From: http://www.whyislam.org/
Jesus (peace be upon him) will return as a savior of the believers
Jesus (I'sa) (peace by upon him), just as all the other prophets, is a chosen slave of Allah/God whom Allah assigned to summon people to the true path. However, there are some attributes of Jesus distinguishing him from other prophets, the most important one being that he was raised up to Allah and that he will come back to earth again.
Contrary to what most people believe, Jesus was not crucified and killed nor did he die for any other reason. The Quran tells us that they did not kill him and they did not crucify him and that Allah raised him up to Him. In none of the verses, is there an actual reference to his murder or that he was killed, apart from the verse (ayah) which denies that it happened. Furthermore, the Quran acquaints us with some events from the life of Jesus which have not yet happened. Thus, his second coming to earth is a prerequisite for these events to happen. There is no doubt that the Quran's revelations will surely happen.
Despite this, however, many people assume that Jesus passed away some thousands of years ago and that thus it is unlikely that he will return. This is a misconception arising from lack of knowledge about the Quran and the Sunnah. A careful scrutiny of the Quran will render an accurate understanding of the verses about Jesus possible.
Our Prophet also told us that Jesus will be sent back to earth and related that in that time, which is called "the end of time", there may be a period in which the earth will attain unprecedented peace, justice and welfare. The "end times" refers to the period of time close to the end of the world. According to Islam, in this time, there will be the terrible trials of the Dajjal (Anti-Christ), many earthquakes and the emergence of Yajuj and Majuj (Gog and Magog) after which the ways of the Quran will prevail and people will extensively adhere to the values it introduces.
In their dreams, people always long for better. A more beautiful landscape, a more delicious food, a more socially promising society .. The later period of "the end of time" expresses a period which entirely embraces all these favorable concepts, "the better", "the more beautiful" etc. It is a blessed period people have been longing for ages. It is the glorious time of welfare and abundance, of justice and peace. It is the time when all these blessings will supersede injustice, immorality, conflict and wars. It is surely the blessed time when Islamic morals will penetrate to every aspect of life.
THE EXPECTED SAVIOR
In every age, Allah answered the call of His slaves who desperately needed His help. This also holds true for this age and for the future. As it was the case with the earlier ages, in our day, too, it is expected that Allah will save people from the injustice of the system of disbelief and present them with the beauties of Islam.
It is especially expected that the Islamic world will find a way out of the corruption it experiences today and the sincere believers will communicate the values of Islam to the whole world. Surely, as in every age, today people hope that a savior will appear. This savior, who will take mankind from the "darkness to the light," is the religion of Islam. The people leading the way to live by these superior values will defeat all the systems that deny Allah, and they will render corrupted ideologies invalid.
In brief, Allah will help each people as He did in previous ages. Allah promises this to His slaves who sincerely turn to Him and have deep fear of Him.
THE RETURN OF JESUS TO EARTH
An examination of the verses about Jesus in the Quran indicates that Jesus neither died nor was killed, but he was raised to the presence of Allah. In Surat an-Nisa, it is related that Jesus was not killed but raised to the presence of Allah. The related verse follows:
And (on account of) their saying, "We killed the Messiah, 'Isa son of Maryam, Messenger of Allah." They did not kill him and they did not crucify him but it was made to seem so to them. Those who argue about him are in doubt about it. They have no real knowledge of it, just conjecture. But they certainly did not kill him. Allah raised him up to Himself. Allah is Almighty, All-Wise. (Surat an-Nisa: 157-158)
From what has been related so far, it is clear that Jesus did not die but was raised to the presence of Allah. However, there is one more point that is underlined by the Quran: Jesus will come back to earth. That Jesus will come back to earth towards the end of time is related in another verse 43:61. [detailed references are available in the book related to other verses: 3:45-48; 3:55; 4:157-159].
Starting from Surat az-Zukhruf: 57, there is reference to Jesus :
"When an example is made of the son of Maryam ('Isa) your people laugh uproariously. They retort, 'Who is better then, our gods or him?' They only say this to you for argument's sake. They are indeed a disputatious people. He is only a slave on whom We bestowed Our blessing and whom We made an example for the tribe of Israel." (Surat az-Zukhruf: 43-59)
If We wished, We could appoint angels in exchange for you to succeed you on the earth. (Surat az-Zukhruf: 43-60) Just after these verses, Allah declares that Jesus is a sign of the Day of Judgment: He is a Sign of the Hour. Have no doubt about it. But follow me. This is a straight path. (Surat az-Zukhruf: 43:61)
Ibn Juzayy says that the first meaning of this verse is that Jesus is a sign or a precondition of the Last Hour. We can say that this verse is a clear indication that Jesus will come back to earth at the end times. That is because Jesus lived six centuries before the revelation of the Quran. Consequently, we cannot interpret his first coming as a sign of the Day of Judgment. What this verse actually indicates is that Jesus will come back to earth towards the end of time, that is to say, during the last period of time before the Day of Judgment and this will be a sign for the Day of Judgment. Allah surely knows the best.
The Arabic of the verse "He is a Sign of the Hour" is "Innahu la 'ilmun li's-sa'atiÉ" Some people interpret the pronoun "hu" (he) in this verse as the Quran. However, the preceding verses explicitly indicate that Jesus is mentioned in the verse: "He is only a slave on whom We bestowed Our blessing and whom We made an example for the tribe of Israel" [1]
In Sahih Muslim, it is also stated that the Hadith in which it is said that the Prophet Jesus will descend amongst people at the end of time have reached the degree of being mutawatir, i.e. narrated by so many people in each generation that it is not possible to have any doubt of their authenticity, and that it is counted as one of the major signs of the Day of Rising. (Sahih Muslim, 2/58)
Source: www.islamicity.com/articles/articles.asp?ref=IC0303-1906&p=1
Friday, December 19, 2008
The Bible Denies the Divinity of Jesus
From: http://www.islamicity.com/
By: Shabir Ally
The Bible Denies the Divinity of Jesus (part 1 of 7): Bible’s writers
Christians and Muslims both believe in Jesus, love him, and honor him. They are, however, divided over the question of his divinity. Fortunately, this difference can be resolved if we refer the question to both the Bible and the Quran, because, both the Bible and the Quran teach that Jesus is not God. It is clear enough to everyone that the Quran denies the divinity of Jesus, so we do not need to spend much time explaining that.
On the other hand, many people misunderstand the Bible; they feel that the belief in Jesus as God is so widespread that it must have come from the Bible. This article shows quite conclusively that the Bible does not teach that.
The Bible clearly teaches that Jesus is not God. In the Bible God is always someone else other than Jesus. Some will say that something Jesus said or something he did while on the earth proves that he is God. We will show that the disciples never came to the conclusion that Jesus is God. And those are people who lived and walked with Jesus and thus knew first hand what he said and did. Furthermore, we are told in the Acts of the Apostles in the Bible that the disciples were being guided by the Holy Spirit. If Jesus is God, surely they should know it. But they did not. They kept worshipping the one true God who was worshipped by Abraham, Moses, and Jesus (see Acts 3:13).
All of the writers of the Bible believed that God was not Jesus. The idea that Jesus is God did not become part of Christian belief until after the Bible was written, and took many centuries to become part of the faith of Christians.
Matthew, Mark, and Luke, authors of the first three Gospels, believed that Jesus was not God (see Mark 10:18 and Matthew 19:17). They believed that he was the son of God in the sense of a righteous person. Many others too, are similarly called sons of God (see Matthew 23:1-9).
Paul, believed to be the author of some thirteen or fourteen letters in the Bible, also believed that Jesus is not God. For Paul, God first created Jesus, then used Jesus as the agent by which to create the rest of creation (see Colossians 1:15 and 1 Corinthians 8:6). Similar ideas are found in the letter to the Hebrews, and also in the Gospel and Letters of John composed some seventy years after Jesus. In all of these writings, however, Jesus is still a creature of God and is therefore forever subservient to God (see 1 Corinthians 15:28).
Now, because Paul, John, and the author of Hebrews believed that Jesus was God’s first creature, some of what they wrote clearly show that Jesus was a pre-existent powerful being. This is often misunderstood to mean that he must have been God. But to say that Jesus was God is to go against what these very authors wrote. Although these authors had this later belief that Jesus is greater than all creatures, they also believed that he was still lesser than God. In fact, John quotes Jesus as saying: “...the Father is greater than I.” (John 14:28). And Paul declares that the head of every woman is her husband, the head of every man is Christ, and the head of Christ is God (see 1 Corinthians 11:3).
Therefore, to find something in these writings and claim that these teach that Jesus is God is to misuse and misquote what those authors are saying. What they wrote must be understood in the context of their belief that Jesus is a creature of God as they have already clearly said.
So we see then, that some of the later writers had a higher view of Jesus, but none of the writers of the Bible believed that Jesus is God. The Bible clearly teaches that there is only one true God, the one whom Jesus worshipped (see John 17: 3).
In the rest of this article we will explore the Bible in more depth, and deal with the passages which are most often misquoted as proofs of Jesus’ divinity. We will show, with God’s help, that these do not mean what they are so often used to prove.
The Bible Denies the Divinity of Jesus (part 2 of 7): Acts of the Apostles
Jesus performed many miraculous wonders, and he without doubt said a lot of wonderful things about himself. Some people use what he said and did as a proof that he was God. But his original disciples who lived and walked with him, and were eyewitnesses to what he said and did, never reached this conclusion.
The Acts of the Apostles in the Bible details the activity of the disciples over a period of thirty years after Jesus was lifted up to heaven. Throughout this period they never refer to Jesus as God. They continually and consistently use the title God to refer to someone else other than Jesus.
Peter stood up with the eleven disciples and addressed the crowd saying:
“Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know.” (Acts 2:22).
It was God, therefore, who did the miracles through Jesus to convince people that Jesus was backed by God. Peter did not see the miracles as proof that Jesus is God.
In fact, the way Peter refers to God and to Jesus makes it clear that Jesus is not God. For he always turns the title God away from Jesus. Take the following references for example:
“God has raised this Jesus...” (Acts 2:32)
“God has made this Jesus, whom you crucified, both Lord and Christ.” (Acts 2:36)
In both passages, the title God is turned away from Jesus. So why he did this, if Jesus was God?
For Peter, Jesus was a servant of God. Peter said:
“God raised up his servant...” (Acts 3:26).
The title servant refers to Jesus. This is clear from a previous passage where Peter declared:
“The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus.” (Acts 3:13).
Peter must have known that Abraham, Isaac, and Jacob never spoke of a Triune God. They always spoke of God as the only God. Here, as in Matthew 12:18, Jesus is the servant of God. Matthew tells us that Jesus was the same servant of God spoken of in Isaiah 42:1. So, according to Matthew and Peter, Jesus is not God, but God’s servant. The Old Testament repeatedly says that God is alone (e.g. Isaiah 45:5).
All of the disciples of Jesus held this view. In Acts 4:24 we are told that the believers prayed to God saying:
“...they raised their voices together in prayer to God. ‘Sovereign Lord,’ they said, ‘you made the heaven and the earth and the sea, and everything in them.’”
It is clear that the one they were praying to was not Jesus, because, two verses later, they referred to Jesus as
“...your holy servant Jesus, whom you anointed.” (Acts 4:27).
If Jesus was God, his disciples should have said this clearly. Instead, they kept preaching that Jesus was God’s Christ. We are told in Acts:
“Day after day, in the temple courts and from house to house, they never stopped teaching and proclaiming the good news that Jesus is the Christ.” (Acts 5:42).
The Greek word “Christ” is a human title. It means “Anointed.” If Jesus was God, why would the disciples continually refer to him with human titles like servant and Christ of God, and consistently use the title God for the one who raised Jesus? Did they fear men? No! They boldly preached the truth fearing neither imprisonment nor death. When they faced opposition from the authorities, Peter declared:
“We must obey God rather than men! The God of our fathers raised Jesus...” (Acts 5:29-30).
Were they lacking the Holy Spirit? No! They were supported by the Holy Spirit (see Acts 2:3, 4:8, and 5:32). They were simply teaching what they had learnt from Jesus — that Jesus was not God but, rather, God’s servant and Christ.
The Quran confirms that Jesus was the Messiah (Christ), and that he was God’s servant (see the Holy Quran 3:45 and 19:30).
The Bible Denies the Divinity of Jesus (part 3 of 7): Jesus is Not All-Powerful, and Not All-Knowing
Christians and Muslims agree that God is all-powerful and all-knowing. The Gospels show that Jesus was not all-powerful, and not all-knowing, since he had some limitations.
Mark tells us in his gospel that Jesus was unable to do any powerful work in his hometown except few things: “He could not do any miracles there, except lay his hands on a few sick people and heal them.” (Mark 6:5). Mark also tells us that when Jesus tried to heal a certain blind man, the man was not healed after the first attempt, and Jesus had to try a second time (see Mark 8:22-26). Therefore, although we hold a great love and respect for Jesus, we need to understand that he is not the all-powerful God.
Mark’s Gospel also reveals that Jesus had limitations in his knowledge. In Mark 13:32, Jesus declared that he himself does not know when the last day will occur, but the Father alone knows that (see also Matthew 24:36).
Therefore, Jesus could not have been the all-knowing God. Some will say that Jesus knew when the last day will occur, but he chose not to tell. But that complicates matters further. Jesus could have said that he knows but he does not wish to tell. Instead, he said that he does not know. We must believe him. Jesus does not lie at all.
The Gospel of Luke also reveals that Jesus had limited knowledge. Luke says that Jesus increased in wisdom (Luke 2:52). In Hebrews too (Hebrews 5:8) we read that Jesus learned obedience. But God’s knowledge and wisdom is always perfect, and God does not learn new things. He knows everything always. So, if Jesus learned something new, that proves that he did not know everything before that, and thus he was not God.
Another example for the limited knowledge of Jesus is the fig tree episode in the Gospels. Mark tells us as follows: “The next day as they were leaving Bethany, Jesus was hungry. Seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs.” (Mark 11:12-13).
It is clear from these verses that the knowledge of Jesus was limited on two counts. First, he did not know that the tree had no fruit until he came to it. Second, he did not know that it was not the right season to expect figs on trees. Can he become God later? No! Because there is only one God, and He is God from everlasting to everlasting (see Psalms 90:2).
Someone may say that Jesus was God but he took the form of a servant and therefore became limited. Well, that would mean that God changed. But God does not change. God said so according to Malachi 3:6.
Jesus never was God, and never will be. In the Bible, God declares: “Before me no god was formed, nor will there be one after me.” (Isaiah 43:10).
The Bible Denies the Divinity of Jesus (part 4 of 7): The Greatest Commandment in the Bible and the Quran
Some will say that this whole discussion over the divinity of Jesus is unnecessary. They say, the important thing is to accept Jesus as your personal savior. On the contrary, the Bible’s writers stressed that, in order to be saved, it is necessary to understand who exactly is God. Failure to understand this would be to violate the first and greatest of all the commandments in the Bible.
This commandment was emphasized by Jesus, on whom be peace, when a teacher of the Law of Moses asked him: “‘Of all the commandments, which is the most important?’ ‘The most important one,’ answered Jesus, ‘is this: Hear, O Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’” (Mark 12:28-30).
Notice that Jesus was quoting the first commandment from the book of Deuteronomy 6:4-5. Jesus confirmed not only that this commandment is still valid, but also that it is the most important of all the commandments. If Jesus thought that he himself is God, why did not he say so? Instead, he stressed that God is one. The man who questioned Jesus understood this, and what the man says next makes it clear that God is not Jesus, for he said to Jesus: “‘Well said, teacher,’ the man replied. ‘You are right in saying that God is one and there is no other but him.’” (Mark 12:32).
Now if Jesus was God, he would have told the man so. Instead, he let the man refer to God as someone other than Jesus, and he even saw that the man had spoken wisely: “When Jesus saw that he had answered wisely, he said to him, ‘You are not far from the kingdom of God.’” (Mark 12:34). If Jesus knew that God is a trinity, why did not he say so?
Why did not he say that God is one in three, or three in one? Instead, he declared that God is one. True imitators of Jesus will imitate him also in this declaration of God’s oneness. They will not add the word three where Jesus never said it.
Does salvation depend on this commandment? Yes, says the Bible! Jesus made this clear when another man approached Jesus to learn from him (see Mark 10:17-29). The man fell on his knees and said to Jesus: “Good teacher, what must I do to inherit eternal life?” Jesus replied: “Why do you call me good? No one is good — except God alone.” (Mark 10:17-18).
By so saying, Jesus made a clear distinction between himself and God. Then he proceeded with the answer to the man’s question about how to get salvation. Jesus told him: “If you want to enter life, obey the commandments.” (Matthew 19:17, also see Mark 10:19).
Remember that the most important of all the commandments, according to Jesus, is to know God as the only God. Jesus further emphasized this in the Gospel According to John. In John 17:1, Jesus lifted his eyes to heaven and prayed, addressing God as Father. Then in verse three, he said to God as follows: “Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent.” (John 17:3).
This proves beyond doubt that if people want to get eternal life they must know that the One, whom Jesus was praying to, is the only true God, and they must know that Jesus was sent by the true God. Some say that the Father is God, the Son is God, and the Holy Ghost is God. But Jesus said that the Father alone is the only true God. True followers of Jesus will follow him in this too. Jesus had said that his true followers are those who hold to his teachings. He said: “If you hold to my teaching, you are really my disciples.” (John 8:31).
His teaching is that people must continue to keep the commandments, especially the first commandment which emphasizes that God is alone, and that God should be loved with all our hearts and all our strengths.
We love Jesus, but we must not love him as God. Today many love Jesus more than they love God. This is because they see God as a vengeful person who wanted to exact a penalty from them, and they see Jesus as the savior who rescued them from the wrath of God. Yet God is our only savior.
According to Isaiah 43:11, God said: “I, even I, am the LORD, and apart from me there is no savior.” Also God said according to Isaiah 45:21-22: “Was it not I, the LORD? And there is no God apart from me, a righteous God and a Savior; there is none but me. Turn to me and be saved, all you ends of the earth; for I am God, and there is no other.”
The Quran confirms the first commandment and addresses it to all humankind (see the Holy Quran 2:163). And God declares that true believers love Him more than anyone else or anything else (Quran 2:165).
The Bible Denies the Divinity of Jesus (part 5 of 7): Paul Believed That Jesus is not God
In his first letter to Timothy, Paul wrote: “I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions...” (1 Timothy 5:21).
It is clear from this that the title God applies not to Christ Jesus, but to someone else. In the following chapter, he again differentiates between God and Jesus when he says: “In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession...” (1 Timothy 6:13).
Paul then went on to speak of the second appearance of Jesus: “the appearing of our Lord Jesus Christ, which God will bring about in his own time.” (1 Timothy 6:14-15). Again, the title God is deliberately turned away from Jesus. Incidentally, many people think that when Jesus is called “Lord” in the Bible that this means “God.” But in the Bible this title means master or teacher, and it can be used for addressing humans (see 1 Peter 3:6).
What is more important, however, is to notice what Paul said about God in the following passage, which clearly shows that Jesus is not God: “God, the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever.” (1 Timothy 6:15-16).
Paul said that God alone is immortal. Immortal means he does not die. Check any dictionary. Now, anyone who believes that Jesus died cannot believe that Jesus is God. Such a belief would contradict what Paul said here. Furthermore, to say that God died is a blasphemy against God. Who would run the world if God died? Paul believed that God does not die.
Paul also said in that passage that God dwells in unapproachable light — that no one has seen God or can see him. Paul knew that many thousands of people had seen Jesus. Yet Paul said that no one has seen God, because Paul was sure that Jesus is not God. This is why Paul went on teaching that Jesus was not God, but that he was the Christ (see Acts 9:22 and 18:5).
When he was in Athens, Paul spoke of God as “The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by hands.” (Acts 17:24). Then he identified Jesus as “the man he (i.e. God) has appointed.” (Acts 17:31).
Clearly, for Paul, Jesus was not God, and he would be shocked to see his writings used for proving the opposite of what he believed. Paul even testified in court saying: “I admit that I worship the God of our fathers...” (Acts 24:14).
He also said that Jesus is the servant of that God, for we read in Acts: “The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus.” (Acts 3:13).
For Paul, the Father alone is God. Paul said that there is “one God and Father of all...” (Ephesians 4:6). Paul said again: “...for us there is but one God, the Father . . . and there is but one Lord, Jesus Christ...” (1 Corinthians 8:6).
Paul’s letter to the Philippians (Philippians 2:6-11) is often quoted as a proof that Jesus is God. But the very passage shows that Jesus is not God. This passage has to agree with Isaiah 45:22-24 where God said that every knee should bow to God, and every tongue should confess that righteousness and strength are in God alone. Paul was aware of this passage, for he quoted it in Romans 14:11. Knowing this, Paul declared: “I kneel before the Father.” (Ephesians 3:14).
