Why doesn’t Holy Quran mention the successor of Prophet Muhammad?


Why doesn’t Holy Quran mention the successor of Prophet Muhammad?

One should be aware that although the imam’s names,) especially Imam Ali’s (, haven’t been mentioned in the Quran, nevertheless, their names,) especially Imam Ali’s (, can be found in the Prophet’s sayings. One very good example is the hadith of Ghadir which is considered the official announcement of the appointment of Imam Ali as successor to Prophet Muhammad (p.b.u.h.) after his decease. This hadith sanadwise (its chain of narrators) is mutawatir (meaning that the number of narrators narrating it is so high that one becomes sure that the hadith is authentic and that all of the narrators can’t be lying or can’t be mistaken in their narration), and concerning its content and meaning, contains clear evidence on Imam Ali (a.s.) being Imam.
Moreover, the Holy Quran itself has spoken about Imam Ali (a.s.). The most important verse that has spoken about him is verse 55 of Surah Ma’idah which says: “Only Allah is your Waliyy (one who is in charge of everything) and His apostle and those who believe, those who establish prayer and pay the poor-rate while bowing down in rokoo’.”It has been stated in both Shia and Sunni history, tafsir and hadith books that this ayah was revealed when Imam Ali (a.s.) gave his valuable ring as charity to a needy person while bowing down in Rukoo’. This verse is only talking about Imam Ali (a.s.) and no one else is meant by this ayah. So, although Imam Ali’s name hasn’t been mentioned in the Quran, yet he has clearly been spoken of in it.
There are at least two reasons why Imam Ali’s name hasn’t been mentioned in the Quran. First, Quran usually expresses general matters and instructions and doesn’t get very specific. For example, Imam Sadiq (a.s.) was asked why the imams haven’t been named in the Quran. He answered that concerning wilayah (religious authorithy), the Quran has acted the same way that it has regarding salat, zakat, and hajj. The Quran hasn’t been very specific on how to perform these acts, and has only said that they have to be done. The Prophet is the one who has thoroughly explained how these acts must be performed. In the same way, the Prophet has become very detailed in relation to those succeeding him, without any need for them to be explicitly named in the Quran. The second of many reasons for the above-mentioned issue is that since wilayah was a controversial issue, and there were big chances that others would disagree with it, it was much better and safer for the Quran to express it implicitly so that it wouldn’t cause them to go against the Quran and Islam itself! It’s very clear that this isn’t to the benefit of the Muslim Ummah and is a good reason for not mentioning the names of the imams in the Quran. In other words, if the appointment of Imam Ali as successor was to be clearly mentioned in a verse of the Quran, there was a possibility that those who opposed it would somehow falsify or get rid of the verse in order to destroy all of the evidence showing that he is the true successor to the Prophet (p.b.u.h.). As a result, Islam would lose its value as the final religion for mankind in addition to the Quran losing its value as an eternal divine book. Moreover, the Quran says: “Surely we have revealed the Reminder (the Quran), and we will most surely be its guardian.” One of the ways of protecting the Quran is to naturally and very normally block the reasons that might provoke falsification and hostility towards it and not let them even come up in the first place. Consequently, two things take place. Firstly, the Quran doesn’t clearly mention Imam Ali (a.s.). Secondly, the verses regarding his religious authority such as Ayah Tabligh which is the official announcement of his appointment to being successor, and Ayah Tathir which has to do with the infallibility of the imams, are all located in between verses that don’t have anything to do with these subjects so that the Quran stays protected throughout history, and no one thinks about falsifying it because of the truth it is expressing.

Why does Holy Quran equalize the testimony of one man to two women?

Why does Holy Quran equalize the testimony of one man to two women?

