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Rebuttals to Islamic Awareness : Will Jesus Burn in Hell?
[according to the Qur'an]
Responses to Islamic Awareness
Refutation Of The Internal Contradictions In The Qur'ân
Will Jesus Burn in Hell?
Saifullah & Ghoniem attempt to rebut the following Quranic
difficulty, yet prove incapable of providing a meaningful rebuttal
as we shall shortly demonstrate:
Saifullah & Ghoniem:
Will Jesus burn in Hell? Jesus is raised to Allah, [Sura 4:158],
near stationed with him [Sura 3:45], worshiped by millions of Christians,
yet Sura 21:98 says, that all that are worshiped by men besides Allah
will burn in Hell together with those who worship them.
Muhammad Ghoniem & M S M Saifullah
Assalamu-alaikum wa rahamatullahi wa barakatuhu:
According to the Christian missionaries:
Surely you and what you worship besides Allah are the firewood of hell;
to it you shall come. -- Sura 21:98
The logic is clear, Jesus is not God [5:75], millions of Christians
are worshiping Jesus today and even the Qur'an acknowledges this [5:119],
therefore Jesus will be fuel for the Hell fire [21:98] together with
the Christians. This clearly contradicts the verses on Jesus' special
place near to Allah [Sura 3:45; 4:158 and others].
Rebuttal
What is logically clear is that the Christian missionaries have
not shown any support for their statement that the verse 21:98
indeed refers to Jesus(P). The issues here are:
i.What does the verse 21:98 actually say?
ii.Why should Jesus(P) go to hell-fire?
iii.Grammatical considerations & tafsîr
Response:
Christians do not necessarily believe that this verse was revealed
specifically with Jesus in mind, but that taken to its logical
conclusion this verse would include Jesus as well. If indeed all
that is worshiped will become firewood of hell, then this would
definitely include Jesus since he is worshiped by millions.
Furthermore, unless the authors want to claim that this verse has
no significance apart from the intended audience originally addressed
when it was "revealed", then this means that this passage is still
valid today. Hence, this implies that everything and everyone that
is worshiped even today would also be included as firewood for hell.
Therefore, the authors' assertion that Christians must show that
this verse refers to Jesus is a straw man, since the point is not
necessarily who or what the verse is addressing, but what ramifications
does it have on the Christian worship of Christ. Does the fact that
Christians worship Jesus imply that he, much like the pagan idols,
will be tossed into hell? Or shall we simply assume, as Muslims do,
that Jesus never condoned worship and hence is not held accountable
for what others have chosen to do in his name?
Saifullah & Ghoniem
What Does The Verse 21:98 Actually Say?
Let us see what the Arabic actually says in the verse 21:98.
Surely you and what you worship besides Allah are the firewood
of hell; to it you shall come. [Qur'ân 21:98]
The word "mâ" translated as "what" (and underlined with red)
in verse 21:98 is used to refer to things/objects and seldom would
it refer to people. Otherwise, it would be "man" (i.e. who or whom).
Thus Jesus(P) is not referred to in that verse. This verse would
rather refer to idols worshipped by the pagan Arabs who lived in
the time of Prophet Muhammad(P). More details are available in
the section Grammatical considerations & tafsîr.
Response:
Again, the straw man arguments persist. Christians do not believe
that this verse originally referred to Jesus, but that Jesus would
naturally be included in a verse that condemns the worship of anything
or anyone apart from God.
Furthermore, the authors admit that the word "ma" can seldom refer
to people, not just things. This is essential since the impersonal
"ma" is used of God in the Quran:
By the heaven and THAT WHICH built it. S. 91:5
Arabic: Was-samaaa-i wa MAA ba-naahaa.
And the earth and THAT WHICH spread it, S. 91:6
Arabic: Waal-ardi wa MAA tahaha
And a soul and THAT WHICH perfected it S. 91:7
Arabic: Wanafsin wa MAA sawwaha
Finally:
And THAT WHICH hath created male and female, S. 92:3
Arabic: Wa MAA khalaqa alththakara waal-ontha
Either the authors will agree that the impersonal ma can
include persons, or they must argue that Allah is an impersonal
force. (See also S. 109:2-5.)