The letter to the Hebrews (Hebrews 1:6) says that the angels of God should worship the Son. But this passage depends on Deuteronomy 32:43, in the Septuagint version of the Old Testament. This phrase cannot be found in the Old Testament used by Christians today, and the Septuagint version is no longer considered valid by Christians. However, even the Septuagint version, does not say worship the Son. It says let the Angels of God worship God.
The Bible insists that God alone is to be worshipped: “When the LORD made a covenant with the Israelites, he commanded them: ‘Do not worship any other gods or bow down to them, serve them or sacrifice to them. But the LORD, who brought you up out of Egypt with mighty power and outstretched arm, is the one you must worship. To him you shall bow down and to him offer sacrifices. You must always be careful to keep the decrees and ordinances, the laws and commands he wrote for you. Do not worship other gods. Do not forget the covenant I have made with you, and do not worship other gods. Rather, worship the LORD your God; it is he who will deliver you from the hand of all your enemies.’” (2 Kings 17:35-39).
Jesus, on whom be peace, believed in this, for he also stressed it in Luke 4:8. And Jesus too fell on his face and worshipped God (see Matthew 26:39). Paul knew that Jesus worshipped God (see Hebrews 5:7). Paul taught that Jesus will remain forever subservient to God (see 1 Corinthians 15:28).
The Bible Denies the Divinity of Jesus (part 6 of 7): Evidence from the Gospel of John
The Gospel of John, the fourth Gospel, was completed to its present form some seventy years after Jesus was raised up to heaven. This Gospel in its final form says one more thing about Jesus that was unknown from the previous three Gospels — that Jesus was the Word of God. John means that Jesus was God’s agent through whom God created everything else. This is often misunderstood to mean that Jesus was God Himself. But John was saying, as Paul had already said, that Jesus was God’s first creature. In the Book of Revelation in the Bible, we find that Jesus is: “the beginning of God’s creation” (Revelation 3:14, also see 1 Corinthians 8:6 and Colossians 1:15).
Anyone who says that the Word of God is a person distinct from God must also admit that the Word was created, for the Word speaks in the Bible saying: “The LORD brought me forth as the first of his works...” (Proverbs 8:22).
This Gospel, nevertheless, clearly teaches that Jesus is not God. If it did not continue this teaching, then it would contradict the other three Gospels and also the letters of Paul from which it is clearly established that Jesus is not God. We find here that Jesus was not co-equal with the Father, for Jesus said: “...the Father is greater than I.” (John 14:28).
People forget this and they say that Jesus is equal to the Father. Whom should we believe — Jesus or the people? Muslims and Christians agree that God is self-existent. This means that He does not derive his existence from anyone. Yet John tells us that Jesus’ existence is caused by the Father. Jesus said in this Gospel: “...I live because of the Father...” (John 6:57).
John tells us that Jesus cannot do anything by his own when he quotes Jesus as saying: “By myself I can do nothing...” (John 5:30). This agrees with what we learn about Jesus from other Gospels. In Mark, for example, we learn that Jesus performed miracles by a power which was not within his control. This is especially clear from an episode in which a woman is healed of her incurable bleeding. The woman came up behind him and touched his cloak, and she was immediately healed. But Jesus had no idea who touched him. Mark describes Jesus’ actions thus: “At once Jesus realized that power had gone out from him. He turned around in the crowd and asked, ‘Who touched my clothes?’” (Mark 5:30). His disciples could not provide a satisfactory answer, so Mark tells us: “Jesus kept looking around to see who had done it.” (Mark 5:32). This shows that the power that healed the woman was not within Jesus’ control. He knew that the power had gone out of him, but he did not know where it went. Some other intelligent being had to guide that power to the woman who needed to be healed. God was that intelligent being.
It is no wonder, then, that in Acts of the Apostles we read that it was God who did the miracles through Jesus (Acts 2:22). God did extraordinary miracles through others too, but that does not make the others God (see Acts 19:11). Why, then, is Jesus taken for God? Even when Jesus raised his friend Lazarus from the dead, he had to ask God to do it. Lazarus’ sister, Martha, knew this, for she said to Jesus: “I know that even now God will give you whatever you ask.” (John 11:22).
Martha knew that Jesus was not God, and John who reported this with approval knew it also. Jesus had a God, for when he was about to ascend to heaven, he said: “I am returning to my Father and your Father, to my God and your God.” (John 20:17).
John was sure that no one had seen God, although he knew that many people had seen Jesus (see John 1:18 and 1 John 4:12). In fact Jesus himself told the crowds, that they have never seen the Father, nor have they heard the Father’s voice (John 5:37). Notice that if Jesus was the Father, his statement here would be false. Who is the only God in John’s Gospel? The Father alone.
Jesus testified this when he declared that the God of the Jews is the Father (John 8:54). Jesus too confirmed that the Father alone is the only true God (see John 17:1-3). And Jesus said to his enemies: “...you are determined to kill me, a man who has told you the truth that I heard from God.” (John 8:40). According to John, therefore, Jesus was not God, and nothing John wrote should be taken as proof that he was God — unless one wishes to disagree with John.
The Bible Denies the Divinity of Jesus (part 7 of 7): God and Jesus Are Two Separate Beings
For example, in Matthew 9:2, Jesus said to a certain man, “Take heart, son; your sins are forgiven.” Because of this, some say that Jesus must be God since only God can forgive sins. However, if you are willing to read just a few verses further, you will find that the people “...praised God, who had given such authority to men.” (Matthew 9:8). This shows that the people knew, and Matthew agrees, that Jesus is not the only man to receive such authority from God.
Jesus himself emphasized that he does not speak on his own authority (John 14:10) and he does nothing on his own authority, but he speaks only what the Father has taught him (John 8:28). What Jesus did here was as follows. Jesus announced to the man the knowledge Jesus received from God that God had forgiven the man.
Notice that Jesus did not say, “I forgive your sins,” but rather, “your sins are forgiven,” implying, as this would to his Jewish listeners, that God had forgiven the man. Jesus, then, did not have the power to forgive sins, and in that very episode he called himself “the Son of Man” (Matthew 9:6).
John 10:30 is often used as proof that Jesus is God because Jesus said, “I and the father are one.” But, if you read the next six verses, you will find Jesus explaining that his enemies were wrong to think that he was claiming to be God. What Jesus obviously means here is that he is one with the Father in purpose. Jesus also prayed that his disciples should be one just as Jesus and the Father are one. Obviously, he was not praying that all his disciples should somehow merge into one individual (see John 17:11 and 22). And when Luke reports that the disciples were all one, Luke does not mean that they became one single human being, but that they shared a common purpose although they were separate beings (see Acts 4:32). In terms of essence, Jesus and the Father are two, for Jesus said they are two witnesses (John 8:14-18). They have to be two, since one is greater than the other (see John 14:28). When Jesus prayed to be saved from the cross, he said: “Father, if you are willing, take this cup from me; yet not my will, but yours be done.” (Luke 22:42).
This shows that they had two separate wills, although Jesus submitted his will to the will of the Father. Two wills mean two separate individuals.
Furthermore, Jesus is reported to have said: “My God, my God, why have you forsaken me?” (Matthew 27:46). If one of them forsook the other, then they must be two separate entities.
Again, Jesus is reported to have said: “Father, into your hands I commit my spirit.” (Luke 23:46). If the spirit of one can be placed into the hands of another, they must be two separate beings.
In all of these instances, Jesus is clearly subordinate to the Father. When Jesus knelt down and prayed he obviously was not praying to himself (see Luke 22:41). He was praying to his God.
Throughout the New Testament, the Father alone is called God. In fact, the titles “Father” and “God” are used to designate one individual, not three, and never Jesus. This is also clear from the fact that Matthew substituted the title “Father” in the place of the title “God” in at least two places in his Gospel (compare Matthew 10:29 with Luke 12:6, and Matthew 12:50 with Mark 3:35). If Matthew is right in doing so, then the Father alone is God.
Was Jesus the Father? No! Because Jesus said: “And do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven.” (Matthew 23:9). So Jesus is not the Father, since Jesus was standing on the earth when he said this.
The Quran seeks to bring people back to the true faith that was taught by Jesus, and by his true disciples who continued in his teaching. That teaching emphasized a continued commitment to the first commandment that God is alone. In the Quran, God directs Muslims to call readers of the Bible back to that true faith. God have said in the Quran:
Say: “O people of the Book (Christians and Jews)! Come to a word that is just between us and you: that we shall worship none but God, and that we shall associate no partners with Him, and that none of us shall take others as lords beside God.” (Quran, 3:64)
By: Shabir Ally
The Bible Denies the Divinity of Jesus (part 1 of 7): Bible’s writers
Christians and Muslims both believe in Jesus, love him, and honor him. They are, however, divided over the question of his divinity. Fortunately, this difference can be resolved if we refer the question to both the Bible and the Quran, because, both the Bible and the Quran teach that Jesus is not God. It is clear enough to everyone that the Quran denies the divinity of Jesus, so we do not need to spend much time explaining that.
On the other hand, many people misunderstand the Bible; they feel that the belief in Jesus as God is so widespread that it must have come from the Bible. This article shows quite conclusively that the Bible does not teach that.
The Bible clearly teaches that Jesus is not God. In the Bible God is always someone else other than Jesus. Some will say that something Jesus said or something he did while on the earth proves that he is God. We will show that the disciples never came to the conclusion that Jesus is God. And those are people who lived and walked with Jesus and thus knew first hand what he said and did. Furthermore, we are told in the Acts of the Apostles in the Bible that the disciples were being guided by the Holy Spirit. If Jesus is God, surely they should know it. But they did not. They kept worshipping the one true God who was worshipped by Abraham, Moses, and Jesus (see Acts 3:13).
All of the writers of the Bible believed that God was not Jesus. The idea that Jesus is God did not become part of Christian belief until after the Bible was written, and took many centuries to become part of the faith of Christians.
Matthew, Mark, and Luke, authors of the first three Gospels, believed that Jesus was not God (see Mark 10:18 and Matthew 19:17). They believed that he was the son of God in the sense of a righteous person. Many others too, are similarly called sons of God (see Matthew 23:1-9).
Paul, believed to be the author of some thirteen or fourteen letters in the Bible, also believed that Jesus is not God. For Paul, God first created Jesus, then used Jesus as the agent by which to create the rest of creation (see Colossians 1:15 and 1 Corinthians 8:6). Similar ideas are found in the letter to the Hebrews, and also in the Gospel and Letters of John composed some seventy years after Jesus. In all of these writings, however, Jesus is still a creature of God and is therefore forever subservient to God (see 1 Corinthians 15:28).
Now, because Paul, John, and the author of Hebrews believed that Jesus was God’s first creature, some of what they wrote clearly show that Jesus was a pre-existent powerful being. This is often misunderstood to mean that he must have been God. But to say that Jesus was God is to go against what these very authors wrote. Although these authors had this later belief that Jesus is greater than all creatures, they also believed that he was still lesser than God. In fact, John quotes Jesus as saying: “...the Father is greater than I.” (John 14:28). And Paul declares that the head of every woman is her husband, the head of every man is Christ, and the head of Christ is God (see 1 Corinthians 11:3).
Therefore, to find something in these writings and claim that these teach that Jesus is God is to misuse and misquote what those authors are saying. What they wrote must be understood in the context of their belief that Jesus is a creature of God as they have already clearly said.
So we see then, that some of the later writers had a higher view of Jesus, but none of the writers of the Bible believed that Jesus is God. The Bible clearly teaches that there is only one true God, the one whom Jesus worshipped (see John 17: 3).
In the rest of this article we will explore the Bible in more depth, and deal with the passages which are most often misquoted as proofs of Jesus’ divinity. We will show, with God’s help, that these do not mean what they are so often used to prove.
The Bible Denies the Divinity of Jesus (part 2 of 7): Acts of the Apostles
Jesus performed many miraculous wonders, and he without doubt said a lot of wonderful things about himself. Some people use what he said and did as a proof that he was God. But his original disciples who lived and walked with him, and were eyewitnesses to what he said and did, never reached this conclusion.
The Acts of the Apostles in the Bible details the activity of the disciples over a period of thirty years after Jesus was lifted up to heaven. Throughout this period they never refer to Jesus as God. They continually and consistently use the title God to refer to someone else other than Jesus.
Peter stood up with the eleven disciples and addressed the crowd saying:
“Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know.” (Acts 2:22).
It was God, therefore, who did the miracles through Jesus to convince people that Jesus was backed by God. Peter did not see the miracles as proof that Jesus is God.
In fact, the way Peter refers to God and to Jesus makes it clear that Jesus is not God. For he always turns the title God away from Jesus. Take the following references for example:
“God has raised this Jesus...” (Acts 2:32)
“God has made this Jesus, whom you crucified, both Lord and Christ.” (Acts 2:36)
In both passages, the title God is turned away from Jesus. So why he did this, if Jesus was God?
For Peter, Jesus was a servant of God. Peter said:
“God raised up his servant...” (Acts 3:26).
The title servant refers to Jesus. This is clear from a previous passage where Peter declared:
“The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus.” (Acts 3:13).
Peter must have known that Abraham, Isaac, and Jacob never spoke of a Triune God. They always spoke of God as the only God. Here, as in Matthew 12:18, Jesus is the servant of God. Matthew tells us that Jesus was the same servant of God spoken of in Isaiah 42:1. So, according to Matthew and Peter, Jesus is not God, but God’s servant. The Old Testament repeatedly says that God is alone (e.g. Isaiah 45:5).
All of the disciples of Jesus held this view. In Acts 4:24 we are told that the believers prayed to God saying:
“...they raised their voices together in prayer to God. ‘Sovereign Lord,’ they said, ‘you made the heaven and the earth and the sea, and everything in them.’”
It is clear that the one they were praying to was not Jesus, because, two verses later, they referred to Jesus as
“...your holy servant Jesus, whom you anointed.” (Acts 4:27).
If Jesus was God, his disciples should have said this clearly. Instead, they kept preaching that Jesus was God’s Christ. We are told in Acts:
“Day after day, in the temple courts and from house to house, they never stopped teaching and proclaiming the good news that Jesus is the Christ.” (Acts 5:42).
The Greek word “Christ” is a human title. It means “Anointed.” If Jesus was God, why would the disciples continually refer to him with human titles like servant and Christ of God, and consistently use the title God for the one who raised Jesus? Did they fear men? No! They boldly preached the truth fearing neither imprisonment nor death. When they faced opposition from the authorities, Peter declared:
“We must obey God rather than men! The God of our fathers raised Jesus...” (Acts 5:29-30).
Were they lacking the Holy Spirit? No! They were supported by the Holy Spirit (see Acts 2:3, 4:8, and 5:32). They were simply teaching what they had learnt from Jesus — that Jesus was not God but, rather, God’s servant and Christ.
The Quran confirms that Jesus was the Messiah (Christ), and that he was God’s servant (see the Holy Quran 3:45 and 19:30).
The Bible Denies the Divinity of Jesus (part 3 of 7): Jesus is Not All-Powerful, and Not All-Knowing
Christians and Muslims agree that God is all-powerful and all-knowing. The Gospels show that Jesus was not all-powerful, and not all-knowing, since he had some limitations.
Mark tells us in his gospel that Jesus was unable to do any powerful work in his hometown except few things: “He could not do any miracles there, except lay his hands on a few sick people and heal them.” (Mark 6:5). Mark also tells us that when Jesus tried to heal a certain blind man, the man was not healed after the first attempt, and Jesus had to try a second time (see Mark 8:22-26). Therefore, although we hold a great love and respect for Jesus, we need to understand that he is not the all-powerful God.
Mark’s Gospel also reveals that Jesus had limitations in his knowledge. In Mark 13:32, Jesus declared that he himself does not know when the last day will occur, but the Father alone knows that (see also Matthew 24:36).
Therefore, Jesus could not have been the all-knowing God. Some will say that Jesus knew when the last day will occur, but he chose not to tell. But that complicates matters further. Jesus could have said that he knows but he does not wish to tell. Instead, he said that he does not know. We must believe him. Jesus does not lie at all.
The Gospel of Luke also reveals that Jesus had limited knowledge. Luke says that Jesus increased in wisdom (Luke 2:52). In Hebrews too (Hebrews 5:8) we read that Jesus learned obedience. But God’s knowledge and wisdom is always perfect, and God does not learn new things. He knows everything always. So, if Jesus learned something new, that proves that he did not know everything before that, and thus he was not God.
Another example for the limited knowledge of Jesus is the fig tree episode in the Gospels. Mark tells us as follows: “The next day as they were leaving Bethany, Jesus was hungry. Seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs.” (Mark 11:12-13).
It is clear from these verses that the knowledge of Jesus was limited on two counts. First, he did not know that the tree had no fruit until he came to it. Second, he did not know that it was not the right season to expect figs on trees. Can he become God later? No! Because there is only one God, and He is God from everlasting to everlasting (see Psalms 90:2).
Someone may say that Jesus was God but he took the form of a servant and therefore became limited. Well, that would mean that God changed. But God does not change. God said so according to Malachi 3:6.
Jesus never was God, and never will be. In the Bible, God declares: “Before me no god was formed, nor will there be one after me.” (Isaiah 43:10).
The Bible Denies the Divinity of Jesus (part 4 of 7): The Greatest Commandment in the Bible and the Quran
Some will say that this whole discussion over the divinity of Jesus is unnecessary. They say, the important thing is to accept Jesus as your personal savior. On the contrary, the Bible’s writers stressed that, in order to be saved, it is necessary to understand who exactly is God. Failure to understand this would be to violate the first and greatest of all the commandments in the Bible.
This commandment was emphasized by Jesus, on whom be peace, when a teacher of the Law of Moses asked him: “‘Of all the commandments, which is the most important?’ ‘The most important one,’ answered Jesus, ‘is this: Hear, O Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’” (Mark 12:28-30).
Notice that Jesus was quoting the first commandment from the book of Deuteronomy 6:4-5. Jesus confirmed not only that this commandment is still valid, but also that it is the most important of all the commandments. If Jesus thought that he himself is God, why did not he say so? Instead, he stressed that God is one. The man who questioned Jesus understood this, and what the man says next makes it clear that God is not Jesus, for he said to Jesus: “‘Well said, teacher,’ the man replied. ‘You are right in saying that God is one and there is no other but him.’” (Mark 12:32).
Now if Jesus was God, he would have told the man so. Instead, he let the man refer to God as someone other than Jesus, and he even saw that the man had spoken wisely: “When Jesus saw that he had answered wisely, he said to him, ‘You are not far from the kingdom of God.’” (Mark 12:34). If Jesus knew that God is a trinity, why did not he say so?
Why did not he say that God is one in three, or three in one? Instead, he declared that God is one. True imitators of Jesus will imitate him also in this declaration of God’s oneness. They will not add the word three where Jesus never said it.
Does salvation depend on this commandment? Yes, says the Bible! Jesus made this clear when another man approached Jesus to learn from him (see Mark 10:17-29). The man fell on his knees and said to Jesus: “Good teacher, what must I do to inherit eternal life?” Jesus replied: “Why do you call me good? No one is good — except God alone.” (Mark 10:17-18).
By so saying, Jesus made a clear distinction between himself and God. Then he proceeded with the answer to the man’s question about how to get salvation. Jesus told him: “If you want to enter life, obey the commandments.” (Matthew 19:17, also see Mark 10:19).
Remember that the most important of all the commandments, according to Jesus, is to know God as the only God. Jesus further emphasized this in the Gospel According to John. In John 17:1, Jesus lifted his eyes to heaven and prayed, addressing God as Father. Then in verse three, he said to God as follows: “Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent.” (John 17:3).
This proves beyond doubt that if people want to get eternal life they must know that the One, whom Jesus was praying to, is the only true God, and they must know that Jesus was sent by the true God. Some say that the Father is God, the Son is God, and the Holy Ghost is God. But Jesus said that the Father alone is the only true God. True followers of Jesus will follow him in this too. Jesus had said that his true followers are those who hold to his teachings. He said: “If you hold to my teaching, you are really my disciples.” (John 8:31).
His teaching is that people must continue to keep the commandments, especially the first commandment which emphasizes that God is alone, and that God should be loved with all our hearts and all our strengths.
We love Jesus, but we must not love him as God. Today many love Jesus more than they love God. This is because they see God as a vengeful person who wanted to exact a penalty from them, and they see Jesus as the savior who rescued them from the wrath of God. Yet God is our only savior.
According to Isaiah 43:11, God said: “I, even I, am the LORD, and apart from me there is no savior.” Also God said according to Isaiah 45:21-22: “Was it not I, the LORD? And there is no God apart from me, a righteous God and a Savior; there is none but me. Turn to me and be saved, all you ends of the earth; for I am God, and there is no other.”
The Quran confirms the first commandment and addresses it to all humankind (see the Holy Quran 2:163). And God declares that true believers love Him more than anyone else or anything else (Quran 2:165).
The Bible Denies the Divinity of Jesus (part 5 of 7): Paul Believed That Jesus is not God
In his first letter to Timothy, Paul wrote: “I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions...” (1 Timothy 5:21).
