WikiIslam

Contradictions in the Quran: Difference between revisions

Page Discussion

Contradictions in the Quran (view source)

Revision as of 23:34, 23 November 2025

8,126 bytes added ,  23 November
no edit summary
[checked revision][checked revision]
No edit summary
 
(34 intermediate revisions by 3 users not shown)
Line 1: Line 1:
{{QualityScore|Lead=3|Structure=4|Content=4|Language=3|References=4}}A recurring [[:Category:Criticism of Islam|criticism]] of the [[Qur'an|Quran]] is that it contains contradictory pronouncements, as is argued of many other religious scriptures. The occurrence of these contradictions, critics argue, is particularly problematic in the case of the Quran because the Islamic tradition holds it to be the direct, unmediated word of [[Allah]], or God. Indeed, {{Quran|4|82}} makes the confident assertion: "Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah, they would have found within it much contradiction."  
{{#seo:
|title=Contradictions in the Quran
|title_mode={{{title_mode|}}}
|keywords={{{keywords|}}}
|description={{{description|}}}
|image=Quran-bookmarks.png
}}
{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}A recurring [[:Category:Criticism of Islam|criticism]] of the [[Qur'an|Quran]] is that it contains contradictory pronouncements, as is argued of many other religious scriptures. The occurrence of these contradictions, critics argue, is particularly problematic in the case of the Quran because the Islamic tradition holds it to be the direct, unmediated word of [[Allah]], or God. Indeed, {{Quran|4|82}} makes the confident assertion: "Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah, they would have found within it much contradiction."  


Critics hold that at least some of these contradictions are irresolvable through any reasonable interpretation and that, to resolve them, exegetes must resort to incredible interpretations. While some of the proposed contradictions, critics admit, may be resolved through the doctrine of [[Naskh (Abrogation)|abrogation]], whereby Allah is said to override his previous instructions (through, for instance, permitting [[alcohol]] at one point and prohibiting at another), many other contradictions are not resolvable in this manner. Indeed, the Islamic tradition holds that the doctrine of abrogation is only applicable in cases of law and not theology - what Allah says at any point with regards to the divine, the hereafter, history, the day of judgement, or other such non-legal matters, must (and, the tradition holds, does) always hold true. Critics, however, have stated that many, including some of the most problematic, of the proposed contradictions are precisely of the theological, and not legal, variety.  
Critics hold that at least some of these contradictions are irresolvable through any reasonable interpretation and that, to resolve them, exegetes must resort to incredible interpretations. While some of the proposed contradictions, critics admit, may be resolved through the doctrine of [[Naskh (Abrogation)|abrogation]], whereby Allah is said to override his previous instructions (through, for instance, permitting [[alcohol]] at one point and prohibiting at another), many other contradictions are not resolvable in this manner. Indeed, the Islamic tradition holds that the doctrine of abrogation is only applicable in cases of law and not theology - what Allah says at any point with regards to the divine, the hereafter, history, the day of judgement, or other such non-legal matters, must (and, the tradition holds, does) always hold true. Critics, however, have stated that many, including some of the most problematic, of the proposed contradictions are precisely of the theological, and not legal, variety.  
Line 6: Line 13:


==Parallel narrative passages==
==Parallel narrative passages==
Many stories in the Quran are repeated in other surahs. This risks ample opportunity for a human author or editor to unwittingly introduce contradictions between the parallel narratives. Indeed this is the case. Most of the examples in this section are from the [https://quranvariants.wordpress.com/narrative-contradictions-in-the-quran/ Quran Variants] website where they are discussed in more depth, with further insights and examples.<BR />
Many stories in the Quran are repeated in multiple surahs. This risks ample opportunity for a human author or editor to unwittingly introduce contradictions between the parallel narratives. Indeed this is the case according to critics. Most of the examples in this section are from the [https://quranvariants.wordpress.com/narrative-contradictions-in-the-quran/ Quran Variants] website where they are discussed in more depth, with further insights and examples.<BR />
[https://quranvariants.files.wordpress.com/2022/04/narrative-contradictions-quran.pdf Narrative Contradictions in the Quran (pdf)]  
[https://quranvariants.files.wordpress.com/2022/04/narrative-contradictions-quran.pdf Narrative Contradictions in the Quran (pdf)]  
This section on parallel narratives is much more detailed than the other sections of the article, so some readers may prefer to skip past this section and take a quick run through the other contradictions first.