Finally, the authors claim that S. 21:98 is referring to the idols
of the pagan Arabs but forgot to point out that some of these idols
represented personal beings. For instance, Allat, Al-Uzza, Manat
and Hubal were clearly viewed as living entities, not impersonal
objects. In fact, one idol that was venerated in the Kaba according
to some Muslim sources was an icon of the Virgin Mary and the baby
Jesus. Does this imply that the Virgin Mary and Jesus are impersonal
objects simply because an idol was made in their image? Obviously
not, which means that the impersonal ma does not deny the fact that
the Quran is attacking the veneration of both the images and the
persons represented by these images.
Hence, we are left with the problem that if Jesus is worshiped then
this implies that he too will be firewood of hell (God forbid!).
Saifullah & Ghoniem
Why Should Jesus(P) Go To Hell-fire?
It is true that many Christians worship Jesus(P) and that according
to the Qur'ân [21:98] whoever worships any deity except God
would be the firewood of hell. In this context, what will happen
to Jesus(P)? The Christian missionaries say rightfully that Jesus(P)
is highly esteemed in Islam:
Behold! the angels said: "O Mary! Allah giveth thee glad tidings of
a Word from Him: his name will be Christ Jesus, the son of Mary,
held in honour in this world and the Hereafter and of (the company
of) those nearest to Allah; [Qur'ân 3:45]
For the sake of debate, the question would be: What was the mischief
committed by Jesus(P) for which he would deserve hell? Did he order
the Christians to worship him? We, the Muslims, believe he did not:
And behold! Allah will say: "O Jesus the son of Mary! Didst thou say
unto men, take me and my mother for two gods beside Allah.?" He will
say: "Glory to Thee! never could I say what I had no right (to say).
Had I said such a thing, Thou wouldst indeed have known it. Thou
knowest what is in my heart, Thou I know not what is in Thine. For
Thou knowest in full all that is hidden. "Never said I to them aught
except what Thou didst command me to say, to wit, 'Worship Allah, my
Lord and your Lord'; and I was a witness over them whilst I dwelt
amongst them; when Thou didst take me up Thou wast the Watcher over
them, and Thou art a witness to all things. [Qur'ân 5:116-117]
Response:
Nor do Christians believe that Jesus ever commanded his followers
to venerate both him and his mother as TWO GODS APART FROM GOD.
Instead, Jesus commanded his followers to honor him as they honor
the Father since he and the Father are one and, along with the
Holy Spirit, comprise the unity of the ONE true Godhead.
Saifullah & Ghoniem
And God Almighty also says:
On no soul doth Allah place a burden greater than it can bear.
It gets every good that it earns, and it suffers every ill that
it earns. [...] [Qur'ân 2:286]
and
No bearer of burdens can bear the burden of another: nor would
We punish until We had sent a messenger (to give warning).
[Qur'ân 17:15]
So, as shown in verses 5:116-117, Jesus(P) will be confronted
with those who worship him. After he washes his hands from the
Christian polytheism, each one will be accountable for his own
deeds because the messenger (Prophet Muhammad(P)) has warned
the Christians against their error and they refused to follow
him and the consequences of not heeding to the advice
(see verse 17:15).
Response:
Actually, all this verse states is that Jesus will wash his hands
from those who claimed that he and his mother were two gods along
with God, turning the Godhead into a triad. Hence, according to
the Quranic claim, Jesus will rebuke individuals who believe that
there are three gods consisting of Father, mother and son. Since
this is not the historic position of Bible-believing Christians,
this verse does not apply to them
at all.
Saifullah & Ghoniem
Grammatical Considerations & Tafsîr
Coming back to the original issue, verse 21:98 (saying that
what is worshipped besides God will be the firewood of hell)
refers to things/objects and not to the people for obvious
grammatical reasons.
Response:
As we have demonstrated, the grammatical reasons prove nothing
unless the authors are willing to admit that Allah is an
impersonal force or object as well, not a personal being.