It is clear from this that the title God applies not to Christ Jesus, but to someone else. In the following chapter, he again differentiates between God and Jesus when he says: “In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession...” (1 Timothy 6:13).
Paul then went on to speak of the second appearance of Jesus: “the appearing of our Lord Jesus Christ, which God will bring about in his own time.” (1 Timothy 6:14-15). Again, the title God is deliberately turned away from Jesus. Incidentally, many people think that when Jesus is called “Lord” in the Bible that this means “God.” But in the Bible this title means master or teacher, and it can be used for addressing humans (see 1 Peter 3:6).
What is more important, however, is to notice what Paul said about God in the following passage, which clearly shows that Jesus is not God: “God, the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever.” (1 Timothy 6:15-16).
Paul said that God alone is immortal. Immortal means he does not die. Check any dictionary. Now, anyone who believes that Jesus died cannot believe that Jesus is God. Such a belief would contradict what Paul said here. Furthermore, to say that God died is a blasphemy against God. Who would run the world if God died? Paul believed that God does not die.
Paul also said in that passage that God dwells in unapproachable light — that no one has seen God or can see him. Paul knew that many thousands of people had seen Jesus. Yet Paul said that no one has seen God, because Paul was sure that Jesus is not God. This is why Paul went on teaching that Jesus was not God, but that he was the Christ (see Acts 9:22 and 18:5).
When he was in Athens, Paul spoke of God as “The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by hands.” (Acts 17:24). Then he identified Jesus as “the man he (i.e. God) has appointed.” (Acts 17:31).
Clearly, for Paul, Jesus was not God, and he would be shocked to see his writings used for proving the opposite of what he believed. Paul even testified in court saying: “I admit that I worship the God of our fathers...” (Acts 24:14).
He also said that Jesus is the servant of that God, for we read in Acts: “The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus.” (Acts 3:13).
For Paul, the Father alone is God. Paul said that there is “one God and Father of all...” (Ephesians 4:6). Paul said again: “...for us there is but one God, the Father . . . and there is but one Lord, Jesus Christ...” (1 Corinthians 8:6).
Paul’s letter to the Philippians (Philippians 2:6-11) is often quoted as a proof that Jesus is God. But the very passage shows that Jesus is not God. This passage has to agree with Isaiah 45:22-24 where God said that every knee should bow to God, and every tongue should confess that righteousness and strength are in God alone. Paul was aware of this passage, for he quoted it in Romans 14:11. Knowing this, Paul declared: “I kneel before the Father.” (Ephesians 3:14).
The letter to the Hebrews (Hebrews 1:6) says that the angels of God should worship the Son. But this passage depends on Deuteronomy 32:43, in the Septuagint version of the Old Testament. This phrase cannot be found in the Old Testament used by Christians today, and the Septuagint version is no longer considered valid by Christians. However, even the Septuagint version, does not say worship the Son. It says let the Angels of God worship God.
The Bible insists that God alone is to be worshipped: “When the LORD made a covenant with the Israelites, he commanded them: ‘Do not worship any other gods or bow down to them, serve them or sacrifice to them. But the LORD, who brought you up out of Egypt with mighty power and outstretched arm, is the one you must worship. To him you shall bow down and to him offer sacrifices. You must always be careful to keep the decrees and ordinances, the laws and commands he wrote for you. Do not worship other gods. Do not forget the covenant I have made with you, and do not worship other gods. Rather, worship the LORD your God; it is he who will deliver you from the hand of all your enemies.’” (2 Kings 17:35-39).
Jesus, on whom be peace, believed in this, for he also stressed it in Luke 4:8. And Jesus too fell on his face and worshipped God (see Matthew 26:39). Paul knew that Jesus worshipped God (see Hebrews 5:7). Paul taught that Jesus will remain forever subservient to God (see 1 Corinthians 15:28).
The Bible Denies the Divinity of Jesus (part 6 of 7): Evidence from the Gospel of John
The Gospel of John, the fourth Gospel, was completed to its present form some seventy years after Jesus was raised up to heaven. This Gospel in its final form says one more thing about Jesus that was unknown from the previous three Gospels — that Jesus was the Word of God. John means that Jesus was God’s agent through whom God created everything else. This is often misunderstood to mean that Jesus was God Himself. But John was saying, as Paul had already said, that Jesus was God’s first creature. In the Book of Revelation in the Bible, we find that Jesus is: “the beginning of God’s creation” (Revelation 3:14, also see 1 Corinthians 8:6 and Colossians 1:15).
Anyone who says that the Word of God is a person distinct from God must also admit that the Word was created, for the Word speaks in the Bible saying: “The LORD brought me forth as the first of his works...” (Proverbs 8:22).
This Gospel, nevertheless, clearly teaches that Jesus is not God. If it did not continue this teaching, then it would contradict the other three Gospels and also the letters of Paul from which it is clearly established that Jesus is not God. We find here that Jesus was not co-equal with the Father, for Jesus said: “...the Father is greater than I.” (John 14:28).
People forget this and they say that Jesus is equal to the Father. Whom should we believe — Jesus or the people? Muslims and Christians agree that God is self-existent. This means that He does not derive his existence from anyone. Yet John tells us that Jesus’ existence is caused by the Father. Jesus said in this Gospel: “...I live because of the Father...” (John 6:57).
John tells us that Jesus cannot do anything by his own when he quotes Jesus as saying: “By myself I can do nothing...” (John 5:30). This agrees with what we learn about Jesus from other Gospels. In Mark, for example, we learn that Jesus performed miracles by a power which was not within his control. This is especially clear from an episode in which a woman is healed of her incurable bleeding. The woman came up behind him and touched his cloak, and she was immediately healed. But Jesus had no idea who touched him. Mark describes Jesus’ actions thus: “At once Jesus realized that power had gone out from him. He turned around in the crowd and asked, ‘Who touched my clothes?’” (Mark 5:30). His disciples could not provide a satisfactory answer, so Mark tells us: “Jesus kept looking around to see who had done it.” (Mark 5:32). This shows that the power that healed the woman was not within Jesus’ control. He knew that the power had gone out of him, but he did not know where it went. Some other intelligent being had to guide that power to the woman who needed to be healed. God was that intelligent being.
It is no wonder, then, that in Acts of the Apostles we read that it was God who did the miracles through Jesus (Acts 2:22). God did extraordinary miracles through others too, but that does not make the others God (see Acts 19:11). Why, then, is Jesus taken for God? Even when Jesus raised his friend Lazarus from the dead, he had to ask God to do it. Lazarus’ sister, Martha, knew this, for she said to Jesus: “I know that even now God will give you whatever you ask.” (John 11:22).
Martha knew that Jesus was not God, and John who reported this with approval knew it also. Jesus had a God, for when he was about to ascend to heaven, he said: “I am returning to my Father and your Father, to my God and your God.” (John 20:17).
John was sure that no one had seen God, although he knew that many people had seen Jesus (see John 1:18 and 1 John 4:12). In fact Jesus himself told the crowds, that they have never seen the Father, nor have they heard the Father’s voice (John 5:37). Notice that if Jesus was the Father, his statement here would be false. Who is the only God in John’s Gospel? The Father alone.
Jesus testified this when he declared that the God of the Jews is the Father (John 8:54). Jesus too confirmed that the Father alone is the only true God (see John 17:1-3). And Jesus said to his enemies: “...you are determined to kill me, a man who has told you the truth that I heard from God.” (John 8:40). According to John, therefore, Jesus was not God, and nothing John wrote should be taken as proof that he was God — unless one wishes to disagree with John.
The Bible Denies the Divinity of Jesus (part 7 of 7): God and Jesus Are Two Separate Beings
For example, in Matthew 9:2, Jesus said to a certain man, “Take heart, son; your sins are forgiven.” Because of this, some say that Jesus must be God since only God can forgive sins. However, if you are willing to read just a few verses further, you will find that the people “...praised God, who had given such authority to men.” (Matthew 9:8). This shows that the people knew, and Matthew agrees, that Jesus is not the only man to receive such authority from God.
Jesus himself emphasized that he does not speak on his own authority (John 14:10) and he does nothing on his own authority, but he speaks only what the Father has taught him (John 8:28). What Jesus did here was as follows. Jesus announced to the man the knowledge Jesus received from God that God had forgiven the man.
Notice that Jesus did not say, “I forgive your sins,” but rather, “your sins are forgiven,” implying, as this would to his Jewish listeners, that God had forgiven the man. Jesus, then, did not have the power to forgive sins, and in that very episode he called himself “the Son of Man” (Matthew 9:6).
John 10:30 is often used as proof that Jesus is God because Jesus said, “I and the father are one.” But, if you read the next six verses, you will find Jesus explaining that his enemies were wrong to think that he was claiming to be God. What Jesus obviously means here is that he is one with the Father in purpose. Jesus also prayed that his disciples should be one just as Jesus and the Father are one. Obviously, he was not praying that all his disciples should somehow merge into one individual (see John 17:11 and 22). And when Luke reports that the disciples were all one, Luke does not mean that they became one single human being, but that they shared a common purpose although they were separate beings (see Acts 4:32). In terms of essence, Jesus and the Father are two, for Jesus said they are two witnesses (John 8:14-18). They have to be two, since one is greater than the other (see John 14:28). When Jesus prayed to be saved from the cross, he said: “Father, if you are willing, take this cup from me; yet not my will, but yours be done.” (Luke 22:42).
This shows that they had two separate wills, although Jesus submitted his will to the will of the Father. Two wills mean two separate individuals.
Furthermore, Jesus is reported to have said: “My God, my God, why have you forsaken me?” (Matthew 27:46). If one of them forsook the other, then they must be two separate entities.
Again, Jesus is reported to have said: “Father, into your hands I commit my spirit.” (Luke 23:46). If the spirit of one can be placed into the hands of another, they must be two separate beings.
In all of these instances, Jesus is clearly subordinate to the Father. When Jesus knelt down and prayed he obviously was not praying to himself (see Luke 22:41). He was praying to his God.
Throughout the New Testament, the Father alone is called God. In fact, the titles “Father” and “God” are used to designate one individual, not three, and never Jesus. This is also clear from the fact that Matthew substituted the title “Father” in the place of the title “God” in at least two places in his Gospel (compare Matthew 10:29 with Luke 12:6, and Matthew 12:50 with Mark 3:35). If Matthew is right in doing so, then the Father alone is God.
Was Jesus the Father? No! Because Jesus said: “And do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven.” (Matthew 23:9). So Jesus is not the Father, since Jesus was standing on the earth when he said this.
The Quran seeks to bring people back to the true faith that was taught by Jesus, and by his true disciples who continued in his teaching. That teaching emphasized a continued commitment to the first commandment that God is alone. In the Quran, God directs Muslims to call readers of the Bible back to that true faith. God have said in the Quran:
Say: “O people of the Book (Christians and Jews)! Come to a word that is just between us and you: that we shall worship none but God, and that we shall associate no partners with Him, and that none of us shall take others as lords beside God.” (Quran, 3:64)
Thursday, December 18, 2008
Joseph Story in one verse of the Quran
By: Maged Taman
12:100 And he (Joseph) placed his parents on the dais and they fell down before him prostrate, and he said: O my father! This is the interpretation of my dream of old. My Lord hath made it true, and He hath shown me kindness, since He took me out of the prison and hath brought you from the desert after Satan had made strife between me and my brethren. Lo! my Lord is tender unto whom He will. He is the Knower, the Wise. وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّواْ لَهُ سُجَّدًا وَقَالَ يَا أَبَتِ هَـذَا تَأْوِيلُ رُؤْيَايَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا وَقَدْ أَحْسَنَ بَي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاء بِكُم مِّنَ الْبَدْوِ مِن بَعْدِ أَن نَّزغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي إِنَّ رَبِّي لَطِيفٌ لِّمَا يَشَاء إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ (12:100) Baset - Hussari - Minshawi
This verse brief us about the story of prophet Joseph:
1- The verse recount Joseph story of about 40 years or more in one verse.
2- The story started by a dream and the end is by the realization of this dream which is 11 planets and the sun and moon prostrating to him (his brothers and parents).
3- It tells the most important two events of the story which his release from prison and their gathering with Joseph in Egypt. Both are likely the happiest moments in Joseph life.
4- You can see Joseph politeness in praising God and in not questioning God of any of his sufferings. He has the same greatness of his grandfather Abraham.
5- Similarly you can see Joseph politeness in blaming Satan and not his brothers for their actions against him.
6- He however accounted the will of God to everything. God let Satan do his devious plans. At the end God was tender to Joseph and his brothers and had a happy ending for them.
7- The verse show us how God know the future (the dream) and each one play his will including Satan to find out that God already knew that from the beginning.
8- The verses shows as well how Joseph put his parents in high place and honour.
9- Even if you did not read the Chapter of Joseph or you just want the bottom line it is this verse. Joseph was released from prison and likely he was innocent since he account his release to God. Likely he was separated from his family since God brought his family back to him. Likely his separation from his family was related at least in part to his brothers. It shows the complexity of good and evil and how Satan wants to separate and harm and God wants to gather and reward.
12:100 And he (Joseph) placed his parents on the dais and they fell down before him prostrate, and he said: O my father! This is the interpretation of my dream of old. My Lord hath made it true, and He hath shown me kindness, since He took me out of the prison and hath brought you from the desert after Satan had made strife between me and my brethren. Lo! my Lord is tender unto whom He will. He is the Knower, the Wise. وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّواْ لَهُ سُجَّدًا وَقَالَ يَا أَبَتِ هَـذَا تَأْوِيلُ رُؤْيَايَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا وَقَدْ أَحْسَنَ بَي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاء بِكُم مِّنَ الْبَدْوِ مِن بَعْدِ أَن نَّزغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي إِنَّ رَبِّي لَطِيفٌ لِّمَا يَشَاء إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ (12:100) Baset - Hussari - Minshawi
This verse brief us about the story of prophet Joseph:
1- The verse recount Joseph story of about 40 years or more in one verse.
2- The story started by a dream and the end is by the realization of this dream which is 11 planets and the sun and moon prostrating to him (his brothers and parents).
3- It tells the most important two events of the story which his release from prison and their gathering with Joseph in Egypt. Both are likely the happiest moments in Joseph life.
4- You can see Joseph politeness in praising God and in not questioning God of any of his sufferings. He has the same greatness of his grandfather Abraham.
5- Similarly you can see Joseph politeness in blaming Satan and not his brothers for their actions against him.
6- He however accounted the will of God to everything. God let Satan do his devious plans. At the end God was tender to Joseph and his brothers and had a happy ending for them.
7- The verse show us how God know the future (the dream) and each one play his will including Satan to find out that God already knew that from the beginning.
8- The verses shows as well how Joseph put his parents in high place and honour.
9- Even if you did not read the Chapter of Joseph or you just want the bottom line it is this verse. Joseph was released from prison and likely he was innocent since he account his release to God. Likely he was separated from his family since God brought his family back to him. Likely his separation from his family was related at least in part to his brothers. It shows the complexity of good and evil and how Satan wants to separate and harm and God wants to gather and reward.
The Extraordinary Richness of the Quran
From: http://home.swipnet.se/islam/books/seal/lesson12.htm
The Quran represents the principal source of all researches concerning the Islamic school of thought. Moreover, in every age and every part of the world, it can serve as the basis for a developed and free society which enables all the hidden capacities and potentials of the human being to blossom in all their dimensions; it lays down a path to the ideal society and the government of God.
More than fourteen centuries have passed since the revelation of the Quran. Throughout this period, mankind has undergone numerous changes, and passing through repeated stages of development and growth, it has attained a more comprehensive awareness of the mysteries of creation. Nonetheless, the Quran has at all times retained its proud and dignified presence on the stage of human history.
When this miracle first came into existence, at a time when the foundations of human thought had not fully developed, it served to prove categorically the messengerhood of the Prophet of Islam. In the present age, as the human being discovers in the treasure house of the Quran, more and more remarkable indications, commensurate with his own growth in perception, knowledge and civilization, the Quran still stands as a permanent historical miracle and a living universal proof for the veracity of the Seal of the Prophets. The increase in the volume of human knowledge and the opening up of new horizons of thought have given us the chance to benefit more fully from the Quran than past generations.
If the Quran had been able to establish itself only during a certain segment of time and in a limited spatial environment, it would not have been able thus miraculously to advance together with time. The reason for the eternal vitality and authenticity of the Quran is that it has always been a source for spiritual guidance and command in the face of the changing events of time.
History bears witness that the emergence of the Seal of the Prophets and his mode of activity within society marked the beginning of a new stage in human thought and ratiocination and in the development and expansion of the will and independence of the human being. For in his growth to maturity, the human being now advanced in his investigations from the stage of mere observation to that of thought; an exact and profound examination of phenomena took the place of simplistic assumption. All this is indicated by the fact that the human beings' acceptance of true faith was no longer on the basis of miracles involving supranatural or extraordinary phenomena, as was the case with the mission of previous Prophets.
Human beings turning to faith on the basis of knowledge and thought - something to which the Quran repeatedly invites human beings - represents in itself the miracle wrought by the heavenly message of Islam. Reliance on sensory miracles would not have been compatible with the nature of the final Divine message and its aim of liberating the human being and fostering the growth of his intellect. God, therefore, prepared the human being in the course of many thousands of years to receive the final guidance.
Our investigations of the Quran can be of value only when we empty our minds of all pre-existing notions and attitudes, because fanatical convictions concerning the contents of the Quran will yield nothing but mental stagnation and immobility. This is a pitfall that every alert and fair-minded researcher must seek to avoid.
It is an undeniable reality that the Quran is too elevated a book to be the product of ideas held by a group of scholars. It is even more impossible for it to have been produced by a single individual or to have been borrowed by him from other sources, particularly an individual who was unlettered, had not even studied, and had grown up in the degenerate environment of the Arabian peninsula at that time, an environment which was totally alien to science and philosophy.
When we consider the system and program of action proposed by the Quran for the uplift of the human being and compare it with the laws and systems of the past, we realize that it borrowed nothing from them and bore no resemblance to them. It represents an entirely new phenomenon, original and unprecedented in its fundamental nature, and among its lofty aims are the transformation of human societies and their restructuring on the basis of justice, equality, and freedom for the oppressed and deprived masses.
The Quran speaks in detail of the history of earlier Prophets and their communities, referring constantly to the events that occurred during their careers. When we encounter the narratives contained in the Quran, the events that it relates, we are brought into direct contact with reality, in an unparalleled fashion. Every reference they contain, direct and indirect, acquaints us with the very substance of truth. It is, then, totally impossible that the narratives of the Quran should have been borrowed from the Torah or the Gospels. The Quran always presents the stories of the Prophets in a positive framework by changing and modifying them so as to purge them of unworthy excesses and elements contrary to pure monotheism, reason, and sound religious thinking. A copying would have resulted in mere imitation, and would have been entirely negative.
Dr. Maurice Bucaille, the French scholar, expresses himself as follows on this point: "In the West, Jews, Christians and Atheists are unanimous in stating (without a scrap of evidence, however) that Muhammad wrote the Quran or had it written as an imitation of the Bible. It is claimed that stories of religious history in the Quran resume Biblical stories. This attitude is as thoughtless as saying that Jesus Himself duped His contemporaries by drawing inspiration from the Old Testament during His preachings: the whole of Matthew's Gospel is based on this continuation of the Old Testament.... What expert in exegesis would dream of depriving Jesus of his status as God's envoy for this reason?
"The existence of such an enormous difference between the Biblical description and the data in the Quran concerning the Creation is worth underlining once again on account of the totally gratuitous accusations leveled against Muhammad since the beginnings of Islam to the effect that he copied the Biblical descriptions. As far as the Creation is concerned, this accusation is totally unfounded. How could a man living fourteen hundred years ago have made corrections to the existing description to such an extent that he eliminated scientifically inaccurate material and, on his own initiative, made statements that science has been able to verify only in the present day? This hypothesis is completely untenable. The description of the Creation given in the Quran is quite different from the one in the Bible."[29]
Taking these factors into consideration, no truth-loving individual can conceive of an origin other than Divine revelation for the Quran which is not only a book, but also a proof of messengerhood and a manifestation of the miraculousness that supported the Prophet.
The Quran thus came to be the profound, brilliant and eternal miracle of God's Messenger enabling the teachings and laws of Islam to retain their validity through time. The Divine commands and instructions were made manifest in phrases and sentences that were marked by miraculousness, thus implementing God's will for the preservation of religion when faced with the assaults of rancorous enemies and for the frustration of their conspiracies.
Through the permanence and stability of the mould in which God's Commands are uniquely set, these enemies who would reach out against them in order to change and distort them are permanently prevented from attaining their goal; the eternal teachings and laws of God will last throughout time, immune from change or distortion.