It is quite possible that gender and behavioral sciences have not caught up with where the Quran was coming from. I will explain the actual stance via Quranic and historical references and why possibly women are actually more important than men in Islam.
First let’s say firmly both sexes are equal in God’s eyes. In fact Quran explicitly addressed and outlawed the practice of female infanticide prevalent in some Arabian tribes. In verses 3:195 and 4:1 Quran states clearly that men and women are equal and deserve equal respect. The wrong perceptions about women in Islam generally stem from supposed Quranic and Sunnah references around testimony, role of women etc. Each of these can be soundly refuted. To do so would require a mammoth post. If you have specific concerns on these please mention them in comments and I will address them.
Quran does not deal with gender equality directly because gender equality was a socio-political movement in the western world and in the developing world where western thought and education started to permeate. Equality of women as it stands in our consciousness was thus a movement for justice. A concern while tremendously valid simply did not figure in the way the Quran was addressing women.
Instead Quran’s approach was one of equitable distribution of roles. Each gender was assigned roles that suited their physical and psychological strengths. Quran believed that such a synergistic reciprocal approach was necessary to have an optimized nuclear family which was the basis of the Islamic way of life. Thus all the references in Quran to women and men in comparison to women clarify these roles.
Men were given the role of provider of financial means which necessitated that they become heads of the household as it required an outward focus. Women were given the roles of ensuring that the family grew up on a strong moral and knowledge foundation.
What we tend to do is look at the leader of household role and say well that makes men superior. Wrong. If you look at how much time Quran spends on addressing subjects that are under the purview of women and how much it spends on addressing subjects that are under the purview of men it is clear women have the more important responsibility.
In other words, it is the collective conscience of a society that determines them. Also, since the conventions and customs of different societies can be different, these rights and responsibilities can be different in different societies. Who should raise children and look after them, who should cook the food, who should clean the house are all matters in which we must look towards traditions and customs of a society. If they do not contradict the Shari‘ah and are also not against the universal norms of sense and reason, they should be adhered to.”
This clearly shows that not only are the gender roles chosen based on biological and mental strengths they can also be adapted based on society’s norm allowing women to be fully productive and Islamically compliant in modern societies.

Why does Holy Quran talk to men not women?


Why does Holy Quran talk to men not women?

The Lord Most Gracious did not send a separate Quran for men and a separate Quran for women, but rather send His Book of Guidance for all mankind! Thus, more often than not the Quran addresses mankind, both men and women, or believers and disbelievers, both men and women, in general.
Having said that The Lord Most High has addressed mankind in general, there are several instances where Allah addresses a specific woman or group of women…….just as He addresses a specific man or a group of men!
Here are only a few examples:

Allah Says in the Holy Quran Chapter 33 Surah Ahzaab Verse 30:

O Wives of the Prophet! If any of you were guilty of evident unseemly conduct the Punishment would be doubled to you and that is easy for Allah.

Allah Says in th Holy Quran Chapter 33 Surah Ahzaab Verse 32:

O Wives of the Prophet! Ye are not like any of the (other) women: if ye do fear (Allah) be not too complaisant of speech least one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just.

Allah Says in the Holy Quran Chapter 3 Surah Ale Imran Verse 42:

Behold! The angels said: “O Mary! Allah hath chosen thee and purified thee; chosen thee above the women of all nations.

Allah Says in the Holy Quran Chapter 3 Surah Ale Imran Verse 45:

Behold! The Angels said “O Mary! Allah gives thee glad tidings of a Word from Him: his name will be Christ Jesus the son of Mary held in honor in this world and the Hereafter and of (the company of) those nearest to Allah.

Allah Says in the Holy Quran Chapter 19 Surah Maryam Verse 27:

At length she (Mary) brought the (babe Jesus) to her people carrying him (in her arms). They said: “O Mary! Truly an amazing thing hast thou brought!

Allah Says in the Holy Quran Chapter 3 Ale Imran Verse 43:

O Mary! Worship thy Lord devoutly; prostrate thyself and bow down (in prayer) with those who bow down.

Allah Says in the Holy Quran Chapter 28 Surah Qasas Verse 7:

So we sent this inspiration to the mother of Moses: “Suckle (thy child) but when thou hast fears about him cast him into the river but fear not nor grieve: for We shall restore him to thee and We shall make him one of Our Messengers.”

Allah Says in the Holy Quran Chapter 33 Surah Ahzaab Verse 35:

For Muslim men and women for believing men and women for devout men and women for true men and women for men and women who are patient and constant for men and women who humble themselves for men and women who give in charity for men and women who fast (and deny themselves) for men and women who guard their chastity and for men and women who engage much in Allah’s praise for them has Allah prepared forgiveness and great reward.

Allah Says in the Holy Quran Chapter 33 Surah Ahzaab Verse 36:

It is not fitting for a believing man or believing woman when a matter has been decided by Allah and His Messenger to have any option about their decision: if anyone disobeys Allah and His Messenger they are indeed on a clearly Wrong Path.

