:

And when thy Lord said to the angels, ‘See, I am creating a mortal of a clay of mud moulded. When I have shaped him, and breathed My spirit in him, fall you down, bowing before him!’ S. 15:28-29 – Q. 32:9; 38:71-72

Allah breathed forth the Spirit into Adam when he was still clay in order to animate his body, thereby causing him to become a living being.

Not only does this expressly identify the Spirit is as a co-creator with the Muslim deity, it further affirms that the Holy Spirit is not a creature but an eternal and inseparable aspect of Allah’s very own being. The fact that the Quran describes Allah breathing out his Spirit shows that the Holy Spirit originates from Allah himself, and is therefore not a part of creation. As such, the Spirit must be eternal since nothing that is a part of, and which originates from, Allah’s own being can be said to be created.

There’s more.

The Holy Spirit is said to have strengthened Jesus:

And We gave to Moses the Book, and after him sent succeeding Messengers; and We gave Jesus son of Mary the clear signs, and confirmed him (wa’ayyadnahu) with the Holy Spirit; and whensoever there came to you a Messenger with that your souls had not desire for, did you become arrogant, and some cry lies to, and some slay? S. 2:87 – cf. Q. 2:253; 5:110

In fact, this is the same Spirit that comes from Allah who also strengthens all true believers wherever they may be:

Thou shalt not find any people who believe in God and the Last Day who are loving to anyone who opposes. God and His Messenger, not though they were their fathers, or their sons, or their brothers, or their clan. Those — He has written faith upon their hearts, and He has confirmed them (wa’ayyadahum) with a Spirit from Himself (biroohin minhu); and He shall admit them into gardens underneath which rivers flow, therein to dwell forever, God being well-pleased with them, and they well-pleased with Him. Those are God’s party; why, surely God’s party — they are the prosperers. S. 58:22

However, in order for the Spirit to be able to strengthen all the faithful, no matter how numerous, and no matter where they happen to be, the Holy Spirit must be omnipotent and omnipresent, as well as omniscient. And yet the only way that the Spirit can possess such qualities is if he is truly divine, since God alone is all-knowing, all-powerful and ever-present.

This explains why the late Quranic translator Abdullah Yusuf Ali could say that the Holy Spirit is not only divine, but also beyond human comprehension:

… Cf. ii 87 and 253, where it is said that God strengthened the Prophet Jesus with the holy spirit. Here we learn that all good and righteous men are strengthened by God with the holy spirit. If anything, the phrase used here is stronger, ‘a spirit from Himself’. Whenever any one offers his heart in faith and purity to God, God accepts it, engraves that faith on the seeker’s heart, and further fortifies him with the Divine Spirit, which we can no more define adequately than we can define in human language the nature of God. (Ali, The Meaning of the Holy Quran, p. 1518, fn. 5365; bold emphasis ours)

Ali clearly saw that the Quran’s depiction of the Holy Spirit meant that Allah’s Spirit had to be fully divine, and essentially one with the Muslim deity.

Yusuf Ali wasn’t the only one since the Ahmadiyya scholar and Quranic translator Maulana Muhammad Ali stated something similar in reference to Q. 15:29:

29a. This shows that man is made complete when the Divine spirit is breathed into him. It should be noted that the Divine spirit (Ar. ruh) does not mean here the animal soul in man, but the Spirit of Allah, that gives him perfection. (Source: http://www.muslim.org/english-quran/ch015.pdf; bold and underline emphasis ours)

And here is what he wrote in respect to Q. 32:9:

9a. This verse shows that the spirit of God is breathed into every man. This points to a mystical relation between human nature and Divine nature. The word ruh does not here mean the animal soul, because the animal soul is common to man and the animal kingdom. It is something that distinguishes man from the animal world. It is due to the spirit Divine that he rules creation and its due to the same Divine spirit in him that he receives a new life after death – a life which he lives in God and with God – the meeting with God or liqa Allah, as it is called in v. 10. (Source: http://www.muslim.org/english-quran/ch032.pdf; bold and underline emphasis ours)

It is obvious that both Alis could see from the Quran’s depiction of the Holy Spirit that he is no mere created entity.

Now some Muslims may object and argue that the Holy Spirit is none other than the angel Gabriel. There are two major problems with this assertion.

