Here’s what I don’t understand about Islam

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I am investigating Judaism (OT), Christianity (NT), and Islam, and I have some questions.

All of the following refers to “the Scriptures” (OT and NT) at the time of Mohammed.

Why does the Quran say (42:13) that it carries on with the religion of the Bible
when there are so many differences, especially between the NT and Quran?

Why does Allah say he is the God of the Bible (29:46) when obviously he is different?

Why do Mulsims insist the Bible was significantly altered before the time of Mohammed
when many Muslim scholars say this idea is ridiculous (and they give the reasons why)?

Why do Muslims insist that Allah failed to preserve His Scriptures? After all of his efforts
to have the OT and NT written, did he really fail to preserve what he wanted to preserve?

Why does the Quran not teach that everyone is a sinner (when obviously everyone is)?
How can anyone say Allah’s prophets never sinned (when even a thought can be a sin)?

Why does the Quran say it is free from contradictions (4:82) when obviously it is not?
2 examples: It praises “the Scriptures”, and then condemns some of its doctrines.
It says Allah is the God of the Bible, and then proceeds to show that he is different.

Why are the Quran stories not the same as the original OT Torah stories?

Why does the Quran not have any concrete plan of salvation like the NT does?

Why does the Quran does not carry on with Allah’s OT and NT blood covenants?

Why is the Quran not as strict as the NT in such things as lying?
Lying in the NT is absolutely forbidden, and there are absolutely no exceptions.

Why does the Quran say to kill apostates (4:89-91) if they refuse to return to Islam?
Why does it say to kill idolaters (9:5) and unbelievers (9:123)?
But, in the NT, Allah has unconditional love (“Love your neighbor as yourself”, etc.)

Why does the Quran not carry on with the “Father God” of the OT and NT?

Why does the Quran not carry on with Allah’s OT and NT names and titles?

Why did Allah not remove the Holy Spirit from Christians when he dumped Christianity?

Why was Gabriel not given the NT “test” to see if he was from Allah or from Satan?
This test (John 4:1-3) is to determine if spirits, angels, etc. are authentic or not.

Why do Muslims insist that Paul had a much different doctrine than Jesus,
and why do they insist that Christians are following Paul and not Jesus?
I’ve compared the doctrines of both, and can find no differences.

Why is the Quran not sufficient on its own? Why are so many hadiths necessary?
The NT stands on its own, and there are no additional books required to explain it.

Hopefully, you can answer some of my questions. Thanks in advance.
 

saifkhan

abd-Allah
peace be upon you!

have you really read Quran or you are just quoting some verses from elsewhere?
make sure that you read them well!

as far as your questions are concerned, it seems like you have very tactfully tried to pick some question to show that you really have read all the scriptures!?....r you joking?!

if you think that OT is correct, and Quran is wrong then how can you find the similarities is stories and incidents?

it seems like in every question, you have claimed the answer to be, so why r you asking?! you have already answered, and again asking? why?

sorry, brother, I would have answered your every single questions, because I need some time to answer your questions, but it seems like you are here with a closed heart, so even if I answer your every question, that would be waste of time!?


Allah guides, who strives to be guided.

salam alaikum
 
Greetings saifkhan,

I have read Quran twice carefully (2 different translations).
These are serious questions from some serious thinking.
Why not pick your favorite question and answer it?
 

uk brother

Junior Member
hi, brother are you muslim?? are you sure its these questions and not islam you dont understand?

also can you

name the scholars that say the bible hasnt be altered?

name the 'muslims' that said Allah failed to preserve His Scriptures? After all of his efforts to have the ot nt written?


Why is the Quran not sufficient on its own? Why are so many hadiths necessary?
The NT stands on its own, and there are no additional books required to explain it. (thats true, stands on its own full of errors).

: The book that was given to Moses and Jesus were given only for those time periods. Where as the Quran is for the whole of mankind up until judgement day. the Hadith is a commentary of the Quran. The Hadith is meant to be a further explanation of the teachings of the Holy Quran.


also brother as far as my understanding goes is is that Luke, John, Matthew who overall have written most of the chapters in the new testament didnt even meet Jesus. what credibility can you give that book??
 

Aapa

Mirajmom
Assalaam walaikum,

First, I am no scholar. I will tackle one question.

Why does the Quran not have a concrete plan of salvation as does the NT.

The entire Quran is a plan of salvation. In each ayat there is a brick to the path of salvation. In the first sura we are told what to do for salvation. We beseech Allah to put us on the path of salvation and we ask to be placed amongst Muslims to ease our burden on the path.

We are told constantly to do good deeds. We are told our duty includes zakat. We are to give charity with our right hand and not let our left hand know what we give. Our intention is taken into account. Those are very simple directions. I can not think of anything easier.

We are reminded by the hadiths of what it takes to strive for salvation. We need to pray, give charity, fast, make pilgrimage, and Believe.

When you use the word NT..I have to remind you that the NT has been altered. Which version of the NT are you making reference. For instance the Scofield Bible is under scrutiny as I write. It was written by a Zionist. The Zondervan NT is radically altered from the Jerusalem Bible which is nothing like the Vulgate and none of these resemble the KJV. Or are you wishing to discuss the NRV. Each is used by a different denomination; and there are differences in the wording.

The Holy Roman Catholic Church would differ in what they consider to ease ones way to salvation and I am sure Martin Luther would agree.

Hence, the NT does not offer a concrete plan for salvation. The Holy Quran was given to us to rectify the alterations made by man. And it contains the blueprint, so to speak, for salvation.
 

Abu Sarah

Allahu Akbar
Staff member
...Peace be upon those who follow true guidance...

Ameer Hassan..welcome to TTI..enjoy ur stay.....i wish you wanna Discover islam..and looking for the Truth..any way i'll answer you insha`Allaah..

Q1:All of the following refers to “the Scriptures” (OT and NT) at the time of Mohammed
..


Allaah says in His Book (interpretation of the meaning):

“And (remember) when ‘Eesa (Jesus), son of Maryam (Mary), said: ‘O Children of Israel! I am the Messenger of Allaah unto you, confirming the Tawraat [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad.’ But when he (Ahmad, i.e. Muhammad) came to them with clear proofs, they said: ‘This is plain magic’”
[al-Saff 61:6]

“Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad) whom they find written with them in the Tawraat (Torah) and the Injeel (Gospel)— he commands them for Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful At-Tayyibaat (i.e. all good and lawful as regards things, deeds, beliefs, persons and foods), and prohibits them as unlawful Al-Khabaa’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods), he releases them from their heavy burdens (of Allaah’s Covenant with the children of Israel), and from the fetters (bindings) that were upon them. So those who believe in him (Muhammad), honour him, help him, and follow the light (the Qur’aan) which has been sent down with him, it is they who will be successful”
[al-A’raaf 7:157]

These two verses indicate that the Prophet (peace and blessings of Allaah be upon him) is mentioned in the Torah and the Gospel (the Bible), no matter how much the Jews and Christians claim that he is not, for the word of Allaah is the best and most truthful of words.
Some of the things mentioned in the previous Books are as follows:

1stlyIn the Torah, in the Book of Deuteronomy 18:18-19 it says:
“I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him.

If anyone does not listen to my words that the prophet speaks in my name, I myself will call him to account.”
(New International Version)

This text is still extant among them. With regard to the phrase “from among their brothers” – if that prophet were to be from among the Children of Israel, it would have said, “I will raise up for them a prophet from among them.” But it says “from among their brothers” – i.e., from among the sons of Ismaa’eel (Ishamel).

2ndly, it says in the Gospel of John 16:6-8, 12-13:
“It is for your good that I am going away. Unless I go away, the Counselor [Paraclete] will not come to you; but if I go, I will send him to you. 8When he comes, he will convict the world of guilt in regard to sin…

I have much more to say to you, more than you can now bear. 13But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come.”
(New International Version)
This cannot apply to anyone except the Prophet (peace and blessings of Allaah be upon him).

3rdly: Ibn al-Qayyim (may Allaah have mercy on him) said: It says in the Torah, in the fifth book [Deuteronomy 33:2]:

“The LORD came from Sinai and dawned over them from Seir; he shone forth from Mount Paran. He came with myriads of holy ones from the south, from his mountain slopes [or: from his right hand went a fiery law for them].”