Saifullah & Ghoniem
Moreover, as discussed above Jesus(P) is innocent from the
Christian worship and thus he cannot be accountable for the
Christian misguidance after his ascension to the Heaven.
Of course, Jesus(P) is honoured by Islam and there is no
contradiction between this fact and the Christian misguidance
from which he is totally innocent (according to the Qur'ân too).
Response:
Actually, Jesus is innocent of the misinformation of the Quranic
assertion that Christians believe that Jesus and his mother are
two gods apart from the true God. Since neither Jesus or his true
followers ever taught this, S. 5:116 has no bearing on the true
biblical teaching and historic orthodox Christian belief.
Saifullah & Ghoniem:
Some missionaries go further with this argument by quoting Sîrah
concerning the revelation of verse 21:98. We have cross-checked the
quotation from as-Sîrah an-Nabawiyyah by Ibn Hishâm which
says:
Here is its English translation:
Ibn Ishâq said:
The Apostle of God(P) sat one day, so I have heard, with al-Walîd
Ibn al-Mughîrah in the mosque, and an-Nadr Ibn al-Harith came and
sat with them in the assembly where some of Quraysh were. So the Apostle
spoke but an-Nadr interrupted him. Then the Apostle spoke to him until
he silenced him. Then he read to him and to the others: "Verily ye and
what ye serve other than God is the fuel of hell. You will come to it.
If these had been gods they would not have come to it, but all will be
in it everlastingly. There is wailing and there they will not hear".
Ibn Ishâq said:
Then the Apostle of God(P) left and Abdullâh Ibn az-Zibirâ
as-Sahmî came and sat down. al-Walîd said to him: "By God,
an-Nadr could not stand up to the (grand)son of Abdul-Muttalib just now
and Muhammad alleged that we and what we worship among these deities
of ours [mâ nabudu min 'âlihatinâ hâdhihî]
are fuel for hell". Abdullâh Ibn az-Zibirâ said: "If I had
found him I would have refuted him. Ask Muhammad, "Is everything which
is worshipped besides God in hell with those who worship it?' We
worship the angels; the Jews worship Uzayr; and the Christians worship
Jesus the Son of Mary." Al-Walîd and those with him in the assembly
wondered at the words of Abdullâh Ibn az-Zibirâ and saw that
he had argued convincingly. When the Apostle of God(P) heard of the
speech of Ibn az-Zibirâ, he said:
"Everyone who appreciates being worshipped to the exclusion of God
will be with those who worship him. They worship only devils and whom
they have ordered to be worshipped." So God Almighty revealed concerning
that "Those who have received kindness from us in the past will be
removed far from it and will not hear its sound and they abide
eternally in their heart's desire", i.e., Jesus Son of Mary and
Uzayr and those rabbis and monks who have lived in obedience to God,
whom the erring people worship as lords beside God. And He revealed
concerning their assertion that they worship angels and that they
are the daughters of God, "And they say the Merciful has chosen
a son, (exalted be He above this); nay, they are but honored slaves,
they do not speak before He speaks, and they carry out His commands",
as far as the words, "and he of them who says, I am God as well as
He, that one we shall repay with Hell. Thus do they repay the sinful
ones." [1]
In the quotation above, the pagans of Makkah understood that verse 21:98
concerned them specifically as well as their idols (see how they stress:
"what we worship among these deities of ours"- in Arabic: mâ
nabudu min 'âlihatinâ hâdhihi). No mention of deified
humans was understood. However, the question of Abdullâh
Ibn az-Zibirâ - even if it was out of the real scope of the
verse - came as a relief for them especially after Prophet Muhammad(P)
had silenced Ibn an-Nadr one of their best orators.
Response:
The fact that az-Zibira's question brought them relief affirms that
the pagans did indeed have in mind "deified humans" as well as other
divine agents whom the pagans believed were actual personal beings,
refuting the authors' assertion that they only had idols in mind.