If Holy Quran is for all people and for all times, why there are some verses in it which are outdated?

If Holy Quran is for all people and for all times, why there are some verses in  it which are outdated. For example, mentioning that God has created horses, mules, and donkeys to ride and use for show; and stating that He has created other things “of which mankind has no knowledge” while These days, no person needs horses or donkeys for transport, today there are cars, planes, trains, etc. There are many other verses in the Quran that are out-of-date.

Quran is a message for all generations and all nations is a fact verified by the history of Islam and by sound verses of the Quranic text. Since it is the sealing message of all divine messages, its content is so phrased as to be comprehensible, convincing, motivating, and fit for any level of intellect and human knowledge. To this end, the Quran repeatedly refers to natural phenomena for numerous purposes, among which are:

• Drawing the attention to the majesty and enormity of the creation and creatures of Allah.
• Proof that this Book (Quran) is far beyond the knowledge of the Messenger or any other human source to formulate.

The verse referred to says what means:
“And horses and mules and asses for you to ride, and as an adornment; and He creates what you do not” (An-Nahl 16:8)

Reference here is to the bounties of Allah in creating horses, mules, and asses that were the backbone of transportation, in war and peace, since the dawn of civilization. It was natural to explicitly mention those creatures known to “all” generations. It would have been both fruitless and perplexing to mention other creatures or innovations before their coming into existence and that would carry no meaning to the recipients over the ages. Yet, the verse refers collectively to everything else by “what you do not know.” Such a statement is to prepare and motivate the minds of future generations to explore, accept, and adapt to all sorts of innovations. Even what you consider now as modern, will be obsolete or out of date one day.

A similar example can be cited in the Quran where weapons and other means of military power and deterrence are referred to collectively, in conjunction with the power of horses, “garrisoned horses,” that were known to earlier generations.
“And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy and others besides them, whom you do not know (but) Allah knows them; and whatever thing you will spend in Allah’s way, it will be paid back to you fully and you shall not be dealt with unjustly” (Al-Anfal 8:60)

The expression “whatever force” encompasses all sorts of weapons, equipment, and means of transportation, as well as the explicit mentioning of “whatever garrisoned horses”. Thanks to the latter, the light of Islam spread and was conveyed to all continents, to remain until the end of time, God willing. The verse urges and encourages Muslims to explore “whatever force”, meaning all possible means and innovations, and to spend as much money and effort to acquire and attain such power.

To some readers, your query could carry the false notion that the Quran, revealed 14 centuries ago, mentions the “simpler more primitive” means of transportation, rather than the “modern more advanced” cars, trains, airplanes, and so on. Such a notion, apart from being a manifestation of self-conceit in our limited human knowledge, a remnant of atheist philosophy, and a product of misleading media, reflects sheer ignorance of the essence and findings of modern science itself.
With the parallel advance of technology on the one hand and biology and physics on the other hand, we are in a much better position to compare and evaluate. Close examination of the natural (Allah’s) biological and physical systems, compared to technological (man-made) systems, reveals the enormous contrast: the former being much more advanced in structure, function, and origin, much more complex and intricate, and “absolutely inimitable.” Compare for example the human brain to computers; the nervous system to the most complex communication network; camels to any means of modern transportation.
A camel, which a modern layman can look at haughtily as something akin to the primitive Bedouins living in the desert wilderness, is a masterpiece demonstration of the majesty of creation:

“Will they not then look at the camels, how they have been created?” (Al-Ghashiyah 88:17)

Some of the exotic features of the camel’s anatomy and physiology are:
• It can live without food (fuel) for two consecutive months, and without water for two weeks (it can store one-third its weight in water).
• It has an intricate control system of water storage and distribution to maintain precisely all physiological operations for such long times.
• It can adapt to extreme heat or cold because the body temperature can be controlled in such a way as to keep the blood within a wide, acceptable range (34-42ºC).
• It can withstand extreme ground heat (being raised on long thin legs), as well as that of direct sunshine (having massive fatty insulation in the hump).
• It has hard, thick skin to resist hot dusty winds and stinging insects.
• It has lips that are designed to eat thorny desert vegetation safely, and the long neck on top of its tall body enables the camel to reach leaves high up on rare desert trees.

• Its belly and knees are cushioned with thick flexible layers, to enable resting on hard, hot, rough ground.

