Allah: Truthful Or Deceiver?‎

By Cornelius

Dear Muslim Friend,

despite the fact that Muslims and Christians disagree about what the truth is, we both believe that there is such a thing as truth and that truth is important. Logic dictates that two people holding conflicting ideas cannot both be correct, at least one is deceived. Hopefully Muslims and the Christians who passionately disagree with one another are actually concerned about the fate of each other’s souls, not wanting each other to suffer the horrible consequence of following a deceiver. With this in mind, we seek to begin a dialogue concerning a passage of the Quran many Christians find disturbing. We ask that our Muslim friends consider our concerns and we welcome their response.

The passage Surah 3:54 is given below in Arabic  (...).

Notice Allah refers to himself as "Khayrul-Makereen" which correctly translated means "Allah is the greatest of all deceivers." This is verified by looking up the root letters (Meem, Kaaf, and Rah) in an Arabic Dictionary such as Al-Mawrid (...):

If one still doubts the meaning of the term, consider Abu Bakr’s testimony to the deceptive character of Allah taken from the "Successors of the Messenger" by Khalid Muhammad Khalid, p. 70 (...):
For those of you who don’t read Arabic Abu Bakr, though promised paradise by Allah and his apostle, while weeping says, "By Allah! I would not feel safe from the deception (same Arabic word) of Allah, even if I had one foot in paradise."

The testimony of Abu Bakr is consistent with the Quran which tells Muslims that they should not feel secure against the Makr or deception of Allah.

"Are they then secure from Allah's scheme (Makr)? None deemeth himself secure from Allah's scheme (Makr) save folk that perish." S. 7:99 Pickthall

The word translated "scheme" by Pickthall is the same Arabic word (Meem, Kaaf, Rah or Makr) which the dictionary tells us means deception. The Arabic of Surah 7:99 is given below. (...)

Abu Bakr being a true believer in Islam could not feel safe from Allah’s deception (Makr) even though he was promised paradise by Allah and his apostle Muhammad!

Because of the devastating implications of the phrase "Allah Khayrul-Makereen" one prominent Muslim apologist claimed Makereen has a different meaning when applied to the divine. Below are a few problems with this position.

- The passage says Allah is the greatest of all makereen. Makereen describes all members of a class of which Allah is the greatest member. If someone is the greatest member of a set they must be a member of that set. Therefore, this Muslim argument is logically impossible.

- Neglecting for a moment the logical impossibility of this explanation, let us consider the broader discussion of applying descriptive language to God. Typically adjectives change the strength of their character when applied to greater beings but not the basic character of the word. For example, the word "good" might be applied as an adjective to a dog, a man, and God. Certainly the word "good" became much stronger as it was applied to greater beings. None the less, the word "good" did not have a transformation of its basic character when applied to different types of beings. Good may mean something different in each case but in each case it was something good. If the word makereen becomes stronger in its meaning as applied to greater beings then the objection of the Christian becomes even stronger with that change.

- Again neglecting the logical impossibility of the apologist’s explanation, consider the logical consequences of the claim that words have a different meaning when applied to Allah. If the word makereen is transformed from something horrible to something good when applied to Allah then there is no analogy with its usage as applied to men. If this hermeneutical approach is correct then the phrase "no partners" when applied to Allah also has a meaning that is different from its normal sense but any different meaning results in the conclusion that Allah has partners. Thus shirk is a logical consequence of adopting this approach to interpreting the Quran.

-  If words are allowed to radically change the basic character by the fact that they are associated with Allah then how could one ever have any revelation about Allah in human language? Before such a "revelation" could be understood it would be necessary that mankind would be given a new set of meanings for words when applied to Allah, and perhaps a new set of grammatical rules as well. Can one really call a book a "revelation" if the meanings of the words used in that book have no relation to their previously understood meanings? How is it that one would even know that a word applied to Allah has a radically different type of meaning that it has when applied to man? Could not such a bold assumption if not based in revelation, be considered an act of unbelief, an attempt to reject what Allah has revealed about himself? I know of no record of Muhammad telling us any secret new meanings of words. If one believes that these meanings were revealed after Muhammad then they are in effect saying that they believe in prophets after Muhammad with the authority to change the meanings of words in the Quran.

- The context of Surah 3:54 is Allah allegedly deceiving people to believe Jesus died by crucifixion when according to Islam he didn’t. We know from the New Testament that Jesus’ disciples believed that Jesus died from crucifixion. Since in Surah 3:55 Allah tells Jesus, "I will make those who follow thee superior to those who reject faith, to the day of the resurrection", Muslims who believe the Quran can rest assured that the New Testament has been accurately preserved. Otherwise they would have to believe that those who reject faith not only had superiority over the those who followed Jesus, but had it to such an extent that they were able to distort the New Testament, which would of course mean that Surah 3:55 contained a false statement and an empty promise from Allah. Historical accounts indicate that many of Jesus’ disciples and loyal followers were put to death for preaching that Jesus was crucified, died, was buried and rose from the dead. Hence it was not just the unbelievers that Allah deceived but the believers as well. Why would Allah deceive the loyal followers of Jesus, whom the Quran claims is a prophet of Allah? If Allah would deceive Jesus’ loyal followers regarding what they thought they saw and heard, how can we be sure he didn’t deceive Muhammad’s loyal followers concerning what they thought they heard Muhammad saying and saw him doing? Since it was the followers of Muhammad who compiled the Quran, Hadith and Sirat how can we trust their sense perception and memory given that Allah deceived the sense perception and memory of prophet Jesus’ loyal followers? How could Muhammad claim he was confirming that which was before him when Allah in Surah 3:54 is called the greatest deceiver and the Bible says that God cannot lie?

The God revealed in the Bible portrays Himself as being truthful:

"so that by two unchangeable things in which it is impossible for God to lie, we who have taken refuge would have strong encouragement to take hold of the hope set before us." Hebrews 6:18

"God is not a man, that He should lie, Nor a son of man, that He should repent; Has He said, and will He not do it? Or has He spoken, and will He not make it good?" Numbers 23:19

Jesus told us who the greatest deceiver is:
 
(Jesus speaking to the unbelievers) "You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies." John 8:44

Contrast this to Surah 13:42. Note the word deceive (Meem, Kaaf, Rah) translated plotted and plotting:

"Those who were before them plotted (root = Meem Kaaf Rah); but all plotting (root = Mem Kaaf Rah) is Allah's. He knoweth that which each soul earneth. The disbelievers will come to know for whom will be the sequel of the (heavenly) Home." S. 13:42 Pickthall (...)