Due to the columns, if viewing on a mobile phone this section is best viewed by clicking desktop mode at the bottom of the page.
Due to the columns, if viewing on a mobile phone this section is best viewed by clicking desktop mode at the bottom of the page.
Line 14: Line 23:
Academic scholars have noticed that the author or editor of the Quran appears to have combined in verses 2:36-39 the stories of Adam in 7:22-25 and 20:121-124, with the awkward result that Allah tells Adam and company to go down from paradise twice, in verses 2:36 and 2:38.<ref>Witztum, Joseph. 2011. [https://www.docdroid.net/EBk1ghM/the-syriac-milieu-of-the-quran-the-recasting-of-biblical-narratives-pdf The Syriac Milieu of the Qur’ ̄an: The Recasting of Biblical Narratives] Ph.D. thesis, Princeton University, Princeton, NJ, USA. pp. 69-79</ref>  
Academic scholars have noticed that the author or editor of the Quran appears to have combined in verses 2:36-39 the stories of Adam in 7:22-25 and 20:121-124, with the awkward result that Allah tells Adam and company to go down from paradise twice, in verses 2:36 and 2:38.<ref>Witztum, Joseph. 2011. [https://www.docdroid.net/EBk1ghM/the-syriac-milieu-of-the-quran-the-recasting-of-biblical-narratives-pdf The Syriac Milieu of the Qur’ ̄an: The Recasting of Biblical Narratives] Ph.D. thesis, Princeton University, Princeton, NJ, USA. pp. 69-79</ref>  


Moreover, a contradiction was thereby created regarding the timing of Adam's forgiveness by Allah. In Surah 20, Adam is forgiven before the command to descend from paradise (part of a longer section narrated chronologically). In Surah 7 Adam requests forgiveness from Allah, but it does not say whether Allah did forgive him. Instead, it immediately proceeds to the command to descend in 7:24. Surah 2 appears to fix the ambiguity in surah 7 by inserting the descent command seen in surah 7:24 into 2:36 (the whole verse is used word for word by 2:36 in the Arabic text) before Allah's forgiveness which "Then" follows immediately afterwards (Arabic: fa<ref name="LanesLexiconFa">fa - [http://www.studyquran.org/LaneLexicon/Volume6/00000105.pdf Lane's Lexicon pp. 2321-2323]</ref>). However, the first part of the command, to descend as enemies of one another is also in 20:123 where the forgiveness has already occurred in the previous verse.
Moreover, a contradiction was thereby created regarding the timing of Adam's forgiveness by Allah. In Surah 20, Adam is forgiven before the command to descend from paradise (part of a longer section narrated chronologically). In Surah 7 Adam requests forgiveness from Allah, but it does not say whether Allah did forgive him. Instead, it immediately proceeds to the command to descend in 7:24. Surah 2 appears to fix the ambiguity in surah 7 by inserting the descent command seen in surah 7:24 into 2:36 (the whole verse is used word for word by 2:36 in the Arabic text) before Allah's forgiveness which "Then" follows immediately afterwards (Arabic: fa<ref name="LanesLexiconFa">fa - [http://www.studyquran.org/LaneLexicon/Volume6/00000105.pdf Lane's Lexicon pp. 2321-2323]</ref>).
 
Despite the mess, the parallels would just about be possible to harmonise, if not for the timing of the "as enemies of one another" element, which comes in the pre-forgiveness descent command in Surah 2, but in the post-forgiveness descent command in Surah 20.  


{| class="wikitable"  width="100%" cellspacing="0" cellpadding="5" border="1" align="center"
{| class="wikitable"  width="100%" cellspacing="0" cellpadding="5" border="1" align="center"
Line 34: Line 45:
20:124 <span style="color:#800080">And whoever turns away from My remembrance - indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind."</span>
20:124 <span style="color:#800080">And whoever turns away from My remembrance - indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind."</span>
|}
|}
Durie (2018)<ref>Durie, Mark. 2018. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion'' (p. 408 - 415 Kindle Edition). Lexington Books. ''pp. 219 - 223''</ref> notes that scholars like Witztum and others have proposed an editorial process for the Qur'an, where earlier texts were reworked into later versions, with this contradiction being the result of combining the versions together. However, an alternative "oral-formulaic" approach, advocated by Bannister,<ref>Andrew Bannister, ''An Oral-Formulaic Study of the Qurʾan'', Lanham: Lexington Books, 2014, <nowiki>ISBN 978-0-7391-8357-1</nowiki>.</ref> suggests the Qur'an's narratives were shaped by oral performance rather than editing. Variations in the Fall stories reflect performance differences rather than textual dependence, with the performer adapting the story for different audiences. From the perspective of an oral-formulaic explanation, we can say that Q2 is an ill-formed performance, and its appearance of dependence upon Q7 and Q20 is simply because those other two recorded performances went more smoothly.<ref>Durie, Mark. 2018. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion'' (p. 410 Kindle Edition). Lexington Books. ''pp. 220''</ref>