(New International Version; alternative version of last phrase – the meaning of which is unclear in the original Hebrew texts – is from the King James Version)

This refers to the three Prophethoods: the Prophethood of Moosa (Moses), the Prophethood of ‘Eesa (Jesus) and the Prophethood of Muhammad :saw:(peace and blessings of Allaah be upon him). “Coming from Sinai” refers to the mountain where Allaah spoke to Moosa and called him and told him he was a Prophet. “Dawning over them from Seir” refers to the appearance of the Messiah from Bayt al-Maqdis (Jerusalem). Seir is a village that is still known there to this day. So this was a foretelling of the Prophethood of the Messiah.
“Paran” refers to Makkah. Allaah likens the Prophethood of Moosa to the coming of the dawn, and the Prophethood of the Messiah after him to the rising of the sun, and the Prophethood of the Seal of the Prophets to the sun rising high in the sky and its light reaching all over the earth. And it came to pass exactly as foretold, for Allaah dispelled the night of kufr with the Prophethood of Moosa, and the light increased with the Prophethood of the Messiah, and was completed and reached everywhere on earth with the Prophethood of Muhammad :saw:(peace and blessings of Allaah be upon him). These three Prophets who were mentioned in this foretelling were also mentioned in the beginning of Soorat al-Teen (interpretation of the meaning):
“By the fig, and the olive.
2. By Mount Sinai.
3. By this city of security (Makkah)”
[al-Teen 95:1-3]

End quote. See Hidaayat al-Hayaara, p. 110; and Ibn al-Qayyim’s comments on the Old Testament, Deuteronomy 33:1.

4thly: Shaykh ‘Abd al-Majeed al-Zandaani said in his book al-Bishaaraat bi Muhammad :saw:(peace and blessings of Allaah be upon him) fi’l-Kutub al-Samawiyyah al-Saabiqah that in the 22nd chapter of the Gospel of Barnabas it says:

“And this will continue until there comes Muhammad the Messenger of God who, when he comes, will expose this deceit to those who believe in the laws of God.”

And it says in the Book of Isaiah:

“I have made your name Muhammad O Muhammad, O beloved of the Lord, your name will abide forever.”
And it says in the Book of Isaiah:

“What I have given to him I will not give to anyone else: Ahmad, because he praises God and this praise comes from the best part of the earth, and this will bring joy to mankind and they will recite the word of divine unity on every hill and glorify God in every high place.”

Many scholars have mentioned the places in the Bible where the name of the Prophet :saw:(peace and blessings of Allaah be upon him) is mentioned. Sometimes his name is mentioned clearly, and sometimes he is described in ways that can only apply to him (peace and blessings of Allaah be upon him).

See: What The Bible Says About Muhammed (PBUH)
.....:Muhammad :saw:in the bible
.....: Prophet Muhammad :saw: in the Bible
.....:Muhummed :saw:The Natural Successor To Christ
......: Biblical Prophecies on the Advent of Muhammad :saw:


You should note that the books of the Bible as they exist today have been altered and changed.

see: Concerning the Authenticity of the Bible
....:Unfulfilled Prophecies About Jesus' Birth
....:"50,000 Errors In The Bible"
.....: Is The Bible God's Word?

This fact has been stated by non-Muslim historians, but despite all that we still find in the Bible the foretelling of the coming of the Messenger of Allaah (peace and blessings of Allaah be upon him).

Shaykh Rahmat-Allaah al-Hindi stated that every time the Christians were able to change something they did so, hence you will find that some of the ancient scholars quote passages from the Bible that no longer exist. But there are still other passages that foretell the Prophethood of the Prophet:saw: (peace and blessings of Allaah be upon him) and his coming.

It should be noted that we have to arm ourselves with adequate sound knowledge in order to debate with the Christians, because even if they have no proof, they will still try to sow the seeds of doubt in people’s hearts so that they will give in to these wrong ideas and so that the truth will be concealed.“But Allaah will bring His Light to perfection even though the disbelievers hate (it)”
[al-Saff 61:8 – interpretation of the meaning].

Some of the most useful books on this topic are: Izhaar al-Haqq by Shaykh Rahmat-Allaah al-Hindi; Kitaab Hidaayat al-Hayaara by Ibn Al-Qayyim; and al-Jawaab al-Saheeh by Ibn Taymiyyah.

finally:

Foretelling of the Prophet :saw: in the Bible


We Muslims know well the aayah (Qur’aanic verse) in which Allaah says (interpretation of the meaning):

“Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad) whom they find written with them in the Tawraat (Torah) (Deut, xviii 15) and the Injeel (Gospel) (John, xiv 16), — he commands them for Al-Ma‘roof (i.e. Islâmic Monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful At‑Tayyibaat (i.e. all good and lawful as regards things, deeds, beliefs, persons and foods), and prohibits them as unlawful Al‑Khabaa’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods), he releases them from their heavy burdens (of Allaah’s Covenant with the children of Israel), and from the fetters (bindings) that were upon them. So those who believe in him (Muhammad), honour him, help him, and follow the light (the Qur’aan) which has been sent down with him, it is they who will be successful

[al-A’raaf 7:157]

Ibn Katheer (may Allaah have mercy on him) said in his commentary (tafseer) on this verse:

“ ‘Those who follow the Messenger, the Prophet who can neither read nor write whom they find written with them in the Tawraat (Torah) and the Injeel (Gospel)’ – this is a description of Muhammad (peace and blessings of Allaah be upon him) in the books of the Prophets who gave their nations the glad tidings of his coming and commanded them to follow him. This description is still there in their books and their scholars and rabbis know it. Imaam Ahmad narrated: Ismaa’eel told us from al-Jareeri from Abu Sakhr al-‘Aqeeli, a man from among the Bedouin told me, I brought a milch-camel to Madeenah during the lifetime of the Messenger of Allaah (peace and blessings of Allaah be upon him). When I had sold her, I said, “Let me meet this man [the Prophet (peace and blessings of Allaah be upon him)] and listen to him.” I met him walking between Abu Bakr and ‘Umar, and I followed them until they came to a Jewish man who was reading from a scroll of the Torah, consoling himself for the plight of his son who lay dying, a boy who was very handsome and good looking. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘I ask you by the One Who revealed this Torah, do you find any mention in this book of yours of my attributes and my coming?’ The man gestured with his head to indicate ‘No’. But his son said, ‘Yes indeed, by the One who revealed the Torah, we do find mention of your attributes and your coming in our book, and I bear witness that there is no god except Allaah and that you are the Messenger of Allaah.’ [The Prophet (peace and blessings of Allaah be upon him)] said, ‘Keep this Jew away from your brother.’ Then he took care of shrouding him and praying [the funeral prayer] over him.” This is a qawiy jayyid hadeeth.

It was narrated that ‘Ataa’ ibn Yassaar said: “I met ‘Abd-Allaah ibn ‘Amr and said, ‘Tell me about the attributes of the Messenger of Allaah (peace and blessings of Allaah be upon him) described in the Torah.’ He said, ‘Yes, by Allaah he is described in the Torah as he is described in the Qur’aan (interpretation of the meaning): “Verily, We have sent you (O Muhammad) as a witness, as a bearer of glad tidings, and as a warner” [al-Fath 48:8] – and as a saviour to the unlettered; you are My slave and My messenger; your name is al-Mutawakkil; you are not harsh and aggressive; Allaah will not take him (in death) until He has straightened a crooked nation through him so that they will say that there is no god except Allaah, and has opened hard hearts, deaf ears and blind eyes.’” ‘Ataa’ said: “Then I met Ka’b (who was one of the People of the Book who had become Muslim) and I asked him about that, and he told me exactly the same, not even one letter was different…”

Al-Bukhaari narrated in his Saheeh that ‘Ataa’ ibn Yassaar said: “ I met ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him) and said, ‘Tell me about the description of the Messenger of Allaah (peace and blessings of Allaah be upon him) in the Torah. He said, ‘‘Yes, by Allaah, he is described in the Torah in some of the same terms as he is described in the Qur’aan (interpretation of the meaning): “Verily, We have sent you (O Muhammad) as a witness, as a bearer of glad tidings, and as a warner” [al-Fath 48:8] – and as a saviour to the unlettered; you are My slave and My messenger; your name is al-Mutawakkil; he is not harsh and aggressive, and he does not make a noise in the market-place; he does not repay evil with evil, rather he overlooks and forgives; Allaah will not take him (in death) until He has straightened a crooked nation through him so that they will say that there is no god except Allaah, and has opened hard hearts, deaf ears and blind eyes.’”