• It has a wonderful lash system to protect the eyes, the nose, and the ears, whenever sandstorms arise.

• It has broad feet, cushioned with fatty, flexible pads, that are fit for walking on soft sand or on hard, hot rocks.

Could any manmade desert vehicle match such a splendid natural creation?
No self-respecting scientist could claim or imagine that even the most advanced technology could ever be able to create, emulate, or even match the creation of a single biological cell, or a single organ, or any of the wonderful biological systems of life. Neither could modern technology initiate life in a dead cell or return life to a dead, but otherwise sound, corpse. Advanced knowledge of the structure (histology and anatomy) and functions (physiology) is something, and the ability to design and create is something totally different.

The Qur’an challenges human knowledge (technology), past, present, and future to create even such a minute creature as a fly:

“Oh you mankind, a similitude is struck: so listen to it. Surely the ones whom you invoke apart from Allah will never create a fly, even if they gathered together for (the purpose); and in case a fly would rob them of anything, they would not be able to rescue it from him. Weak (indeed) are the seeker and the sought” (Al-Hajj 22:73)

Also whatever advancement you see, it is nothing but maneuver of already created raw material by God, humans have only formatted in different inventions. Suppose if God removes the properties of any item, suppose electron properties, then where they will stand. So Quran is not against progress, and any progress is not against the basic of Quran and God given qualities to anything.

Glory to Him who holds and maintains all such amazingly wonderful systems of creation to function and persist, the way He wills. Nobody else can interfere to change any of the basic structures, functions or fate of His creation: “Verily! Allâh grasps the heavens and the earth lest they move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him. Truly, He is Ever Most Forbearing, Oft-Forgiving” (Fatir 35:41)
About saying outdated as per thinking that it does not match present environment, e.g. Quran forbids unbelievers marrying with believer women. Some people say that, marrying Muslim women to non-Muslim (Hindu) is no more logic if the husband does not forbid her any worshipping.

But Allah knows more than us, still wherever these marriages are taken place, either they are keep quarrelling or end after some time (if the wife is truly practicing woman). Their children are just aesthetic, who follow no religion. So is it not correct that Quran is outdated, on the other hand it is telling the truth.
Again referring Christians and Jews Quranic ayah says: “Oh, you who believe! Take not the Jews and the Christians as Auliyâ’ (friends, protectors, helpers), they are but Auliyâ’ of each other. And if any amongst you takes them (as Auliyâ’), then surely, he is one of them” (Al-Maa’idah 5:51)

Some may say this is not correct. If you see that this ayah refers overall behavior of Christians and Jews as nations but not any particular individuals. An individual Christian and Jew can be a good friend or bad to you (a Muslim can also be in the same position) but if you see present environment of entire Christians and Jews world, you will find that when they think of Muslims, they have in their minds that “Muslim means a terrorist or a terrorist means a Muslim”.

On pretext of fighting terrorism, they want not only to destroy or control Muslim countries resources but also control their policies. Why, because they don’t want Muslims countries powerful and self- controlled.
When Quran was revealed, it was initially addressed to those people, and if all latest advancement have mentioned in details, (which have no end) such as planes, televisions, computers etc., then people would have objected Quran is mentioning which we can’t understand.

Does the God maKe a mistake and later on correct it?


Muslims believe in the theory of abrogation in the Holy Quran, i.e. they believe that certain earlier verses of the Quran were abrogated by verses revealed later. Does this imply that God made a mistake and later on corrected it?

1. Two different interpretations
The Glorious Qur’an says in the following verse:
“None of Our revelations do we abrogate or cause to be forgotten, but we substitute something better or similar: knowest thou not that Allah hath power over all things?” [Al-Baqarrah 2:106]

A reference to this is also made in chapter 16 verse 101 of Surah Nahl. The Arabic word mentioned is ayat which means ‘signs’ or ‘verses’ and which can also mean ‘revelations’. This verse of the Qur’an can be interpreted in two different ways:
a. The revelations that are abrogated are those revelations that were revealed before the Qur’an, for example the Torah, the Zaboor and the Injeel.