Another aspect of the miraculousness of the Quran which has had a great effect is the revolutionary transformation it brought about in human civilization. A matter calling for serious attention in the study of Islam is the fact that it received no assistance from factors external to itself when it began to create the nucleus of a universal society out of a scattered and disunited people that lacked all science and free thought and did not even seek to unify its constituent tribes; and when it began, moreover, to found a uniquely, vast and spiritual civilization. All the factors for changing the world, for putting forward an international law with the slogan of unity among races, peoples, and social classes, for creating a movement for the liberation of thought and the ennobling of knowledge, were derived from the very text of the Quran, from the culture that emerged from the Quran and from the Islamic order. Islam never relied on a government or a power situated outside the society it had itself brought into being.
Even the aggressors who attacked the Islamic lands and triumphed over the Muslims, thanks to their military superiority, lost their dominance in the end when they were confronted with the spiritual power of Islam, and they adopted the religion of the people they had conquered. This history of nations does not record any other example of a victorious aggressor adopting the religion of the people it had defeated.
The Quran represents the principal source of all researches concerning the Islamic school of thought. Moreover, in every age and every part of the world, it can serve as the basis for a developed and free society which enables all the hidden capacities and potentials of the human being to blossom in all their dimensions; it lays down a path to the ideal society and the government of God.
More than fourteen centuries have passed since the revelation of the Quran. Throughout this period, mankind has undergone numerous changes, and passing through repeated stages of development and growth, it has attained a more comprehensive awareness of the mysteries of creation. Nonetheless, the Quran has at all times retained its proud and dignified presence on the stage of human history.
When this miracle first came into existence, at a time when the foundations of human thought had not fully developed, it served to prove categorically the messengerhood of the Prophet of Islam. In the present age, as the human being discovers in the treasure house of the Quran, more and more remarkable indications, commensurate with his own growth in perception, knowledge and civilization, the Quran still stands as a permanent historical miracle and a living universal proof for the veracity of the Seal of the Prophets. The increase in the volume of human knowledge and the opening up of new horizons of thought have given us the chance to benefit more fully from the Quran than past generations.
If the Quran had been able to establish itself only during a certain segment of time and in a limited spatial environment, it would not have been able thus miraculously to advance together with time. The reason for the eternal vitality and authenticity of the Quran is that it has always been a source for spiritual guidance and command in the face of the changing events of time.
History bears witness that the emergence of the Seal of the Prophets and his mode of activity within society marked the beginning of a new stage in human thought and ratiocination and in the development and expansion of the will and independence of the human being. For in his growth to maturity, the human being now advanced in his investigations from the stage of mere observation to that of thought; an exact and profound examination of phenomena took the place of simplistic assumption. All this is indicated by the fact that the human beings' acceptance of true faith was no longer on the basis of miracles involving supranatural or extraordinary phenomena, as was the case with the mission of previous Prophets.
Human beings turning to faith on the basis of knowledge and thought - something to which the Quran repeatedly invites human beings - represents in itself the miracle wrought by the heavenly message of Islam. Reliance on sensory miracles would not have been compatible with the nature of the final Divine message and its aim of liberating the human being and fostering the growth of his intellect. God, therefore, prepared the human being in the course of many thousands of years to receive the final guidance.
Our investigations of the Quran can be of value only when we empty our minds of all pre-existing notions and attitudes, because fanatical convictions concerning the contents of the Quran will yield nothing but mental stagnation and immobility. This is a pitfall that every alert and fair-minded researcher must seek to avoid.
It is an undeniable reality that the Quran is too elevated a book to be the product of ideas held by a group of scholars. It is even more impossible for it to have been produced by a single individual or to have been borrowed by him from other sources, particularly an individual who was unlettered, had not even studied, and had grown up in the degenerate environment of the Arabian peninsula at that time, an environment which was totally alien to science and philosophy.
When we consider the system and program of action proposed by the Quran for the uplift of the human being and compare it with the laws and systems of the past, we realize that it borrowed nothing from them and bore no resemblance to them. It represents an entirely new phenomenon, original and unprecedented in its fundamental nature, and among its lofty aims are the transformation of human societies and their restructuring on the basis of justice, equality, and freedom for the oppressed and deprived masses.
The Quran speaks in detail of the history of earlier Prophets and their communities, referring constantly to the events that occurred during their careers. When we encounter the narratives contained in the Quran, the events that it relates, we are brought into direct contact with reality, in an unparalleled fashion. Every reference they contain, direct and indirect, acquaints us with the very substance of truth. It is, then, totally impossible that the narratives of the Quran should have been borrowed from the Torah or the Gospels. The Quran always presents the stories of the Prophets in a positive framework by changing and modifying them so as to purge them of unworthy excesses and elements contrary to pure monotheism, reason, and sound religious thinking. A copying would have resulted in mere imitation, and would have been entirely negative.
Dr. Maurice Bucaille, the French scholar, expresses himself as follows on this point: "In the West, Jews, Christians and Atheists are unanimous in stating (without a scrap of evidence, however) that Muhammad wrote the Quran or had it written as an imitation of the Bible. It is claimed that stories of religious history in the Quran resume Biblical stories. This attitude is as thoughtless as saying that Jesus Himself duped His contemporaries by drawing inspiration from the Old Testament during His preachings: the whole of Matthew's Gospel is based on this continuation of the Old Testament.... What expert in exegesis would dream of depriving Jesus of his status as God's envoy for this reason?
"The existence of such an enormous difference between the Biblical description and the data in the Quran concerning the Creation is worth underlining once again on account of the totally gratuitous accusations leveled against Muhammad since the beginnings of Islam to the effect that he copied the Biblical descriptions. As far as the Creation is concerned, this accusation is totally unfounded. How could a man living fourteen hundred years ago have made corrections to the existing description to such an extent that he eliminated scientifically inaccurate material and, on his own initiative, made statements that science has been able to verify only in the present day? This hypothesis is completely untenable. The description of the Creation given in the Quran is quite different from the one in the Bible."[29]
Taking these factors into consideration, no truth-loving individual can conceive of an origin other than Divine revelation for the Quran which is not only a book, but also a proof of messengerhood and a manifestation of the miraculousness that supported the Prophet.
The Quran thus came to be the profound, brilliant and eternal miracle of God's Messenger enabling the teachings and laws of Islam to retain their validity through time. The Divine commands and instructions were made manifest in phrases and sentences that were marked by miraculousness, thus implementing God's will for the preservation of religion when faced with the assaults of rancorous enemies and for the frustration of their conspiracies.
Through the permanence and stability of the mould in which God's Commands are uniquely set, these enemies who would reach out against them in order to change and distort them are permanently prevented from attaining their goal; the eternal teachings and laws of God will last throughout time, immune from change or distortion.
Another aspect of the miraculousness of the Quran which has had a great effect is the revolutionary transformation it brought about in human civilization. A matter calling for serious attention in the study of Islam is the fact that it received no assistance from factors external to itself when it began to create the nucleus of a universal society out of a scattered and disunited people that lacked all science and free thought and did not even seek to unify its constituent tribes; and when it began, moreover, to found a uniquely, vast and spiritual civilization. All the factors for changing the world, for putting forward an international law with the slogan of unity among races, peoples, and social classes, for creating a movement for the liberation of thought and the ennobling of knowledge, were derived from the very text of the Quran, from the culture that emerged from the Quran and from the Islamic order. Islam never relied on a government or a power situated outside the society it had itself brought into being.
Even the aggressors who attacked the Islamic lands and triumphed over the Muslims, thanks to their military superiority, lost their dominance in the end when they were confronted with the spiritual power of Islam, and they adopted the religion of the people they had conquered. This history of nations does not record any other example of a victorious aggressor adopting the religion of the people it had defeated.
Human Rights according to the Quran
From: http://www.islamicity.com/
By: Riffat Hassan
To many Muslims the Qur'an is the Magna Carta of human rights and a large part of its concern is to free human beings from the bondage of traditionalism, authoritarianism (religious, political, economic, or any other), tribalism, racism, sexism, slavery or anything else that prohibits or inhibits human beings from actualizing the Qur'anic vision of human destiny embodied in the classic proclamation: "Towards Allah is thy limit" 5.
In the section entitled "General Rights" which follows, an account is given of the Qur'an's affirmation of fundamental rights which all human beings ought to possess because they are so deeply rooted in our humanness that their denial or violation is tantamount to a negation or degradation of that which makes us human. From the perspective of the Qur'an, these rights came into existence when we did; they were created, as we were, by God in order that our human potential could be actualized. Rights created or given by God cannot be abolished by any temporal ruler or human agency. Eternal and immutable, they ought to be exercised since everything that God does is for "a just purpose" 6.
GENERAL RIGHTS
A. Right to Life
The Qur'an upholds the sanctity and absolute value of human life 7 and points out that, in essence, the life of each individual is comparable to that of an entire community and, therefore, should be treated with the utmost care 8.
B. Right to Respect
The Qur'an deems all human beings to be worthy of respect 9 because of all creation they alone chose to accept the "trust" of freedom of the will 10. Human beings can exercise freedom of the will because they possess the rational faculty, which is what distinguishes them from all other creatures 11. Though human beings can become "the lowest of the lowest", the Qur'an declares that they have been made "in the best of moulds" 12, having the ability to think, to have knowledge of right and wrong, to do the good and to avoid the evil. Thus, on account of the promise which is contained in being human, namely, the potential to be God's vicegerent on earth, the humanness of all human beings is to be respected and considered to be an end in itself.
C. Right to Justice
The Qur'an puts great emphasis on the right to seek justice and the duty to do justice 13. In the context of justice, the Qur'an uses two concepts: "'adl" and "ihsan". Both are enjoined and both are related to the idea of "balance", but they are not identical in meaning. "'Adl" is defined by A.A.A. Fyzee, a well-known scholar of Islam, as "to be equal, neither more nor less." Explaining this concept, Fyzee wrote: "...in a Court of Justice the claims of the two parties must be considered evenly, without undue stress being laid upon one side or the other. Justice introduces the balance in the form of scales that are evenly balanced." 14. "'Adl" was described in similar terms by Abu'l Kalam Azad, a famous translator of the Qur'an and a noted writer, who stated: "What is justice but the avoiding of excess? There should be neither too much nor too little; hence the use of scales as the emblems of justice" 15. Lest anyone try to do too much or too little, the Qur'an points out that no human being can carry another's burden or attain anything without striving for it.16 Recognizing individual merit is a part of "'adl", The Qur'an teaches that merit is not determined by lineage, sex, wealth, worldly success or religion, but by righteousness, which consists of both right "belief" ("iman") and just "action" (" 'amal") 17. Further, the Qur'an distinguishes between passive believers and those who strive in the cause of God pointing out that though all believers are promised good by God, the latter will be exalted above the former 18. Just as it is in the spirit of "'adl" that special merit be considered in the matter of rewards, so also special circumstances are to be considered in the matter of punishments. For instance, for crimes of unchastity the Qur'an prescribes identical punishments for a man or a woman who is proved guilty 19, but it differentiates between different classes of women: for the same crime, a slave woman would receive half, and the Prophet's consort double, the punishment given to a "free" Muslim woman 20. In making such a distinction, the Qur'an while upholding high moral standards, particularly in the case of the Prophet's wives whose actions have a normative significance for the community, reflects God's compassion for women slaves who were socially disadvantaged. While constantly enjoining "'adl", the Qur'an goes beyond this concept to "ihsan", which literally means, "restoring the balance by making up a loss or deficiency" 21. In order to understand this concept, it is necessary to understand the nature of the ideal society or community ("ummah") envisaged by the Qur'an. The word "ummah" comes from the root "umm", or "mother". The symbols of a mother and motherly love and compassion are also linked with the two attributes most characteristic of God, namely, "Rahim" and "Rahman", both of which are derived from the root "rahm", meaning "womb". The ideal "ummah" cares about all its members just as an ideal mother cares about all her children, knowing that all are not equal and that each has different needs. While showing undue favour to any child would be unjust, a mother who gives to a "handicapped" child more than she does to her other child or children, is not acting unjustly but exemplifying the spirit of "ihsan" by helping to make up the deficiency of a child who need special assistance in meeting the requirements of life. "Ihsan", thus, shows God's sympathy for the disadvantaged segments of human society (such as women, orphans, slaves, the poor, the infirm, and the minorities)
D. Right to Freedom
As stated earlier, the Qur'an is deeply concerned about liberating human beings from every kind of bondage. Recognizing the human tendency toward dictatorship and despotism, the Qur'an says with clarity and emphasis in Surah 3: Al-'Imran: 79: It is not (possible) - That a man, to whom - Is given the Book, - and Wisdom, - And the Prophetic Office, - Should say to people:- "Be ye my worshippers - Rather than Allah's" - On the contrary - (He would say): - "Be ye worshippers - Of Him Who is truly - The Cherisher of all." 22The institution of human slavery is, of course, extremely important in the context of human freedom. Slavery was widely prevalent in Arabia at the time of the advent of Islam, and the Arab economy was based on it. Not only did the Qur'an insist that slaves be treated in a just and humane way 23, but it continually urged the freeing of slaves 24. By laying down, in Surah 47: Muhammad: 4, that prisoners of war were to be set free, "either by an act of grace or against ransom" 25, the Qur'an virtually abolished slavery since "The major source of slaves - men and women - was prisoners of war" 26. Because the Qur'an does not state explicitly that slavery is abolished, it does not follow that it is to be continued, particularly in view of the numerous ways in which the Qur'an seeks to eliminate this absolute evil. A Book which does not give a king or a prophet the right to command absolute obedience from another human being could not possibly sanction slavery in any sense of the word. The greatest guarantee of personal freedom for a Muslim lies in the Qur'anic decree that no one other than God can limit human freedom 27 and in the statement that "Judgment (as to what is right and what is wrong) rests with God alone" 28. As pointed out by Khalid M. Ishaque, an eminent Pakistani jurist: The Qur'an gives to responsible dissent the status of a fundamental right. In exercise of their powers, therefore, neither the legislature nor the executive can demand unquestioning obedience...The Prophet, even though he was the recipient of Divine revelation, was required to consult the Muslims in public affairs. Allah addressing the Prophet says: "...and consult with them upon the conduct of affairs. And...when thou art resolved, then put thy trust in Allah" 29.Since the principle of mutual consultation ("shura") is mandatory 30, it is a Muslim's fundamental right, as well as responsibility, to participate in as many aspects of the community's life as possible. The Qur'anic proclamation in Surah 2: Al-Baqarah: 256, "There shall be no coercion in matters of faith" 31 guarantees freedom of religion and worship. This means that, according to Qur'anic teaching, non-Muslims living in Muslim territories should have the freedom to follow their own faith-traditions without fear or harassment. A number of Qur'anic passages state clearly that the responsibility of the Prophet Muhammad is to communicate the message of God and not to compel anyone to believe 32. The right to exercise free choice in matters of belief is unambiguously endorsed by the Qur'an 33 which also states clearly that God will judge human beings not on the basis of what they profess but on the basis of their belief and righteous conduct 34, as indicated by Surah 2: Al-Baqarah: 62 which says: Those who believe (in the Qur'an) - And those who follow the Jewish (scriptures), - And the Christians and the Sabians, - Any who believe in God - And the Last Day, - And work righteousness, - Shall have their reward - With the Lord: on them - Shall be no fear, nor shall they grieve. 35 The Qur'an recognizes the right to religious freedom not only in the case of other believers in God, but also in the case of not-believers in God (if they are not aggressing upon Muslims) 36. In the context of the human right to exercise religious freedom, it is important to mention that the Qur'anic dictum, "Let there be no compulsion in religion" 37 applies not only to non- Muslims but also to Muslims. While those who renounced Islam after professing it and then engaged in "acts of war" against Muslims were to be treated as enemies and aggressors, the Qur'an does not prescribe any punishment for non-profession or renunciation of faith. The decision regarding a person's ultimate destiny in the hereafter rests with God. The right to freedom includes the right to be free to tell the truth. The Qur'anic term for truth is "Haqq" which is also one of God's most important attributes. Standing up for the truth is a right and a responsibility which a Muslim may not disclaim even in the face of the greatest danger or difficulty 38. While the Qur'an commands believers to testify to the truth, it also instructs society not to harm persons so testifying 39.
E. Right to Acquire Knowledge
The Qur'an puts the highest emphasis on the importance of acquiring knowledge. That knowledge has been at the core of the Islamic world-view from the very beginning is attested to by Surah 96: Al'Alaq: 1-5, which Muslims believe to the first revelation received by the Prophet Muhammad. Asking rhetorically if those without knowledge can be equal to those with knowledge 40, the Qur'an exhorts believers to pray for advancement in knowledge 41. The famous prayer of the Prophet Muhammad was "Allah grant me Knowledge of the ultimate nature of things" and one of the best known of all traditions ("ahadith") is "Seek knowledge even though it be in China." According to Qur'anic perspective, knowledge is a prerequisite for the creation of a just world in which authentic peace can prevail. The Qur'an emphasizes the importance of the pursuit of learning even at the time, and in the midst, of war 42. F. Right to Sustenance
As pointed out by Surah 11: Hud: 6, every living creature depends for its sustenance upon God. A cardinal concept in the Qur'an - which underlies the socio-economic-political system of Islam - is that the ownership of everything belongs, not to any person, but to God. Since God is the universal creator, every creature has the right to partake of what belongs to God 43. This means that every human being has the right to a means of living and that those who hold economic or political power do not have the right to deprive others of the basic necessities of life by misappropriating or misusing resources which have been created by God for the benefit of humanity in general.
G. Right to Work
According to Qur'anic teaching every man and woman has the right to work, whether the work consists of gainful employment or voluntary service. The fruits of labour belong to the one who has worked for them - regardless of whether it is a man or a woman. As Surah 4: An-Nisa': 32 states: ...to men - Is allotted what they earn, - And to women what they earn 44
H. Right to Privacy
The Qur'an recognizes the need for privacy as a human right and lays down rules for protecting an individual's life in the home from undue intrusion from within or without 45. I. Right to Protection from Slander, Backbiting, and Ridicule
The Qur'an recognizes the right of human beings to be protected from defamation, sarcasm, offensive nicknames, and backbiting 46. It also states that no person is to be maligned on grounds of assumed guilt and that those who engage in malicious scandal-mongering will be grievously punished in both this world and the next 47. J. Right to Develop One's Aesthetic Sensibilities and Enjoy the Bounties Created by God
As pointed out Muhammad Asad, "By declaring that all good and beautiful things to the believers, the Qu'ran condemns, by implication, all forms of life-denying asceticism, world- renunciation and self-mortification.48 In fact, it can be stated that the right to develop one's aesthetic sensibilities so that one can appreciate beauty in all its forms, and the right to enjoy what God has provided for the nurture of humankind, are rooted in the life-affirming vision of the Qur'an.49
K. Right to Leave One's Homeland Under Oppressive Conditions
According to Qur'anic teaching , a Muslim's ultimate loyalty must be to God and not to any territory. To fulfill his Prophetic mission, the Prophet Muhammad decided to leave his place of birth, Mecca, and emigrated to Medina. This event ("Hijrah") has great historical and spiritual significance for Muslims who are called upon to move away from their place of origin of it becomes an abode of evil and oppression where they cannot fulfill their obligations to God or establish justice.50
L. Right to "The Good Life"
The Qur'an uphold the right of the human being only to life but to " the good life ". This good life, made up of many elements , becomes possible when a human being is living in a just environment. According to Qur'anic teaching, justice is a prerequisite for peace, and peace is a prerequisite for human development. In a just society, all the earlier-mentioned human rights may be exercised without difficulty. In such a society other basic rights such as the right to a secure place of residence, the right to the protection of one's personal possessions, the right to protection of one's covenants, the right to move freely, the right to social and judicial autonomy for minorities, the right to the protection of one's holy places and the right to return to one's spiritual center, also exist 51.
Excerpted from a paper written by Dr. Riffat Hassan, "Are Human Rights Compatible with Islam?". Dr. Hassan is a Professor in Humanities (Religious Studies) at University of Louisville, Kentucky.
Notes:
5. Reference here is to The Qur'an, Surah 53: An-Najm: 42; the translation is by Muhammad Iqbal, The Reconstruction of Religious Thought in Islam, p. 57 (Lahore: Shaikh Muhammad Ashraf; 1971). 6. For instance, see Surah 15: Al-Hijr: 85; Surah 16: An-Nahl: 3; Surah 44: Ad-Dukhan: 39; Surah 45: Al-Jathiyah: 22; Surah 46: Al-Ahqaf: 3.