First, the Quran on several occasions distinguishes the Spirit from all of the angels, thereby proving that the Spirit is not an angelic being:

By his own behest will He cause the angels to descend WITH the Spirit on whom he pleaseth among his servants, bidding them, “Warn that there is no God but me; therefore fear me. S. 16:2 Rodwell

(Whereby) the angels AND the Spirit ascend unto Him in a Day whereof the span is fifty thousand years. S. 70:4 Pickthall

On the day when the angels AND the Spirit stand arrayed, they speak not, saving him whom the Beneficent alloweth and who speaketh right. S. 78:38 Pickthall

The angels AND the Spirit descend therein, by the permission of their Lord, with all decrees. S. 97:4 Pickthall

Second, here is the response Muhammad gave when he was asked about the Spirit’s identity:

And they ask you (O Muhammad) concerning the Ruh (the Spirit); Say: “The Ruh (the Spirit): it is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little.” S. 17:85 Hilali-Khan

This was the perfect place for Muhammad to have come right out and stated that the Spirit is none other than angel Gabriel. However, instead of identifying the Spirit as Gabriel, Muhammad plainly admitted that his and mankind’s knowledge of the Spirit was limited, thereby showing that he did not think for a moment that the Spirit was some created angelic being.

The fact is that the Muslim scripture describes the Spirit, not as some creature, but as the eternal breath of Allah who, though subordinate and subject to the Islamic deity, is nonetheless fully divine since he is depicted as creator and life-giver, who is omniscient, omnipresent and omnipotent. The Spirit is even described as a personal being, one that appears to and communicates with others, and who has the ability to take on human nature and manifest as a man.

In light of the foregoing, what more could the Quran say to confirm that the Holy Spirit is God and one with the Islamic deity?

With the foregoing in view we now turn Ally’s very objection to Qureshi against him:

Ok, if the Holy Spirit is God and the Holy Spirit speaks, does that make the Spirit’s word also somehow God? So now you have a different problem to explain here, and that is what you are pointing to as a Christian problem. That problem is shared by Muslims, by Jews, by Christians, and we have ways of getting over that. We’re saying there’s some things about God which we are told in scripture, which we know about, we don’t understand how it may be so. Ok, that much is a mystery. But when you start taking some aspect of God and making that a separate person, and you’re considering that to be God, now suddenly you have the 3-in-1 problem. How do you explain that they are three and yet one?

Lord Jesus willing, I’ll have more to say about Ally’s dishonest and inconsistent debating tricks in future posts.

Source: https://answeringislamblog.wordpress.com/2018/10/30/a-critique-of-shabir-allys-debate-tactics-pt-2c/ 

IHS

A Critique of Shabir Ally’s Debate Tactics Pt. 2b

We proceed from where we left off https://answeringislamblog.wordpress.com/2017/08/11/a-critique-of-shabir-allys-debate-tactics-pt-2a/. 

Islam’s Counterfeit Trinity

Here we are going to highlight the fact that, contrary to the assertions made by Ally, Islam is not a strict monotheistic faith, at least not a strictly Unitarian one. Rather, the Islamic sources confirm that there is a host of divine entities that exist, with some of these being in subjection or subordinate to certain others. This, in turn, places Ally in the very same dilemma that he claims that the Christian is in for believing that Jesus Christ is the eternal Logos/Word of God who became flesh.

Islam’s Other Ilah: The Qur’an is the Uncreated Speech of Allah

Islam expects its adherents to affirm that the attributes of Allah, such as his speech, are neither him nor other than him, meaning that a Muslim cannot say that Allah’s characteristics are separate from him. Nor can they deny that these attributes are other than Allah himself since they are the very things that make up the essence and identity of the Islamic god. This means that, since the Quran is the speech of Allah, neither Ally nor any other Muslim can dare say that the Quran is something that is not Allah; even though they are also expressly forbidden from saying it is Allah.

Islamic orthodoxy further teaches that anyone who asserts that the Quran is created, or that one’s recitation of the Quran is created, has placed himself/herself outside the fold of true Islam.

The Qur’an is the speech of Allah, revealed, not created, regardless of how it is recited, written, and any way or anywhere it is recited. What is written from the Qur’an is just that, i.e., Quran, what is read from the Qur’an is just that, i.e., Quran, what is recited from the Qur’an is just that, i.e., Quran. The Speech of Allah is qadim, not created, regardless of the way and the form in which the Qur’an is presented. It is the Speech of Allah, not created, or new, or made, or a physical entity, or a physical reality, or a material entity. Rather, it is an attribute from the attributes of Allah’s essence. It is not similar to any created thing.