Please meditate on the statements presented in this paper. They are not intended as personal attacks but are simply points to consider. The Quran itself testifies that Allah is the greatest of all makereen (deceivers). If this verse is true, what hope do we have that the rest of the Quran can be trusted? Why should anyone believe and follow a deceiver? Especially when the Bible tells us that Satan is the great deceiver. Please do not follow a deceiver, but follow the God who cannot lie. Jesus said "I am the way, the truth and the life, no one comes to the father except through me." (John 14:6) We have all lied. We have all sinned. We are all guilty before God. We all deserve to be punished in Hell. But we can be forgiven of our sins if we repent of our sins, believe the gospel and follow Jesus. Abu Bakr didn’t even trust Allah would grant him paradise though he was promised paradise directly by name. He knew Allah was a deceiver, now you do also, wouldn’t you be better off trusting in the promise of forgiveness from the true God who cannot lie?

Source: http://answering-islam.org/authors/cornelius/makr.html

IHS

None Can Feel Safe From Allah’s Schemes ‎

How the deceptive and capricious nature of Muhammad’s deity Caused Abu Bakr to despair for his salvation

Sam Shamoun

Abu Bakr wasn’t only Muhammad’s best friend and father-in-law, he was also Islam’s first caliph or leader and one of the greatest Muslims that ever lived. He was also one of ten men whom Muhammad personally guaranteed would enter paradise:

Abu Bakr al-Siddiq, `Atiq ibn Abi Quhafa, Shaykh al-Islam, `Abd Allah ibn `Uthman ibn `Amir al-Qurashi al-Taymi (d. 13), the Prophet’s intimate friend after Allah, exclusive companion at the Prophet’s Basin (hawd) and in the Cave, greatest supporter, closest confidant, first spiritual inheritor, first of the men who believed in him and the only one who did so unhesitatingly, first of his four Rightly-Guided successors, first of the ten promised Paradise, and first of the Prophet’s Community to enter Paradise. (Source)

And:

By Divinely-ordained prescription (tawqif) the best human beings after Prophets are the Companions, in the following order:

First, the Ten Promised Paradise; these are: Abu Bakr, `Umar, `Uthman, Ali, al-Zubayr ibn al-`Awwam, Talha, `Abd al-Rahman ibn 'Awf, Abu -Ubayda ibn al-Jarrah, Sa`d ibn Abi Waqqas, and Sa`id ibn Zayd ibn `Amr. (Sh. G. F. Haddad, Sahaba)

However, Abu Bakr knew his god too well and was aware that such a promise was pretty much meaningless since Allah cannot be trusted seeing that he boasts of being the greatest deceiver of them all:

But they (the Jews) schemed/connived/used deceit (Wa-makaroo), and Allah schemed/connived/used deceit, for Allah is the best of deceivers (wa-makara Allahu wa-Allahu khayru al-makireena)! S. 3:54; cf. 8:30

As such, Allah could say one thing but do another since Allah has no problem changing his mind or breaking his word:

Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things? S. 2:106 Hilali-Khan

Allah basically does whatever he wants to whomever he wants when he wants to since he doesn’t answer to anyone:

He cannot be questioned as to what He does, while they will be questioned. S. 21:23

This is why Abu Bakr wept over not knowing whether he was truly saved or not:

“Although he had such a faith, which was too great to suffice all the inhabitants of the earth, he was afraid that his heart might go astray. So, he used to utter, while weeping: ‘Would that I have been a bitten tree!’ Whenever he was reminded of his position in Allah’s sight, he would say: ‘By Allah! I would not rest assured and feel safe from the deception of Allah (la amanu limakr Allah), even if I had one foot in paradise.’” (Khalid Muhammad Khalid, Successors of the Messenger, translated by Muhammad Mahdi al-Sharif [Dar al-Kotob al-Ilmiyah, Beirut Lebanon, 2005], Book One: Abu Bakr Has Come, p. 99; bold and italic emphasis ours)

What a sad state of affairs! Abu Bakr was so fearful of Allah’s schemes that he still felt that he couldn’t be safe from Allah’s deceit even if he already had one foot in paradise!(1)

Abu Bakr had every reason to be fearful that his heart might turn away from the faith since this close companion of Muhammad knew what the Quran says about Allah misleading and turning people away from the guidance:

Then what is the matter with you that you are divided into two parties about the hypocrites? Allah has cast them back (to disbelief) because of what they have earned. Do you want to guide him whom Allah has made to go astray? And he whom Allah has made to go astray, you will never find for him any way (of guidance). S. 4:88

And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them. Then Allah misleads whom He wills and guides whom He wills. And He is the All-Mighty, the All-Wise. S. 14:4

He would have also known what Muhammad himself taught about a person who believes and does good for most of his life and then all of a sudden completely turns away from the faith:

Chapter 4. What Has Been Related About ‘One’s Deeds Depend Upon One’s End’

2137. ‘Abdullah bin Mas‘ud said: "The Messenger of Allah narrated to us – and he is the truthful and entrusted one: ‘Indeed the creation of one of you is gathered inside his mother in forty days. Then, for a similar period, he is a clot. Then, for a similar period, he is a piece of flesh. Then Allah sends the angel to him to blow the soul into him, and he is ordered to write four (things): To write his provision, his life-span, his works, and whether he will be wretched or happy. By the One besides Whom there is none other worthy of worship! One of you will do deeds of the people of the Paradise, until there is between him and it but a forearm span, THEN HE IS OVERCOME BY WHAT IS WRITTEN FOR HIM, and he is sealed off with the deeds of the people of the Fire, so that he enters it. And indeed one of you will do deeds of the people of the Fire, until there is between him and it but a forearm span, then he is overcome by what is written for him, and he is sealed off with the deeds of the people of Paradise, so that he enters it.’" (Sahih)
 
 [Abu ‘Eisa said:] This Hadith is Hasan Sahih.
 