(al-Bukhaari, al-Fath, no. 2125)

Allaah did not send any Prophet without taking from him the covenant and promise that if the Prophet Muhammad (peace and blessings of Allaah be upon him) were to appear during his lifetime, he would follow Muhammad (peace and blessings of Allaah be upon him).

Allaah says in Soorat Aal ‘Imraan (which no Christian reads with an open mind but he will become Muslim) (interpretation of the meaning):

“And (remember) when Allaah took the Covenant of the Prophets, saying: ‘Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allaah), and afterwards there will come to you a Messenger (Muhammad) confirming what is with you; you must, then, believe in him and help him.’ Allaah said: ‘Do you agree (to it) and will you take up My Covenant (which I conclude with you)?’ They said: ‘We agree.’ He said: ‘Then bear witness; and I am with you among the witnesses (for this).’”

[Aal ‘Imraan 3:81]

Al-Qurtubi (may Allaah have mercy on him) said in his commentary (tafseer) on this verse:

It is said that Allaah took the covenant from the Prophets that they would confirm one another, and He commanded them to believe in one another. This is the meaning of believing and helping (‘you must, then, believe in him and help him’)… Taawoos said: Allaah took the covenant from the first Prophets that they would believe in the Message of the later Prophets…

The Messenger here is Muhammad (peace and blessings of Allaah be upon him), according to the view of ‘Ali and Ibn ‘Abbaas (may Allaah be pleased with them).

Allaah took the covenant from all the Prophets that they would believe in Muhammad (peace and blessings of Allaah be upon him) if they met him, and He commanded them to take the same covenant from their nations.


peace,
Muhammed Ibn Ulaysh Al-Maaliki
 

Abu Sarah

Allahu Akbar
Staff member
Q2 : Why does the Quran say (42:13) that it carries on with the religion of the Bible
when there are so many differences, especially between the NT and Quran?



you should know the meaning of verse in Soorat al-Shoora (42:13)

(Tafsir Ibn Kathir) said:
The Religion of the Messengers is One

Allah says to this Ummah:

[شَرَعَ لَكُم مِّنَ الِدِينِ مَا وَصَّى بِهِ نُوحاً وَالَّذِى أَوْحَيْنَآ إِلَيْكَ]

(He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you,) Allah mentions the first Messenger who was sent after Adam, that is, Nuh, peace be upon them, and the last of them is Muhammad . Then He mentions those who came in between them who were the Messengers of strong will, namely Ibrahim, Musa and `Isa bin Maryam. This Ayah mentions all five, just as they are also mentioned in the Ayah in Surat Al-Ahzab, where Allah says:

[وَإِذْ أَخَذْنَا مِنَ النَّبِيِّيْنَ مِيثَاقَهُمْ وَمِنْكَ وَمِن نُّوحٍ وَإِبْرَهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَ]

(And (remember) when We took from the Prophets their covenant, and from you, and from Nuh, Ibrahim, Musa, and `Isa son of Maryam.) (33:7). The Message which all the Messengers brought was to worship Allah Alone, with no partner or associate, as Allah says:

[وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ ]

(And We did not send any Messenger before you but We revealed to him (saying): None has the right to be worshipped but I, so worship Me.) (21:25). And according to a Hadith (the Prophet said):

«نَحْنُ مَعْشَرَ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ، دِينُنَا وَاحِد»

(We Prophets are brothers and our religion is one.) In other words, the common bond between them is that Allah Alone is to be worshipped, with no partner or associate, even though their laws and ways may differ, as Allah says.

[لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَـجاً]

(To each among you, We have prescribed a law and a clear way) (5:48). Allah says here:

[أَنْ أَقِيمُواْ الدِّينَ وَلاَ تَتَفَرَّقُواْ فِيهِ]

(saying you should establish religion and make no divisions in it.) meaning, Allah enjoined all the Prophets (peace and blessings of Allah be upon them all) to be as one and He forbade them to differ and be divided. t

[كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ]

(Intolerable for the idolators is that to which you call them.) means, `it is too much for them to bear, and they hate that to which you call them, O Muhammad, i.e., Tawhid.'

[اللَّهُ يَجْتَبِى إِلَيْهِ مَن يَشَآءُ وَيَهْدِى إِلَيْهِ مَن يُنِيبُ]

(Allah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance.) means, He is the One Who decrees guidance for those who deserve it, and decrees misguidance for those who prefer it to the right path. Allah says here;

[وَمَا تَفَرَّقُواْاللَّهِ إِلاَّ مَنبَعْدِ مَا جَآءَهُمُ الْعِلْمُ]

(And they divided not till after knowledge had come to them,) means, their opposition to the truth arose after it had come to them and proof had been established against them. Nothing made them resist in this manner except their transgression and stubbornness.

[وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ إِلَى أَجَلٍ مُّسَمًّى]

(And had it not been for a Word that went forth before from your Lord for an appointed term,) means, were it not for the fact that Allah had already decreed that He would delay the reckoning of His servants until the Day of Resurrection, the punishment would have been hastened for them in this world.

[وَإِنَّ الَّذِينَ أُورِثُواْ الْكِتَـبَ مِن بَعْدِهِمْ]

(And verily, those who were made to inherit the Scripture after them,) means, the later generation which came after the earlier generation which had rejected the truth.

[لَفِى شَكٍّ مِّنْهُ مُرِيبٍ]

(are in grave doubt concerning it. ) means, they do not have any firm conviction in matters of religion; they merely imitate their forefathers, without any evidence or proof. So they are very confused and doubtful.

[فَلِذَلِكَ فَادْعُ وَاسْتَقِمْ كَمَآ أُمِرْتَ وَلاَ تَتَّبِعْ أَهْوَآءَهُمْ وَقُلْ ءَامَنتُ بِمَآ أَنزَلَ اللَّهُ مِن كِتَـبٍ وَأُمِرْتُ لاًّعْدِلَ بَيْنَكُمُ اللَّهُ رَبُّنَا وَرَبُّكُمْ لَنَآ أَعْمَـلُنَا وَلَكُمْ أَعْمَـلُكُمْ لاَ حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ اللَّهُ يَجْمَعُ بَيْنَنَا وَإِلَيْهِ الْمَصِيرُ ]

(15. So unto this then invite (people), and stand firm as you are commanded, and follow not their desires but say: "I believe in whatsoever Allah has sent down of the Book and I am commanded to do justice among you. Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return.'')

Finally:

As Shaykh Ibn ‘Uthaymeen Said in Kitaab Fataawa Islamiyyah, 1/81

There is no doubt that some of the Prophets and Messengers are superior to others; the Messengers are superior to the Prophets, and the “Messengers of strong will” (cf. al-Ahqaaf 46:35) are superior to all the others. The Messengers of strong will are the five whom Allaah has mentioned in two verses of the Qur’aan, the first of which is in Soorat al-Ahzaab:

“And (remember) when We took from the Prophets their covenant, and from you (O Muhammad), and from Nun (Noah), Ibraaheem (Abraham), Moosa (Moses), and ‘Eesa (Jesus) son of Maryam (Mary)”

[al-Ahzaab 33:7 – interpretation of the meaning] – these are Muhammad (peace and blessings of Allaah be upon him), Nooh, Ibraaheem, Moosa and ‘Eesa ibn Maryam.

The second verse is in Soorat al-Shoora:

“He (Allaah) has ordained for you the same religion (Islamic Monotheism) which He ordained for Nooh (Noah), and that which We have revealed to you (O Muhammad), and that which We ordained for Ibraaheem (Abraham), Moosa (Moses‎) and ‘Eesa (Jesus)”

[al-Shoora 42:13 – interpretation of the meaning].

These five are superior to all others.