The Attribute of Speech

Allah is able, and will always be able to speak. (It is not permissible to separate between the two [i.e. Allah and His Speech] in a way that negates His Attributes)¹². Sometimes, it is heard directly from Allah, glorified be He, sometimes from the one who hears it directly from Allah [such as Angel Jibril]. Whoever hears it directly from Allah hears it directly, without any mediator or translator, such as our Prophet Muhammad, when Allah spoke to him directly on the night of al-Miraj. Allah also spoke to Musa when he was on Mount Tur. Similarly, whoever Allah decides to speak to from among His angels, hears His speech from Him directly. Whoever is not among the categories mentioned, they hear Allah’s qadim¹³ speech in truth from whoever is reciting it for them [from Allah]¹⁴. Allah’s Speech consists of intelligible letters and a voice that is heard.¹⁵

¹² I could not find out precisely what the Imam meant here, but perhaps he meant that Allah’s Attribute of Speech is always present in Him, because He has been speaking SINCE ETERNITY, whenever He wills, and in any way He wills. Allah also initiates speech whenever He wills, as Allah said, “Comes not unto them an admonition (a chapter of the Qur’an) from their Lord as a recent revelation but they listen to it while they play.” [21:2] Ibn Kathir said, “‘Recent’, or, ‘New’, meaning, new in regards to its revelation.” Refer to, Tafsir al-Qur’an al-‘Adhim, 3/231, published by, Mu’assasat ar-Rayyan.

¹³[T .N] This statement from the Imam has a different meaning to it, while scholars such as, Ibn Taimiyyah have clarified what, qadim, means when used in reference to Allah’s Speech. The author used this term in its literal form, and Allah knows best, to mean that, qadim, is that which was spoken previously. Qadim literally means, old, before, olden, previously etc.

¹⁴ [T .N] Meaning, just as Prophet Muhammad was given the Revelation. Allah spoke the Qur’an to Angel Jibril, who spoke it to Prophet Muhammad. In reality, as the Imam here says, Allah’s Messenger heard it in a qadim manner, meaning that Allah already spoke before the Prophet Muhammad heard it. (Kitab al-I’tiqad (The Book of Creed), by Imam Abu al-Husain Muhammad bin al-Qadhi Abu Ya’la al-Hanbali, verification of the text and commentary by Shaikh Muhammad bin ‘Abd ar-Rahman al-Khumaiyis (Associate Professor at Muhammad bin Sa’ud University), translated by Amr bin Jalal Abualrub [Madinah Publishers and Distributors, First edition: 2012], pp. 17-18; capital and underline emphasis ours)

A brief summation of Sunni Islam’s view of the Quran

With the foregoing in view, a summary of what Sunni theology in genera teaches about this issue will prove helpful in assessing Shabir Ally’s arguments and fidelity (or lack thereof) to what Islam has taught historically, or at least to the belief of the proto-orthodox wing of Islam, which eventually became the predominate, mainstream position.

1. The Quran is the word(s) of Allah, which proceeds from him. As such, it is Allah’s speech.

2. Speech is one of Allah’s essential attributes.

3. As an essential attribute, Allah’s speech is uncreated.

4. Since the Quran is Allah’s speech it must, therefore, be uncreated.

5. As the speech of Allah, the Quran is not a separate entity from him any more than any of his other attributes are separate from Allah.

6. At the same time, the Quran is not identical to Allah since there is more to Allah than his speech.

Now these statements obviously cannot be made about the book, pages, or the ink which humans use to record the Quran since these elements are part of creation and therefore temporal. This means that the Quran is actually composed of two distinct elements, one that is eternal and immaterial and the other which is created and physical. In other words, the Quran is eternal and created, timeless and temporal at the same time.

Now this places Ally in a quandary. Since the Quran cannot be separated from Allah, and since the inscripturation/inlibration of the Quran is a necessary and essential aspect of its nature, which is why it often refers to itself as the book that was sent down,

And We have sent down to thee THE BOOK with the truth, confirming the Book that was before it, and assuring it… S. 5:48 Arberry

A Revelation from (God), Most Gracious, Most Merciful; – A BOOK, whereof the verses are explained in detail; – a Qur’an in Arabic, for people who understand; – S. 41:2-3 Y. Ali

By THE BOOK that makes things clear, – We have made it a Qur’an in Arabic, that ye may be able to understand (and learn wisdom). And verily, it is in the Mother of the Book, in Our Presence, high (in dignity), full of wisdom. S. 43:2-4 Y. Ali

By THE BOOK that makes things clear; – We sent it down during a Blessed Night: for We (ever) wish to warn (against Evil). In the (Night) is made distinct every affair of wisdom, By command, from Our Presence. For We (ever) send (revelations), S. 44:2-5 Y. Ali