===Timing of Allah's instructions to Noah===
===Timing of Allah's instructions to Noah===
Line 50: Line 62:


===Abraham and the idols===
===Abraham and the idols===
{{Quran-range|37|87|97}} contains a simpler version of the story in which Abraham smashes the idols in {{Quran-range|21|57|68}}. The two versions conflict in terms of where the events take place. In surah 37, everything takes place at the location of the idols. After some dialogue, we see in verse 90 “Then they turned away from him, departing” (fatawallaw ʿanhu mud'birīna); Abraham then smashes the idols; and “Then they came toward him, hastening” (fa-aqbalū ilayhi yaziffūna). Lane's Lexicon entry for the conjunction fa used at the start of 37:94 explains that in such usage as we see here, fa conveys proximate and uninterrupted succession.<ref name="LanesLexiconFa />
{{Quran-range|37|87|97}} contains a simpler version of the story in which Abraham smashes the idols in {{Quran-range|21|57|68}}. The two versions conflict in terms of where the events take place. In surah 37, everything takes place at the location of the idols. After some dialogue, we see in verse 90 “Then they turned away from him, departing” (fa-tawallaw ʿanhu mud'birīna); Abraham then smashes the idols; and “Then they came toward him, hastening” (fa-aqbalū ilayhi yaziffūna). Lane's Lexicon entry for the conjunction fa used at the start of 37:94 explains that in such usage as we see here, fa conveys proximate and uninterrupted succession.<ref name="LanesLexiconFa />


In contrast, the longer surah 21 version has the people return to find the smashed idols but Abraham is no longer present there. They send a party to bring him, and then back amidst the idols he shows them the folly of their ways. So in that version it is Abraham who comes to them.
In contrast, the longer surah 21 version has the people return to find the smashed idols but Abraham is no longer present there. They send a party to bring him, and then back amidst the idols he shows them the folly of their ways (in both versions this is when they decide to burn him). So in the surah 21 version it is Abraham who comes to them.


{| class="wikitable"  width="100%" cellspacing="0" cellpadding="5" border="1" align="center"
{| class="wikitable"  width="100%" cellspacing="0" cellpadding="5" border="1" align="center"
Line 132: Line 144:
3) In 51:28 (and 15:53) Abraham is only given tidings of a learned boy (singular), which his wife overhears, whereas in 11:71 his wife is directly given tidings both of Isaac and of Jacob. Again, it is notable that her same immediate reaction is given in 51:29 and 11:72, so these are portraying the same moment.
3) In 51:28 (and 15:53) Abraham is only given tidings of a learned boy (singular), which his wife overhears, whereas in 11:71 his wife is directly given tidings both of Isaac and of Jacob. Again, it is notable that her same immediate reaction is given in 51:29 and 11:72, so these are portraying the same moment.


4) In 11:70 the angels calm Abraham's fear by telling him that they have been sent to the people of Lot. Later, in verse 74, he argues with them on behalf of the people of Lot (qawmi lūṭin, again) perhaps having already understood their intention earlier. In surahs 15 and 51 the angels instead respond to Abraham's fear by giving him the good tidings, and it is only later in 15:57 and 51:31 that he seems to learn of their mission to the people of Lot when he asks “Then what” (famā) is their next business.
4) The 2nd contradiction noted above is a casualty of the author's desire in surah 11 to have Abraham later argue with the angels about the people of Lot. So in 11:70 the angels first calm Abraham's fear by telling him that they have been sent to the people of Lot (qawmi lūṭin) instead of giving him the good tidings as in 15:53 and 51:28. Then since they still have to deliver the good news, it is given directly to his wife in surah 11.
 
Later, in verse 74, he argues with them on behalf of the people of Lot (qawmi lūṭin, again). In the other two surahs, the topic only comes up for the first time in 15:57 and 51:31 when Abraham asks what is their next business (“Then what” famā).