 (Another chain, but including Yahya bin Sa‘eed) with similar meaning.
 
 [Abu ‘Eisa said:] There are narrations on this topic from Abu Hurairah and Anas and I heard Ahmad bin Al-Hasan say: "I heard Ahmad bin Hanbal saying: ‘I have not seen the likes of Yahya bin Sa‘eed with my eyes.’" And this Hadith is Hasan Sahih…

Commentary:           

It is necessary that all of us be constantly supplicating Allah for a good end to our lives, and salvation from an evil end. It is also necessary that we, on the basis of our seeing a person doing what he does, do not jump to judgement on whether he is destined for Hell or Paradise, since we have no means to know how he will behave towards the end of his life. (English Translation of Jami‘ At-Tirmidhi, Compiled by Imam Hafiz ‘Eisa Mohammad Ibn ‘Eisa At-Tirmidhi, From Hadith no. 1897 to 2605, translated by Abu Khalil (USA), Ahadith edited and referenced by Hafiz Abu Tahir Zubair ‘Ali Za’i, final review by Islamic Research Section Darussalam [Darussalam Publishers & Distributors, First Edition: November 2007], Volume 4, pp. 200-201; underline emphasis ours)

In light of this Abu Bakr had every reason to be fearful of Allah turning his heart away and condemning him to hell despite the fact that Muhammad had personally guaranteed his salvation! Abu Bakr surely knew from both the Quran and his prophet’s teachings that the Islamic deity is a deceiver who cannot be trusted to do what he promises.

A Weak Narration?

Some Muslims out of embarrassment argue that this narration from Abu Bakr is either a weak report or a sheer fabrication. They realize just how damaging this story is and how poorly it reflects on Allah’s reliability as well as Abu Bakr’s faithfulness so they choose to simply brush it aside by classifying it as weak or deeming it a forgery.

However, there are several main problems with claiming that this is a weak report or an outright fabrication.

In the first place a weak narration is not necessarily an inauthentic one. Even those hadiths which some scholars have classified as weak can still be based on reliable information, especially when supported by the testimony of the Quran. In fact, this report perfectly comports with the Muslim scripture since according to the latter it is only those who perish that feel secure from the deception or makr of Allah:

Are the people of the townships then secure from the coming of Our wrath upon them as a night-raid while they sleep? Or are the people of the townships then secure from the coming of Our wrath upon them in the daytime while they play? Are they then secure from Allah's scheme (makra Allahi)? None deemeth himself secure from Allah's scheme (makra Allahi) save folk that perish. S. 7:97-99 Pickthall

What! do they then feel secure from Allah's plan? But none feels secure from Allah's plan except the people who shall perish. S. 7:99 Shakir

The implication here is that the believers know better than to feel safe from Allah’s schemes and deceit. Thus, since Abu Bakr was a believer who knew the Quran it only makes perfect sense that he would be deathly afraid of Allah’s tricks or plotting and therefore have serious doubts about his own salvation.

Moreover, Muhammad himself was extremely fearful of Allah’s judgment since he used to panic whenever a strong wind blew, an eclipse occurred, or if there was a cloud in the sky. Muhammad thought that these natural phenomena signified that the day of judgment was at hand!

Narrated Abu Musa:
The sun eclipsed and the Prophet got up, being afraid that it might be the Hour (i.e. Day of Judgment). He went to the Mosque and offered the prayer with the longest Qiyam, bowing and prostration that I had ever seen him doing. Then he said, "These signs which Allah sends do not occur because of the life or death of somebody, but Allah makes His worshipers afraid by them. So when you see anything thereof, proceed to remember Allah, invoke Him and ask for His forgiveness." (Sahih al-Bukhari, Volume 2, Book 18, Number 167)

Narrated Anas: Whenever a strong wind blew, anxiety appeared on the face of the Prophet (fearing that wind might be a sign of Allah's wrath). (Sahih al-Bukhari, Volume 2, Book 17, Number 144)

Narrated Ata:'Aisha said, "If the Prophet saw a cloud in the sky, he would walk to and fro in agitation, go out and come in, and the color of his face would change, and if it rained, he would feel relaxed." So 'Aisha knew that state of his. So the Prophet said, "I don't know (am afraid), it may be similar to what happened to some people referred to in the Holy Quran in the following Verse: -- ‘Then when they saw it as a dense cloud coming towards their valleys, they said, "This is a cloud bringing us rain!" Nay, but, it is that (torment) which you were asking to be hastened a wind wherein is severe torment.’ (46.24)" (Sahih al-Bukhari, Volume 4, Book 54, Number 428)

He also feared such things as punishment in the grave:

Narrated Masruq: ‘Aisha said that a Jewess came to her and mentioned the punishment in the grave, saying to her, "May Allah protect you from the punishment of the grave." ‘Aisha then asked Allah’s Apostle about the punishment of the grave. He said, "Yes, (there is) punishment in the grave." ‘Aisha added, "After that I never saw Allah’s Apostle but seeking refuge with Allah from the punishment in the grave in every prayer he prayed." (Sahih al-Bukhari, Volume 2, Book 23, Number 454)

Now why would Muhammad be afraid of the grave or the day of judgment if he was certain of his salvation? The answer is obvious… Muhammad, like his best friend and father-in-law, knew better than to feel safe and secure from Allah’s schemes and deceptions!

Secondly, the narration passes the criterion of embarrassment, which is one of the principles used by historians to determine whether a particular anecdote or event likely happened. Accordingly, this is a rather embarrassing episode since it depicts Allah as a cruel despot who cannot be trusted to do what he says and portrays one of the greatest Muslims who ever lived as a person who did not have complete trust in his god to keep his promises. It, therefore, becomes all the more likely that this narrative is based on a sound report seeing how it presents both Allah and Muhammad’s best friend in a less than favorable or admirable light. After all, why would Muslims want to create such an embarrassing story that casts shame and reflects so poorly on the character of their god as well as upon one of their greatest leaders?