With regard to what Allaah says concerning the believers (interpretation of the meaning) –

“Each one believes in Allaah, His Angels, His Books, and His Messengers. (They say,) ‘We make no distinction between one another of His Messengers’”
[al-Baqarah 2:136] –

what this means is: we make no distinction between them in terms of belief, we believe that they are all truly Messengers from Allaah, and that they did not tell lies, so they all spoke the truth. This is the meaning of the phrase “We make no distinction between one another of His Messengers”, i.e., in terms of belief: we believe that they were all truly Messengers from Allaah.

But in terms of the kind of belief that implies following, for those who come after the Messenger (peace and blessings of Allaah be upon him), this applies only to the Messenger (peace and blessings of Allaah be upon him). He is the one to be followed because his sharee’ah (law) abrogates all other laws. Hence we know that we must believe in all of them and believe that they are truly Messengers from Allaah, but after the Messenger (peace and blessings of Allaah be upon him) was sent, all previous religions were abrogated by his sharee’ah, and it became obligatory upon all people to follow Muhammad (peace and blessings of Allaah be upon him) only. Allaah by His wisdom abrogated all religions apart from the religion of the Messenger (peace and blessings of Allaah be upon him), hence He says (interpretation of the meaning):

“Say (O Muhammad): O mankind! Verily, I am sent to you all as the Messenger of Allaah — to Whom belongs the dominion of the heavens and the earth. Laa ilaaha illa Huwa (none has the right to be worshipped but He). It is He Who gives life and causes death. So believe in Allaah and His Messenger (Muhammad), the Prophet who can neither read nor write (i.e. Muhammad), who believes in Allaah and His Words [(this Qur’aan), the Tawraat (Torah) and the Injeel (Gospel) and also Allaah’s Word: “Be!” — and he was, i.e. ‘Eesa (Jesus) son of Maryam (Mary)], and follow him so that you may be guided” [al-A’raaf 7:158].

So all religions other than that of the Messenger :saw:(peace and blessings of Allaah be upon him) are abrogated, but we must still believe in the Messengers and that they are true.

peace,
Muhammed Ibn Ulaysh Al-Maaliki
 

Abu Sarah

Allahu Akbar
Staff member
Why does the Quran say (42:13) that it carries on with the religion of the Bible
when there are so many differences, especially between the NT and Quran?

Why does Allah say he is the God of the Bible (29:46) when obviously he is different?

Why do Mulsims insist the Bible was significantly altered before the time of Mohammed
when many Muslim scholars say this idea is ridiculous (and they give the reasons why)?

Why do Muslims insist that Allah failed to preserve His Scriptures? After all of his efforts
to have the OT and NT written, did he really fail to preserve what he wanted to preserve?
(Tafsir Ibn Kathir) said:
Arguing with the People of the Book

What is meant here is that anyone who wants to find out about religion from them should argue with them in a manner that is better, as this will be more effective. Allah says:

[ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ]

(Invite to the way of your Lord with wisdom and fair preaching...) (16:125) And Allah said to Musa and Harun when he sent them to Fir`awn:

[فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى ]

(And speak to him mildly, perhaps he may accept admonition or fear.) (20:44) Allah says here:

[إِلاَّ الَّذِينَ ظَلَمُواْ مِنْهُمْ]

(except with such of them as do wrong; ) meaning, those who turn away from the truth, turning a blind eye to clear evidence, being stubborn and arrogant. In this case you should progress from debate to combat, fighting them in such a way as to deter them from committing aggression against you. Allah says:

[لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَـتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَـبَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ وَأَنزْلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ]

(Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance that mankind may keep up justice. And We brought forth iron wherein is mighty power) until: r

[إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ]

(Verily, Allah is All-Strong, All-Mighty) (57:25). Jabir said: "We were commanded to strike with the sword whoever opposes the Book of Allah.'' And His saying:

[وَقُولُواْ ءَامَنَّا بِالَّذِى أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ]

(and say (to them): "We believe in that which has been revealed to us and revealed to you; ) means, `if they tell you something which you do not know to be true or false, say to them: We do not hasten to say it is a lie, because it may be true, and we do not hasten to say it is true because it may be false. We believe in it in general, under the condition that it has been revealed and has not been altered or deliberately misinterpreted.' Imam Al-Bukhari, may Allah have mercy on him, recorded that Abu Hurayrah, may Allah be pleased with him, said, "The People of the Book used to read the Tawrah in Hebrew and explain it in Arabic to the Muslims. The Messenger of Allah said:

«لَا تُصَدِّقُوا أَهْلَ الْكِتَابِ وَلَا تُكَذِّبُوهُمْ، وَقُولُوا: آمَنَّا بِاللهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَيْكُمْ، وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ، وَنَحْنُ لَهُ مُسْلِمُون»

(Do not believe the People of the Book and do not deny them. Say: "We believe in Allah and what has been revealed to us and what has been revealed to you. Our God and your God is One, and to Him we have submitted.'')'' This Hadith was narrated only by Al-Bukhari. Al-Bukhari recorded that Ibn `Abbas said: "How can you ask the People of the Book about anything, when your Book that was revealed to the Messenger of Allah is more recent, you read it pure and uncontaminated, it tells you that the People of the Book altered and changed the Book, that they write the Book with their own hands and then say, `This is from Allah,' to purchace with it a small price Should not the knowledge that you have, prevent you from asking them No, by Allah, we have never seen any of them asking you about what was sent down to you.'' Al-Bukhari recorded that Humayd bin `Abdur-Rahman heard Mu`awiyah talking to a group of Quraysh in Al-Madinah. He mentioned Ka`b Al-Ahbar, and said: "He was one of the most truthful of those who narrated from the People of the Book, even though we found that some of what he said might be lies.'' I say, this means that some of what he said could be classified linguistically as lies, but he did not intend to lie, because he was narrating from manuscripts which he thought were good, but they contained fabricated material, because they did not have people who were so conscientious in memorizing the Scriptures by heart as the people of this great Ummah.

[وَكَذَلِكَ أَنزَلْنَآ إِلَيْكَ الْكِتَـبَ فَالَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ يُؤْمِنُونَ بِهِ وَمِنْ هَـؤُلاءِ مَن يُؤْمِنُ بِهِ وَمَا يَجْحَدُ بِـايَـتِنَآ إِلاَّ الْكَـفِرونَ - وَمَا كُنتَ تَتْلُو مِن قَبْلِهِ مِن كِتَـبٍ وَلاَ تَخُطُّهُ بِيَمِينِكَ إِذاً لاَّرْتَـبَ الْمُبْطِلُونَ - بَلْ هُوَ ءَايَـتٌ بَيِّنَـتٌ فِى صُدُورِ الَّذِينَ أُوتُواْ الْعِلْمَ وَمَا يَجْحَدُ بِـَايَـتِنَآ إِلاَّ الظَّـلِمُونَ ]

(47. And thus We have sent down the Book to you, and those whom We gave the Scripture believe therein as also do some of these and none but the disbelievers reject Our Ayat.) (48. Neither did you read any book before it nor did you write any book with your right hand. In that case, indeed, the followers of falsehood might have doubted.) (49. Nay, but it is clear Ayat, (preserved) in the breasts of those who have been given knowledge. And none but the wrongdoers deny Our Ayat.)


Shaykh Ibn Sa’di (may Allaah have mercy on him) said in his Tafseer: Here Allaah is forbidding arguing with the People of the Book, if it is done with no knowledge of argument or with no appropriate basis, and He says that we should not argue with them except in a way that is better, with a good attitude, kindness and gentle speech, calling to the truth and making it attractive, and refuting falsehood and making it unattractive, in the most effective manner. The purpose behind it should not simply be to debate and argue, and loving to win, rather the purpose should be to demonstrate the truth and guide people. End quote. Tafseer al-Sa’di 743.

Al-Qurtubi said in his Tafseer: It is permissible to argue with the people of the Book in the way that is better, in the sense of calling them to Allaah and pointing out the sound evidence and proofs, in the hope that they may respond to the call of faith, not by way of proving them to be wrong and treating them harshly. End quote.