===Lot and the angels===
===Lot and the angels===
Line 147: Line 161:
15:64 And we have come to you with truth, and indeed, we are truthful.<BR />
15:64 And we have come to you with truth, and indeed, we are truthful.<BR />
15:65 <span style="color:#0000FF">So set out with your family during a portion of the night and follow behind them and let not anyone among you look back and continue on to where you are commanded."</span><BR />
15:65 <span style="color:#0000FF">So set out with your family during a portion of the night and follow behind them and let not anyone among you look back and continue on to where you are commanded."</span><BR />
15:66 And We conveyed to him [the decree] of that matter: that those [sinners] would be eliminated by early morning.<BR />
15:66 <span style="color:#0000FF">And We conveyed to him [the decree] of that matter: that those [sinners] would be eliminated by early morning.</span><BR />
15:67 '''And the people of the city came rejoicing.'''<BR />
15:67 '''And the people of the city came rejoicing.'''<BR />
15:68 <span style="color:#008000">[Lot] said, "Indeed, these are my guests, so do not shame me.</span><BR />
15:68 <span style="color:#008000">[Lot] said, "Indeed, these are my guests, so do not shame me.</span><BR />
Line 169: Line 183:
1) In surah 15, the angels tell Lot when they first arrive that they are there to save him and his family from the punishment to come. A mob arrives trying to take the visitors and Lot attempts to placate them by offering his daughters. In Q. 11, the sequence of events is very expressly the other way around: the mob events occur first, which leads to the angels explaining how they will save Lot and his family. Although 15:67 starts with the "And" conjunction (like some of the previous verses), the suspicion of contradiction in Q. 15 is well justified from the textual sequence of the elements (this is, after all, a narrative), and from what naturally reads like the angels explaining themselves upon their arrival in the first few verses. This is even apparent from the way Lot addresses them as "people unknown" (qawmun munkarūna) in 15:62, mirroring the way Abraham addressed the angels when he greeted them in 51:25 (see above).
1) In surah 15, the angels tell Lot when they first arrive that they are there to save him and his family from the punishment to come. A mob arrives trying to take the visitors and Lot attempts to placate them by offering his daughters. In Q. 11, the sequence of events is very expressly the other way around: the mob events occur first, which leads to the angels explaining how they will save Lot and his family. Although 15:67 starts with the "And" conjunction (like some of the previous verses), the suspicion of contradiction in Q. 15 is well justified from the textual sequence of the elements (this is, after all, a narrative), and from what naturally reads like the angels explaining themselves upon their arrival in the first few verses. This is even apparent from the way Lot addresses them as "people unknown" (qawmun munkarūna) in 15:62, mirroring the way Abraham addressed the angels when he greeted them in 51:25 (see above).


2) Another contradiction concerns the context in which the angels tell Lot of their mission to save him and his family. In 15:61-66, the angels reveal this in response to Lot addressing them as people unknown / strange when they first arrive, alluding in verse 63 to Lot's pleadings to the people in other passages. In surah 11, instead the angels reveal this in order to ease the fear he expresses about the mob.
2) Another contradiction concerns the context in which the angels tell Lot of their mission to save him and his family. In 15:61-66, the angels reveal this in response to Lot addressing them as people unknown / strange when they first arrive, alluding in verse 63 to Lot's pleadings to the people in other passages. In 11:80-81, instead the angels reveal their mission in order to ease the fear Lot expresses about the mob.


3) Finally, the accounts conflict in sequencing the elements of Lot's appeal to the mob. In 11:78 he says “these are my daughters” then asks them to “fear Allah and do not disgrace me”. In 15:68-71 instead he asks them to “fear Allah and do not disgrace me”, the mob responds, and then comes the “These are my daughters” element.
3) Finally, the accounts conflict in sequencing the elements of Lot's appeal to the mob. In 11:78 he says “these are my daughters” then asks them to “fear Allah and do not disgrace me”. In 15:68-71 instead he asks them to “fear Allah and do not disgrace me”, the mob responds, and then comes the “These are my daughters” element.
Line 216: Line 230:
In this sequence contradiction, Allah has revealed himself at the fire to Moses, who expresses his worries and makes a request. In the surah 26 version, Moses expresses his fear that the people of Pharaoh will deny him; he requests that he be assisted by his brother, Aaron; and finally, Moses mentions that the Egyptians want revenge for someone he had killed. However, in the surah 28 version, these three elements occur in the reverse order.
In this sequence contradiction, Allah has revealed himself at the fire to Moses, who expresses his worries and makes a request. In the surah 26 version, Moses expresses his fear that the people of Pharaoh will deny him; he requests that he be assisted by his brother, Aaron; and finally, Moses mentions that the Egyptians want revenge for someone he had killed. However, in the surah 28 version, these three elements occur in the reverse order.


Regardless of differences that could be simply put down to the vagaries of translation from ancient languages or alternative paraphrases and shortening for brevity, the information content and sequencing is more fundamental and susceptible to contradiction, particularly when the Quran claims that such and such was said by a person on a particular occasion.
Regardless of differences that could be simply put down to the vagaries of translation from ancient languages or alternative paraphrases and shortening for brevity, the information content and sequencing is more fundamental and susceptible to contradiction according to critics, particularly when the Quran claims that such and such was said by a person on a particular occasion.