Thirdly, the author’s entire point in quoting this narration is to show just how pious and humble Abu Bakr truly was. As such, it makes absolutely no sense for him to cite an unreliable report, one deemed to be defective or weak, especially when he knows that Muslim scholars would not accept such narrations, especially when it comes to establishing a specific point. In light of this we would naturally expect the author to reference a saying which Muslim scholars accept as sound, as being reliable, since it would defeat his entire purpose to source a weak or fabricated narration.

These factors present a very strong case that this particular narration can be trusted to tell us how Abu Bakr actually felt about his salvation and the reliability of his god.

The true followers of the true God

Contrast Abu Bakr’s fears and doubts with the assurance that Jesus' followers had concerning their salvation and of all those who truly believe in Christ:

“One of the criminals who hung there hurled insults at him: ‘Aren't you the Christ? Save yourself and us!’ But the other criminal rebuked him. ‘Don't you fear God,’ he said, ‘since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.’ Then he said, ‘Jesus, remember me when you come into your kingdom.’ Jesus answered him, ‘I tell you the truth, today you will be with me in paradise.’” Luke 23:39-43

“But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. ‘Look,’ he said, ‘I see heaven open and the Son of Man standing at the right hand of God.’ At this they covered their ears and, yelling at the top of their voices, they all rushed at him, dragged him out of the city and began to stone him. Meanwhile, the witnesses laid their clothes at the feet of a young man named Saul. While they were stoning him, Stephen prayed, ‘Lord Jesus, receive my spirit.’ Then he fell on his knees and cried out, ‘Lord, do not hold this sin against them.’ When he had said this, he fell asleep.” Acts 7:55-60

“But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice. Yes, and I will continue to rejoice, for I know that through your prayers and the help given by the Spirit of Jesus Christ, what has happened to me will turn out for my deliverance. I eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death. For to me, to live is Christ and to die is gain. If I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I do not know! I am torn between the two: I desire to depart and be with Christ, which is better by far; but it is more necessary for you that I remain in the body. Convinced of this, I know that I will remain, and I will continue with all of you for your progress and joy in the faith, so that through my being with you again your joy in Christ Jesus will overflow on account of me.” Philippians 1:18-25

“For I am already being poured out like a drink offering, and the time has come for my departure. I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day— and not only to me, but also to all who have longed for his appearing.” 2 Timothy 4:6-8 – cf. 2 Peter 1:13-15

Christ’s followers knew that their God, unlike Allah, could be trusted to keep his promises since he is a faithful God who never lies:

“As far as the gospel is concerned, they are enemies on your account; but as far as election is concerned, they are loved on account of the patriarchs, for God's gifts and his call are irrevocable.” Romans 11:28-29

“Paul, a servant of God and an apostle of Jesus Christ for the faith of God's elect and the knowledge of the truth that leads to godliness — a faith and knowledge resting on the hope of eternal life, which God, who does not lie, promised before the beginning of time, and at his appointed season he brought his word to light through the preaching entrusted to me by the command of God our Savior.” Titus 1:1-3

“Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath. God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged. We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.” Hebrews 6:17-20

We invite Muslims to abandon their god Allah and turn to serve and worship the living and true God who is revealed in his true Word, the Holy Bible. It is only the God of the Holy Bible that gives those who truly love him the absolute assurance of salvation:

“Therefore, there is now no condemnation for those who are in Christ Jesus… because those who are led by the Spirit of God are sons of God. For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, ‘Abba, Father.’ The Spirit himself testifies with our spirit that we are God's children. Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. … For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified. What, then, shall we say in response to this? If God is for us, who can be against us? He who did not spare his own Son, but gave him up for us all — how will he not also, along with him, graciously give us all things? Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died — more than that, who was raised to life — is at the right hand of God and is also interceding for us. Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written: ‘For your sake we face death all day long; we are considered as sheep to be slaughtered.’ No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” Romans 8:1, 14-17, 28-39

“For they themselves report what kind of reception you gave us. They tell how you turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead — Jesus, who rescues us from the coming wrath.” 1 Thessalonians 1:9-10

“For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ. He died for us so that, whether we are awake or asleep, we may live together with him. Therefore encourage one another and build each other up, just as in fact you are doing.” 1 Thessalonians 5:9-11

“For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline. So do not be ashamed to testify about our Lord, or ashamed of me his prisoner. But join with me in suffering for the gospel, by the power of God, who has saved us and called us to a holy life — not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel. And of this gospel I was appointed a herald and an apostle and a teacher. That is why I am suffering as I am. Yet I am not ashamed, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day.” 2 Timothy 1:7-12

“We know that we live in him and he in us, because he has given us of his Spirit. And we have seen and testify that the Father has sent his Son to be the Savior of the world. If anyone acknowledges that Jesus is the Son of God, God lives in him and he in God. And so we know and rely on the love God has for us. God is love. Whoever lives in love lives in God, and God in him. In this way, love is made complete among us so that we will have confidence on the day of judgment, because in this world we are like him. There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.” 1 John 4:13-18

Related Articles
Was Muhammad certain of his Salvation?
Praying for Muhammad’s Peace and Security
The Quran says yes: All Muslims shall definitely enter hell with no guarantee of coming out!
Allah: Truthful Or Deceiver?
The Crucifixion and the Quran
Allah as a Deceiver
Does Allah Command Evil and Abomination or Doesn’t He?
Deceptive God, Incompetent Messiah
The Quran, Bible Preservation and the Crucifixion
Kill Them Wherever You Find Them

Endnotes
 
(1) We do need to mention that the Muslim translator has deliberately distorted the original text of Muhammad Khalid’s book. Instead of translating the Arabic words limakr Allah as “the deception of Allah” he has decided to render it as, “from Allah’s punishment,” in order to obscure the real meaning. It seems that the Muslim translator was rather embarrassed by Abu Bakr’s statement that Allah is a deceiver whose promises of granting eternal bliss to the faithful cannot be trusted.

If the reader is interested in seeing what the original text really says we suggest that they turn to page 70 of the Arabic version of Muhammad Khalid’s book.