7. Reference here is to, Surah 6: Al-An'am: 151.
8. Reference here is to, Surah 5: Al-Ma'idah:32.
9. For instance, see Surah 17: Al-Isra': 70.
10. Reference here is to Surah 33: Al-Ahzab: 72.
11. Reference here is to Surah 2: Al-Baqarah: 30-34.
12. Reference here is to Surah 95: At-Tin: 4-6.
13. For instance, see Surah 5: Al-Ma'idah: 8 and Surah 4: An- Nisa': 136.
14. A.A.A. Fyzee, A Modern Approach to Islam, p. 17 (Lahore: Universal Books, 1978).
15. Ibid.
16. Reference here is to Sarah 53: An-Najm: 38-39.
17. Reference here is to Surah 2: Al-Baqarah: 177.
18. Reference here is to Surah 4: An-Nisa': 95-96.
19. Reference here is to, Surah 24: An-Nur:2.
20. Reference here is to, Surah 4: An-Nisa': 25; Surah 33: Al-Ahzab: 30.
21. G.A. Parwez, Tabweeb-ul-Qur'an,(Urdu), Volume I, p. 78 (Lahore: Idara-e-Tulu'-e-Islam, 1977) .
22. Abdullah Yusaf Ali(translation) The Holy Qur'an, p. 148 (Brentwood, Maryland: Amana Corporation, 1989).
23. For instance, in Surah 4: An-Nisa': 36.
24. For instance in Surah 2: Al-Baqarah: 177; Surah 4: An'Nisa': 92; Surah 5: Al-Ma'idah: 89; Surah 9: At-Tawbah:60; Surah 24: An-Nur: 33; Surah 58: Al-Mujadalah: 3.
25. Muhammad Asad (translation) The Message of the Qur'an, p. 778 (Gibraltar: Dar Al-Andalus, 1980).
26. G.A. Parwez, Islam: A Challenge to Religion, p. 346 (Lahore: Idara-e-Tulu'-e-Islam, 1986).
27. Reference here is to, Surah 42: Ash-Shura: 21.
28. Reference here is to Surah 12: Yusuf: 40.
29. "Islamic law - Its Ideals and Principles"in The Challenge of Islam, p.157(A. Gauher, editor, 1980; London: The Islamic Council of Europe).
30. Reference here is to the Qur'an, Surah 42: Ash-Shura: 38.
31. The Message of the Qur'an, p. 57.
32. For instance, see Surah 6: Al-An'am: 107; Surah 10: Yunus: 99; Surah 16: Al-Nahl: 82; Surah 42: Ash-Shura: 48.
33. For instance, see Surah 18: Al-Kahf: 29.
34. For instance, see Surah 6: Al-An'am: 108.
35. The Holy Quran, pp. 33-34.
36. For instance, see Surah 6: Al-An'am: 108.
37. Reference here is to Surah 2: Al- Baqarah: 256; The Holy Quran, p-106.
38. Reference here is to Surah 4: An-Nisa': 135.
39. Reference here is to Surah 2: Al-Baqarah; also see G.A. Parwez, "Bunyadi Haquq-e-Insaniyat" (Urdu), in Tulu'-e-Islam, pp. 34-35 (Lahore, November 1981).
40. Reference here is to Surah 39: Az-Zumar: 9.
41. Reference here is to Surah 20: Ta-Ha: 114.
42. Reference here is to Surah 9: At-Tawbah: 122.
43. For instance, see Surah 6: Al-An'am: 165; Surah 67: Al-Mulk:15.
44. The Holy Qur'an, p. 194.
45. For instance, see Surah 24: An-Nur: 27-28, 58; Surah 33: Al-Ahzab: 53; Surah 49: Al- Hujurat : 12.
46. Reference here is to Surah 49: Al-Hujurat: 11-12.
47. For instance, see Surah 24: An-Nur: 16-19; also see Surah 4: An-Nisa': 148-149.
48. The Message of the Qur'an, p. 207.
49. For instance, see Surah 7: Al-A'raf: 32.
50. For instance, see Surah 4: An-Nisa': 97-100.
51. In this context, reference may be made to several Qur'anic verses. e.g., Surah 2:Al- Baqarah:229; Surah 3: Al-'Imran: 17,77; Surah 5: Al-Ma'idah:1; 42-48; Surah 9: At-Tawbah: 17; Surah 17: Al-Isra': 34; Surah 67: Al-Mulk:15.
By: Riffat Hassan
To many Muslims the Qur'an is the Magna Carta of human rights and a large part of its concern is to free human beings from the bondage of traditionalism, authoritarianism (religious, political, economic, or any other), tribalism, racism, sexism, slavery or anything else that prohibits or inhibits human beings from actualizing the Qur'anic vision of human destiny embodied in the classic proclamation: "Towards Allah is thy limit" 5.
In the section entitled "General Rights" which follows, an account is given of the Qur'an's affirmation of fundamental rights which all human beings ought to possess because they are so deeply rooted in our humanness that their denial or violation is tantamount to a negation or degradation of that which makes us human. From the perspective of the Qur'an, these rights came into existence when we did; they were created, as we were, by God in order that our human potential could be actualized. Rights created or given by God cannot be abolished by any temporal ruler or human agency. Eternal and immutable, they ought to be exercised since everything that God does is for "a just purpose" 6.
GENERAL RIGHTS
A. Right to Life
The Qur'an upholds the sanctity and absolute value of human life 7 and points out that, in essence, the life of each individual is comparable to that of an entire community and, therefore, should be treated with the utmost care 8.
B. Right to Respect
The Qur'an deems all human beings to be worthy of respect 9 because of all creation they alone chose to accept the "trust" of freedom of the will 10. Human beings can exercise freedom of the will because they possess the rational faculty, which is what distinguishes them from all other creatures 11. Though human beings can become "the lowest of the lowest", the Qur'an declares that they have been made "in the best of moulds" 12, having the ability to think, to have knowledge of right and wrong, to do the good and to avoid the evil. Thus, on account of the promise which is contained in being human, namely, the potential to be God's vicegerent on earth, the humanness of all human beings is to be respected and considered to be an end in itself.
C. Right to Justice
The Qur'an puts great emphasis on the right to seek justice and the duty to do justice 13. In the context of justice, the Qur'an uses two concepts: "'adl" and "ihsan". Both are enjoined and both are related to the idea of "balance", but they are not identical in meaning. "'Adl" is defined by A.A.A. Fyzee, a well-known scholar of Islam, as "to be equal, neither more nor less." Explaining this concept, Fyzee wrote: "...in a Court of Justice the claims of the two parties must be considered evenly, without undue stress being laid upon one side or the other. Justice introduces the balance in the form of scales that are evenly balanced." 14. "'Adl" was described in similar terms by Abu'l Kalam Azad, a famous translator of the Qur'an and a noted writer, who stated: "What is justice but the avoiding of excess? There should be neither too much nor too little; hence the use of scales as the emblems of justice" 15. Lest anyone try to do too much or too little, the Qur'an points out that no human being can carry another's burden or attain anything without striving for it.16 Recognizing individual merit is a part of "'adl", The Qur'an teaches that merit is not determined by lineage, sex, wealth, worldly success or religion, but by righteousness, which consists of both right "belief" ("iman") and just "action" (" 'amal") 17. Further, the Qur'an distinguishes between passive believers and those who strive in the cause of God pointing out that though all believers are promised good by God, the latter will be exalted above the former 18. Just as it is in the spirit of "'adl" that special merit be considered in the matter of rewards, so also special circumstances are to be considered in the matter of punishments. For instance, for crimes of unchastity the Qur'an prescribes identical punishments for a man or a woman who is proved guilty 19, but it differentiates between different classes of women: for the same crime, a slave woman would receive half, and the Prophet's consort double, the punishment given to a "free" Muslim woman 20. In making such a distinction, the Qur'an while upholding high moral standards, particularly in the case of the Prophet's wives whose actions have a normative significance for the community, reflects God's compassion for women slaves who were socially disadvantaged. While constantly enjoining "'adl", the Qur'an goes beyond this concept to "ihsan", which literally means, "restoring the balance by making up a loss or deficiency" 21. In order to understand this concept, it is necessary to understand the nature of the ideal society or community ("ummah") envisaged by the Qur'an. The word "ummah" comes from the root "umm", or "mother". The symbols of a mother and motherly love and compassion are also linked with the two attributes most characteristic of God, namely, "Rahim" and "Rahman", both of which are derived from the root "rahm", meaning "womb". The ideal "ummah" cares about all its members just as an ideal mother cares about all her children, knowing that all are not equal and that each has different needs. While showing undue favour to any child would be unjust, a mother who gives to a "handicapped" child more than she does to her other child or children, is not acting unjustly but exemplifying the spirit of "ihsan" by helping to make up the deficiency of a child who need special assistance in meeting the requirements of life. "Ihsan", thus, shows God's sympathy for the disadvantaged segments of human society (such as women, orphans, slaves, the poor, the infirm, and the minorities)
D. Right to Freedom
As stated earlier, the Qur'an is deeply concerned about liberating human beings from every kind of bondage. Recognizing the human tendency toward dictatorship and despotism, the Qur'an says with clarity and emphasis in Surah 3: Al-'Imran: 79: It is not (possible) - That a man, to whom - Is given the Book, - and Wisdom, - And the Prophetic Office, - Should say to people:- "Be ye my worshippers - Rather than Allah's" - On the contrary - (He would say): - "Be ye worshippers - Of Him Who is truly - The Cherisher of all." 22The institution of human slavery is, of course, extremely important in the context of human freedom. Slavery was widely prevalent in Arabia at the time of the advent of Islam, and the Arab economy was based on it. Not only did the Qur'an insist that slaves be treated in a just and humane way 23, but it continually urged the freeing of slaves 24. By laying down, in Surah 47: Muhammad: 4, that prisoners of war were to be set free, "either by an act of grace or against ransom" 25, the Qur'an virtually abolished slavery since "The major source of slaves - men and women - was prisoners of war" 26. Because the Qur'an does not state explicitly that slavery is abolished, it does not follow that it is to be continued, particularly in view of the numerous ways in which the Qur'an seeks to eliminate this absolute evil. A Book which does not give a king or a prophet the right to command absolute obedience from another human being could not possibly sanction slavery in any sense of the word. The greatest guarantee of personal freedom for a Muslim lies in the Qur'anic decree that no one other than God can limit human freedom 27 and in the statement that "Judgment (as to what is right and what is wrong) rests with God alone" 28. As pointed out by Khalid M. Ishaque, an eminent Pakistani jurist: The Qur'an gives to responsible dissent the status of a fundamental right. In exercise of their powers, therefore, neither the legislature nor the executive can demand unquestioning obedience...The Prophet, even though he was the recipient of Divine revelation, was required to consult the Muslims in public affairs. Allah addressing the Prophet says: "...and consult with them upon the conduct of affairs. And...when thou art resolved, then put thy trust in Allah" 29.Since the principle of mutual consultation ("shura") is mandatory 30, it is a Muslim's fundamental right, as well as responsibility, to participate in as many aspects of the community's life as possible. The Qur'anic proclamation in Surah 2: Al-Baqarah: 256, "There shall be no coercion in matters of faith" 31 guarantees freedom of religion and worship. This means that, according to Qur'anic teaching, non-Muslims living in Muslim territories should have the freedom to follow their own faith-traditions without fear or harassment. A number of Qur'anic passages state clearly that the responsibility of the Prophet Muhammad is to communicate the message of God and not to compel anyone to believe 32. The right to exercise free choice in matters of belief is unambiguously endorsed by the Qur'an 33 which also states clearly that God will judge human beings not on the basis of what they profess but on the basis of their belief and righteous conduct 34, as indicated by Surah 2: Al-Baqarah: 62 which says: Those who believe (in the Qur'an) - And those who follow the Jewish (scriptures), - And the Christians and the Sabians, - Any who believe in God - And the Last Day, - And work righteousness, - Shall have their reward - With the Lord: on them - Shall be no fear, nor shall they grieve. 35 The Qur'an recognizes the right to religious freedom not only in the case of other believers in God, but also in the case of not-believers in God (if they are not aggressing upon Muslims) 36. In the context of the human right to exercise religious freedom, it is important to mention that the Qur'anic dictum, "Let there be no compulsion in religion" 37 applies not only to non- Muslims but also to Muslims. While those who renounced Islam after professing it and then engaged in "acts of war" against Muslims were to be treated as enemies and aggressors, the Qur'an does not prescribe any punishment for non-profession or renunciation of faith. The decision regarding a person's ultimate destiny in the hereafter rests with God. The right to freedom includes the right to be free to tell the truth. The Qur'anic term for truth is "Haqq" which is also one of God's most important attributes. Standing up for the truth is a right and a responsibility which a Muslim may not disclaim even in the face of the greatest danger or difficulty 38. While the Qur'an commands believers to testify to the truth, it also instructs society not to harm persons so testifying 39.
E. Right to Acquire Knowledge
The Qur'an puts the highest emphasis on the importance of acquiring knowledge. That knowledge has been at the core of the Islamic world-view from the very beginning is attested to by Surah 96: Al'Alaq: 1-5, which Muslims believe to the first revelation received by the Prophet Muhammad. Asking rhetorically if those without knowledge can be equal to those with knowledge 40, the Qur'an exhorts believers to pray for advancement in knowledge 41. The famous prayer of the Prophet Muhammad was "Allah grant me Knowledge of the ultimate nature of things" and one of the best known of all traditions ("ahadith") is "Seek knowledge even though it be in China." According to Qur'anic perspective, knowledge is a prerequisite for the creation of a just world in which authentic peace can prevail. The Qur'an emphasizes the importance of the pursuit of learning even at the time, and in the midst, of war 42. F. Right to Sustenance
As pointed out by Surah 11: Hud: 6, every living creature depends for its sustenance upon God. A cardinal concept in the Qur'an - which underlies the socio-economic-political system of Islam - is that the ownership of everything belongs, not to any person, but to God. Since God is the universal creator, every creature has the right to partake of what belongs to God 43. This means that every human being has the right to a means of living and that those who hold economic or political power do not have the right to deprive others of the basic necessities of life by misappropriating or misusing resources which have been created by God for the benefit of humanity in general.
G. Right to Work
According to Qur'anic teaching every man and woman has the right to work, whether the work consists of gainful employment or voluntary service. The fruits of labour belong to the one who has worked for them - regardless of whether it is a man or a woman. As Surah 4: An-Nisa': 32 states: ...to men - Is allotted what they earn, - And to women what they earn 44
H. Right to Privacy
The Qur'an recognizes the need for privacy as a human right and lays down rules for protecting an individual's life in the home from undue intrusion from within or without 45. I. Right to Protection from Slander, Backbiting, and Ridicule
The Qur'an recognizes the right of human beings to be protected from defamation, sarcasm, offensive nicknames, and backbiting 46. It also states that no person is to be maligned on grounds of assumed guilt and that those who engage in malicious scandal-mongering will be grievously punished in both this world and the next 47. J. Right to Develop One's Aesthetic Sensibilities and Enjoy the Bounties Created by God
As pointed out Muhammad Asad, "By declaring that all good and beautiful things to the believers, the Qu'ran condemns, by implication, all forms of life-denying asceticism, world- renunciation and self-mortification.48 In fact, it can be stated that the right to develop one's aesthetic sensibilities so that one can appreciate beauty in all its forms, and the right to enjoy what God has provided for the nurture of humankind, are rooted in the life-affirming vision of the Qur'an.49
K. Right to Leave One's Homeland Under Oppressive Conditions
According to Qur'anic teaching , a Muslim's ultimate loyalty must be to God and not to any territory. To fulfill his Prophetic mission, the Prophet Muhammad decided to leave his place of birth, Mecca, and emigrated to Medina. This event ("Hijrah") has great historical and spiritual significance for Muslims who are called upon to move away from their place of origin of it becomes an abode of evil and oppression where they cannot fulfill their obligations to God or establish justice.50
L. Right to "The Good Life"
The Qur'an uphold the right of the human being only to life but to " the good life ". This good life, made up of many elements , becomes possible when a human being is living in a just environment. According to Qur'anic teaching, justice is a prerequisite for peace, and peace is a prerequisite for human development. In a just society, all the earlier-mentioned human rights may be exercised without difficulty. In such a society other basic rights such as the right to a secure place of residence, the right to the protection of one's personal possessions, the right to protection of one's covenants, the right to move freely, the right to social and judicial autonomy for minorities, the right to the protection of one's holy places and the right to return to one's spiritual center, also exist 51.
Excerpted from a paper written by Dr. Riffat Hassan, "Are Human Rights Compatible with Islam?". Dr. Hassan is a Professor in Humanities (Religious Studies) at University of Louisville, Kentucky.
Notes:
5. Reference here is to The Qur'an, Surah 53: An-Najm: 42; the translation is by Muhammad Iqbal, The Reconstruction of Religious Thought in Islam, p. 57 (Lahore: Shaikh Muhammad Ashraf; 1971). 6. For instance, see Surah 15: Al-Hijr: 85; Surah 16: An-Nahl: 3; Surah 44: Ad-Dukhan: 39; Surah 45: Al-Jathiyah: 22; Surah 46: Al-Ahqaf: 3.
7. Reference here is to, Surah 6: Al-An'am: 151.
8. Reference here is to, Surah 5: Al-Ma'idah:32.
9. For instance, see Surah 17: Al-Isra': 70.
10. Reference here is to Surah 33: Al-Ahzab: 72.
11. Reference here is to Surah 2: Al-Baqarah: 30-34.
12. Reference here is to Surah 95: At-Tin: 4-6.
13. For instance, see Surah 5: Al-Ma'idah: 8 and Surah 4: An- Nisa': 136.
14. A.A.A. Fyzee, A Modern Approach to Islam, p. 17 (Lahore: Universal Books, 1978).
15. Ibid.
16. Reference here is to Sarah 53: An-Najm: 38-39.
17. Reference here is to Surah 2: Al-Baqarah: 177.
18. Reference here is to Surah 4: An-Nisa': 95-96.
19. Reference here is to, Surah 24: An-Nur:2.
20. Reference here is to, Surah 4: An-Nisa': 25; Surah 33: Al-Ahzab: 30.
21. G.A. Parwez, Tabweeb-ul-Qur'an,(Urdu), Volume I, p. 78 (Lahore: Idara-e-Tulu'-e-Islam, 1977) .
22. Abdullah Yusaf Ali(translation) The Holy Qur'an, p. 148 (Brentwood, Maryland: Amana Corporation, 1989).
23. For instance, in Surah 4: An-Nisa': 36.
24. For instance in Surah 2: Al-Baqarah: 177; Surah 4: An'Nisa': 92; Surah 5: Al-Ma'idah: 89; Surah 9: At-Tawbah:60; Surah 24: An-Nur: 33; Surah 58: Al-Mujadalah: 3.
25. Muhammad Asad (translation) The Message of the Qur'an, p. 778 (Gibraltar: Dar Al-Andalus, 1980).
26. G.A. Parwez, Islam: A Challenge to Religion, p. 346 (Lahore: Idara-e-Tulu'-e-Islam, 1986).
27. Reference here is to, Surah 42: Ash-Shura: 21.
28. Reference here is to Surah 12: Yusuf: 40.
29. "Islamic law - Its Ideals and Principles"in The Challenge of Islam, p.157(A. Gauher, editor, 1980; London: The Islamic Council of Europe).
30. Reference here is to the Qur'an, Surah 42: Ash-Shura: 38.
31. The Message of the Qur'an, p. 57.
32. For instance, see Surah 6: Al-An'am: 107; Surah 10: Yunus: 99; Surah 16: Al-Nahl: 82; Surah 42: Ash-Shura: 48.
33. For instance, see Surah 18: Al-Kahf: 29.
34. For instance, see Surah 6: Al-An'am: 108.
35. The Holy Quran, pp. 33-34.
36. For instance, see Surah 6: Al-An'am: 108.
37. Reference here is to Surah 2: Al- Baqarah: 256; The Holy Quran, p-106.
38. Reference here is to Surah 4: An-Nisa': 135.
39. Reference here is to Surah 2: Al-Baqarah; also see G.A. Parwez, "Bunyadi Haquq-e-Insaniyat" (Urdu), in Tulu'-e-Islam, pp. 34-35 (Lahore, November 1981).
40. Reference here is to Surah 39: Az-Zumar: 9.
41. Reference here is to Surah 20: Ta-Ha: 114.
42. Reference here is to Surah 9: At-Tawbah: 122.
43. For instance, see Surah 6: Al-An'am: 165; Surah 67: Al-Mulk:15.
44. The Holy Qur'an, p. 194.
45. For instance, see Surah 24: An-Nur: 27-28, 58; Surah 33: Al-Ahzab: 53; Surah 49: Al- Hujurat : 12.
46. Reference here is to Surah 49: Al-Hujurat: 11-12.
47. For instance, see Surah 24: An-Nur: 16-19; also see Surah 4: An-Nisa': 148-149.
48. The Message of the Qur'an, p. 207.
49. For instance, see Surah 7: Al-A'raf: 32.
50. For instance, see Surah 4: An-Nisa': 97-100.
51. In this context, reference may be made to several Qur'anic verses. e.g., Surah 2:Al- Baqarah:229; Surah 3: Al-'Imran: 17,77; Surah 5: Al-Ma'idah:1; 42-48; Surah 9: At-Tawbah: 17; Surah 17: Al-Isra': 34; Surah 67: Al-Mulk:15.
Wednesday, December 17, 2008
Why Did We choose Islam?