{| class="wikitable"  width="100%" cellspacing="0" cellpadding="5" border="1" align="center"
{| class="wikitable"  width="100%" cellspacing="0" cellpadding="5" border="1" align="center"
Line 354: Line 368:
|}
|}


===Command to the children of Israel upon reaching a town===
=== Did Moses's speech impediment get fixed? ===
In very similar passages in which Muhammad is asked to mention an episode occurring some time after the exodus from Egypt, parallel verses invert the order in which Allah quotes himself telling the children of Israel to enter a city gate bowing humbly and request relief of their burdens. Ironically, the next verse in each case complains about Allah's words being changed.
God showed Moses a magical fire that did not burn out, and informs him of his prophethood. Then commanded him to go to Pharaoh with his signs in the hope that he may be warned and fear God. Moses agreed but complained that he couldn’t speak clearly, and he asked God to cure him of it, and to open his breast and make the task easy/easier:
 
{{Quote|{{Quran|20|24-28}}|...“Go thou to Pharaoh, for he has indeed transgressed all bounds.” “( Moses) said: ‘O, my Lord! Expand me my breast,” ease my task for me, <b>and remove the impediment from my speech, so they may understand what I say.”</b> “( Allah) said: ‘Granted is thy prayer, O Moses!’”...}}
{| class="wikitable"  width="100%" cellspacing="0" cellpadding="5" border="1" align="center"
Here God seems to respond to his prayer instantly (the verses in between 20:29-20:35 are part of the same narrative so the order is linear):
! scope=col style="width: 50%;" |{{Quran-range|2|58|59}}
{{Quote|{{Quran|20|36}}|<b>...Allah responded, “All that you requested has been granted, O  Moses!... </b>}}
! scope=col style="width: 50%;" |{{Quran-range|7|161|162}}
However when he actually gets to Pharoah, he (Pharoah) states that he still cannot express himself clearly:
|- style="vertical-align: top;"
{{Quote|{{Quran|43|52}}|“And Pharaoh proclaimed among his people, saying, ‘O, my people! Does not the dominion of Egypt belong to me, (witness) these streams flowing underneath my (palace)? What! See ye not, then? Am I not better than this (Moses), who is a contemptible wretch, <b>and can scarcely express himself clearly?’”</b>}}
|2:58 And [recall] when We said, "Enter this city and eat from it wherever you will in [ease and] abundance, and <span style="color:#0000FF">enter the gate bowing humbly</span> and say, <span style="color:#008000">'Relieve us of our burdens.'</span> We will [then] forgive your sins for you, and We will increase the doers of good [in goodness and reward]."<BR />
2:59 But those who wronged changed [those words] to a statement other than that which had been said to them, so We sent down upon those who wronged a punishment from the sky because they were defiantly disobeying.
|7:161 And [mention, O Muhammad], when it was said to them, "Dwell in this city and eat from it wherever you will and say, <span style="color:#008000">'Relieve us of our burdens,'</span> and <span style="color:#0000FF">enter the gate bowing humbly</span>; We will [then] forgive you your sins. We will increase the doers of good [in goodness and reward]."<BR />
7:162 But those who wronged among them changed [the words] to a statement other than that which had been said to them. So We sent upon them a punishment from the sky for the wrong that they were doing.
|}


===The destruction of Thamud===
===The destruction of Thamud===
Line 374: Line 383:
{| class="wikitable"  width="100%" cellspacing="0" cellpadding="5" border="1" align="center"
{| class="wikitable"  width="100%" cellspacing="0" cellpadding="5" border="1" align="center"
! scope=col style="width: 33%;" |{{Quran-range|54|23|31}}
! scope=col style="width: 33%;" |{{Quran-range|54|23|31}}
! scope=col style="width: 33%;" |{{Quran-range|27|7|9}}
! scope=col style="width: 33%;" |{{Quran-range|11|64|68}}
! scope=col style="width: 33%;" |{{Quran-range|28|29|30}}
! scope=col style="width: 33%;" |{{Quran-range|91|11|15}}
|- style="vertical-align: top;"
|- style="vertical-align: top;"
|54:23 Thamud denied the warning<BR />
|54:23 Thamud denied the warning<BR />
Line 401: Line 410:


===The destruction of Aad===
===The destruction of Aad===
In a remarkably careless mistake, 41:13 warns that not only Thamud, but both Aad and Thamud were destroyed by a thunderbolt. The next few verses mention a screaming wind sent to Aad over a number of days as a punishment (though without stating that this wind ultimately destroyed them), and goes on to mention the thunderbolt which seized the people of Thamud.
In what critics see as a remarkably careless mistake, 41:13 warns that not only Thamud, but both Aad and Thamud were destroyed by a thunderbolt. The next few verses mention a screaming wind sent to Aad over a number of days as a punishment (though without stating that this wind ultimately destroyed them), and goes on to mention the thunderbolt which seized the people of Thamud.