Here Allah (swt) says that He does not cause the previous revelations to be forgotten but He substitutes them with something better or similar, indicating that the Torah, the Zaboor and the Injeel were substituted by the Qur’an.

b. If we consider that the Arabic word ayyat in the above verse refers to the verses of the Qur’an, and not previous revelations, then it indicates that none of the verses of the Qur’an are abrogated by Allah but substituted with something better or similar. This means that certain verses of the Quran that were revealed earlier were substituted by verses that were revealed later. I agree with both the interpretations.

Many Muslims and non-Muslims misunderstand the second interpretation to mean that some of the earlier verses of the Qur’an were abrogated and no longer hold true for us today, as they have been replaced by the later verses of the Qur’an or the abrogating verses. This group of people even wrongly believes that these verses contradict each other.

Let us analyze a few such examples.
2. Produce a recital like the Quran / 10 Surahs / 1 Surah:
Some pagan Arabs alleged that the Quran was forged by Prophet Muhammad (pbuh). Allah (swt) challenges these Arabs in the following verse of Surah Al-Isra:

“Say: If the whole of Mankind and Jinns were together to produce the like of this Qur’an they could not produce the like thereof, even if they backed up each other with help and support.” [Al-Isra 17:88]

Later the challenge was made easy in the following verse of Surah Al-Hud:
“Or they may say, “He forged it.” Say, “Bring ye then ten Surahs forged, like unto it, and call (to your aid) whomsoever ye can, other than Allah, if ye speak the truth!’.” [Al-Hood 11:13]

It was made easier in the following verse of Surah Yunus:
“Or do they say, “He forged it”? Say: “Bring then a Surah like unto it, and call (to your aid) anyone you can, besides Allah, if it be ye speak the truth!’.” [Younus 10:38]

Finally in Surah Al-Baqarah, Allah (swt) further simplified the challenge:
And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like thereunto; and call your witnesses or helpers (if there are any) besides Allah if your (doubts) are true. (23) But if ye cannot – and of a surety ye cannot – then fear the Fire whose fuel is Men and Stones – which is prepared for those who reject faith”. [Al- Baqarah 2:23-24]
Thus Allah (swt) made the challenges progressively easier. The progressively revealed verses of the Qur’an first challenged the pagans to produce a book like the Qur’an, then challenged them to produce ten Surahs (chapters) like those in the Qur’an, then one Surah and finally it challenges them to produce one Surah somewhat similar (mim mislihi) to the Qur’anic Surahs. This does not mean that the later verses that were revealed i.e. of Surah Baqarah chapter 2 verses 23 and 24 contradict the earlier three verses. Contradiction implies mentioning two things that cannot be possible simultaneously, or cannot take place simultaneously.

The earlier verses of the Qur’an i.e. the abrogated verses are still the word of God and the information contained in it is true to this day. For instance the challenge to produce a recital like the Qur’an stands to this day. Similarly the challenge to produce ten Surahs and one Surah exactly like the Qur’an also holds true and the last challenge of producing one surah somewhat similar to the Qur’an also holds true. It does not contradict the earlier challenges, but this is the easiest of all the challenges posed by the Qur’an. If the last challenge cannot be fulfilled, the question of anyone fulfilling the other three more difficult challenges does not arise.

Suppose I speak about a person that he is so dumb, that he would not be able to pass the 10th standard in school. Later I say that he would not be able to pass the 5th standard, and further say that he would not be able to pass even the 1st standard. Finally I say that he is so dull that he would not even be able to pass K.G. i.e. kindergarten. One has to pass kindergarten before one can be admitted to school. What I am stating is that the person is so dull as to be unable to pass even kindergarten. My four statements do not contradict each other, but my last statement i.e. the person would not be able to pass the kindergarten is sufficient to indicate the intelligence of that person. If a person cannot even pass kindergarten, the question of him passing the first standard or 5th or 10th, does not arise.

3. Gradual prohibition of intoxicants
Another example of such verses is that related to gradual prohibition of intoxicants. The first revelation of the Qur’an to deal with intoxicants was the following verse from Surah Baqarah:

“They ask thee concerning wine and gambling say: ‘In them is great sin, and some profit, for men; but the sin is greater than the profit’….” [Al- Baqarah 2:219]
The next verse to be revealed regarding intoxicants is the following verse from Surah Nisa: “O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say….” [An- Nisa 4:43]

The last verse to be revealed regarding intoxicants was the following verse from Surah Al-Maidah: “O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination of Satan’s handiwork; eschew such (abomination), that ye may prosper.” [Al-Maidah 5:90]
The Qur’an was revealed over a period of 22½ years. Many reforms that were brought about in the society were gradual. This was to facilitate the adoption of new laws by the people. An abrupt change in society always leads to rebellion and anarchy.