This means that an intrinsic part of Ally’s god became a book! There’s simply no way around this seeing that the Quran is inseparable from Allah. Therefore, whatever happens to the Quran is also happening to Allah, since there is no way for him not to be affected by the things which the Quran undergoes if it is in fact one of his inseparable, essential attributes. Hence, when the third caliph burned and destroyed the various Qurans in circulation during his day,

Narrated Anas bin Malik: Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham and the people of Iraq were Waging war to conquer Arminya and Adharbijan. Hudhaifa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur’an, so he said to ‘Uthman, “O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and the Christians did before.” So ‘Uthman sent a message to Hafsa saying, “Send us the manuscripts of the Qur’an so that we may compile the Qur’anic materials in perfect copies and return the manuscripts to you.” Hafsa sent it to ‘Uthman. ‘Uthman then ordered Zaid bin Thabit, ‘Abdullah bin AzZubair, Said bin Al-As and ‘AbdurRahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. ‘Uthman said to the three Quraishi men, “In case you disagree with Zaid bin Thabit on any point in the Qur’an, then write it in the dialect of Quraish, the Qur’an was revealed in their tongue.” They did so, and when they had written many copies, ‘Uthman returned the original manuscripts to Hafsa. ‘Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur’anic materials, whether written in fragmentary manuscripts or whole copies, be burnt. Said bin Thabit added, “A Verse from Surat Ahzab was missed by me when we copied the Qur’an and I used to hear Allah’s Apostle reciting it. So we searched for it and found it with Khuzaima bin Thabit Al-Ansari. (That Verse was): ‘Among the Believers are men who have been true in their covenant with Allah.’ (33.23). (Sahih al-Bukhari, Volume 6, Book 61, Volum 510 http://searchtruth.com/book_display.php?book=61&translator=1&start=0&number=510)

This essentially means that a part of Allah underwent burning and destruction as well.

The Talking Quran!

That’s not all. According to the so-called sound ahadith the Quran and its individual chapters will intercede and argue for all those Muslims that were in the habit of reciting/reading the Islamic scripture. These sources further attest that the Quran and its individual parts can and will appear in visible form on the day of judgment and march ahead of their reciters/readers as they go before Allah to defend them:

Abu Umama said he heard Allah’s Messenger say: Recite the Qur’an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al ‘Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it. (Mu’awiya said: It has been conveyed to me that here Batala means magicians.) (Sahih Muslim, Book 004, Number 1757: http://searchtruth.com/book_display.php?book=004&translator=2&start=0&number=1645)

Narrated by Abdullah ibn Amr:

Allah’s Messenger said, “Fasting and the Qur’an intercede for a man. Fasting says, ‘O my Lord, I have kept him away from his food and his passions by day, so accept my intercession for him.’ The Qur’an SAYS, ‘I HAVE KEPT HIM AWAY from sleep by night, so accept my intercession for him.’ Then their intercession is accepted.”

Bayhaqi transmitted it in Shu’ab al-Iman. (Jami‘ At-Tirmidhi, Hadith Number 1963: http://www.oocities.org/tirmidhihadith/page4.html; see also the following English version of this same hadith: http://www.alim.org/library/hadith/TIR/612; bold and capital emphasis ours)

We are even told that the Quran will even appear in the form of a pale white man:

It was narrated that Buraydah said: I heard the Prophet say: “The Qur’an will meet its companion on the Day of Resurrection when his grave is opened for him, IN THE FORM OF A PALE MAN. IT WILL SAY TO HIM, ‘Do you recognize me?’ He will say: ‘I do not recognize you.’ IT WILL SAY: ‘I am your companion the Qur’an, who kept you thirsty on hot days and kept you awake at night. Every merchant benefits from his business and today you will benefit from your good deeds.’ He will be given dominion in his right hand and eternity in his left, and there will be placed on his head a crown of dignity, and his parents will be clothed with priceless garments the like of which have never been seen in this world. They will say: ‘Why have we been clothed with this?’ It will be said: ‘Because your son used to recite Qur’an.’ Then it will be said to him: ‘Recite and ascend in the degrees of Paradise,’ and he will continue to ascend so long as he recites, either at a fast pace or a slow pace.”

Narrated by Ahmad in al-Musnad (394) and Ibn Maajah in al-Sunan (3781); classed as hasan by al-Busayri in al-Zawaa’id and by al-Albaani in al-Silsilah al-Saheehah (2829).