Source: http://answering-islam.org/authors/shamoun/abu_bakr_fear.html

IHS

A Summary of the Qur'anic Teaching on Salvation

By Callum Beck                          

INTRODUCTION

The doctrine of salvation in the Qur’an is not easy to unravel. Some passages seem close to the Protestant idea that salvation is by ‘faith alone,’ others seem closer to the Catholic doctrine that salvation is by faith plus works. Some stress Allah’s mercy and forgiveness, others speak of an exact balance that will weigh our good deeds against our bad ones. Still others are very similar to the Calvinist doctrine that God predestines some to heaven and some to hell. Issues like intention (nia) and the intercession of the prophet(s) also come into the discussion. In trying to understand this doctrine I re-read through the entire Qur’an and catalogued every passage related to this topic. In May of 1995 I presented my conclusions to a group of Muslims at McGill University in Montreal, Canada, which was followed by a long and stimulating discussion on the topic. This article is a re-working of that talk.

The Qur'an suggests four pathways to salvation, belief, works, repentance and predestination. When discussing how one can be saved Muslims also will mention things like intention, the intercession of the prophets and a purgatory like state, but these are not really separate categories but fit under one or more of the above four. Our intentions will be taken into account when our works are weighed, the prophet’s intercession is part of Allah’s merciful actions, and the idea of spending a short term in hell is payment for our evil deeds.

The real important questions are how do all of these relate together, and which teachings(s) is (are) primary? At my talk in Montreal some of the Muslim respondents emphasized faith, others works and yet others Allah’s mercy, and a few felt one’s intentions were of paramount importance. None believed in predestination but this doctrine, historically, may be the most common position held by Muslims. Probably the average modern Muslim, however, would believe that salvation is by works, though some modern Muslim debaters, in response to the Christian affirmation of salvation by grace, are particularly starting to emphasize belief and repentance. From my study, however, it seems clear that the Qur'an puts works and/or predestination as the primary concept(s). Belief then, in effect, is the first and most important work, and repentance impacts the Balance as a work which removes some of the weight of our evil deeds. The issue then is this: Does Allah predetermine all of our actions or do we freely choose them? We will now discuss the Qur’anic teaching on each of these pathways in some detail.

I. BELIEF

The Qur’an teaches that only believers will be saved: “In the end we deliver Our messengers and those who believe: thus is it fitting on our part that we should deliver those who believe” (10:103; cf 33:43; 41:30; 47:11).¹ Conversely, those who do not believe will be condemned: “Fear the fire which is prepared for those who reject faith” (3:131; cf 2:104).

This belief encompasses the five main articles of faith (iman) in Islam: “Any who denies Allah, His Angels, His Books, His Messengers, and the Day of Judgement, have gone far, far astray (4:136; cf 2:136,177,285; 45:32-35; 57:21). Some would also add the doctrine of qadar (predestination) to this list: "There is no doubt that the belief in destiny is categorized as an article of faith in Ahadith. On the basis of these the basic articles of faith are six rather than five. Truly speaking, faith in predestination is a part of faith in Allah and has been described accordingly in the Holy Qur'an" (Mawdudi 94).

Some Qur’anic ayahs seem to teach that believers in other faiths will be saved. Surah 2:62, for example, asserts: “Surely they that believe, and those of Jewry, and the Christians, and those Sabians, whoso believes in God and the Last Day, and works righteousness - their wage awaits them with their Lord” (Arberry; cf 2:111-112; 5:69). This, however, raises a problem. As part of what must be believed in order to be saved is the prophethood of Muhammad (2:137; 3:83-84; 4:135-137,150-152; 7:156-157), it would seem that even very pious people of other faiths could not be saved. Also if Christian belief in the Trinity implies that Christians are blasphemers (5:72), then surely they will be damned for this belief. So it would seem that the devout of other faiths must follow the pattern of Sura 5:83-85 and accept Muhammad as a prophet in order to be saved. Both Mawdudi (p 84) and Hamidullah agree with this conclusion (p 81). Surah 3:85 also can be read to support this idea – “If anyone desires a religion other than Islam never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost” – though it could also be argued that the religion of Islam is more than just the religion delivered to Muhammad. Some Muslims resolve this dilemma by suggesting that pious believers of other religions who have not heard the call to Islam will be saved, while those who have heard and rejected it will be outside of the Pale.

Whatever conclusion one comes to on that issue, one thing seems beyond dispute – belief by itself is not enough for one to be saved but it must be accompanied by repentance and good works: “Soon, then, will they face destruction – except those who repent and believe, and work righteousness” (19:60; cf 23:109; 25:70); and “to those who believe and do deeds of righteousness has Allah promised forgiveness” (5:9; cf 7:42; 18:30). One Muslim scholar correctly observed that “there are very few cases in the Qur'an where belief alone has been mentioned, and even in these cases we can most often, on deeper reflection, discover an implicit reference to the moral and practical obligations that genuine faith must entail” (Ahmed 22). Even so, some Muslims affirm that as long as they believe in Allah and His messenger they will be saved, and some Hadith support this concept. Even Mawdudi seems to adhere to it, while noting that without works one could never become a complete Muslim (pp 19-20, 95). It does not appear to be a Qur'anic idea, however, for the Book almost always connects belief with good works and/or repentance. Ahmed thoroughly condemns this false concept when he asserts:

A false notion has taken hold of the great majority of Muslims, that salvation depends on the mere utterance of the declaration of faith, that the mere verbal confession of ‘faith’ is sufficient for salvation, and any practical application of it to his life is an additional goodness which will elevate him to higher stages (p 41).

Belief, by itself, is thus not sufficient to ensure salvation, but it is essential. Belief is the necessary pre-condition to make works and repentance efficacious. If one does not believe in Allah one is not likely to ask His pardon. Likewise if one truly believes in the Day of Judgement and the Balance, it can hardly help but inspire him to do good works (cf II Peter 3:11-12). Belief can also be conceived of as the first righteous deed, and a work upon which Allah mercifully increases the weight of our good works.