The prohibition of intoxicants was revealed in three stages. The first revelation only mentioned that in the intoxicants there is great sin and some profit but the sin is greater than the profit. The next revelation prohibited praying in an intoxicated state, indicating that one should not consume intoxicants during the day, since a Muslim has to pray five times a day. This verse does state that when one is not praying at night one is allowed to consume intoxicants. It means one may have or one may not have. The Qur’an does not comment on it. If this verse had mentioned that one is allowed to have intoxicants while not praying then there would have been a contradiction. Allah (swt) chose words appropriately. Finally the total prohibition of intoxicants at all times was revealed in Surah Maidah chapter 5 verse 90.

This clearly indicates that the three verses do not contradict each other. Had they been contradicting, it would not have been possible to follow all the three verses simultaneously. Since a Muslim is expected to follow each and every verse of the Qur’an, only by following the last verse i.e. of Surah Maidah (5:90), he simultaneously agrees and follows the previous two verses.

Suppose I say that I do not live in Los Angeles. Later I say that I do not live in California. Finally I say, I do not live in the United States of America. This does not imply that these three statements contradict each other. Each statement gives more information than the previous statement. The third statement includes the information contained in the first two statements. Thus, only by saying that I do not live in the United States of America, it is obvious, that I also do not live in California nor New York. Similarly since consuming alcohol is totally prohibited, it is obvious that praying in an intoxicated state is also prohibited and the information that in intoxicants is “great sin and some profit for men; but the sin is greater than profit” also holds true.

4. Qur’an does not contain any contradictions
The theory of abrogation does not imply that there is a contradiction in the Qur’an, since it is possible to follow all the verses of the Qur’an at the same time. If there is a contradiction in the Qur’an, then it cannot be the word of Allah (swt).
“Do they not consider the Qur’an (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy (contradictions).” [An- Nisa 4:82]

Does Islam believe in several Gods?


Does Islam believe in several Gods because the Holy Quran uses the word ‘We’ when God speaks in the Quran? Why does Quran say “He” if God is not having any gender?

Islam is a strictly monotheistic religion. It believes in and adheres to uncompromising monotheism. It believes that God is one, and unique in His attributes. In the Qur’an, God often refers to Himself using the word ‘We’. But this does not mean that Islam believes in the existence of more than one God.

Two types of plural

In several languages, there are two types of plural; one is a plural of numbers to refer to something that occurs in a quantity of more than one. The other plural is a plural of respect.

a.    In the English language, the Queen of England refers to herself as ‘We’ instead of ‘I’. This is known as the ‘royal plural’

b.    Rajiv Gandhi, the ex-Prime Minister of India used to say in Hindi “Hum dekhna chahte hain”. “We want to see.” ‘Hum’ means ‘We’ which is again a royal plural in Hindi.

c.    Similarly in Arabic, when Allah refers to Himself in the Qur’an, He often uses Arabic word ‘Nahnu’ meaning ‘We’. It does not indicate plural of number but plural of respect.

Tawheed or monotheism is one of the pillars of Islam. The existence and uniqueness of one and only one God is mentioned several times in the Qur’an. For instance in Surah Ikhlas, it says :

“Say He is Allah the One and only.”  [Al-Ikhlas 112: 1]

The term “We” in the Bible and in the Quran is the royal “We” – as an example when the king says, “We decree the following declaration, etc.” or, “We are not amused.” It does not indicate plural; rather it displays the highest position in the language. English, Persian, Hebrew, Arabic and many languages provide for the usage of “We” for the royal figure.

Why does Quran say “He” if God is not having any gender?
This is similar to the above answer. The word “He” is used when referring to Allah out of respect, dignity and high status. It would be totally inappropriate to use the word “it” and would not convey the proper understanding of Allah being who Allah is; Alive, Compassionate, Forgiving, Patient, Loving, etc. It is not correct to associate the word “He” with gender, as this would be comparing Allah to the creation, something totally against the teaching of Quran. Actually there is no corresponding word for HIM in any human dictionary because HIS presence is above human conception.

Is Iblis angel or Jinn?