Thamud's sudden destruction by a thunderbolt is narrated also in {{Quran|51|44}}, where the thunderbolt seized Thamud as they looked on. The word thunderbolt in these verses is sa'iqatan, which can refer to the sound of a thunderbolt or the lightning bolt itself.<ref>sa'iqatan - [http://www.studyquran.org/LaneLexicon/Volume4/00000414.pdf Lane's Lexicon p. 1690]</ref> Similarly, the instantaneous death of the people of Thamud by a thunderous blast (ṣayḥatan) appears in surah 11 and surah 54 quoted above in the previous section, and by a single blast (ṭāghiyati) in Q. 69:5. They were killed by an earthquake in Q. 7:78, though the word  l-rajfatu, needn't mean a literal earthquake, and can mean a convulsion or jolting according to Lane's Lexicon. Thus with some harmonising effort we have a story of sudden thunderous death for the people of Thamud.
However, all other descriptions of Aad's destruction except for 41:13 say that it was by means of a violent wind over a day or number of days, which uprooted its people like trees and destoyed everything, leaving only ruined homes.


However, all other descriptions of Aad's destruction except for 41:13 say that it was by means of a violent wind over a day or number of days, which uprooted its people like trees and left only ruined homes.
Thamud's sudden destruction by a thunderbolt is narrated also in {{Quran|51|44}}, where the thunderbolt seized Thamud as they looked on. The word thunderbolt in these verses is sa'iqatan, which can refer to the sound of a thunderbolt or the lightning bolt itself.<ref>sa'iqatan - [http://www.studyquran.org/LaneLexicon/Volume4/00000414.pdf Lane's Lexicon p. 1690]</ref> Similarly, the instantaneous death of the people of Thamud by a thunderous blast (ṣayḥatan) appears in surah 11 and surah 54 quoted above in the previous section, and by a single blast (ṭāghiyati) in Q. 69:5, in contrast to Aad's windy destruction in the next verse. They were killed by an earthquake in Q. 7:78, though the word  l-rajfatu, needn't mean a literal earthquake, and can mean a convulsion or jolting according to Lane's Lexicon. Thus with some harmonising effort we have a story of sudden thunderous death for the people of Thamud.


In an attempt to rescue the contradiction, Al-Tabari in his tafsir for 41:13 claims that sa'iqatan (thunderbolt) is a catch all term for anything that destroys something, while al-Qurtubi claims that the wind was the sa'iqatan.
In an attempt to rescue the contradiction, Al-Tabari in his tafsir for 41:13 claims that sa'iqatan (thunderbolt) is a catch all term for anything that destroys something, while al-Qurtubi claims that the wind was the sa'iqatan.
Line 414: Line 423:
|41:13 But if they turn away, then say, "'''I have warned you of a thunderbolt like the thunderbolt [that struck] 'Aad and Thamud.'''<BR />
|41:13 But if they turn away, then say, "'''I have warned you of a thunderbolt like the thunderbolt [that struck] 'Aad and Thamud.'''<BR />
41:14 [That occurred] when the messengers had come to them before them and after them, [saying], "Worship not except Allah." They said, "If our Lord had willed, He would have sent down the angels, so indeed we, in that with which you have been sent, are disbelievers."<BR />
41:14 [That occurred] when the messengers had come to them before them and after them, [saying], "Worship not except Allah." They said, "If our Lord had willed, He would have sent down the angels, so indeed we, in that with which you have been sent, are disbelievers."<BR />
41:15 As for 'Aad, they were arrogant upon the earth without right and said, "Who is greater than us in strength?" Did they not consider that Allah who created them was greater than them in strength? But they were rejecting Our signs.<BR />
41:15 '''As for 'Aad''', they were arrogant upon the earth without right and said, "Who is greater than us in strength?" Did they not consider that Allah who created them was greater than them in strength? But they were rejecting Our signs.<BR />
41:16 '''So We sent upon them a screaming wind during days of misfortune to make them taste the punishment of disgrace in the worldly life'''; but the punishment of the Hereafter is more disgracing, and they will not be helped.<BR />
41:16 '''So We sent upon them a screaming wind during days of misfortune to make them taste the punishment of disgrace in the worldly life'''; but the punishment of the Hereafter is more disgracing, and they will not be helped.<BR />
41:17 And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them for what they used to earn.
41:17 '''And as for Thamud''', We guided them, but they preferred blindness over guidance, '''so the thunderbolt of humiliating punishment seized them''' for what they used to earn.
|}
|}
{| class="wikitable"  width="100%" cellspacing="0" cellpadding="5" border="1" align="center"
{| class="wikitable"  width="100%" cellspacing="0" cellpadding="5" border="1" align="center"
Line 429: Line 438:
|51:41 '''And in 'Aad [was a sign], when We sent against them the barren wind.'''<BR />
|51:41 '''And in 'Aad [was a sign], when We sent against them the barren wind.'''<BR />
51:42 '''It left nothing of what it came upon but that it made it like disintegrated ruins.'''<BR />
51:42 '''It left nothing of what it came upon but that it made it like disintegrated ruins.'''<BR />
51:43 And in Thamud, when it was said to them, "Enjoy yourselves for a time."<BR />
51:43 '''And in Thamud''', when it was said to them, "Enjoy yourselves for a time."<BR />
51:44 But they were insolent toward the command of their Lord, so the thunderbolt seized them while they were looking on.<BR />
51:44 But they were insolent toward the command of their Lord, '''so the thunderbolt seized them''' while they were looking on.<BR />
51:45 And they were unable to arise, nor could they defend themselves.
51:45 And they were unable to arise, nor could they defend themselves.
|}
|}
Line 444: Line 453:
|- style="vertical-align: top;"
|- style="vertical-align: top;"
|69:4 Thamud and 'Aad denied the Striking Calamity.<BR />
|69:4 Thamud and 'Aad denied the Striking Calamity.<BR />
69:5 So as for Thamud, they were destroyed by the overpowering [blast].<BR />
69:5 '''So as for Thamud, they were destroyed by the overpowering [blast].'''<BR />
69:6 '''And as for 'Aad, they were destroyed by a screaming, violent wind'''<BR />
69:6 '''And as for 'Aad, they were destroyed by a screaming, violent wind'''<BR />
69:7 '''Which Allah imposed upon them for seven nights and eight days in succession, so you would see the people therein fallen as if they were hollow trunks of palm trees.'''<BR />
69:7 Which Allah imposed upon them for seven nights and eight days in succession, so you would see the people therein fallen as if they were hollow trunks of palm trees.<BR />
69:8 '''Then do you see of them any remains?'''
69:8 Then do you see of them any remains?
|}
|}