II. WORKS

The Qur'an teaches that all our deeds, good or evil, will be weighed in a balance, and our eternal destiny is based on whether or not our good deeds outweigh our bad ones. Life is a test to determine whether we are fit for Paradise or not:

If a wound has touched you, be sure a similar wound has touched the others. Such days (of varying fortunes) we give to men and men by turns: that Allah may know those that believe ... Allah's object also is to purge those that are true in Faith and to deprive of blessing those that resist Faith. Did ye think that you would enter heaven without Allah testing those of you who fought hard and remained steadfast (3:140-142; cf 2:143; 5:94; 8:27-28).

Those who perform good deeds will be rewarded with heaven (3:195), the wicked will be punished in hell (43:74-77).

These good deeds are described in general terms as obeying Allah and His Messenger (24:47-56), and doing deeds of righteousness (2:277). They include deeds of ritual purity, specifically performing the six pillars – recitation, prayer and zakat (2:110), fasting (33:35), the pilgrimage (2:196-200) and Jihad (9:111; 22:58-59). Dying in a Jihad is probably the only work that guarantees the salvation of a believer. They also include deeds of moral purity:

For Muslim men and women -
For believing men and women,
For devout men and women,
For true men and women,
For men and women who are patient and constant,
For men and women who humble themselves,
For men and women who give in charity,
For men and women who fast,
For men and women who guard their chastity, and
For men and women who engage much in Allah's praise,
For them has Allah prepared forgiveness and a great reward (33:35).

Other passages which bespeak of the need for moral deeds of righteousness include 3:134; 25:63-75; and 90:11-16.

On Judgement Day all our good and evil deeds will be manifested (3:30; 6:60). Allah will bring out the Book in which all our good and evil deeds have been recorded (18:49; 54:52-53). Each person's prophet (16:89) and one's own body (36:65) will also testify against the wicked. The righteous one will receive his book in his right hand, the wicked in his left (69:19,25). All of our deeds will then be placed on the Balance:

The balance that day will be true (to a nicety): those whose scale (of good) will be heavy, will prosper. Those whose scales will be light, will find their souls in perdition, for that they wrongfully treated Our Signs (7:8-9).

We shall set up scales of justice for the Day of Judgement, so that not a soul will be dealt with unjustly in the least. And if there be the weight of a mustard seed, We will bring it (to account) (21:47; cf 23:102-103; 101:6-9).

Yusuf Ali's comment on this last verse is most apropos: “Not the smallest action, word, thought, motive, or predilection but must come into the account of Allah” Each good and evil deed will receive its just reward or punishment (3:185; 45:21-22).

In spite of what appears to be a very exact reckoning of every deed and motive, certain passages suggest that Allah in His mercy will tilt the balance to one side or the other. Good deeds will often be rewarded more than their worth, up to 10 times as much (4:40; 6:160; 39:33-35; 64:17). Evil deeds may also be weighted more than their worth (25:69; 41:27), though some passages say they will only receive their due punishment (6:160; 28:84). See Yusuf Ali's attempt to reconcile this conflict (notes 1019 & 3129). Other factors also affect the balance. Good deeds can erase bad deeds (2:271; 39:33-35), and sincere repentance seems to be capable of wiping out evil deeds.

All this raises a lot of questions. As repentance is generally effective only if accompanied by good works (19:60), and as Allah accepts only the repentance of the righteous, he whose balance is heavy, then what has priority: works or repentance? Does one work and then confidently await his reward of mercy, or does one pray for mercy in order to make his balance heavy? Or is repentance simply another work? Discussion on this is continued in the next section and the conclusion. One thing is clear, the Qur'an teaches that man can pull himself up by his own bootstraps, that he can save himself by his works (66:6; 91:7-10).

III. REPENTANCE

The Qur'an is full of references to Allah's mercy, forgiveness and compassion. This is evident in the names of Allah. Each Sura, save #9, begins with the phrase: “In the name of Allah, the Merciful (ar Rahman) and the Compassionate (ar Rahim).” The former name is also used 56 other times, though surprisingly it is often used in a context of judgement (19:69; 25:26). The later is used another 115 times, almost always in conjunction with another attribute expressing Allah's mercy (e.g., 72 times it is used with the oft Forgiving). The verbal form rahima is used 148 times. Other names of Allah also manifest his merciful nature, including the oft Forgiving (over 200 times); the Pardoning (16); the Clement or Forbearing (11); He who turns toward the repentant believer (28); the Kind to the believers (11); and the Relenting.

It also comes through clearly in the specific things that are said about the mercy of Allah. Allah is declared to be "the most merciful [or best] of the merciful" (7:151; 12:64,92; 23:109,118, cf 7:155), is said to have prescribed mercy for Himself (6:12,54), and His mercy embraces all things (7:156; 40:7). While He is full of mercy, it is important to note that for the guilty He only has wrath (6:147; 33:43). That Allah forgives sins is repeatedly stated in the Qur'an: “O my Servants who have transgressed against their souls! Despair not of the mercy of Allah: for Allah forgives all sins for He is oft-Forgiving, Most Merciful. Turn ye to your Lord and bow to His (will) before the penalty comes on you” (39:53-54; cf 2:285-286; 3:133; 9:104; 40:3; 42:25; 71:10; 85:14).

But what sins will Allah forgive? Some, like the preceding one, and Surah 4:116 suggest all of them. This includes homosexuality (4:16), theft (5:39), and the great sins of apostasy (3:89,127-129), shirk (2:51-54; 25:68-71), waging war against Allah (5:33-34), and missing prayers/ lust (19:59-60). Other passages suggest some sins are unforgivable (42:30,34). This includes the intentional murder of a believer (4:93), other intentional sins (4:17; 6:145), repeated sin (3:135; 4:18; 5:95), and the great ones (4:31; 42:37; 53:32) of apostasy (9:83; 18:57-58) and shirk (22:31). Believers are not even to pray for the idolaters (9:113; 63:6).

In order to receive Allah's Mercy the believer must seek it (3:133), ask for it (71:10), repent or turn to Allah (39:17,54), believe (5:36-37), make amends (2:160), change his or her behaviour (3:135; 5:39), obey Allah and Muhammad (3:31-32, 132), and do good deeds (3:193-195; 35:7). Repentance that is coerced (5:33-34), made on one's deathbed (4:18) or sought on the Day of Judgement (23:106-108) is not acceptable.