...........................................................................
then we should knowThe differences& Similarities Between Islam And Christianity..then now you know Basic Beliefs: Christian versus Muslim..i think you know also Concept of God in Christianity and His Name..But if Jesus is GOD i'll sayJesus is not God and Never Was and he isn't Son of God..and we don't believe in The trinity..see A Comparison:views of Jesus.. then how is our lord is their lord..also Jews have a lot of misguidance in their believe ..But you should know that we believe in The Oneness of God is the message of Mousa,Jesus and all the Prophets, peace be upon them.. and we believe in [URL="http://www.turntoislam.com/forum/showthread.php?t=2182"]Christianity:The Original and the Present Reality and The True Message of Jesus Christ But The Gospels have been tampered with a great deal [/URL] and Christianity was mixed with polytheistic beliefs...andDistorted the Religion of the Messiah..

peace,

Muhammed Ibn Ulaysh Al-Maaliki
 

Abu Sarah

Allahu Akbar
Staff member
Why does the Quran not teach that everyone is a sinner (when obviously everyone is)?

As regards original sin, this matter needs to be approached from several angles.

Firstly: The Islamic belief concerning human sin is: the individual bears the responsibility for his own sin; no one else should bear this burden for him, nor should he bear the burden for anyone else. Allah says (interpretation of the meaning): “And no bearer of burdens shall bear another’s burden…” [Faatir 35:18]. This refutes the idea of original sin. If the father commits a sin, what fault is that of his children and grandchildren? Why should they bear the burden of a sin that someone else committed? The Christian belief that the descendents should bear the sin of their father is the essence of injustice. How can any sane person say that the sin should be carried down the centuries by all of humanity, or that the children, grandchildren and subsequent descendants should be tainted because of their father’s sin?

Secondly, making mistakes is a part of human nature. Our Prophet (peace and blessings of Allaah be upon him) said, “Every son of Aadam is bound to commit sins…” (reported by al-Tirmidhi, 2423), but Allaah has not left man unable to do anything about the mistakes that he makes. He gives man the opportunity to repent, and so the hadeeth (words of the Prophet (peace and blessings of Allaah be upon him) quoted above concludes: “…and the best of those who commit sins are those who repent.” The mercy of Allaah is clear in the teachings of Islam, as Allaah calls His servants (interpretation of the meaning): “Say, ‘O My servants who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.” [al-Zumar 39:53]

This is human nature, and this is the solution to the problem of sin. But to make this human nature, which is bound to make mistakes, a barrier between the servant and his Lord which will prevent him from ever earning the pleasure of God, and to say that the only way to reach God is through His sending His (so-called) son down to earth to be humiliated and crucified while his father looks on, so that mankind could be forgiven, is an extremely odd idea. Just describing it sounds so unlikely that there is no longer any need to refute it in detail. Once, when discussing this issue with a Christian, I said, “If you say that God sent down His son to be crucified to atone for the sins of the people alive at his time and afterwards, what about those who had come before and died as sinners before the time of Christ, and had no opportunity to know about him and believe in the Crucifixion so that their sins might be forgiven?” All he could say was: “No doubt our priests have an answer to that!” Even if they do have an answer, it is bound to be concocted. There is no real answer.

If you really examine the Christian teaching on human sin with an open mind, you will see that they say that God sacrificed His only son to atone for the sins of mankind, and that this son was a god. If it was true that he was a god who was beaten, insulted and crucified, and died, then this doctrine contains elements of blasphemy because it accuses God of weakness and helplessness. Is God really incapable of forgiving the sins of all His servants with just one word? If He is Able to do all things (and the Christians do not dispute this fact), then why would He need to sacrifice His son in order to achieve the same thing? (Glorified and exalted be He far above what the wrongdoers say about Him!)

“He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.” [al-An’aam 6:101 – interpretation of the meaning]

An ordinary man would not accept anyone harming his child; he would come to his defence, and would never hand him over to an enemy who would insult him, let alone leave him to face the worst kind of death. If this is the attitude of a mere created being, what then of the Creator?

Thirdly, the Christian doctrine of original sin has a negative effect because, as you have mentioned, it does not require any duties of man other than to believe that God sent His son to this earth to be crucified and to die to atone for the sins of mankind. Thus a person becomes a Christian and is to earn the pleasure of God and be admitted to heaven. Moreover, the Christian believes that everything that happened to the son of God was only to atone for his sins, past present and future, so there is no need to wonder why Christian societies have seen such an increase in murder, rape, robbery, alcoholism and other problems. After all, did not Christ die to atone for their sins, and haven’t their sins been wiped out, so why should they stop doing these things? Tell me, by your Lord, why do you sometimes execute murderers, or put criminals in jail, or punish them in other ways, if you believe that the criminal’s sins have all be atoned for and forgiven through the blood of Christ? Is this not a strange contradiction?


How can anyone say Allah’s prophets never sinned (when even a thought can be a sin)

Let us talk about The infallibility of the Prophets


The Prophets are the best of mankind, and the most noble of creation before Allaah. Allaah chose them to convey the call of Laa ilaaha ill-Allaah to mankind, and Allaah has made them the intermediaries between Him and His creation in conveying His Laws. They were commanded to convey the message from Allaah, as He says (interpretation of the meaning):

“They are those whom We gave the Book, Al‑Hukm (understanding of the religious laws), and Prophethood. But if these disbelieve therein (the Book, Al‑Hukm and Prophethood), then, indeed We have entrusted it to a people (such as the Companions of Prophet Muhammad) who are not disbelievers therein”
[al-An’aam 6:89]

The Prophets’ task was to convey the message from Allaah even though they were human, hence the issue of infallibility may be examined from two angles:

1 – Infallibility in conveying the message

2 – Infallibility from human error


Firstly: With regard to the first issue, the Prophets were infallible in conveying the message from Allaah. They did not conceal anything that Allaah had revealed to them, and they did not add anything from themselves. Allaah said to His Prophet Muhammad (peace and blessings of Allaah be upon him) (interpretation of the meaning):

“O Messenger (Muhammad)! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allaah will protect you from mankind”
[al-Maa'idah 5:67]

“And if he (Muhammad) had forged a false saying concerning Us (Allaah),

We surely would have seized him by his right hand (or with power and might),

And then We certainly would have cut off his life artery (aorta),

And none of you could have withheld Us from (punishing) him”

[al-Haaqqah 69:44-47]

And Allaah says (interpretation of the meaning):

“And he (Muhammad) withholds not a knowledge of the Unseen”

[al-Takweer 81:24]

Shaykh ‘Abd al-Rahmaan ibn Sa’di (may Allaah have mercy on him) said in his commentary on this verse: He is not stingy with that which Allaah has revealed to him, concealing some of it. Rather he (peace and blessings of Allaah be upon him) the most trustworthy of the inhabitants of heaven and the people of earth, the one who conveys the message of his Lord, the faithful conveyor (of the message). He does not withhold any part of it, from rich or poor, from ruler or subject, from male or female, from city-dweller or Bedouin. Hence Allaah sent him to an illiterate and ignorant nation, and he (peace and blessings of Allaah be upon him) did not die until they had become knowledgeable scholars, steeped in knowledge…

End quote.

So with regard to conveying the religion of his Lord, the Prophet (peace and blessings of Allaah be upon him) did not make any mistakes at all, whether major or minor, rather he was infallible and under the constant protection of Allaah.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said in Fataawa Ibn Baaz, 6/371:

All the Muslims are unanimously agreed that the Prophets (peace be upon them) – especially Muhammad (peace and blessings of Allaah be upon him) – are infallible and protected from error in that which they conveyed from Allaah. Allaah says (interpretation of the meaning):

“By the star when it goes down (or vanishes).

Your companion (Muhammad) has neither gone astray nor has erred.

Nor does he speak of (his own) desire.

It is only a Revelation revealed.

He has been taught (this Qur’aan) by one mighty in power [Jibreel (Gabriel)]”

[al-Najm 53:1-5]

Our Prophet Muhammad (peace and blessings of Allaah be upon him) is infallible in all that he conveyed from Allaah, in word and deed and in what he approved of. There is no dispute on this point among the scholars.

End quote.