From: www.thetruecall.com
Converts share their experiences
Perfect work
Islam’s coherent structure of moral teaching and practical life programme attracted me. It is a perfect work of architecture. All its parts complement each other: nothing is superfluous or lacking. - Muhammad Asad (Leopold Weiss)
True freedom
I am attracted to Islam’s concept of One God. Nothing is like Him. This belief in the Oneness of God librates man from servitude to any human being and this is true freedom. The direct relationship between God and His servants also attracted me. - Ibrahim Khalil (Philobus)
Perfection
Islam is perfection Compared to other scriptures, The Qur’an is like the Sun compared to a match. Anyone who reads the Word of Allah with a mind that is not completely closed to the Truth, will become a Muslim - Saifuddin Dirk Walter Mosig
Inner Peace
When I read the Qur’an, I really felt that this is a belief that I should have. I can’t really explain it, only one who has reverted would understand, because it’s a feeling, an inner peace. - Canadian Sister
Books against Islam
I came to Islam after reading the books written against Islam. I felt that these writers feared the dynamism of Islam. They put it to utter disgrace because they feared it.
Oneness of God
It is pure monotheism. It has a clear moral system. No scripture expresses the message of the Oneness of God as clearly as The Qur’an – Yahya
Slow Dawning
It was a slow dawning. It wasn’t like I woke up one night and said ‘This is it’. Reading the Qur’an answered my questions of faith in a logical manner – Carole Strum
Science
I am convinced that the Qur’an is the Word of God. Things mentioned in the Qur’an were discovered by scientists in the last 100 years. The only one who could have known those things 1400 years ago was God. – Khadija Evans
Liberating
Because you cover yourself up you’are not seen as a sex symbol, and because people cant judge you on your appearance, they have to judge you as a Human Being. That’s quite liberating. You don’t need anything else once you’ve found Islam. – Bahiya Malik (Lucy Norris)
Reason
Having a mind that accepts ideas on their factual merit makes believing in a religion difficult because most religious require acceptance by faith. Islam appeals to man’s reasoning. – Dr. Jeffery Lang
Liberated
When I became a servent of Allah, I became liberated from all other forms of servitude. Others may thing they are liberated but they are addicted to hoarding wealth, unlawful sec and intoxicants. – Yahya Donald W. Flood
Nothing irrational
The logical and fascination style of The Qur’an penetrated deep into my soul. In Islam there is no irrational or unbelievable tenet or anything contradictory to modern science. – Dr Hamid Marcus
Life Itself
To some people religion, is a private concern like an amateur hobby. But when I read The Holy Qur'an I knew that Islam is no hobby but life itself! - Maryam Jameelah (Margaret Peggy Marcus)
True equality
I realized that Islam gives True equality not only to men and women, but to all races and classes, and individuals are differentiated only their level of piety - Karima Slack Razi
After research
I came into Islam after more then 30 years of research and life experience. Attaining peace through submission to Allah impressed me the most. Whenever I feel troubled my mind goes to the soothing words of the Qur'an. - Suleyman Ahmad
Embryology
When I read the Qur'an I cried in joy of finding the truth. I was graduating in microbiology at that time. The description of the embryological process in the Qur'an [unknown at that time] impressed me. Once I was sure The Qur'an is truly from God, I accepted Islam. - Erin Saumaya Fannoun
Complete system
The teachings in Islam resembled the values I had been taught: belief in God, respect for others, truthfulness, courtesy, charity and honour. In Islam these are integrated into a complete system that is easy to understand. - Greg Noakes
Found the missing pieces
I came to know that Muslims believed in all the previous prophets, the miraculous birth of Jesus (pbuh), that there is no need for a mediator, that Jesus(pbuh) is a prophet and that there was another Prophet Muhammed(pbuh). I found that I had discovered all the missing pieces that I had been searching for. - Aminah Vanderdrift
Superficial freedom
It seems that a Western woman's happiness hinges on her access to nightclubs, alcohol and revealing clothes; and the absence of such freedom in Islam is seen as an infringement of basic rights. Such superficialities have very little to do with true happiness. - Haiqa Khan
Very definite
Islam is very practical, providing guidance on every aspect, including prayers, diet, cleanliness, manners and respect for parents. Right and wrong are definite in Islam. Limits are set, I was never able to find this [in my previous religion]. I thank God daily for the gift of Islam - Zahrah Riddle
Meaningful
I found myself agreeing with what I was reading in The Qur'an rather than arguing against it. By the time I had finished reading it I was convinced that I had found something important and meaningful. - Bushra Finch
Worship the creator
In Islam we worship The Creator. Others worship stones, or men as incarnations of God. You should worship the One that created everything. Reading The Qur'an will cut down your journey in search of the truth about life. - Abd-ul Waahid Paterson
Found my way
At the moment of my conversion, no angels sang hymns and no beam of light hit me, but I was filled with an enormous sense of peace and hope. I finally found my way. - Nuh Brecheen
Appeals to the truth-seeker
Islam is rational, natural and appeals to the truth seeker. The belief in one God frees us from superstition. It naturally leads to equality, for all have been created by the same God and are the servants of the same Lord. - Muhammed Aman Hobohm
Living Principle
The Qur'an touched me in a way that nothing else ever had. When I read the Yusuf Ali translation, I just cried. Islam has grown into a living principle in my life. I am a better Muslim this year than I was last year. - Joanne Richards
No Free ride
There's no free ride in Islam. Everyone is responsible for his actions. Islam has the answer to racism, feminism, abortion, high murder rates and drug selling. It shows human beings how to live their lives right. - Shaheed (Damian Williams)
Jesus in Islam
In Islam I found the real Jesus. As a leader of believers, and a prophet to love as an example. It was Islam that made me love him. - Abdul Azim (Greogor Shepard)
No Hocus-Pocus
In the Qur'an, there is no hocus-pocus, no spookism, no mysticism, just plain, simple understanding 'Truth'. When I heard the call for prayer, I felt a closeness to god that penetrated my heart and soul. - Abdussalam Sipes (Clinto Sipes)
Nothing to offer
Muslims are the hardest people to convert to another faith because there is nothing to offer them! In Islam, there is a relationship with Allah, forgiveness of sins, salvation and promise of Eternal Life. - Khadijah 'Sue' Watson
Confirmed belief or the default
As a Muslim I am in a continuous state of conversion to Islam. I convert more every day. I convert by the confirmed belief that I attain by discovering every day a new pearl of the miracle of the Quran. I convert also by finding the default meaning I can not find anyone else behind the Quran but God. Maged Taman
Converts share their experiences
Perfect work
Islam’s coherent structure of moral teaching and practical life programme attracted me. It is a perfect work of architecture. All its parts complement each other: nothing is superfluous or lacking. - Muhammad Asad (Leopold Weiss)
True freedom
I am attracted to Islam’s concept of One God. Nothing is like Him. This belief in the Oneness of God librates man from servitude to any human being and this is true freedom. The direct relationship between God and His servants also attracted me. - Ibrahim Khalil (Philobus)
Perfection
Islam is perfection Compared to other scriptures, The Qur’an is like the Sun compared to a match. Anyone who reads the Word of Allah with a mind that is not completely closed to the Truth, will become a Muslim - Saifuddin Dirk Walter Mosig
Inner Peace
When I read the Qur’an, I really felt that this is a belief that I should have. I can’t really explain it, only one who has reverted would understand, because it’s a feeling, an inner peace. - Canadian Sister
Books against Islam
I came to Islam after reading the books written against Islam. I felt that these writers feared the dynamism of Islam. They put it to utter disgrace because they feared it.
Oneness of God
It is pure monotheism. It has a clear moral system. No scripture expresses the message of the Oneness of God as clearly as The Qur’an – Yahya
Slow Dawning
It was a slow dawning. It wasn’t like I woke up one night and said ‘This is it’. Reading the Qur’an answered my questions of faith in a logical manner – Carole Strum
Science
I am convinced that the Qur’an is the Word of God. Things mentioned in the Qur’an were discovered by scientists in the last 100 years. The only one who could have known those things 1400 years ago was God. – Khadija Evans
Liberating
Because you cover yourself up you’are not seen as a sex symbol, and because people cant judge you on your appearance, they have to judge you as a Human Being. That’s quite liberating. You don’t need anything else once you’ve found Islam. – Bahiya Malik (Lucy Norris)
Reason
Having a mind that accepts ideas on their factual merit makes believing in a religion difficult because most religious require acceptance by faith. Islam appeals to man’s reasoning. – Dr. Jeffery Lang
Liberated
When I became a servent of Allah, I became liberated from all other forms of servitude. Others may thing they are liberated but they are addicted to hoarding wealth, unlawful sec and intoxicants. – Yahya Donald W. Flood
Nothing irrational
The logical and fascination style of The Qur’an penetrated deep into my soul. In Islam there is no irrational or unbelievable tenet or anything contradictory to modern science. – Dr Hamid Marcus
Life Itself
To some people religion, is a private concern like an amateur hobby. But when I read The Holy Qur'an I knew that Islam is no hobby but life itself! - Maryam Jameelah (Margaret Peggy Marcus)
True equality
I realized that Islam gives True equality not only to men and women, but to all races and classes, and individuals are differentiated only their level of piety - Karima Slack Razi
After research
I came into Islam after more then 30 years of research and life experience. Attaining peace through submission to Allah impressed me the most. Whenever I feel troubled my mind goes to the soothing words of the Qur'an. - Suleyman Ahmad
Embryology
When I read the Qur'an I cried in joy of finding the truth. I was graduating in microbiology at that time. The description of the embryological process in the Qur'an [unknown at that time] impressed me. Once I was sure The Qur'an is truly from God, I accepted Islam. - Erin Saumaya Fannoun
Complete system
The teachings in Islam resembled the values I had been taught: belief in God, respect for others, truthfulness, courtesy, charity and honour. In Islam these are integrated into a complete system that is easy to understand. - Greg Noakes
Found the missing pieces
I came to know that Muslims believed in all the previous prophets, the miraculous birth of Jesus (pbuh), that there is no need for a mediator, that Jesus(pbuh) is a prophet and that there was another Prophet Muhammed(pbuh). I found that I had discovered all the missing pieces that I had been searching for. - Aminah Vanderdrift
Superficial freedom
It seems that a Western woman's happiness hinges on her access to nightclubs, alcohol and revealing clothes; and the absence of such freedom in Islam is seen as an infringement of basic rights. Such superficialities have very little to do with true happiness. - Haiqa Khan
Very definite
Islam is very practical, providing guidance on every aspect, including prayers, diet, cleanliness, manners and respect for parents. Right and wrong are definite in Islam. Limits are set, I was never able to find this [in my previous religion]. I thank God daily for the gift of Islam - Zahrah Riddle
Meaningful
I found myself agreeing with what I was reading in The Qur'an rather than arguing against it. By the time I had finished reading it I was convinced that I had found something important and meaningful. - Bushra Finch
Worship the creator
In Islam we worship The Creator. Others worship stones, or men as incarnations of God. You should worship the One that created everything. Reading The Qur'an will cut down your journey in search of the truth about life. - Abd-ul Waahid Paterson
Found my way
At the moment of my conversion, no angels sang hymns and no beam of light hit me, but I was filled with an enormous sense of peace and hope. I finally found my way. - Nuh Brecheen
Appeals to the truth-seeker
Islam is rational, natural and appeals to the truth seeker. The belief in one God frees us from superstition. It naturally leads to equality, for all have been created by the same God and are the servants of the same Lord. - Muhammed Aman Hobohm
Living Principle
The Qur'an touched me in a way that nothing else ever had. When I read the Yusuf Ali translation, I just cried. Islam has grown into a living principle in my life. I am a better Muslim this year than I was last year. - Joanne Richards
No Free ride
There's no free ride in Islam. Everyone is responsible for his actions. Islam has the answer to racism, feminism, abortion, high murder rates and drug selling. It shows human beings how to live their lives right. - Shaheed (Damian Williams)
Jesus in Islam
In Islam I found the real Jesus. As a leader of believers, and a prophet to love as an example. It was Islam that made me love him. - Abdul Azim (Greogor Shepard)
No Hocus-Pocus
In the Qur'an, there is no hocus-pocus, no spookism, no mysticism, just plain, simple understanding 'Truth'. When I heard the call for prayer, I felt a closeness to god that penetrated my heart and soul. - Abdussalam Sipes (Clinto Sipes)
Nothing to offer
Muslims are the hardest people to convert to another faith because there is nothing to offer them! In Islam, there is a relationship with Allah, forgiveness of sins, salvation and promise of Eternal Life. - Khadijah 'Sue' Watson
Confirmed belief or the default
As a Muslim I am in a continuous state of conversion to Islam. I convert more every day. I convert by the confirmed belief that I attain by discovering every day a new pearl of the miracle of the Quran. I convert also by finding the default meaning I can not find anyone else behind the Quran but God. Maged Taman
The Story of Adam
From: http://www.islamreligion.com/
By Aisha Stacey
The Story ofAdam (part 1 of 5): The First Man
Islam provides us with the astonishing details of the creation of Adam[1]. Both Christian and Jewish traditions are remarkably similar yet importantly different to the Quran. The Book of Genesis describes Adam as being made from “the dust of the earth,” and in the Talmud, Adam is described as being kneaded from mud.
And God said to the angels:
“‘Verily, I am going to place mankind generations after generations on earth.’ They said: ‘Will You place therein those who will make mischief therein and shed blood, while we glorify You with praises and thanks and sanctify You.’ God said: ‘I know that which you do not know.’” (Quran 2:30)
So begins the story of Adam, the first man, the first human being. God created Adam from a handful of soil containing portions from all its varieties on Earth. Angels were sent to earth to collect the soil that was to become Adam. It was red, white, brown, and black; it was soft and malleable, hard and gritty; it came from the mountains and the valleys; from infertile deserts and lush fertile plains and all the natural varieties in between. The descendants of Adam were destined to be as diverse as the handful of soil from which their ancestor was created; all have different appearances, attributes and qualities.
Soil or Clay?
Throughout the Quran, the soil used to create Adam is referred to by many names, and from this we are able to understand some of the methodology of his creation. Each name for soil is used at a different stage of Adam’s creation. Soil, taken from the earth, is referred to as soil; God also refers to it as clay. When it is mixed with water it becomes mud, when it is left to stand the water content reduces and it becomes sticky clay (or mud). If it is again left for some time it begins to smell, and the colour becomes darker – black, smooth clay. It was from this substance that God moulded the form of Adam. His soulless body was left to dry, and it became what is known in the Quran as sounding clay. Adam was moulded from something akin to potter’s clay. When it is rapped it produces a ringing sound.[2]
The First Man is Honoured
And God said, to the Angels:
“And (remember) when your Lord said to the angels: ‘I am going to create a human (Adam) from sounding clay of altered black smooth mud. So when I have fashioned him and breathed into him (his) soul created by Me, then you fall down prostrate to him.” (Quran 38:71-72)
God honoured the first humman, Adam, in countless ways. Allah blew his soul into him, He fashioned him with His own hands and He ordered the Angels to bow down before him. And God said to the Angels:
“....Prostrate to Adam and they prostrated except Iblees (Satan)....” (Quran 7:11)
While worship is reserved for God Alone this prostration by the Angels to Adam was a sign of respect and honour. It is said that, as Adam’s body trembled into life, he sneezed and immediately said ‘All praise and thanks is due to God;’ so God responded by bestowing His Mercy upon Adam. Although this account is not mentioned in either the Quran or the authentic narrations of the Prophet Muhammad, may the mercy and blessings of God be upon him, it is mentioned in some commentaries of the Quran. Thus, in his first seconds of life, the first man is recognized as an honoured creature, covered with the infinite Mercy of God.[3]
It was also said by the Prophet Muhammad that God created Adam in His image.[4] This does not mean that Adam was created to look similar to God, as God is unique in all His aspects, we are unable to comprehend or form an image of Him. It does mean, however, that Adam was given some qualities which also God has, although incomparable. He was given qualities of mercy, love, free will, and others.
The First Greeting
Adam was instructed to approach a group of Angels sitting near to him and greet them with the words Assalamu alaikum (May God’s peace be upon you), they answered ‘and also upon you be God’s peace, mercy and blessings’. From that day forward these words became the greeting of those submitted to God. From the moment of Adam’s creation, we his descendents were instructed to spread peace.
Adam, the Caretaker
God told mankind that He did not create them except that they should worship Him. Everything in this world was created for Adam and his descendants, in order to aid us in our ability to worship and know God. Due to God’s infinite Wisdom, Adam and his descendants were to be the caretakers on earth, so God taught Adam what he needed to know to perform this duty. God mentions:
“He taught Adam all the names of everything.” (Quran 2:31)
God gave Adam the ability to identify and designate names to everything; He taught him language, speech and the ability to communicate. God imbued Adam with an insatiable need for and love of knowledge. After Adam had learned the names and uses for all things God said to the Angels...
“‘tell me the names of these if you are truthful.’ They answered ‘Glory be to You, we have knowledge except what You have taught us. Verily it is You the All Knower, the All Wise.’” (Quran 2:31-32)
God turned to Adam and said:
“‘O Adam! Inform them of their names,’ and when he had informed them of their names, He said: Did I not tell you that I know the unseen in the heavens and the earth, and I know what you reveal and what you have been hiding?” (Quran 2:33)
Adam tried to speak with the Angels, but they were occupied worshipping God. The Angels were given no specific knowledge or freedom of will, their sole purpose being to worship and praise God. Adam, on the other hand, was given the ability to reason, make choices and identify objects and their purpose. This helped to prepare Adam for his coming role on earth. So Adam knew the names of everything, but he was alone in Heaven. One morning Adam awoke to find a woman gazing at him.[5]
Footnotes:
[1] Based on the work of Al Imam ibn Katheer, The Stories of the Prophets.
[2] Saheeh Al-Bukhari
[3] Al Imam ibn Katheer. The Stories of the Prophets.
[4] Saheeh Muslim
[5] Ibn Katheer.
The Story of Adam (part 2 of 5): The Creation of Eve and the Role of Satan
Adam opened his eyes and looked into the beautiful face of a woman gazing down at him. Adam was surprised and asked the woman why she had been created. She revealed that she was to ease his loneliness and bring tranquillity to him. The Angels questioned Adam. They knew that Adam possessed knowledge of things they did not know about and the knowledge mankind would need to occupy the earth. They said ‘who is this?’ and Adam replied ‘this is Eve’.
Eve is Hawwa in Arabic; it comes from the root word hay, meaning living. Eve is also an English variant of the old Hebrew word Havva, also deriving from hay. Adam informed the Angels that Eve was so named because she was made from a part of him and he, Adam, was a living being.
Both Jewish and Christian traditions also maintain that Eve was created from Adam’s rib, although in a literal translation of the Jewish tradition, rib is sometimes referred to as side.
“And God said: ‘O Mankind! Be dutiful to your Lord, Who created you from a single person (Adam) and from Him (Adam) He created his wife (Eve), and from them both He created many men and women.’” (Quran 4:1)
The traditions of Prophet Muhammad relate that Eve was created while Adam was sleeping from his shortest left rib and that, after sometime, she was clothed with flesh. He (Prophet Muhammad) used the story of Eve’s creation from Adam’s rib as a basis for imploring people to be gentle and kind to women. “O Muslims! I advise you to be gentle with women, for they are created from a rib, and the most crooked portion of the rib is its upper part. If you try to straighten it, it will break, and if you leave it, it will remain crooked; so I urge you to take care of the women.” (Saheeh Al-Bukhari)
Dwelling in Paradise
Adam and Eve dwelt in tranquillity in Paradise. This, too, is agreed upon by Islamic, Christian and Jewish traditions. Islam tells us that all of Paradise was theirs to enjoy and God said to Adam, “eat both of you freely with pleasure and delight of things therein as wherever you will...” (Quran 2:35) The Quran does not reveal the exact location of where this Paradise was; however, commentators agree that it is not on the earth, and that the knowledge of the location is of no benefit to mankind. The benefit is in understanding the lesson from the events that took place there.
God continued his instructions to Adam and Eve by warning them “...come not near this tree or you both will be of the wrongdoers.” (Quran 2:35) The Quran does not reveal what type of tree it was; we have no details and seeking such knowledge also produces no benefit. What is understood is that Adam and Eve lived a tranquil existence and understood that they were forbidden to eat from the tree. However, Satan was waiting to exploit the weakness of mankind.
Who is Satan?
Satan is a creature from the world of the Jinn. The Jinn are a creation of God made from fire. They are separate and different from both the Angels and mankind; however, like mankind, they possess the power of reason and can choose between good and evil. The Jinn existed before the creation of Adam[1] and Satan was the most righteous among them, so much so that he was elevated to a high position amongst the Angels.