Furthermore, that az-Zibira would use a passage that originally
referred to idols, applying it to other objects of worship proves
our point. It proves that this verse implies that every object in
general that is worshiped, whether things or persons, shall be
firewood of hell.
Saifullah & Ghoniem
When the Prophet(P) heard of Abdullâh's objection, he brought
an answer to his specific question, i.e., what about the humans
that are worshipped?
Response:
Notice the trick the authors play upon their readers and the liberties
they take in interpreting the text. Nowhere does the passage even make
a distinction between the impersonal objects of worship and the so-called
"deified human" beings. The authors assume that this must be the case
due to the impersonal usage of "ma" but have failed to show us why
this must be the case. Furthermore, az-Zibira indicates that the idols
venerated by the pagans symbolized the angels that they worshiped:
"... Ask Muhammad, "Is everything which is worshipped besides God
in hell with those who worship it?' WE WORSHIP THE ANGELS;
the Jews worship Uzayr; and the Christians worship Jesus the Son
of Mary..."
The Arabs were not simply venerating stone or wooden objects, but
worshiped what these objects represented, namely angels etc. In fact,
according to the earliest traditions al-Uzza manifested as a real
person and was killed:
"Then the apostle sent Khalid to al-'Uzza which was in Nakhla.
It was a temple which this tribe of Quraysh and Kinana and
all Mudar used to venerate. Its guardians and wardens were
B. Shayban of B. Sulaym, allies of B. Hashim. When the Sulami
guardian heard of Khalid's coming he hung his sword on her,
climbed the mountain on which she stood, and said:
O 'Uzza, make an annihilating attack on Khalid,
Throw aside your veil and gird up your train.
O 'Uzza, if you do not kill this man Khalid
Then bear a swift punishment or become a Christian.
"When Khalid arrived he destroyed her and returned to the apostle."
(Ishaq, Sira Rasulullah- trans. Alfred Guillaume,
The Life of Muhammad [Oxford University Press, Karachi,
tenth impression 1995], p. 565)
The Muslim author Martin Lings continues:
"The nearest to Mecca of the three most eminent shrines of
paganism was the temple of al-'Uzza at Nakhlah. The Prophet now
sent Khalid to destroy this centre of idolatry. At the news of
his approach the warden of the temple hung his sword on the
statue of the goddess and called upon her to defend herself
and slay Khalid or to become a monotheist. Khalid demolished
the temple and its idol, and returned to Mecca. 'Didst thou
see nothing?' said the Prophet. 'Nothing,' said Khalid. 'Then
thou has not destroyed her,' said the Prophet. 'Return
and destroy her.' So Khalid went again to Nakhlah, and out
of the ruins of the temple there came a black woman, entirely
naked, with long and wildly flowing hair. 'My spine was seized
with shivering,' said Khalid afterwards. But he shouted ''Uzza,
denial is for thee, not worship,' and drawing his sword he cut
her down.." (Lings, Muhammad His Life Based On the
Earliest Sources [Inner Traditions, International, Ltd.;
Rocheter Vermont, 1983], pp. 301-302)
These traditions affirm that what the pagans worshiped were not just
impersonal objects, but spirits or humans that were represented by
these icons and images.
Saifullah & Ghoniem
The answer was: if and only if their being worshipped pleased them,
then they will meet the same fate as their worshippers - Hell. This
saves Jesus(P), Mary(P), the Angels and whatever pious people who
were later worshipped against their own consent.
Response:
The problem is that according to the inspired eyewitness record of
the New Testament, which the Quran agrees is the uncorrupt word of
God, it is Jesus who personally demanded his followers to worship
him:
"Moreover, the Father judges no one, but has entrusted
all judgment to the Son, that all may honor the Son JUST
AS THEY HONOR THE FATHER. He who does not honor the Son
does not honor the Father, who sent him." John 5:22-23 NIV
"And I will do whatever YOU ASK IN MY NAME, so that
the Son may bring glory to the Father. YOU MAY ASK ME FOR
ANYTHING IN MY NAME, and I will do it." John 14:13-14 NIV
Hence, it is Jesus who demands that we should honor him just as
we honor the Father, which also includes praying directly to him.