The ummah is agreed that the Messengers are infallible in their conveying the message. They did not forget anything that Allaah revealed to them, except for things that were abrogated. And Allaah guaranteed His Messenger (peace and blessings of Allaah be upon him) that he would remember it and would not forget it, except for that which Allaah wanted him to forget, and He guaranteed to remember the whole Qur’aan in his heart. Allaah said (interpretation of the meaning):

“We shall make you to recite (the Qur’aan), so you (O Muhammad) shall not forget (it)”

[al-A’la 87:7]

“It is for Us to collect it and to give you (O Muhammad) the ability to recite it (the Qur’aan).

And when We have recited it to you [O Muhammad through Jibreel (Gabriel)], then follow its (the Qur’aan’s) recitation”

[al-Qiyaamah 75:17-18]

Shaykh al-Islam [Ibn Taymiyah] said in Majmoo’ al-Fataawa, 18/7]:

The verses which point to the Prophethood of the Prophets indicate that they are infallible with regard to the message that they convey from Allaah, so what they convey from their Lord can only be true. This is the meaning of Prophethood and this implies [?] that Allaah tells [the Prophet] of the unseen and he tells the people of the unseen. So the Messenger is commanded to call people and to convey the message to them.

End quote.

Secondly: With regard to the Prophets as people, they may make mistakes. This may be discussed as follows:

1 –They do not commit major sins

With regard to major sins, the Prophets do not commit major sins at all, and they are protected from such major sins both before their missions began or afterwards.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa, 4/319:

The view that the Prophets are infallible and protected against committing major sins, as opposed to minor sins, is the view of the majority of Muslim scholars and of all groups. It is also the view of the scholars of tafseer and hadeeth and fuqaha’. Indeed, nothing has been narrated from any of the salaf, imams, Sahaabah, Taabi’een and those who followed them except that which is in accordance with this view.

End quote.

2 – Matters that have nothing to do with conveying the message and the revelation.

With regard to minor sins, these may be committed by them, or by some of them. Hence the majority of scholars are of the view that they are not infallible when it comes to minor sins. But if they committed such actions they were not left to persist therein, rather Allaah pointed that out to them and they hastened to repent therefrom.

The evidence that they might commit minor sins and that they were not left to persist therein is the verses in which Allaah says of Adam (interpretation of the meaning):

“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”
[Ta-Ha 20:121-122]

This indicates that Adam committed sin, but he was not left to persist therein, and he repented to Allaah from that.

And Allaah says (interpretation of the meaning):

“He said: ‘This is of Shaytaan’s (Satan’s) doing, verily, he is a plain misleading enemy.’

He said: ‘My Lord! Verily, I have wronged myself, so forgive me.’ Then He forgave him. Verily, He is the Oft‑Forgiving, the Most Merciful”

[al-Qasas 28:15-16]

So Moosa (peace be upon him) confessed his sin and sought forgiveness from Allaah after he killed the Egyptian, and Allaah forgave him his sin.

And Allaah says (interpretation of the meaning):

“and he [Dawood] sought forgiveness of his Lord, and he fell down prostrate and turned (to Allaah) in repentance.

So We forgave him that, and verily, for him is a near access to Us, and a good place of (final) return (Paradise)”

[Saad 38:23-24]

Dawood’s sin was hastening to pass judgement before hearing the case of the second disputant.

And our Prophet Muhammad (peace and blessings of Allaah be upon him) was rebuked by his Lord for several things that are mentioned in the Qur’aan, such as the following (interpretation of the meaning):

“O Prophet! Why do you forbid (for yourself) that which Allaah has allowed to you, seeking to please your wives? And Allaah is Oft‑Forgiving, Most Merciful”
[al-Tahreem 66:1]

This refers to the well-known story with some of his wives.

Allaah also rebuked His Prophet (peace and blessings of Allaah be upon him) concerning the prisoners of war at Badr:

Muslim narrated in his Saheeh (4588) that Ibn ‘Abbaas said: When the prisoners were taken captive, the Messenger of Allaah (S) (peace and blessings of Allaah be upon him) said to Abu Bakr and ‘Umar (may Allaah be pleased with them): “What do you think about these prisoners?” Abu Bakr said: “O Prophet of Allaah, they are our cousins and kinsmen. I think that we should accept a ransom from them which will give us some support against the kuffaar, and perhaps Allaah will guide them to Islam.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “What do you think, O Ibn al-Khattaab?” He said: “I say, no, by Allaah, O Messenger of Allaah. I do not agree with Abu Bakr. I think that you should hand them over to us so that we may strike their necks (execute them). Hand over ‘Aqeel to ‘Ali so that he may strike his neck, and hand over So and so – a relative of ‘Umar – to me, for these are the leaders and veterans of kufr.” The Messenger of Allaah (peace and blessings of Allaah be upon him) liked what Abu Bakr said and he did not like what I [‘Umar] said. The next day I came and found the Messenger of Allaah (peace and blessings of Allaah be upon him) and Abu Bakr weeping. I said: “O Messenger of Allaah, tell me, what has made you and your companion weep? If there is a reason to weep, I will weep with you, and there is no reason, I will pretend to weep in sympathy with you because you are weeping.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I am weeping because I was shown the torture to which they were subjected. It was brought as close to me as this tree” – a tree which was near the Prophet of Allaah (peace and blessings of Allaah be upon him) – then Allaah revealed the words (interpretation of the meaning):

“It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allaah desires (for you) the Hereafter. And Allaah is All-Mighty, All-Wise.

Were it not a previous ordainment from Allaah, a severe torment would have touched you for what you took.

So enjoy what you have gotten of booty in war, lawful and good”

[al-Anfaal 8:67-69]

So Allaah permitted booty to them.

From this hadeeth it is clear that when the Prophet (peace and blessings of Allaah be upon him) chose to ransom the prisoners, this was a decision that he made by ijtihaad after consulting his companions, and he had no revelation from Allaah concerning that.

The words of Allaah (interpretation of the meaning):

“(The Prophet) frowned and turned away.

Because there came to him the blind man (i.e. ‘Abdullaah bin Umm Maktoom, who came to the Prophet while he was preaching to one or some of the Quraysh chiefs)”

[‘Abasa 80:1-2]

This is the famous story of the great companion ‘Abd-Allaah ibn Umm Maktoom and the Messenger of Allaah (peace and blessings of Allaah be upon him), when Allaah rebuked him.

Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fataawa, 4/320:

What has been narrated from the majority of scholars is that they (the Prophets) are not infallible with regard to minor sins, but they are not left to persist therein. They do not say that this does not happen under any circumstances. The first group from whom it was narrated that they are infallible in all cases, and who say that the most, are the Raafidis (Shi’ah), who say that they are infallible and protected even against forgetfulness and misunderstanding.

End quote.

Some people think this is too much to suggest that Prophets may commit sin, and misinterpret some of the texts of the Qur’aan and Sunnah which indicate that. Two specious arguments lead them to do that:

(i) – The fact that Allaah has commanded us to follow the Messengers and take them as our example. The command to follow them is taken as meaning that everything they did is an example for us to follow, and that every action and belief of theirs is an act of worship. If we suggest that that the Messenger (peace and blessings of Allaah be upon him) committed a sin, there will be a dilemma, because that implies that we are commanded to imitate this sin which was committed by the Prophet because we are commanded to follow his example, but at the same time we should no agree with it or do it, because it is a sin.

This argument is valid and is appropriate if the sin is hidden and not obvious in such a way that it could be confused with acts of obedience. But Allaah has explained to His Messengers where they went wrong and enabled them to repent without delay.

(ii) – Sins contradict perfection and are a shortcoming. This is true if they are not accompanied by repentance, for repentance brings forgiveness of sin, and does not contradict perfection or bring blame upon a person. Rather in many cases a person may be better after repenting than he was before he fell into sin. It is well known that no Prophet committed sin but he hastened to repent and seek forgiveness. The Prophets did not persist in sin or delay repentance, for Allaah protected them from that, and after repenting they became more perfect than they were before.

3 – Unintentional mistakes with regard to some worldly matters

With regard to mistakes in some worldly matters, it is permissible for them to make such mistakes although their reason is sound and their insight is strong. This happened to several of the Prophets including our Prophet Muhammad (peace and blessings of Allaah be upon him). This happened with regard to various spheres of life such as medicine, agriculture, etc.