“The Angels prostrated themselves all of them together. Except Satan, he refused to be among the prostrators. God said: ‘O Satan! What is your reason for not being among the prostrators? ‘Satan said: ‘I am not the one to prostrate myself to a human being, whom You created from sounding clay of altered black smooth mud.’ God said: ‘Then get out from Here for verily you are an outcast or cursed one. Verily the curse shall be upon you till the Day of Resurrection.’” (Quran 15:30-35)
The Role of Satan
Satan was there in the Paradise of Adam and Eve and his vow was to misguide and deceive them and their descendents. Satan said: “…surely I will sit in wait against them (human beings) on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left…” (Quran 7:16-17) Satan is arrogant, and considered himself better then Adam, and thus mankind. He is crafty and cunning, but ultimately understands the weakness of human beings; he recognises their loves and desires.[2]
Satan did not say to Adam and Eve “go eat from that tree” nor did he out rightly tell them to disobey God. He whispered into their hearts and planted disquieting thoughts and desires. Satan said to Adam and Eve, “...Your Lord did not forbid you this tree save that you should become Angels or become of the immortals.” (Quran 7:20) Their minds became filled with thoughts of the tree, and one day they decided to eat from it. Adam and Eve behaved as all human beings do; they became preoccupied with their own thoughts and the whisperings of Satan and they forgot the warning from God.
It is at this point that the Jewish and Christian traditions differ greatly from Islam. At no point do the words of God – the Quran, or the traditions and sayings of Prophet Muhammad - indicate that Satan came to Adam and Eve in the form of a snake or serpent.
Islam in no way indicates that Eve was the weaker of the two, or that she tempted Adam to disobey God. Eating the fruit of the tree was a mistake committed by both Adam and Eve. They bear equal responsibility. It was not the original sin spoken about in Christian traditions. The descendents of Adam are not being punished for the sins of their original parents. It was a mistake, and God, in His infinite Wisdom and Mercy, forgave them both.
Footnotes:
[1] Al Ashqar, U. (2003). The World of Jinn and Devils. Islamic Creed Series. International Islamic Publishing House: Riyadh.
[2] Sheikh ibn Al Qayyim in Ighaathat al Lahfaan.
The Story of Adam (part 3 of 5): The Descent
Islam rejects the Christian concept of original sin and the notion that all humans are born sinners due to the actions of Adam. God says in the Quran:
“And no bearer of burdens shall bear another’s burden.” (Quran 35:18)
Every human being is responsible for his or her actions and is born pure and free from sin. Adam and Eve committed a mistake, they repented sincerely and God in His infinite wisdom forgave them.
“Then they both ate of that tree, and so their private parts appeared to them, and they began to stick on themselves the leaves from Paradise for their covering. Thus did Adam disobey his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness and gave him guidance.” (Quran 20:121-122)
Mankind has a long history of committing mistakes and forgetting. Even so, how was it possible for Adam to have committed such a mistake? The reality was that Adam did not have any experience with the whisperings and ploys of Satan. Adam had seen the arrogance of Satan when he refused to follow the commands of God; he knew that Satan was his enemy but had no familiarity with how to resist Satan’s tricks and schemes. The Prophet Muhammad told us:
“Knowing something is not the same as seeing it.” (Saheeh Muslim)
God said:
“So he (Satan) misled them with deception.” (Quran 7:22)
God tested Adam so that he could learn and gain experience. In this way God prepared Adam for his role on earth as a caretaker and a Prophet of God. From this experience, Adam learned the great lesson that Satan is cunning, ungrateful and the avowed enemy of mankind. Adam, Eve and their descendants learned that Satan caused their expulsion from heaven. Obedience to God and enmity towards Satan is the only path back to Heaven.
God said to Adam:
“Get you down (upon the earth), all of you together, from Paradise, some of you are an enemy to some others. Then, if there comes to you guidance from Me, whoever follows My Guidance shall neither go astray, nor fall into distress and misery.” (Quran 20:123)
The Quran tells us that Adam subsequently received from his Lord some words; a supplication to pray, which invoked God’s forgiveness. This supplication is very beautiful and can be used when asking for God’s pardon of your sins.
“Our Lord! We have wronged ourselves. If you forgive us not and bestow not upon us Your Mercy, we shall certainly be of the losers.” (Quran 7:23)
Mankind continues to commit mistakes and wrong doing, and through them we only harm ourselves. Our sins and mistakes have not harmed, nor will it harm God. If God does not forgive us and have mercy on us, it is we who will surely be among the losers. We need God!
“‘On earth will be a dwelling place for you and an enjoyment, for a time.’ He said: ‘Therein you shall live and therein you shall die, and from it you shall be brought out (resurrected).’” (Quran 7:24–25)
Adam and Eve left heaven and descended upon earth. Their descent was not one of degradation; rather it was dignified. In the English language we are familiar with things being either singular or plural; this is not the case for Arabic. In the Arabic language there is singular, then an extra grammatical number category denoting two. Plural is used for three and more.
When God said: “Get you down, all of you” He used the word for plural indicating that he was not speaking to Adam and Eve alone but that He was referring to Adam, his wife and his descendants – mankind. We, the descendants of Adam, do not belong to this earth; we are here for a temporary time, as is indicated by the words: “for a time.” We belong to the hereafter and are destined to take our place in either Heaven or Hell.
The Freedom to Choose
This experience was an essential lesson and demonstrated free will. If Adam and Eve were to live on earth, they needed to be aware of the tricks and schemes of Satan, they also needed to understand the dire consequences of sin, and the infinite Mercy and Forgiveness of God. God knew that Adam and Eve would eat from the tree. He knew that Satan would strip away their innocence.
It is important to understand that, although God knows the outcome of events before they happen and allows them, he does not force things to happen. Adam had free will and bore the consequences of his deeds. Mankind has free will and thus is free to disobey God; but there are consequences. God praises those who obey his commands and promises them great reward, and He condemns those who disobey him and warns them against doing so.[1]
Where Adam and Eve descended
There are many reports on the subject of where on earth Adam and Eve descended, although none of them come from the Quran or Sunnah. We thus understand that the location of their descent is something that is of no importance, and there is no benefit in this knowledge were we to have it.
We do know however that Adam and Eve descended to earth on a Friday. In a tradition narrated to inform us of the importance of Fridays, the Prophet Muhammad, may the mercy and blessings of God be upon him, said:
“The best of days on which the sun has risen is Friday. One this day Adam was created, and on this day he was descended to earth.” (Saheeh Al-Bukhari)
Footnotes:
[1] Muhammad ibn Al Husain al Ajjurri.
The Story of Adam (part 4 of 5): Life on Earth
Adam and Eve left Paradise and began their life on earth. God had prepared them in many ways. He gave them the experience of struggling against the whisperings and schemes of Satan. He taught Adam the names of everything and instructed him in its properties and usefulness. Adam took up his position as caretaker of the earth and Prophet of God.
Adam, the first Prophet of God was responsible for teaching his wife and offspring how to worship God and seek His forgiveness. Adam established the laws of God and set about trying to support his family and learning to subdue and care for the earth. His task was to perpetuate, cultivate, construct and populate; he was to raise children who would live according to God’s instructions and care for and improve the earth.
Adam’s First Four Children
Adam and Eve’s first children, Cain and his sister, were twins,; Abel and his sister, another set of twins, soon followed. Adam and his family lived in peace and harmony. Cain ploughed the earth while Abel raised livestock. Time passed and the occasion came for the sons of Adam to marry. A group of the companions of Prophet Muhammad including Ibn Abbas and Ibn Masud related that inter-marriage of the male of one pregnancy with the female of another had been the practice among Adam’s children. Therefore we know that God’s plan to fill the earth included each of Adam’s sons marrying the twin sister of the other.
It seems that beauty has played a part in the attraction of men and women since the beginning. Cain was not pleased with the partner chosen for him. Cain began to envy his brother and refused to obey the command of his father and, in doing so, he disobeyed God. God created man with both good and bad tendencies, and the struggle to over come our baser instincts is part of His test for us.
God commanded that each son was to offer a sacrifice. His judgement would favour the son whose offer was the most acceptable. Cain offered his worst grain, but Abel offered his best livestock. God accepted Abel’s sacrifice, so Cain became enraged, threatening to kill his brother.
“And (O Muhammad) recite to them (the Jews) the story of the two sons of Adam (Abel and Cain) in truth; when each offered a sacrifice to God, it was accepted from the one but not from the other. The latter said to the former; ‘I will surely kill you.’” (Quran 5:27)
Abel advised his brother that God would accept good deeds from those that fear and serve Him, but reject the good deeds of those who are arrogant, selfish and disobedient towards God.
“The former said: ‘Verily God accepts only from those who are pious. If you do stretch your hand against me to kill me I shall never stretch my hand against you to kill you, for I fear God; the Lord of mankind, jinn, and all that exists.’” (Quran 5:27-28)
The First Murder
“So the self (base desires) of the other (latter one) encouraged him and made fair seeming to him the murder of his brother; he murdered him and became one of the losers.” (Quran 5:28)
Prophet Muhammad informed us that Cain became angry and hit his brother over the head with a piece of iron. It was also said in another narration that Cain hit Abel over the head while he was sleeping.
“God sent a crow who scratched the ground to show him to hide the dead body of his brother. He (the murderer) said: ‘Woe to me!
Am I not even able to be as this crow and to hide the dead body of my brother?’ Then he became one of those who regretted.” (Quran 5:30)
Adam was devastated; he had lost both his first and second born sons. One had been murdered; the other was won over by mankind’s greatest enemy – Satan. Patiently, Adam prayed for his son, and continued to care for the earth. He taught his many children and grandchildren about God. He told them of his own encounter with Satan and advised them to beware of Satan’s tricks and schemes. Years and years passed, and Adam grew old and his children spread out across the earth.
Adam’s Death
All of mankind are the children of Adam. In one narration, the Prophet Muhammad informed us that God showed Adam his descendants. Adam saw a beautiful light in Prophet David’s eyes and loved him, so he turned to God and said: “Oh God. Give him forty years from my life.” God granted Adam his request, and it was written down and sealed.
Adam’s life span was supposed to be 1000 years but after 960 years the Angel of death came to Adam. Adam was surprised and said “but I still have 40 years to live”. The angel of death reminded him of his gift of 40 years to his beloved descendant Prophet David, but Adam denied it. Many, many years later, the last Prophet Muhammad said: “Adam denied so the children of Adam deny, Adam forgot and his children forget; Adam made mistakes and his children make
mistakes.” (At-Tirmidhi)
In Arabic the word for mankind is insan and it comes from the root word nisyan to forget. This is part of human nature, mankind forgets, and when we forget we deny and reject. Adam forgot (he was not lying), and God forgave him. Adam then submitted to the will of God and died. The Angels descended and washed the body of Prophet Adam an odd number of times; they dug the grave and buried the body of the father of mankind, Adam.
Adam’s successor
Before his death Adam reminded his children that God would never leave them alone or without guidance. He told them God would send other Prophets with unique names, traits and miracles, but they would all call to the same thing – the worship of the One True God. Adam appointed as his successor his son Seth.
The Story of Adam (part 5 of 5): The First Man and Modern Science
In Islam, there is no conflict between faith in God and modern scientific knowledge. Indeed, for many centuries during the Middle Ages, Muslims led the world in scientific inquiry and exploration. The Quran itself, revealed around 14 centuries ago, is filled with facts and imagery that are supported by modern scientific findings. Three of those will be mentioned here. Of them, the development of language and mitrochondrial Eve (genetics) are relatively new areas of scientific research.
The Quran instructs Muslims to “contemplate the wonders of creation” (Quran 3:191)
One of the items for contemplation is the statement:
“Truly, I am going to create man from clay...” (Quran 38:71)
Indeed, many elements present in the earth are also contained in the human body. The most critical component to land-based life is the top soil; that thin layer of dark, organically rich soil in which plants spread out their roots. It is in this thin, vital layer of soil that microorganisms convert raw resources, the minerals that constitute the basic clay of this topsoil, and make them available to the myriad forms of life around and above them.
Minerals are inorganic elements that originate in the earth which the body cannot make. They play important roles in various bodily functions and are necessary to sustain life and maintain optimal health, and thus are essential nutrients.[1] These minerals cannot be man made; they cannot be produced in a laboratory nor can they be manufactured in a factory
With cells consisting of 65-90% water by weight, water, or H2O, makes up most of the human body. Therefore most of a human body’s mass is oxygen. Carbon, the basic unit for organic molecules, comes in second. 99% of the mass of the human body is made up of just six elements: oxygen, carbon, hydrogen, nitrogen, calcium, and phosphorus.[2]
The human body contains trace amounts of almost every mineral on earth; including sulphur, potassium, zinc, copper, iron, aluminium, molybdenum, chromium, platinum, boron, silicon selenium, molybdenum, fluorine, chlorine, iodine, manganese, cobalt, lithium, strontium, aluminium, lead, vanadium, arsenic, bromine and more.[3] Without these minerals, vitamins may have little or no effect. Minerals are catalysts, triggers for thousands of essential enzyme reactions in the body. Trace elements play a key role in the functioning of a healthy human being. It is known that insufficient iodine will induce a disease of the thyroid gland and a deficiency of cobalt will leave us without vitamin B12, and thus unable to manufacture red blood cells.
Another verse to contemplate is:
“He taught Adam all the names of everything.” (Quran 2:31)
Adam was taught the names of everything; the powers of reasoning and free will were given to him. He learned how to categorise things and understand their usefulness. Thus, God taught Adam language skills. He taught Adam how to think – to apply knowledge to solve problems, make plans and decisions and to achieve goals. We, the children of Adam, have inherited these skills in order that we can exist in the world and worship God in the best manner.
Linguists estimate that more than 3000 separate languages exist in the world today, all distinct, so that speakers of one cannot understand those of another, yet these languages are all so fundamentally similar that it is possible to speak of a “human language’ in the singular.[4]
Language is a special form of communication that involves learning complex rules to make and combine symbols (words or gestures) into an endless number of meaningful sentences. Language exists because of two simple principles, - words and grammar.
A word is an arbitrary pairing between a sound or symbol and a meaning. For example, in English the word cat does not look or sound or feel like a cat, but it refers to a certain animal because all of us memorised this pairing as children. Grammar refers to a set of rules for combing words into phrases and sentences. It may seem surprising, but speakers of all 3000 separate languages learned the same four rules of language.[5]
The first language rule is phonology – how we make meaningful sounds. Phonemes are basic sounds. We combine phonemes to form words by learning the second rule: morphology. Morphology is the system we use to group phonemes into meaningful combinations of sounds and words. A morpheme is the smallest, meaningful combination of sounds in a language. After learning to combine morphemes to produce words, we learn to combine words into meaningful sentences. The third language rule governs syntax or grammar. This set of rules specifies how we combine words to form meaningful phrases and sentences. The fourth language rule governs semantics – the specific meaning of words or phrases as they appear in various sentences or contexts.
All children, regardless of where in the world they are, go through the same four language stages because of innate language factors. These factors facilitate how we make speech sounds and acquire language skills. The renowned linguist Noam Chomsky says that all languages share a common universal grammar, and that children inherit a mental programme to learn this universal grammar.[6]
A third verse to ponder is about progeniture:
“O Mankind! Be dutiful to your Lord, Who created you from a single person (Adam) and from Him (Adam) He created his wife (Eve), and from them both He created many men and women.” (Quran 4:1)
The realisation that all mtDNA lineages (Africa, Asia, Europe and the Americas) can be traced back to a single origin is popularly called the “mitochondrial Eve” theory. According to top scientists[7] and cutting-edge research, everyone on the planet today can trace a specific part of his or her genetic heritage back to one woman through a unique part of our genetic makeup, the mitochondrial DNA (mtDNA). The mtDNA of “mitochondrial Eve” has been passed down through the centuries from mother to daughter (men are carriers, but don’t pass it on) and exists within all people living today.[8] It is popularly known as the Eve theory because, as can be deduced from the above, it is passed down through the X chromosome. Scientists are also studying DNA from the Y chromosome (perhaps to be dubbed the “Adam theory”), which is passed only from father to son and is not recombined with the mother’s genes.
These are but three of the many wonders of creation God suggests we contemplate through his verses in the Quran. The entire universe, which was created by God, follows and obeys His laws. Therefore Muslims are encouraged to seek knowledge, explore the universe, and find the “Signs of God” in His creation.
Footnotes:
[1] (http://www.faqs.org/nutrition/Met-Obe/Minerals.html)
[2] Anne Marie Helmenstine, Ph.D., Your Guide to Chemistry.
[3] Minerals and Human Health The Rationale for Optimal and Balanced Trace Element Levels by Alexander G. Schauss, Ph.D.
[4] Pinker, S., & Bloom, P. (1992) Natural Language and natural selection. In Gray. P. (2002). Psychology. 4th ed. Worth Publishers: New York
[5] Plotnick, R. (2005) Introduction to Psychology. 7th Ed .Wadsworth:USA
[6] Gray. P. (2002). Psychology. 4th ed. Worth Publishers: New York
[7] Douglas C Wallace Professor of Biological Sciences and Molecular Medicine. At the University of California.
[8] Discovery channel documentary – The Real Eve.
By Aisha Stacey
The Story ofAdam (part 1 of 5): The First Man
Islam provides us with the astonishing details of the creation of Adam[1]. Both Christian and Jewish traditions are remarkably similar yet importantly different to the Quran. The Book of Genesis describes Adam as being made from “the dust of the earth,” and in the Talmud, Adam is described as being kneaded from mud.
And God said to the angels:
“‘Verily, I am going to place mankind generations after generations on earth.’ They said: ‘Will You place therein those who will make mischief therein and shed blood, while we glorify You with praises and thanks and sanctify You.’ God said: ‘I know that which you do not know.’” (Quran 2:30)
So begins the story of Adam, the first man, the first human being. God created Adam from a handful of soil containing portions from all its varieties on Earth. Angels were sent to earth to collect the soil that was to become Adam. It was red, white, brown, and black; it was soft and malleable, hard and gritty; it came from the mountains and the valleys; from infertile deserts and lush fertile plains and all the natural varieties in between. The descendants of Adam were destined to be as diverse as the handful of soil from which their ancestor was created; all have different appearances, attributes and qualities.
Soil or Clay?
Throughout the Quran, the soil used to create Adam is referred to by many names, and from this we are able to understand some of the methodology of his creation. Each name for soil is used at a different stage of Adam’s creation. Soil, taken from the earth, is referred to as soil; God also refers to it as clay. When it is mixed with water it becomes mud, when it is left to stand the water content reduces and it becomes sticky clay (or mud). If it is again left for some time it begins to smell, and the colour becomes darker – black, smooth clay. It was from this substance that God moulded the form of Adam. His soulless body was left to dry, and it became what is known in the Quran as sounding clay. Adam was moulded from something akin to potter’s clay. When it is rapped it produces a ringing sound.[2]
The First Man is Honoured
And God said, to the Angels:
“And (remember) when your Lord said to the angels: ‘I am going to create a human (Adam) from sounding clay of altered black smooth mud. So when I have fashioned him and breathed into him (his) soul created by Me, then you fall down prostrate to him.” (Quran 38:71-72)
God honoured the first humman, Adam, in countless ways. Allah blew his soul into him, He fashioned him with His own hands and He ordered the Angels to bow down before him. And God said to the Angels:
“....Prostrate to Adam and they prostrated except Iblees (Satan)....” (Quran 7:11)
While worship is reserved for God Alone this prostration by the Angels to Adam was a sign of respect and honour. It is said that, as Adam’s body trembled into life, he sneezed and immediately said ‘All praise and thanks is due to God;’ so God responded by bestowing His Mercy upon Adam. Although this account is not mentioned in either the Quran or the authentic narrations of the Prophet Muhammad, may the mercy and blessings of God be upon him, it is mentioned in some commentaries of the Quran. Thus, in his first seconds of life, the first man is recognized as an honoured creature, covered with the infinite Mercy of God.[3]
It was also said by the Prophet Muhammad that God created Adam in His image.[4] This does not mean that Adam was created to look similar to God, as God is unique in all His aspects, we are unable to comprehend or form an image of Him. It does mean, however, that Adam was given some qualities which also God has, although incomparable. He was given qualities of mercy, love, free will, and others.
The First Greeting
Adam was instructed to approach a group of Angels sitting near to him and greet them with the words Assalamu alaikum (May God’s peace be upon you), they answered ‘and also upon you be God’s peace, mercy and blessings’. From that day forward these words became the greeting of those submitted to God. From the moment of Adam’s creation, we his descendents were instructed to spread peace.
Adam, the Caretaker
God told mankind that He did not create them except that they should worship Him. Everything in this world was created for Adam and his descendants, in order to aid us in our ability to worship and know God. Due to God’s infinite Wisdom, Adam and his descendants were to be the caretakers on earth, so God taught Adam what he needed to know to perform this duty. God mentions:
“He taught Adam all the names of everything.” (Quran 2:31)
God gave Adam the ability to identify and designate names to everything; He taught him language, speech and the ability to communicate. God imbued Adam with an insatiable need for and love of knowledge. After Adam had learned the names and uses for all things God said to the Angels...