Interestingly, Ibn Ishaq quotes the Gospel of John without ever
hinting that it is corrupt:
"Among the things which have reached me about what Jesus
the Son of Mary stated in the Gospel which he received
from God for the followers of the Gospel, in applying a term
to describe the apostle of God, is the following. It is
extracted from what John the Apostle set down for them when
he wrote the Gospel for them from the Testament of Jesus Son
of Mary: 'He that hateth me hateth the Lord. And if I had
not done in their presence works which none other before me
did, they had not sin: but from now they are puffed up with
pride and think that they will overcome me and also the Lord.
But the word that is in the law must be fulfilled, 'They hated
me without a cause' (i.e. without reason). But when the Comforter
has come whom God will send to you from the Lord's presence, and
the spirit of truth which will have gone forth from the Lord's
presence he (shall bear) witness of me and ye also, because ye
have been with me from the beginning. I have spoken unto you
about this that ye should not be in doubt.'
The Munahhemana (God bless and preserve him!) in Syriac
is Muhammad; in Greek he is the paraclete." (Ishaq, pp. 103-104)
Despite the obvious change from "Father" to "Lord"
and Ishaq's erroneous assertion that this is a prophecy of Muhammad,
the Gospel citation is virtually identical to what we find in
John 15:23-16:1. Ishaq claims that John wrote down the Gospel,
affirming that his writing is that which the Quran refers to as
the Gospel of Christ. This citation along with the following from
Ishaq establishes the reliability of the NT text in our possession:
"Rafi b. Haritha and Sallam b. Mishkam and Malik b. al-Sayf and
Rafi b. Huraymila came to him and said: 'Do you not allege that
you follow the religion of Abraham AND BELIEVE IN THE TORAH
WHICH WE HAVE AND TESTIFY THAT IT IS THE TRUTH FROM GOD?'
He replied, 'CERTAINLY, but you have sinned and broken
the covenant contained therein and concealed what you were
ordered to make plain to man, and I disassociate myself from
your sin.' They said, 'We hold by what we have. We live
according to the guidance and the truth and we do not believe
in you and we will not follow you.' So God sent down
concerning them: 'Say O Scripture folk, you have no standing
until you observe the Torah and the Gospel and what has been
sent down to you from your Lord. What has been sent down to
thee from thy Lord will assuredly increase many of them in error
and unbelief. But be not sad because of the unbelieving people.'"
(Ishaq, p. 268)
This being the case, this means that Jesus is the one responsible
for Christians worshiping him. This means that if the Quran is
correct, Jesus will then be tossed into hell (God forbid!)!
Saifullah & Ghoniem
Moreover, many Qur'ânic commentaries such as those of
al-Tabarî, al-Qurtubî and Ibn Kathîr mention
this quotation of Sîrah concerning the following passage
of surat az-Zukhruf:
When (Jesus) the son of Mary is held up as an example, behold,
thy people raise a clamor thereat (in ridicule)! And they say,
"Are our gods best, or he?" This they set forth to thee, only
by way of disputation: yea, they are a contentious people. He
was no more than a servant: We granted Our favor to him, and
We made him an example to the Children of Israel. And if it
were Our Will, We could make angels from amongst you, succeeding
each other on the earth. And (Jesus) shall be a Sign (for the
coming of) the Hour (of Judgment): therefore have no doubt about
the (Hour), but follow ye Me: this is a Straight Way.
[Qur'ân 43:57-61]
Very interestingly, al-Qurtubî had the following to say
in his tafsîr, while commenting on verse 43:57: (Arabic
Text Follows)
Ibn Abbâs said:
This verse refers to the argument between Abdullâh Ibn az-Zibirâ
and the Prophet of God(P) concerning Jesus. The one who held the
example [in the verse] is Abdullâh Ibn az-Zibirâ
while he was still a pagan. This took place when Quraysh reported
to him that Muhammad recites:
"Verily ye and what ye serve other than God is the fuel of hell."