Muslim narrated in his Saheeh (6127) that Raafi’ ibn Khadeej said: The Prophet of Allaah (peace and blessings of Allaah be upon him) came to Madeenah and found them pollinating the palm trees. He said: “What are you doing?” They said: “We always do this.” He said: “Perhaps if you do not do it, that will be better.” So they did not do it, and the harvest failed. They told him about that and he said: “I am only human. If I tell you to do something with regard to your religion, then do it, but if I tell you to do something based on my own opinion, then I am only human.” Hence it is known that the Prophets are infallible and protected from error with regard to the Revelation, so we should beware of those who cast aspersions upon the Messenger’s conveying of the Message and his laws, and say that it is his own personal opinion. The Prophet (peace and blessings of Allaah be upon him) could never do such a thing. Allaah says (interpretation of the meaning):

“Nor does he speak of (his own) desire.

It is only a Revelation revealed”

[al-Najm 53:3-4]

The Standing Committee was asked: Do the Prophets and Messengers make mistakes?

They replied:

Yes, they make mistakes but Allaah does not let them persist in their mistakes, rather he points out their mistakes to them as a mercy to them and their nations, and He forgives them for their mistakes, and accepts their repentance by His Grace and Mercy, for Allaah is Oft-Forgiving, Most Merciful, as will be clear to anyone who studies the verses of the Qur’aan which speak of that.

Fataawa al-Lajnah al-Daa’imah, 3/194

..............................................................
Did the Prophet :)saw:) commit sin

Firstly: the use of the word “sin” in the question is a grave mistake, because sin (khatee’ah, pl. khataayaa) is impossible in the case of the Messengers. It is more correct to say mistakes, because a mistake may be made unintentionally, which is not the case with sins.

Secondly: with regard to sins, the Messengers, including Muhammad (peace and blessings of Allaah be upon him), never committed any sin intentionally as an act of disobedience towards Allaah after receiving their Mission (risaalah). This is according to the consensus of the Muslims. They were protected from major sins (kabaa’ir) but not from minor sins (saghaa’ir).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

The view that the Prophets were protected from major sins (kabaa’ir) but not from minor sins (saghaa’ir) is the view of the majority of the scholars of Islam and all the sects… It is also the view of the majority of the scholars of tafseer and hadeeth, and of the fuqahaa’. Nothing was reported from any of the Salaf, Imaams, Sahaabah, Taabi’een or the successive generation that does not agree with this view.

(Majmaa’ al-Fataawaa, 4/319).

This question was posed to the Standing Committee on this topic:

Question:

Some people, including the heretics, say that the Prophets and Messengers could make mistakes, i.e., they could make mistakes like all other people. They say that the first mistake ever made was when the son of Adam, Qaabeel, killed Haabeel… and when the two angels came to Dawood, he listened to the first and did not listen to what the second had to say… and the story of Yoonus when the big fish swallowed him; and the story of the Messenger with Zayd ibn Haarithah, they say that he concealed something which he should have declared openly; and with his Sahaabah, he told them, “You know better about your worldly affairs,” and they say that this is because he made a mistake in this regard; and what happened with the blind man, which is referred to in the aayah (interpretation of the meaning), “(The Prophet) frowned and turned away, because there came to him the blind man…” [‘Abasa 80:1-2]. Could the Prophets and Messengers really make mistakes? How can we respond to these sinners [who say these things]?


Answer:

Yes, the Prophets and Messengers made mistakes, but Allaah did not approve of their mistakes; rather, He pointed out their mistakes as a Mercy to them and their ummahs, and He forgave their mistakes and accepted their repentance as a Grace and Mercy, for Allaah is Oft-Forgiving, Most Merciful. This will be clear to anyone who checks out the aayaat of the Qur’aan in which the matters raised in the question are discussed… With regard to the sons of Aadam, even though they were not Prophets… Allaah explained how evil was the deed which he did to his brother…

(Fataawaa al-Lajnah al-Daa’imah, no. 6290, 3/194).

Thirdly: before they were given their Mission (risaalah), the scholars have said that it is possible that they may have committed some minor sins, but they were protected from committing major sins such as zinaa, drinking wine, etc.

But after they received their Mission, the correct view is that they may have committed some minor mistakes but this was not approved of and they were rebuked.

Shaykh al-Islam [Ibn Taymiyah] said:

Most of the reports from the majority of scholars state that they were not infallible with regard to minor mistakes, but they were not allowed to persist in them; they do not say that this could never happen at all. The first suggestion that they were completely infallible came from the Raafidis, who say that they are so infallible that they could never make any mistake even by way of forgetfulness and misunderstanding.

(Majmoo’ al-Fataawaa, 4/320).

They are infallible with regard to conveying the Message from Allaah, may He be exalted.

Shaykh al-Islam [Ibn Taymiyah] (may Allaah have mercy on him) said:

The aayaat which indicate the Prophethood of the Prophets also indicate that they are infallible with regard to the conveying of the Message from Allaah; so what they say can only be true. This is the meaning of Prophethood, which implies that Allaah tells the Prophet something of the Unseen and he tells it to the people. And the Messenger is commanded to call the people to Allaah and to convey the message of his Lord.

(Majmoo’ al-Fataawaa, 18/7)

Fourthly: mistakes which are committed unintentionally are of two types:

With regard to worldly matters: this happened to the Messenger of Allaah (peace and blessings of Allaah be upon him). With regard to agriculture, medicine, carpentry, etc., he was like all other people. Allaah did not tell us that he was sent to us as a businessman or a farmer or a carpenter or a doctor. His mistakes in these fields are quite natural and do not impact on his Message at all.

It was reported that Raafi’ ibn Khudayj said: The Prophet (peace and blessings of Allaah be upon him) came to Madeenah, and they were pollinating the date-palms. He said, “What are you doing?” They said, “We always used to pollinate them.” He said, “Perhaps if you do not do that, it will be better.” So they did not do it, and the harvest was lacking. They mentioned that to him, and he said, “I am only a human being like you. If I tell you to do something with regard to religion, then follow it, but if I tell you to do something based on my own opinion, I am only a human being.” (narrated by Muslim, 2361).

We note that the Messenger (peace and blessings of Allaah be upon him) made a mistake in this worldly matter, because he was like all other human beings, but with regard to matters of religion he did not make mistakes.

With regard to unintentional mistakes concerning matters of religion:

The most correct view among the scholars is that the way this happened with regard to the Prophet (peace and blessings of Allaah be upon him) is that he might do something which is OK but it was not the more appropriate choice.

He was sometimes faced with issues concerning which there was no shar’i text on which he could base his decision, so he sought to make ijtihaad based on his own opinion, just as any Muslim scholar may make ijtihaad, and if he makes the right decision, he will be given two rewards, and if he makes the wrong decision, he will still be given one reward. This is what the Prophet (peace and blessings of Allaah be upon him) said: “If the judge makes ijtihaad and gets it right, he will have two rewards, and if he makes ijtihaad and gets it wrong, he will have one reward.” (Narrated by al-Bukhaari, 6919; Muslim, 1716, from the hadeeth of Abu Hurayrah).

This also happened to him concerning the prisoners of Badr.

Anas said: the Messenger of Allaah (peace and blessings of Allaah be upon him) consulted the people concerning the prisoners who had been captured on the day of Badr. He said, “Allaah has given you power over them.” ‘Umar ibn al-Khattaab stood up and said, “O Messenger of Allaah, strike their necks [execute them]!” The Prophet (peace and blessings of Allaah be upon him) turned away from him. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) came back and said, “O people, Allaah has given you power over them and they were your brothers.” ‘Umar stood up and said, “O Messenger of Allaah, strike their necks [execute them]!” The Prophet (peace and blessings of Allaah be upon him) turned away from him. Then the Prophet (peace and blessings of Allaah be upon him) came back and said something similar to the people. Abu Bakr stood up and said, “O Messenger of Allaah, why don’t you forgive them and accept payment of ransom from them?” The worried expression left the face of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he forgave them and accepted their payment of ransom. Then Allaah revealed the words (interpretation of the meaning):

“It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allaah desires (for you) the Hereafter. And Allaah is All-Mighty, All-Wise” [al-Anfaal 8:67]

Narrated by Ahmad (13143).