The Holy Quran in several places says that Iblis was an angel, but in Surah Kahf it says that Iblis was a Jinn. Isn’t this a contradiction in the Qur’an?

1. Incidence of Iblis and Angels mentioned in the Qur’an
The story of Adam and Iblis is mentioned in the Qur’an in various places in which Allah (swt) says, ” And behold, we said to the angels: “Bow down to Adam” and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith” (Al Baqarah 2:43)

This is also mentioned in:
Surah Al ‘Araf chapter 7 verse 17
Surah Al Hijr chapter 15 verses 28-31
Surah Al Isra chapter 17 verse 61
Surah Ta Ha chapter 20 verse 116
Surah Sad chapter 38 verses 71-74

But in Surah Al Kahf chapter 18 verse 50 the Qur’an says:
“Behold! We said to the angels, “Bow down to Adam.” they bowed down except Iblis He was one of the Jinns….” [Al-Kahf 18:50]

2. Arabic Rule of Tagleeb
The English translation of the first part of the verse ‘we said to the angels bow down to Adam: they bowed down except Iblis’, gives us the impression that Iblis was an angel. The Qur’an was revealed in Arabic. In Arabic grammar there is a rule known as Tagleeb, according to which, if the majority is addressed, even the minority is included. If for example, I address a class containing 100 students of whom 99 are boys and one is a girl, and if I say in Arabic that the boys should stand up, it includes the girl as well. It does not need to mention her separately.
Similarly in the Qur’an, when Allah addressed the angels, even Iblis was present, but it is not required that he be mentioned separately. Therefore according to that sentence Iblis may be an angel or may not be an angel, but we come to know from Surah Al Kahf chapter 18, verse 50 that Iblis was a Jinn. Nowhere does the Qur’an say Iblis was an angel. Therefore there is no contradiction in the Qur’an.

3. Jinns have free will and can disobey Allah
Secondly, Jinns have a free will and may or may not obey Allah, but angels have no free will and always obey Allah. Therefore the question of an angel disobeying Allah does not arise. This further supplements that Iblis was a Jinn and not an angel.

Isn’t the Qur’an contradicting itself?


A particular verse of the holy Quran says that one day in the sight of Allah is equal to 1000 years. In another verse of the Qur’an it says that one day is equal to 50,000 years. Isn’t the Qur’an contradicting itself?

1.    Time of Allah is incomparable to earthly time
The Qur’an says in two verses, (22:47 and 32:5), that the measure of one day in the sight of Allah is equal to 1,000 years of our reckoning. In another verse (70:4) it says that the measure of one day in the sight of Allah is equal to 50,000 years of our reckoning.

These verses generally mean that the time of Allah (swt) is incomparable to the earthly time. The examples given are of one thousand years and fifty thousand years of the earthly time. In other words thousands of years or a very, very long time of the earth a day in the sight of Allah is equal to:

2.    Yaum also means Period
The Arabic word used in all these three verses is yaum, which, besides meaning a day also means a long period, or an epoch. If you translate the word yaum correctly as ‘period’ there will be no confusion.

a)    The verse from Surah Hajj reads as:
“Yet they ask thee to hasten on the Punishment! But Allah will not fail in His promise. Verily a Day in the sight of thy Lord is like a thousand years of your reckoning”. [Al- Hajj 22:47]

When the unbelievers asked to hasten the punishment the Qur’an says Allah will not fail in His promise. Verily a period in the sight of Allah is like a thousand years of your reckoning.

b)    The verse from Surah Al-Sajdah says: “He rules down (all) affairs from the heavens to the earth: in the end will (all affairs) go up? To Him, on a Day, the space whereof will be (as) a thousand years of your reckoning”. [As- Sajdah 32:5]

This verse indicates that a period required for all the affairs to go up to Allah (swt), is a thousand years of our reckoning.

c)    A verse from Surah Al-Maarij says:
“The angels and the spirit ascend unto Him in a Day the measure whereof is (as) fifty thousand years”. [Al-Maaraj 70:4]

This verse means that the period required for angels and the spirits to ascend unto Allah (swt) is fifty thousand years.

d)    The period for two different acts need not be the same. For example the period required for me to travel to destination ‘A’ say Vashi is one hour and the period required for me to travel to destination ‘B’ i.e. Kashmir is 50 hours. This does not indicate that I am making two contradictory statements.