The basic picture in the Qur'an is that Allah simply blots out our sin without any payment, expiation or atonement being made (3:195). If there is to be a payment made for sins it is done by the sinner and not Allah (2:54,177; 2:271; 4:16; 4:92; 5:89,95; 24:2; 42:40-43; 58:2-4). Some Muslims believe that all sins must be punished and therefore everyone will go to hell and be punished there for sins that were not punished here. The basis for this belief can be found in the Qur'an (3:185; 19:71), but is even more prominent in the Hadith which deal with the bridgeSeerat that crosses over hell, and over which everyone must pass. Sura 7:44-51 has also been interpreted by some to be a type of purgatory, but only for those whose good and bad deeds are evenly balanced. While most passages in the Qur'an teach the eternality of heaven (3:198; 4:57; 25:15; 50:34) and hell (10:52; 32:14; 41:28; 43:74) some suggest that they are not eternal but last only as long as God wills (6:128; 11:107-108; cf Yusuf Ali, nn 1608 & 1609).

For the Christian salvation is totally by grace, through faith, from beginning to end (Ephesians 2:8-9; I John 1:9). Some Muslims also hold to this idea and it does have some support in the Qur'an (17:57 - even those nearest Allah hope for His mercy) and the Hadith. Muhammad said that “without the mercy of God no one can attain salvation by virtue of his action.” His companions then asked, “Not even you, O messenger of God?” He replied, “Not even I. God will, however, cover me with His mercy” (cited by Geisler 126).

This doctrine, while attractive, seems to fly whole in the face of the concept of the Balance, and even opens up the Muslim to the charge he often lays before Christians – to wit, if works cannot save then what is to keep one from sinning? So we raise the question again, are works or mercy primary in the Qur'anic doctrine of salvation? One is probably most faithful to Qur'anic thought to give the primacy to works and to conceive of repentance as being basically a work. Allah's mercy is manifested first in providing a path to salvation (good works) and knowledge of how to attain it via his prophets. Second, it is seen in His providential care for human beings, especially the believers. Third, he accepts our repentance as a work which lightens the balance of our evil deeds. And fourth, He increases the weight of the pious believer's good works.

All of the foregoing, however, takes on a whole different aspect in the light of what follows. For, if predestination is conceived as being the primary factor in salvation then our belief, good works and repentance are totally the result of the sovereign decision of Allah.

IV. PREDESTINATION (QADAR)

While few Muslims in the West today really believe in the doctrine of predestination, historically it has been at the core of Islamic theology. This is in accordance with the Qur’an which teaches that everything which happens is by the will of Allah (3:145; 6:59; 7:188; 9:51). This implies that our salvation is therefore also by the will of Allah.

The Qur’an affirms that Allah predestines some people to go to heaven and some to hell, as the following passages demonstrate:

My sincere counsel will not profit you, [even] if I desire to counsel you sincerely, if God desires to pervert you (11:34 - Arberry; cf 4:88; 5:41; 39:23,37).

Allah sets on the right path whom He pleases (2:272; cf 7:178; 14:4; 76:31).

To Allah belongs all that is in the heavens and on earth. Whether you show what is in your minds or conceal it, Allah calls you to account for it. He forgives whom He pleases, and punishes whom He pleases. For Allah has power over all things (2:284; cf 5:18,40; 39:38).

Many are the Jinns and men we have made for Hell (7:179).

In accordance with the last verse above Surah 42:44,46 teaches us that there are some people whom Allah “leads astray.” Yusuf Ali translates the Arabic term adhallâ here as “leaves astray” but his “... translation is inaccurate and has obviously been adopted with a view to placing the blame for going astray on the human beings concerned” (Sherif 107). His bias is clearly seen by comparing his translation here with the same word when applied to Satan in Surahs 22:4 & 36:62. His bias is likewise apparent in his translation of aghwa (compare 11:34 with 28:63 & 37:32).

The Qur’an also teaches that Allah predestines our wills: “Let any who will keep it [the prophet's admonition] in remembrance! But none will keep it in remembrance except as Allah wills” (74:55-6); “Whosoever will, let him take a (straight) path to his Lord. But ye will not, except as Allah wills” (76:29-30); “It is not but a reminder unto all beings, for whosoever of you would go straight; but will ye shall not, unless God wills, the Lord of all Being” (81:28-9 - Arberry). Allah also predestines whether we will believe or not (10:99-100; 58:22).

Belief in predestination does not preclude man's ability to will, nor for his being responsible for all that he does:

If Allah had so willed, He could make you all one people: but he [leads astray] whom He pleases, and He guides whom He pleases: but ye shall surely be called to account for all your actions (16:93).

Say, "The truth is from your Lord": Let him who will believe and him who will reject (it): ... And what is there to keep men back from believing, now that guidance has come to them, nor from praying for forgiveness from their Lord (18:29,55).

All the many passages in the Qur'an which speak of belief, good works and repentance, such as “I shall ordain my mercy for those who do right, ..., and who believe in our signs” (7:156), along with man's responsibility to choose the good, together imply that Allah has given man a free will. Even some passages that on the surface seem to teach predestination in actual fact do not. Allah, for example, is said to lead the rebellious astray only indirectly by the preaching of His word (2:26; 9:124-127), much as God hardened Pharaoh's heart in the Bible. Also Satan (22:4) and our own evil desires (18:28) lead us astray.

Muslim attempts to resolve the conflict between predestination and responsibility are varied. Some emphasize one concept and deny the other. In the early centuries of Islam the Mu`tazili's focussed on the free will verses while the orthodox focussed on the predestinarian ones. The problem with this approach is that it fails to deal justly with the Qur'anic teachings, which seem to treat both concepts as equally true without making much attempt to reconcile them. Some Muslims, therefore, take the approach of Muhammad Hamidullah in his book Introduction to Islam:

God on the celestial level wills all, but man does not know what he has willed for him. His duty is not to despair but to continue to seek to do good. If he fails the concept of predestination consoles [57:22-23] ... But success or failure (even to do good works) has no connection to salvation, because God judges by intention and effort (p 121).