[21:98]. He said: "If I had attended him, I would have replied to
him." They asked him: "What would you say?" I would say: "The
Christ is worshipped by the Christians and the Jews worship
Uzayr. Are they among the firewood of hell?" Then Quraysh
wondered at his words and saw that he had argued convincingly
and this is the meaning of yasiddûn [raise a clamour in
ridicule]. So, God revealed: "Surely (as for) those for whom
the good has already gone forth from Us, they shall be kept
far off from it;" [21:101]
If Ibn az-Zibirâ had pondered on verse 21:98, he wouldn't
have objected to it because it makes mention of "what ye serve"
and not "whom you serve" because the verse speaks about the
idols and other things, and not about Jesus nor the angels
even if they are worshipped.[2]
Two things stand out from this quotation:
Firstly, the grammatical considerations that we made in the
beginning of this article according to which only inanimate
things are included in verse 21:98. Al-Qurtubî stands
by this opinion when commenting on verse 43:57 as well as
verse 21:98.
The scholars say that Jesus, Uzayr and the angels are not
meant by verse 21:98 because "mâ" [i.e., "what"] refers
to inanimate things and not to people. If the verse pointed
to them, it would use "man" [i.e., "who" or "whom"] instead.[3]
As-Sâbûnî in Mukhtasar Tafsîr Ibn Kathîr
points out this argument too in the explanation of verse 43:58
Regarding His divine words: "This they set forth to thee, only
by way of disputation: yea, they are a contentious people" means:
they say so for the sake of argument while they know that their
argument is not applicable to this verse since it refers to
things only [i.e., in the Arabic language "mâ" is used
to refer to things and God Almighty used "mâ" and not
"man"] and so it is in His divine speech "Verily ye and what
ye serve other than God is the fuel of hell." Moreover, this
verse was addressed at Quraysh who were used to worship idols
and they did not worship Jesus so that he could be included
here. Therefore, their answer is no more than a fake argument
in which they do not believe themselves.[4]
Response:
Actually, had all these writers meditated upon the Quran they
would have seen that az-Zibira was correct since the impersonal
"ma" is used of Allah. Either the authors must say that the
Quran is grammatically wrong for using the impersonal term for
Allah in S. 91:5, or must admit that the usage of "ma" can and
does refer to persons. Hence, the grammatical construction
fails to prove anything.
Saifullah & Ghoniem:
Secondly, it is implied that Abdullâh Ibn az-Zibirâ,
the one who opposed the Prophet(P) about verse 21:98, became a
Muslim. The reader may check entry number 4682 in al-Isâbah[5]
by Ibn Hajar where we get the confirmation that Ibn Zibicrâ
converted to Islam and praised the Prophet(P) with his poetry. If
he knew that there were a contradiction in the Qur'ân
concerning Jesus(P) and whether he would go to hell, would he
believe in Muhammad(P) and convert to Islam?
Response:
The authors introduce irrelevant arguments to defend the mistake
within the Quran. It is irrelevant to discuss the conversion of
az-Zibira when the issue at hand is not az-Zibira. Rather, the
issue centers on the Quranic difficulty that individuals who
receive and/or accept worship will be tossed into hell, which
would also include Jesus. Az-Zibira could have had many ulterior
motives for converting to Islam such as power, wealth and woman
seeing that Islam became the dominant force in Arabia:
"The alms are only for the poor and the needy, and those
who collect them, and those whose hearts are to be reconciled,
and to free the captives and the debtors, and for the cause
of Allah, and (for) the wayfarer; a duty imposed by Allah.
Allah is Knower, Wise." S. 9:60
Al-Baidawi comments:
"Those whose hearts are brought together are a group of
people who converted to Islam but had a weak intention to
continue in it, whose hearts were brought together by the
freewill offerings [that were given them]. Or they could be
some of the nobility who would turn to Islam if they saw how
their fellows were given both honour and money. The Messenger
has indeed given [money to] 'Uyaina Ibn Hisn, al-'Aqra Ibn Habis,
and al-'Abbas Ibn Mirdas for that reason. It was said they
were some of the nobility whose hearts Muhammad had united by
giving them money; some also he promised to give money if they
were ready to fight the unbelievers. It was said that the
portion of money allotted to making converts was for the purpose
of increasing the number of Muslims, so when God made him
strong and increased his followers, that portion was canceled."