Line 459: Line 468:


Lane's Lexicon has some discussion of the word mus'tamirrin ("continuous") as it is used in this verse and in Q. 54:2 where it is used in the phrase (“passing magic”) in the same grammatical form.<ref>mus'tamirrin - [http://www.studyquran.org/LaneLexicon/Volume7/00000230.pdf Lane's Lexicon p. 2702]</ref>
Lane's Lexicon has some discussion of the word mus'tamirrin ("continuous") as it is used in this verse and in Q. 54:2 where it is used in the phrase (“passing magic”) in the same grammatical form.<ref>mus'tamirrin - [http://www.studyquran.org/LaneLexicon/Volume7/00000230.pdf Lane's Lexicon p. 2702]</ref>
===The annunciation of Jesus to Mary===
In the Qur'an, the coming of Jesus is announced to Mary before he is born in two surahs, in which she is surprised in both and asks how it is possible given she is a virgin.
In the first version a single angel is sent to announce this, as confirmed by the singular word for Our angel/spirit (rūḥanā) or messenger (rasūlu).
{{Quote|{{Quran|19|17-20}}|And she took, in seclusion from them, a screen. '''Then We sent to her Our Angel [rūḥanā], and he represented himself to her as a well-proportioned man.'''
She said, "Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah."
He said, '''"I am only the messenger [rasūlu]''' of your Lord to give you [news of] a pure boy."
She said, "How can I have a boy while no man has touched me and I have not been unchaste?"}}
However, when the annunciation scene is recalled in Surah 3, the plural for angels (l-malāikatu) is used, and different wordings follow the conversations afterwards in the two surahs.
{{Quote|{{Quran|3|45-47}}|When said <b>the Angels,</b> "O Maryam! Indeed, Allah gives you glad tidings of a word from Him, his name (is) the Messiah, Isa, son (of) Maryam, honored in the world and (in) the Hereafter, and of those brought near (to Allah). He will speak to the people in the cradle and in adulthood, and will be one of the righteous.’ She said, ‘My Lord, how shall I have a child seeing that no human has ever touched me?’ He said, ‘So it is that Allah creates whatever He wishes. When He decides on a matter He just says to it ‘‘Be!’’ and it is.}}


==Allah==
==Allah==
Line 479: Line 499:
{{Quote|{{Quran|2|115}}|
{{Quote|{{Quran|2|115}}|
To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing. }}
To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing. }}
His home, the [[Ka'bah]]
{{Quote|{{Quran|14|37}}|
O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Thy Sacred House; in order, O our Lord, that they may establish regular Prayer: so fill the hearts of some among men with love towards them, and feed them with fruits: so that they may give thanks. }}
Nearby