The problem with this is that God chooses whether you will want to seek good or not, He even wills your despair. Still Muslims can live comfortably with this as a mystery, much as Christians who believe in predestination do.

Another possible way to reconcile these diverging positions is to say God predestines the path of salvation but not the individuals who will walk on it. It is God's choice is to save the righteous and send the wicked to hell, but each person decides by their actions which destination they will arrive at. God then uses the preaching of His message and trials to cause the wicked to go astray and the righteous to go in the right path. I know of no Muslim who takes this tack, but I think there is at least some basis for it in the Qur'an (see two paragraphs above). It does, however, seem to contradict the many passages that suggest that God does predetermine what each individual will choose. Moreover, it is philosophically unacceptable to many Muslims, for it seems to limit God's sovereignty and suggests that man has the power to create (meaning he is like God after all – 28:68).

Most western Muslims today simply affirm the free will of men, and avoid any thought of predestination almost entirely. This approach is unacceptable, however, because the three main sources of Islamic faith affirm qadar. Many passages of the Qur'an, as we have seen, clearly do. The Hadith repeatedly and consistently do, most dramatically in this passage from the Mishkat:

Verily Allah created Adam and then rubbed his back with His right hand and took out a progeny from him and said: "I created these for Paradise and with the actions of the inmates of Paradise which they will do." Afterwards he rubbed his back with his left hand and took out a progeny from him and said: "I created these for Hell and with the actions of the inmates of Hell which they will do." (Mishkat-ul-Masabih, Vol. 3, p. 107)

Finally, the consensus of the Islamic world for centuries, the ijma, consistently affirmed qadar as one of the foundational and essential beliefs of Islam. Mawdudi was correct when he affirmed that “faith in predestination is a part of faith in Allah and has been described accordingly in the Holy Qur'an” (Mawdudi 94).

CONCLUSION

From my reading of the Qur’an it seems clear that it puts the Balance and/or Predestination as the two foundational concepts in Qur'anic soteriology, asserting that man is saved by his good deeds outweighing his evil deeds, and/or by the will of Allah as He sovereignly and freely chooses whom He will guide and whom He will lead astray. The tension between these two concepts is obvious. The first places the responsibility for obtaining salvation on each individual person, while the second implies that the responsibility for who shall be saved is entirely in God's hands. As both, however, are clearly affirmed in the three main sources of Islamic doctrine, both must be accepted by all Muslims as true, a mystery which cannot rationally be explained, which Allah alone understands. Many orthodox Muslims assent to this and instruct us further that: “it is one of Allah's secrets, do not talk about it” (Jeffery 154). Both truths are affirmed and speculation as to how they can be reconciled is condemned.

As noted earlier some Muslims propose another foundational concept, that of right belief alone. In other words being a Muslim will guarantee Paradise for the believer. I agree with Dr Ahmad, however, that this is a pernicious and unscriptural doctrine. It could only be made palatable if the concept of purgatory is included, so that the sins of the slack believer would be punished. The whole doctrine of purgatory in Islam, however, is on shaky ground. So it is probably more accurate to see faith, whether it be chosen, gifted or both, as the necessary ground of good works or as being the first and essential work of those who would enter Paradise.

Some western Muslims suggest another approach as the foundational concept, that Allah forgives anyone who confesses the Shahadah and sincerely repents. It seems to me, however, that as important as confession, repentance and Allah's mercy are in the Qur'anic view of how to obtain salvation, they are not foundational concepts. For Allah will only forgive either those whom He chooses to, or those whose balance is heavy. In other words the repentant sinner can only hope to receive God's mercy if his confession and repentance gives him enough weight to tip the balance in his favor (or, alternatively, if God wills that it should save him). Once the balance is heavy on the side of good deeds then God can forgive the sins he committed. The Qur'an perceives confession of sin and repentance as primarily being good deeds, which with a lot of other good deeds can be used to make one's balance heavy. They are never simply the prerequisite human conditions that allow God to freely bestow his mercy on a sinful human heart. A Muslim could never sing, “Nothing in my hand I bring, simply to Thy mercy I cling.” Or, if he did he would be thinking of salvation in terms of God's sovereign choice and not on the basis of works. In sum, belief is pictured as the foundational and most important work, while repentance impacts the Balance of Deeds as effectively being a work which graciously removes some of the weight of our evil deeds.

Perhaps the main difference in the Christian and Muslim doctrines of salvation is that the latter is a religion of guidance and the former one of redemption. The great Pakistani scholar, Mawdudi, commented: “Because of His infinite mercy, God sent special men to mankind. He sent these men to show man the right way of living” (p 21). The Christian formulation of this would run something like: “Because of His infinite mercy, God sent His Son to mankind. He sent this God/Man to save men so they could live right. To be the sacrifice which would permit God to blot out all our sins, and enable us to be clean so that we could dwell eternally with our Holy God.” This is the gospel that we must preach to our Muslim neighbours. God is not in the business simply of instructing the cripple to walk but of healing and enabling him or her to walk.

SOURCES CITED
Ahmed, Dr Israr. The Way to Salvation in the Light of Surah Al-Asr. Bombay: Islamic Research Foundation, n.d.
Geisler, Norman and Saleeb, Abdul. Answering Islam. Grand Rapids: Baker, 1993.
Hamidullah, Muhammad. Introduction to Islam.
Jeffery, Arthur. Ed. Islam: Muhammad and His Religion. New York: Bobbs Merrill, 1958.
Mawdudi, Abul A`la. Towards Understanding Islam. New York: ICNA, 1986.
Faruq Sherif. Guidelines to the Contents of the Qur'an. London: Ithaca Press, 1985.

Footnotes
¹ All numbered references are to the Qur’an, the numbering system followed being that employed by Yusuf Ali. If you are using a different translation and cannot find a passage, generally it will be within a few verses of the reference I have given. Qur'anic quotations are taken primarily from Yusuf Ali’s translation but occasionally also from Arberry (the latter will be noted). I have occasionally taken liberties in modernizing the archaic English sometimes used in these translations (e.g., denieth, hast). Also I have generally changed the poetic versification into a straight prose format.

Source:http://answering-islam.org/authors/beck/salvation_quran.html

IHS