('Abdallah 'Abd al-Fadi, Is the Qur'an Infallible? [Light of Life,
PO Box 13 A-9503 VILLACH AUSTRIA], pp. 99-100)
According to the Mishkat, the fact that money played a dominant
role in the Muslim zeal in striving against unbelievers is
admittedly true:
"After the Battle of Badr, the verse dealing with the booties
was first revealed. The verse introduced the rule for the first
time that the spoils of war would be the property of the soldiers
who actually take part in the battle... THAT IS ONE OF THE
REASONS why the soldiers of Islam fought tooth and nail.
They would get Paradise in case of death in a Holy War, and
booties in the case of CONQUEST. Jihad is therefore the
best source of all acquisitions." (Mishkat II, p. 406)
Furthermore, az-Zibira could have also been coerced into embracing
Islam by the threat of death seeing that many others had converted
due to the threat of the Islamic sword:
Narrated Anas ibn Malik:
On the Day of Hunayn, Umm Sulayman took out a dagger she had in
her possession. AbuTalhah saw her and said: Messenger of Allah,
this is Umm Sulayman. She is holding a dagger. The Messenger of
Allah (peace_be_upon_him) asked (her): Why are you holding this
dagger? She said: I took it up so that I might tear open the
belly of a polytheist who comes near me. The Messenger of Allah
(peace_be_upon_him) began to smile (at these words).
She said: Messenger of Allah, kill all those people --other than
us-- whom thou hast declared to be free (on the day of the Conquest
of Mecca). (They embraced Islam because) they were defeated
at your hands (and as such their Islam is not dependable).
The Messenger of Allah (peace_be_upon_him) said: Umm Sulayman,
God is sufficient (against the mischief of the polytheists) and
He will be kind to us (so you need not carry this dagger).
(Sahih Muslim, Book 18, Number 4453)
In either case, az-Zibira's conversion is trivial and has no
bearing on the discussion. The authors have confused a question
of relevance (i.e. that az-Zibira's conversion is irrelevant to
our discussion) with a question of fact (i.e. the fact that the
Quran condemns all who are worshiped apart from the true God
to hell).
Saifullah & Ghoniem:
In conclusion, it can said that there is no difference between
the arguments of Abdullâh Ibn az-Zibirâ when he was
a pagan and the Christian missionaries of this day. The verse 21:98
does not refer to Jesus(P) at all and neither does the Qur'ân
say that Jesus(P) would be going to hell. Everything points to the
fact that the missionaries' argument is hollow and that they are
contentious indeed!
Response:
In conclusion, we have discovered that either the authors didn't
understand the point of the Christian argument, or badly
misrepresented it in order to attack a straw man. Seeing that the
Christians have never claimed that S. 21:98 originally referred
to Jesus, or had Jesus in mind when it was revealed, we are left
wondering why the authors chose to misrepresent the Christian
argument? The fact remains that if everything that is worshiped
will be firewood for hell, and since Jesus commanded his followers
to worship him, this implies that if the Quran is true then Jesus
will be one of those tossed into hell as firewood.
Saifullah & Ghoniem:
This issue is also discussed as a logical fallacy committed
by the Quraysh.
The reader would also notice that the best tafsîr of the
Qur'ân is Qur'ân itself (notice how 21:98 is explained
using 43:57-58), i.e., al-Qur'ân yufassiru baduhu badan
(different parts of the Qur'ân explain each other). What is
given in a general way in one place is discussed in detail in
some other place in the Qur'ân. What is dealt with briefly
at one place is expanded in some other place. Such an exegesis
involves the use of Context & Internal Relationships.
And Allah knows best!
Response:
Indeed, the Quran is its best interpreter and once a person
allows it to speak for itself, the gross errors within it
remain.
And Jesus knows best! And what he wants mankind to know is
revealed in the Holy Bible, the only inspired word of God.