We may note that in this case, the Messenger of Allaah (peace and blessings of Allaah be upon him) did not have any clear text so he made ijtihaad and consulted his companions, and he made a mistake in deciding what was the best thing to do.

Cases like this are few in the Sunnah. We have to believe that the Messengers and Prophets are infallible, and we know that they did not disobey Allaah. We should also beware of the words of those who want to cast aspersions on his conveying of the Message by referring to the fact that he (peace and blessings of Allaah be upon him) made some mistakes with regard to earthly matters. There is a huge difference between the former and the latter. We should also beware of those misguided people who say that some of the rulings of sharee’ah which the Prophet (peace and blessings of Allaah be upon him) told us about are his own personal ijtihaad which could be right or wrong. What would these misguided people say in response to the words of Allaah (interpretation of the meaning): “Nor does he speak of his own desire. It is only an Inspiration that is inspired” [al-Najm 53:3]? We ask Allaah to protect us from confusion and misguidance,

And Allaah knows best.
 

Abu Sarah

Allahu Akbar
Staff member
i think br [email protected] replied before..and why you repeat it again in another sites :)..also br [email protected] Do But i'll post my replies after his replies..OK..


Why does the Quran say it is free from contradictions (4:82) when obviously it is not?

2 examples: It praises “the Scriptures”, and then condemns some of its doctrines.

It says Allah is the God of the Bible, and then proceeds to show that he is different.



This is obviously not a contradiction. Let me explain. The original scriptures, i.e. Psalms, Tawrat and Injeel, were Divine revelations from God to the respective messengers, i.e. David, Moses and Jesus (peace be upon them). The revelations that were written down in book form were written by scribes. The information was altered and information was fabricated long before the revelation of the Qur'an.

This is evident within the Torah:

Deuteronomy 31: 24-29: After Moses finished writing in a book the words of this law from beginning to end, he gave this command to the Levites who carried the ark of the covenant of the LORD: “Take this Book of the Law and place it beside the ark of the covenant of the LORD your God. There it will remain as a witness against you. For I know how rebellious and stiff-necked you are. If you have been rebellious against the LORD while I am still alive and with you, how much more will you rebel after I die! Assemble before me all the elders of your tribes and all your officials, so that I can speak these words in their hearing and call the heavens and the earth to testify against them. For I know that after my death you are sure to become utterly corrupt and to turn from the way I have commanded you. In days to come, disaster will fall on you because you will do evil in the sight of the LORD and arouse his anger by what your hands have made.”

"Moses did not write the Torah: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. Moses had been dead for three hundred years before the first verse of Torah achieved the written form. These books reflect multiple strands of material that was put together over a period of at least five hundred years. The Bible is not not the Word of God. It was never intended to be the Word of God. It has its roots in the tribal sacred story of Jewish people. It was simply a chronicle of their walk with who they believed. God was through their own national history. It rooted them in time and it gave them a past to remember..." - John Shelby Spong in "The Sins of Scrpture"



Why are the Quran stories not the same as the original OT Torah stories?


They are the same as the ORIGINAL stories. They differ from the present day Torah, for the reason mentioned in my response to the quesiton above.

The Jews used to test Prophet Muhammad (saws) to see if he was truly a prophet. They would ask him to narrate the stories not only of previous prophets, but of people or events from their history.

For example, they asked him to tell them the story of the young men who slept for a very long time. He told them to come back the following day and he will relate the information. Prophet Muhammad did not receive the revelation the next day. In fact, it wasn't for three weeks that God revealed to him the story of the people of the cave, who slept for 300 years.

In revealing the story to Muhammad, God told him:

"Nor say of anything, "I shall be sure to do so and so tomorrow"- Without adding, "If God wills!" and call thy Lord to mind when thou forgettest, and say: "It may be that my Lord guideth me unto a nearer way of truth than this." (18:23)

And then God continued the story to him.

The Jews would verify the prophethood by constantly asking him regarding certain historical events that only they knew of. That is why the Qur'an is filled with verses, such as, "They ask you concerning (so and so)."

For example:

"They ask thee concerning Zul-qarnain. Say, "I will rehearse to you something of his story."" (18:83)

Why does the Quran not have any concrete plan of salvation like the NT does?

The Qur'an simplifies this plan of salvation very eloquently in the chapter, entitled, "The Time", which is only three short sentences.


The chapter starts with one short verse, "Wal 'Asr". The word, "wa" is a Qasm or a pledge. It is similar to when a person says, "On my mother's grave" to give credence to the statement that they are going to make. God pledges statements in the Qur'an on things that He has authority over.


In this Chapter, God swears by the concept of time, a concept that no one has authority or claim over, except for God, as time is a creation of God and God has power over the past, the present and the future.


In this chapter, God lays out the simplicity of salvation:


I swear by the Time
Verily, All of Mankind is in loss
Except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience. (Chapter 103)

And also in 2:277, God says:

Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: on them shall be no fear, nor shall they grieve.

Why does the Quran not teach that everyone is a sinner (when obviously everyone is)?
How can anyone say Allah’s prophets never sinned (when even a thought can be a sin)?

On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him) is that among the sayings he relates from his Lord (may He be glorified) is that He said:

"'O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you. O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and you will not attain benefiting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him who finds good praise Allah and let him who finds other than that blame no one but himself.'"



According to the following hadith of the Holy Prophet Muhammad (peace be upon him), all human beings commit sins, but the real believers repent for their sins and seek forgiveness from the Merciful Lord:

"Anas reported God's messenger as saying, "All the sons of Adam are sinners, but the best of sinners are those who are given to repentance."

Why does Allah say he is the God of the Bible (29:46) when obviously he is different?

The verse actually states, "..."We believe in the revelation which has come down to us and in that which came down to you; Our Allah and your Allah is one; and it is to Him we bow (in Islam)."

Nuzzillat means "came down", this refers to the revelation of God directly to Jesus (pbuh). It does not refer to the words written by scribes three hundred years after his death.

Muslims believe in the revelations sent to David, Moses and Jesus (pbut) and that God sent a final message that will remain untouched and unchanged, which is the Qur'an.

Why is the Quran not as strict as the NT in such things as lying?
Lying in the NT is absolutely forbidden, and there are absolutely no exceptions.

This question shows a lack of understanding of both the New Testament, the Qur'an and religion in general. Lying is strictly forbidden in Judaism, Christianity and Islam. In Islam, lying is looked at as one of the major sins.

However, all three religions allow for "situational ethics", whereby the situation calls for an exception to the rule. When a person has no access to lawful food, God gives the exception for the person to eat food that is forbidden, because they are not in wilfull disobedience.

Likewise, the Bible also gives exceptions to this rule of lying.

Here's a copy and paste from a Biblical site:

Ex 20:16
Thou shalt not bear false witness against thy neighbour.
This is not an absolute; there are exceptions depending on the situation.
Some verses as examples:
Tell me, is not a lying spirit in the mouth of all his prophets, lying, no matter
how you look at it? It definitely is!
1Ki 22:22
And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade [him], and prevail also: go forth, and do so.
1Ki 22:23
Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee.
2Ch 18:21
And he said, I will go out, and be a lying spirit in the mouth of all his prophets. And [the LORD] said, Thou shalt entice [him], and thou shalt also prevail: go out, and do [even] so.
2Ch 18:22
Now therefore, behold, the LORD hath put a lying spirit in the mouth of these thy prophets, and the LORD hath spoken evil against thee.
1Sa 16:2
And Samuel said, How can I go? if Saul hear [it], he will kill me. And the LORD said, Take an heifer with thee, and say, I am come to sacrifice to the LORD.
(Saul is told to lie)
An example of deception by Jesus:
John 7:8
Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come.
9 When he had said these words unto them, he abode [still] in Galilee.
10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.
There are also a number of false prophesies by God, which is lying in a sense.
One example follows:
Ge 35:10
And God said unto him, Thy name [is] Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.
Later:
Ge 46:2
And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here [am] I.
(God of the Bible prophesies falsely)
(Lying is alright in these situations - situational ethics.)




peace,
 
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