Here is the English translation of Ibn Majah’s version of this report:

3781. It was narrated from Ibn Buraidah that his father told that the Messenger of Allah said: “The Qur’an will come on the Day of Resurrection, LIKE A PALE MAN, AND WILL SAY: ‘I am the one that kept you awake at night and made you thirsty during the day.’” (Hasan) (English Translation of Sunan Ibn Majah – Compiled by Imam Muhammad Bin Yazeed Ibn Majah Al-Qazwini, From Hadith No. 3657 to 4341, Ahadith edited and referenced by Hafiz Abu Tahir Zubair ‘Ali Za’i, translated by Nasiruddin al-Khattab (Canada), final review by Abu Khaliyl (USA), [Darussalam Publications and Distributors, First Edition: June 2007], Volume 5, Chapters on Etiquette, Chapter 52. The Rewards Associated With Qur’an, pp. 68-69; capital emphasis ours)

To top it off, Muhammad actually believed that the Quran and its individual surahs pray to Allah and worship him as their very Lord!

Khalid b. Ma‘dan said: RECITE THE RESCUER, which is A.L.M. The sending down,³ for I have heard that a man who had committed many sins used to recite it and nothing else. It spread its wings over him AND SAID, ‘MY LORD, forgive him, for he often used to RECITE ME;’ so the Lord Most High MADE IT AN INTERCESSOR for him and said, ‘Record for him a good deed and raise him a degree in place of every sin.’ Khalid said: IT WILL DISPUTE on behalf of the one who RECITES IT when he is in the grave SAYING, ‘O God, if I am a part of Thy Book, make me AN INTERCESSOR for him; but if I am not a part of Thy Book, blot me out of it.’ It will be like a bird putting its wing on him, IT WILL INTERCEDE for him and will protect him from the punishment in the grave. He said the same about ‘Blessed is He.’⁴ Khalid did not go to sleep at night till he had recited them. Ta’us said they were given sixty virtues more than any other sura in the Qur’an. Darimi transmitted.”

3. Qur’an, xxxii.

4. Qur’an, lxvii. (Mishkat Al-Masabih, English Translation With Explanatory Notes by Dr. James Robson [Sh. Muhammad Ashraf Publishers, Booksellers & Exporters, Lahore-Pakistan, Reprint 1990], Volume II, Book VIII. The Excellent Qualities of the Qur’an, Chapter I, p. 459; bold and capital emphasis ours)

Hence, not only does the foregoing prove that the Quran is personally distinct from Allah (since it even disputes with him!), it even indicates that it is a conscious being capable of praying and worshiping!

In fact, since the hadiths ascribe consciousness to some of its individual surahs, this means that the Quran consists of 114 personal, conscious agents, all of whom are capable of interacting, disputing and/or interceding with the Muslim god!

With that in mind, we can now turn Ally’s own objections to the Christian doctrine of the Incarnation of God’s Eternal Word against him.

Traditional Islam teaches that the Quran is the uncreated speech/word of Allah (kalamullah) that came down on earth in order to become a book! And this book has its own words, and can even appear in human form. In fact, all of its individual chapters can speak and appear separately from one another, and some of which will even do so on the day of judgment in order to dispute with Allah in defense of their reciters/readers. Now since the Quran is inseparable from Allah, seeing that it is one of his essential attributes, this means that Allah actually consists of 115 separate and distinct personalities, all of who can interact and dispute with one another. This further entails believing that Allah, or at least an intrinsic part of him, became a physical book, one that can be touched, burned, desecrated, destroyed etc., by fallible imperfect creatures.

Now in light of this, why isn’t Shabir Ally worshiping the Quran? After all, if it is an eternal, inseparable part of Allah which originates from him, then this means that the Quran is divine in nature. And if it is divine then it is worthy of the worship of Muslims. The fact that Ally and the rest of the Muslims do not worship the Quran is an indication of their gross inconsistency. If anything it shows that Ally and his fellow believers are dishonoring their lord by failing to worship the physical form, the visible manifestation of his uncreated speech, a speech that is supposed to be Allah speaking to his servants.

And Ally thought we Christians had problems!

For a more extensive study on the Quran being a living conscious being consisting of 114 distinct personalities we recommend the following article:

The Quran As A Divine Conscious Agent http://answeringislam.net/authors/shamoun/conscious_quran.html

Ally’s groans are far from over, as we shall see in the next installment https://answeringislamblog.wordpress.com/2018/10/30/a-critique-of-shabir-allys-debate-tactics-pt-2c/.

Source: https://answeringislamblog.wordpress.com/2017/08/11/a-critique-of-shabir-allys-debate-tactics-pt-2b/ 

IHS