“‘tell me the names of these if you are truthful.’ They answered ‘Glory be to You, we have knowledge except what You have taught us. Verily it is You the All Knower, the All Wise.’” (Quran 2:31-32)
God turned to Adam and said:
“‘O Adam! Inform them of their names,’ and when he had informed them of their names, He said: Did I not tell you that I know the unseen in the heavens and the earth, and I know what you reveal and what you have been hiding?” (Quran 2:33)
Adam tried to speak with the Angels, but they were occupied worshipping God. The Angels were given no specific knowledge or freedom of will, their sole purpose being to worship and praise God. Adam, on the other hand, was given the ability to reason, make choices and identify objects and their purpose. This helped to prepare Adam for his coming role on earth. So Adam knew the names of everything, but he was alone in Heaven. One morning Adam awoke to find a woman gazing at him.[5]
Footnotes:
[1] Based on the work of Al Imam ibn Katheer, The Stories of the Prophets.
[2] Saheeh Al-Bukhari
[3] Al Imam ibn Katheer. The Stories of the Prophets.
[4] Saheeh Muslim
[5] Ibn Katheer.
The Story of Adam (part 2 of 5): The Creation of Eve and the Role of Satan
Adam opened his eyes and looked into the beautiful face of a woman gazing down at him. Adam was surprised and asked the woman why she had been created. She revealed that she was to ease his loneliness and bring tranquillity to him. The Angels questioned Adam. They knew that Adam possessed knowledge of things they did not know about and the knowledge mankind would need to occupy the earth. They said ‘who is this?’ and Adam replied ‘this is Eve’.
Eve is Hawwa in Arabic; it comes from the root word hay, meaning living. Eve is also an English variant of the old Hebrew word Havva, also deriving from hay. Adam informed the Angels that Eve was so named because she was made from a part of him and he, Adam, was a living being.
Both Jewish and Christian traditions also maintain that Eve was created from Adam’s rib, although in a literal translation of the Jewish tradition, rib is sometimes referred to as side.
“And God said: ‘O Mankind! Be dutiful to your Lord, Who created you from a single person (Adam) and from Him (Adam) He created his wife (Eve), and from them both He created many men and women.’” (Quran 4:1)
The traditions of Prophet Muhammad relate that Eve was created while Adam was sleeping from his shortest left rib and that, after sometime, she was clothed with flesh. He (Prophet Muhammad) used the story of Eve’s creation from Adam’s rib as a basis for imploring people to be gentle and kind to women. “O Muslims! I advise you to be gentle with women, for they are created from a rib, and the most crooked portion of the rib is its upper part. If you try to straighten it, it will break, and if you leave it, it will remain crooked; so I urge you to take care of the women.” (Saheeh Al-Bukhari)
Dwelling in Paradise
Adam and Eve dwelt in tranquillity in Paradise. This, too, is agreed upon by Islamic, Christian and Jewish traditions. Islam tells us that all of Paradise was theirs to enjoy and God said to Adam, “eat both of you freely with pleasure and delight of things therein as wherever you will...” (Quran 2:35) The Quran does not reveal the exact location of where this Paradise was; however, commentators agree that it is not on the earth, and that the knowledge of the location is of no benefit to mankind. The benefit is in understanding the lesson from the events that took place there.
God continued his instructions to Adam and Eve by warning them “...come not near this tree or you both will be of the wrongdoers.” (Quran 2:35) The Quran does not reveal what type of tree it was; we have no details and seeking such knowledge also produces no benefit. What is understood is that Adam and Eve lived a tranquil existence and understood that they were forbidden to eat from the tree. However, Satan was waiting to exploit the weakness of mankind.
Who is Satan?
Satan is a creature from the world of the Jinn. The Jinn are a creation of God made from fire. They are separate and different from both the Angels and mankind; however, like mankind, they possess the power of reason and can choose between good and evil. The Jinn existed before the creation of Adam[1] and Satan was the most righteous among them, so much so that he was elevated to a high position amongst the Angels.
“The Angels prostrated themselves all of them together. Except Satan, he refused to be among the prostrators. God said: ‘O Satan! What is your reason for not being among the prostrators? ‘Satan said: ‘I am not the one to prostrate myself to a human being, whom You created from sounding clay of altered black smooth mud.’ God said: ‘Then get out from Here for verily you are an outcast or cursed one. Verily the curse shall be upon you till the Day of Resurrection.’” (Quran 15:30-35)
The Role of Satan
Satan was there in the Paradise of Adam and Eve and his vow was to misguide and deceive them and their descendents. Satan said: “…surely I will sit in wait against them (human beings) on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left…” (Quran 7:16-17) Satan is arrogant, and considered himself better then Adam, and thus mankind. He is crafty and cunning, but ultimately understands the weakness of human beings; he recognises their loves and desires.[2]
Satan did not say to Adam and Eve “go eat from that tree” nor did he out rightly tell them to disobey God. He whispered into their hearts and planted disquieting thoughts and desires. Satan said to Adam and Eve, “...Your Lord did not forbid you this tree save that you should become Angels or become of the immortals.” (Quran 7:20) Their minds became filled with thoughts of the tree, and one day they decided to eat from it. Adam and Eve behaved as all human beings do; they became preoccupied with their own thoughts and the whisperings of Satan and they forgot the warning from God.
It is at this point that the Jewish and Christian traditions differ greatly from Islam. At no point do the words of God – the Quran, or the traditions and sayings of Prophet Muhammad - indicate that Satan came to Adam and Eve in the form of a snake or serpent.
Islam in no way indicates that Eve was the weaker of the two, or that she tempted Adam to disobey God. Eating the fruit of the tree was a mistake committed by both Adam and Eve. They bear equal responsibility. It was not the original sin spoken about in Christian traditions. The descendents of Adam are not being punished for the sins of their original parents. It was a mistake, and God, in His infinite Wisdom and Mercy, forgave them both.
Footnotes:
[1] Al Ashqar, U. (2003). The World of Jinn and Devils. Islamic Creed Series. International Islamic Publishing House: Riyadh.
[2] Sheikh ibn Al Qayyim in Ighaathat al Lahfaan.
The Story of Adam (part 3 of 5): The Descent
Islam rejects the Christian concept of original sin and the notion that all humans are born sinners due to the actions of Adam. God says in the Quran:
“And no bearer of burdens shall bear another’s burden.” (Quran 35:18)
Every human being is responsible for his or her actions and is born pure and free from sin. Adam and Eve committed a mistake, they repented sincerely and God in His infinite wisdom forgave them.
“Then they both ate of that tree, and so their private parts appeared to them, and they began to stick on themselves the leaves from Paradise for their covering. Thus did Adam disobey his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness and gave him guidance.” (Quran 20:121-122)
Mankind has a long history of committing mistakes and forgetting. Even so, how was it possible for Adam to have committed such a mistake? The reality was that Adam did not have any experience with the whisperings and ploys of Satan. Adam had seen the arrogance of Satan when he refused to follow the commands of God; he knew that Satan was his enemy but had no familiarity with how to resist Satan’s tricks and schemes. The Prophet Muhammad told us:
“Knowing something is not the same as seeing it.” (Saheeh Muslim)
God said:
“So he (Satan) misled them with deception.” (Quran 7:22)
God tested Adam so that he could learn and gain experience. In this way God prepared Adam for his role on earth as a caretaker and a Prophet of God. From this experience, Adam learned the great lesson that Satan is cunning, ungrateful and the avowed enemy of mankind. Adam, Eve and their descendants learned that Satan caused their expulsion from heaven. Obedience to God and enmity towards Satan is the only path back to Heaven.
God said to Adam:
“Get you down (upon the earth), all of you together, from Paradise, some of you are an enemy to some others. Then, if there comes to you guidance from Me, whoever follows My Guidance shall neither go astray, nor fall into distress and misery.” (Quran 20:123)
The Quran tells us that Adam subsequently received from his Lord some words; a supplication to pray, which invoked God’s forgiveness. This supplication is very beautiful and can be used when asking for God’s pardon of your sins.
“Our Lord! We have wronged ourselves. If you forgive us not and bestow not upon us Your Mercy, we shall certainly be of the losers.” (Quran 7:23)
Mankind continues to commit mistakes and wrong doing, and through them we only harm ourselves. Our sins and mistakes have not harmed, nor will it harm God. If God does not forgive us and have mercy on us, it is we who will surely be among the losers. We need God!
“‘On earth will be a dwelling place for you and an enjoyment, for a time.’ He said: ‘Therein you shall live and therein you shall die, and from it you shall be brought out (resurrected).’” (Quran 7:24–25)
Adam and Eve left heaven and descended upon earth. Their descent was not one of degradation; rather it was dignified. In the English language we are familiar with things being either singular or plural; this is not the case for Arabic. In the Arabic language there is singular, then an extra grammatical number category denoting two. Plural is used for three and more.
When God said: “Get you down, all of you” He used the word for plural indicating that he was not speaking to Adam and Eve alone but that He was referring to Adam, his wife and his descendants – mankind. We, the descendants of Adam, do not belong to this earth; we are here for a temporary time, as is indicated by the words: “for a time.” We belong to the hereafter and are destined to take our place in either Heaven or Hell.
The Freedom to Choose
This experience was an essential lesson and demonstrated free will. If Adam and Eve were to live on earth, they needed to be aware of the tricks and schemes of Satan, they also needed to understand the dire consequences of sin, and the infinite Mercy and Forgiveness of God. God knew that Adam and Eve would eat from the tree. He knew that Satan would strip away their innocence.
It is important to understand that, although God knows the outcome of events before they happen and allows them, he does not force things to happen. Adam had free will and bore the consequences of his deeds. Mankind has free will and thus is free to disobey God; but there are consequences. God praises those who obey his commands and promises them great reward, and He condemns those who disobey him and warns them against doing so.[1]
Where Adam and Eve descended
There are many reports on the subject of where on earth Adam and Eve descended, although none of them come from the Quran or Sunnah. We thus understand that the location of their descent is something that is of no importance, and there is no benefit in this knowledge were we to have it.
We do know however that Adam and Eve descended to earth on a Friday. In a tradition narrated to inform us of the importance of Fridays, the Prophet Muhammad, may the mercy and blessings of God be upon him, said:
“The best of days on which the sun has risen is Friday. One this day Adam was created, and on this day he was descended to earth.” (Saheeh Al-Bukhari)
Footnotes:
[1] Muhammad ibn Al Husain al Ajjurri.
The Story of Adam (part 4 of 5): Life on Earth
Adam and Eve left Paradise and began their life on earth. God had prepared them in many ways. He gave them the experience of struggling against the whisperings and schemes of Satan. He taught Adam the names of everything and instructed him in its properties and usefulness. Adam took up his position as caretaker of the earth and Prophet of God.
Adam, the first Prophet of God was responsible for teaching his wife and offspring how to worship God and seek His forgiveness. Adam established the laws of God and set about trying to support his family and learning to subdue and care for the earth. His task was to perpetuate, cultivate, construct and populate; he was to raise children who would live according to God’s instructions and care for and improve the earth.
Adam’s First Four Children
Adam and Eve’s first children, Cain and his sister, were twins,; Abel and his sister, another set of twins, soon followed. Adam and his family lived in peace and harmony. Cain ploughed the earth while Abel raised livestock. Time passed and the occasion came for the sons of Adam to marry. A group of the companions of Prophet Muhammad including Ibn Abbas and Ibn Masud related that inter-marriage of the male of one pregnancy with the female of another had been the practice among Adam’s children. Therefore we know that God’s plan to fill the earth included each of Adam’s sons marrying the twin sister of the other.
It seems that beauty has played a part in the attraction of men and women since the beginning. Cain was not pleased with the partner chosen for him. Cain began to envy his brother and refused to obey the command of his father and, in doing so, he disobeyed God. God created man with both good and bad tendencies, and the struggle to over come our baser instincts is part of His test for us.
God commanded that each son was to offer a sacrifice. His judgement would favour the son whose offer was the most acceptable. Cain offered his worst grain, but Abel offered his best livestock. God accepted Abel’s sacrifice, so Cain became enraged, threatening to kill his brother.
“And (O Muhammad) recite to them (the Jews) the story of the two sons of Adam (Abel and Cain) in truth; when each offered a sacrifice to God, it was accepted from the one but not from the other. The latter said to the former; ‘I will surely kill you.’” (Quran 5:27)
Abel advised his brother that God would accept good deeds from those that fear and serve Him, but reject the good deeds of those who are arrogant, selfish and disobedient towards God.
“The former said: ‘Verily God accepts only from those who are pious. If you do stretch your hand against me to kill me I shall never stretch my hand against you to kill you, for I fear God; the Lord of mankind, jinn, and all that exists.’” (Quran 5:27-28)
The First Murder
“So the self (base desires) of the other (latter one) encouraged him and made fair seeming to him the murder of his brother; he murdered him and became one of the losers.” (Quran 5:28)
Prophet Muhammad informed us that Cain became angry and hit his brother over the head with a piece of iron. It was also said in another narration that Cain hit Abel over the head while he was sleeping.
“God sent a crow who scratched the ground to show him to hide the dead body of his brother. He (the murderer) said: ‘Woe to me!
Am I not even able to be as this crow and to hide the dead body of my brother?’ Then he became one of those who regretted.” (Quran 5:30)
Adam was devastated; he had lost both his first and second born sons. One had been murdered; the other was won over by mankind’s greatest enemy – Satan. Patiently, Adam prayed for his son, and continued to care for the earth. He taught his many children and grandchildren about God. He told them of his own encounter with Satan and advised them to beware of Satan’s tricks and schemes. Years and years passed, and Adam grew old and his children spread out across the earth.
Adam’s Death
All of mankind are the children of Adam. In one narration, the Prophet Muhammad informed us that God showed Adam his descendants. Adam saw a beautiful light in Prophet David’s eyes and loved him, so he turned to God and said: “Oh God. Give him forty years from my life.” God granted Adam his request, and it was written down and sealed.
Adam’s life span was supposed to be 1000 years but after 960 years the Angel of death came to Adam. Adam was surprised and said “but I still have 40 years to live”. The angel of death reminded him of his gift of 40 years to his beloved descendant Prophet David, but Adam denied it. Many, many years later, the last Prophet Muhammad said: “Adam denied so the children of Adam deny, Adam forgot and his children forget; Adam made mistakes and his children make
mistakes.” (At-Tirmidhi)
In Arabic the word for mankind is insan and it comes from the root word nisyan to forget. This is part of human nature, mankind forgets, and when we forget we deny and reject. Adam forgot (he was not lying), and God forgave him. Adam then submitted to the will of God and died. The Angels descended and washed the body of Prophet Adam an odd number of times; they dug the grave and buried the body of the father of mankind, Adam.
Adam’s successor
Before his death Adam reminded his children that God would never leave them alone or without guidance. He told them God would send other Prophets with unique names, traits and miracles, but they would all call to the same thing – the worship of the One True God. Adam appointed as his successor his son Seth.
The Story of Adam (part 5 of 5): The First Man and Modern Science
In Islam, there is no conflict between faith in God and modern scientific knowledge. Indeed, for many centuries during the Middle Ages, Muslims led the world in scientific inquiry and exploration. The Quran itself, revealed around 14 centuries ago, is filled with facts and imagery that are supported by modern scientific findings. Three of those will be mentioned here. Of them, the development of language and mitrochondrial Eve (genetics) are relatively new areas of scientific research.
The Quran instructs Muslims to “contemplate the wonders of creation” (Quran 3:191)
One of the items for contemplation is the statement:
“Truly, I am going to create man from clay...” (Quran 38:71)
Indeed, many elements present in the earth are also contained in the human body. The most critical component to land-based life is the top soil; that thin layer of dark, organically rich soil in which plants spread out their roots. It is in this thin, vital layer of soil that microorganisms convert raw resources, the minerals that constitute the basic clay of this topsoil, and make them available to the myriad forms of life around and above them.
Minerals are inorganic elements that originate in the earth which the body cannot make. They play important roles in various bodily functions and are necessary to sustain life and maintain optimal health, and thus are essential nutrients.[1] These minerals cannot be man made; they cannot be produced in a laboratory nor can they be manufactured in a factory
With cells consisting of 65-90% water by weight, water, or H2O, makes up most of the human body. Therefore most of a human body’s mass is oxygen. Carbon, the basic unit for organic molecules, comes in second. 99% of the mass of the human body is made up of just six elements: oxygen, carbon, hydrogen, nitrogen, calcium, and phosphorus.[2]
The human body contains trace amounts of almost every mineral on earth; including sulphur, potassium, zinc, copper, iron, aluminium, molybdenum, chromium, platinum, boron, silicon selenium, molybdenum, fluorine, chlorine, iodine, manganese, cobalt, lithium, strontium, aluminium, lead, vanadium, arsenic, bromine and more.[3] Without these minerals, vitamins may have little or no effect. Minerals are catalysts, triggers for thousands of essential enzyme reactions in the body. Trace elements play a key role in the functioning of a healthy human being. It is known that insufficient iodine will induce a disease of the thyroid gland and a deficiency of cobalt will leave us without vitamin B12, and thus unable to manufacture red blood cells.
Another verse to contemplate is:
“He taught Adam all the names of everything.” (Quran 2:31)
Adam was taught the names of everything; the powers of reasoning and free will were given to him. He learned how to categorise things and understand their usefulness. Thus, God taught Adam language skills. He taught Adam how to think – to apply knowledge to solve problems, make plans and decisions and to achieve goals. We, the children of Adam, have inherited these skills in order that we can exist in the world and worship God in the best manner.
Linguists estimate that more than 3000 separate languages exist in the world today, all distinct, so that speakers of one cannot understand those of another, yet these languages are all so fundamentally similar that it is possible to speak of a “human language’ in the singular.[4]
Language is a special form of communication that involves learning complex rules to make and combine symbols (words or gestures) into an endless number of meaningful sentences. Language exists because of two simple principles, - words and grammar.
A word is an arbitrary pairing between a sound or symbol and a meaning. For example, in English the word cat does not look or sound or feel like a cat, but it refers to a certain animal because all of us memorised this pairing as children. Grammar refers to a set of rules for combing words into phrases and sentences. It may seem surprising, but speakers of all 3000 separate languages learned the same four rules of language.[5]
The first language rule is phonology – how we make meaningful sounds. Phonemes are basic sounds. We combine phonemes to form words by learning the second rule: morphology. Morphology is the system we use to group phonemes into meaningful combinations of sounds and words. A morpheme is the smallest, meaningful combination of sounds in a language. After learning to combine morphemes to produce words, we learn to combine words into meaningful sentences. The third language rule governs syntax or grammar. This set of rules specifies how we combine words to form meaningful phrases and sentences. The fourth language rule governs semantics – the specific meaning of words or phrases as they appear in various sentences or contexts.
All children, regardless of where in the world they are, go through the same four language stages because of innate language factors. These factors facilitate how we make speech sounds and acquire language skills. The renowned linguist Noam Chomsky says that all languages share a common universal grammar, and that children inherit a mental programme to learn this universal grammar.[6]
A third verse to ponder is about progeniture:
“O Mankind! Be dutiful to your Lord, Who created you from a single person (Adam) and from Him (Adam) He created his wife (Eve), and from them both He created many men and women.” (Quran 4:1)
The realisation that all mtDNA lineages (Africa, Asia, Europe and the Americas) can be traced back to a single origin is popularly called the “mitochondrial Eve” theory. According to top scientists[7] and cutting-edge research, everyone on the planet today can trace a specific part of his or her genetic heritage back to one woman through a unique part of our genetic makeup, the mitochondrial DNA (mtDNA). The mtDNA of “mitochondrial Eve” has been passed down through the centuries from mother to daughter (men are carriers, but don’t pass it on) and exists within all people living today.[8] It is popularly known as the Eve theory because, as can be deduced from the above, it is passed down through the X chromosome. Scientists are also studying DNA from the Y chromosome (perhaps to be dubbed the “Adam theory”), which is passed only from father to son and is not recombined with the mother’s genes.
These are but three of the many wonders of creation God suggests we contemplate through his verses in the Quran. The entire universe, which was created by God, follows and obeys His laws. Therefore Muslims are encouraged to seek knowledge, explore the universe, and find the “Signs of God” in His creation.
Footnotes:
[1] (http://www.faqs.org/nutrition/Met-Obe/Minerals.html)
[2] Anne Marie Helmenstine, Ph.D., Your Guide to Chemistry.
[3] Minerals and Human Health The Rationale for Optimal and Balanced Trace Element Levels by Alexander G. Schauss, Ph.D.
[4] Pinker, S., & Bloom, P. (1992) Natural Language and natural selection. In Gray. P. (2002). Psychology. 4th ed. Worth Publishers: New York
[5] Plotnick, R. (2005) Introduction to Psychology. 7th Ed .Wadsworth:USA
[6] Gray. P. (2002). Psychology. 4th ed. Worth Publishers: New York
[7] Douglas C Wallace Professor of Biological Sciences and Molecular Medicine. At the University of California.
[8] Discovery channel documentary – The Real Eve.
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