Thus the verses of the Qur’an not only do not contradict each other, they are also in perfect harmony with established modern scientific facts.

How can you explain two Easts and two Wests in the Qur’an scientifically?


It is mentioned in one verse of the Holy Quran that Allah is the Lord of two Easts and two Wests. How can you explain this verse of the Qur’an scientifically?

The verse of the Qur’an which refers to Allah being the Lord of two Easts and two Wests is the following verse from Surah Ar-Rahman:

“(He is) Lord of the two Easts and Lord of the two Wests” [Ar-Rahman 55:17]
In the original Arabic script, the words east and west have been used in the dual form. It implies that Allah is the Lord of two easts and two wests.

2. Allah is the Lord of both the extremes of East and West
The science of geography tells us that the sun rises from the east, but the point of sunrise keeps shifting throughout the year. Only on two days of the year known as ‘equinox’, does the sun rise exactly from due east. On the remaining days, it rises either from a little north or a little south of due east. During summer solstice the sun rises from one extreme of the east and during winter solstice it rises from the other extreme. Similarly, the sun sets in one extreme of the west in summer solstice. It sets in the other extreme of the west in winter solstice. This phenomenon can be easily seen in Bombay or any other city, by people living in certain areas, or in tall skyscraper buildings, from where the rising or setting of sun can be seen. They are able to notice that during the summer solstice the sun rises from one extreme of east and during winter solstice it rises from the other extreme of east. In short, throughout the year, the sun keeps rising from different points of the east and sets on different points of the west. Thus when the Qur’an refers to Allah as the Lord of two easts and two wests, it means that Allah is the Lord of both the extremes of east and both the extremes of west.

3. Allah is the Lord of all the points of the East and West
Arabic language has two types of plurals. One is the dual plural i.e. the plural that implies the existence of two. The other is the plural for more than two, i.e. three and above. In Surah Rahman verse 17 the Arabic words used are mashriqaini and magribaini which are in dual plural and therefore imply two easts and two wests.
Consider the following verse of the Qur’an:
“Now I do call to witness the Lord of all points in the East and the West….” [Al-Marj 70:40]

The Arabic words for east and west used in this verse are mashaariqi and magharibi’ which are plurals that imply the existence of more than two.
We can thus conclude that the Qur’an refers to Allah being the Lord of all the points in the east and all the points of the west, as well as the Lord of both the extreme points of east and both the extreme points of west.


How can you scientifically prove that man is created from dust?


At one place the Qur’an mentions that man is created from sperm and in another place it mentions that man is created from dust. Are these two verses not contradicting? How can you scientifically prove that man is created from dust?

1.     Man created from sperm and dust

The Qur’an refers to the lowly beginnings of a human being from a drop of sperm, in several verses including the following:

“Was he not a drop of sperm emitted (in lowly form)”? [Al-Qiyamah 75:37]

The Qur’an also mentions in several places that human beings were created from dust. The following verse makes a reference to the origin of human beings:

“…. (Consider) that We created you out of dust…”. [Al-Anbia 22:5]

We now know that all the elements present in the human body (i.e. the constituent elements of the human body), are all present in the earth in small or great quantities. This is the scientific explanation for the Quranic verse that says that man was created from dust.

In certain verses, the Qur’an says that man was created from sperm, while in certain other verses it says that man was created from dust. However this is not a contradiction. Contradiction means statements, which are opposite or conflicting and both cannot be true simultaneously.

2.    Man created from water

In certain places the Qur’an also says that man was created from water. For instance in Surah Al-Furqan Allah says:

“It is He Who has created man from water….” [Al- Furqan 25:54]

Science has proved all the three statements to be correct. Man has been created from sperm, dust as well as water.

3.    It is not a Contradiction but a Contradistinction

Suppose I say that in order to make a cup of tea one needs water. One also needs tea-leaves or tea powder. The two statements are not contradictory since both water and tea leaves are required in order to make a cup of tea. Furthermore if I want sweet tea I can even add sugar.

Thus there is no contradiction in the Qur’an when it says that man is created from sperm, dust and water. It is not a contradiction but a contradistinction. Contradistinction means speaking about two different concepts on the same subject without conflict. For instance if I say that the man is always truthful and a habitual liar, it is a contradiction, but if I say that a man is always honest, kind and loving, then it is a contradistinction.