QUESTION FOR SAIFULLAH & GHONIEM :
In light of the fact that the authors claim that those who
allowed others to worship them will be held responsible, and
hence tossed into hell, what do the authors do with the
following verses where God commanded angels to worship Adam? :
"And when We said unto the angels: Prostrate yourselves
before Adam, they fell prostrate, all save Iblis. He demurred
through pride, and so became a disbeliever." S. 2:34
"And We created you, then fashioned you, then told the
angels: Fall ye prostrate before Adam! And they fell prostrate,
all save Iblis, who was not of those who make prostration.
He said: What hindered thee that thou didst not fall prostrate
when I bade thee? (Iblis) said: I am better than him. Thou
createdst me of fire while him Thou didst create of mud.
He said: Then go down hence! It is not for thee to show pride
here, so go forth! Lo! thou art of those degraded." S. 7:11-13
"And (remember) when thy Lord said unto the angels: Lo!
I am creating a mortal out of potter's clay of black mud altered,
So, when I have made him and have breathed into him of My Spirit,
do ye fall down, prostrating yourselves unto him. So the angels
fell prostrate, all of them together Save Iblis. He refused to
be among the prostrate. He said: O Iblis! What aileth thee that
thou art not among the prostrate? He said: I am not one to
prostrate myself unto a mortal whom Thou hast created out of
potter's clay of black mud altered!" S. 15:28-33
"And when We said unto the angels: Fall down prostrate
before Adam and they fell prostrate all save Iblis, he said:
Shall I fall prostrate before that which Thou hast created of
clay?" S. 17:61
"And when We said unto the angels: Fall prostrate before
Adam, they fell prostrate (all) save Iblis; he refused."
S. 20:116
All these verses state that it was Allah who commanded the
angels to prostrate before Adam. The word signifying prostration
is only used in relation to a believer prostrating before God in
adoration and worship. Abdiyah Akbar Abdul Haqq comments on S. 7:12:
"The story, as a whole, involves a difficult issue.
Why did God order all His angels to fall prostrate before
a being inferior to them in nature? The manner of prostration
is reserved for the worship of God. It was not proper, therefore,
to employ it in showing respect to creatures, including Adam.
Realizing the problem involved in the use of the term 'Sajda'
(prostration) in the passage under discussion, Jalal al-Din
made the following observation:
The original word signifies properly, to prostrate one self
till the forehead touches the ground, which is the humblest
posture of adoration and strictly due to God only; but
it is sometimes used to express civil worship or homage which
may be paid to creatures. (W.T. Wherry, A Comprehensive
Commentary on the Quran, Vol. I, p. 301)
"Despite Jalal al-Din's apology, strictly speaking, 'Sajda'
(prostration) is due only to God. That is why the commentator did
not support adequately the exception he has made to the rule,
from the Koran. The 'Wahhabis,' who consider themselves strict
Muslims and true Monotheists, forbid worship of any creature.
God alone deserves to be worshipped, according to them. They would
not allow 'Sajda' to a civil authority- the kind of prostration
which is meant to be used in prayers to God... Moreover, it is true
that strictly speaking prostration before any being other than
God is a practice against monotheism and spirit of the Koran,
as Wahhabis would say." (Haqq, Sharing Your Faith with
a Muslim [Bethany House Publishers, Minneapolis, MN 1980],
p. 78 emphasis ours)
If the Quran is right that anyone that is worshiped besides God
will be firewood for hell, does this mean Adam will be thrown
in hell as well? Does this also mean that since Allah commanded
angels to worship Adam that Allah will now toss himself into hell?
If the authors claim that Allah allowed the angels to show respect
to Adam by bowing down before him, then why is it forbidden for Muslims
to do so today? Why are Christians condemned for worshiping Jesus
seeing that he is greater than Adam and more worthy of the "Sajda"
that was given to the latter? It seems that when the authors try
to solve one contradiction, another arises to take its place.
Sam Shamoun
Contradictions in the Qur'an
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Answering Islam Home Page