{{Quote|{{Quran|2|186}}|
{{Quote|{{Quran|2|186}}|
Line 498: Line 511:


{{Quote|{{Quran|6|103}}|No vision can grasp Him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things.}}
{{Quote|{{Quran|6|103}}|No vision can grasp Him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things.}}
Maybe


{{Quote|{{Quran|42|51}}|It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills: for He is Most High, Most Wise}}
{{Quote|{{Quran|42|51}}|It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills: for He is Most High, Most Wise}}
Line 505: Line 516:
Yes
Yes


{{Quote|{{Quran|53|1-18}}|I swear by the star when it goes down.Your companion does not err, nor does he go astray; Nor does he speak out of desire. It is naught but revelation that is revealed, The Lord of Mighty Power has taught him, The Lord of Strength; so he attained completion, And he is in the highest part of the horizon. Then he drew near, then he bowed. So he was the measure of two bows or closer still. And He revealed to His servant what He revealed. The heart was not untrue in (making him see) what he saw. What! do you then dispute with him as to what he saw? And certainly he saw him in another descent, At the farthest lote-tree; Near which is the garden, the place to be resorted to. When that which covers covered the lote-tree; The eye did not turn aside, nor did it exceed the limit. Certainly he saw of the greatest signs of his Lord.}}
{{Quote|{{Quran|53|1-18}}|By the star when it descends, Your companion [Muhammad] has not strayed, nor has he erred, Nor does he speak from [his own] inclination. It is not but a revelation revealed, Taught to him by one intense in strength - One of soundness. And he rose to [his] true form While he was in the higher [part of the] horizon. Then he approached and descended And was at a distance of two bow lengths or nearer. And he revealed to His Servant what he revealed. The heart did not lie [about] what it saw. So will you dispute with him over what he saw? And he certainly saw him in another descent At the Lote Tree of the Utmost Boundary - Near it is the Garden of Refuge - When there covered the Lote Tree that which covered [it]. The sight [of the Prophet] did not swerve, nor did it transgress [its limit]. He certainly saw of the greatest signs of his Lord.}}
 
===Could Allah have a son?===
 
Yes
 
{{Quote|{{Quran|39|4}}|
If Allah had willed to choose a son,
He could have chosen what He would of that which He hath created.
Be He Glorified! He is Allah, the One, the Absolute. }}
 
No
 
{{Quote|{{Quran|6|101}}|
Wonderful Originator of the heavens and the earth;
How can He have a son when He has no consort?
He created all things, and He hath full knowledge of all things  }}
 
===Is it possible to have a son without a consort?===
 
Yes
 
{{Quote|{{cite quran|19|20|end=21|style=ref}}|She said: "How shall I have a son, seeing that no man has touched me, and I am not unchaste?" He said: "So (it will be): Thy Lord saith, 'that is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us':It is a matter (so) decreed."}}


No
The vision in the first part of surah al-Najm (53) quoted above was traditionally associated with the beginning of Muhammad's night journey. While there was debate among Muslim scholars as to whether the object of the vision was Allah or an angel, the general consensus of modern academic scholars is that Allah is the object of the vision in this passage, especially considering that it says in {{Quran|53|10}} "And he revealed to His Servant what he revealed". Furthermore, the use of the verb "see" (raʾā) in verses 11-13 and 18 regarding the vision, is used also in the next verse 19 when the opponents are challenged as to whether they have seen their own pagan deities "al-Lāt and al-ʿUzzā and Manāt". Some of the subsequent verses may suggest that the Quranic mushrikeen considered these three to be angels rather than gods, though many academic scholars have observed that these are among the long verses (23 and 26-32) which seem to have been inserted later (whether by Muhammad or an editor) into a surah of otherwise short verses. As Tommaso Tesei notes, these long verses also coincide with the textual location in the surah where the [[Satanic_Verses_(Gharaniq_Incident)|Satanic verses]] were said to have originally appeared.<ref>Tommaso Tesei, [https://www.academia.edu/75302962/THE_QUR_%C4%80N_S_IN_CONTEXT_S_1 The Qurʾān(s) in Context(s)] Journal Asiatique 309.2 (2021): 185-202 (open access; see pp. 192-196)</ref>


{{Quote|{{Quran|6|101}}|To Him is due the primal origin of the heavens and the earth: How can He have a son when He hath no consort? He created all things, and He hath full knowledge of all things.}}
===Could Allah have a child?===
The Quran responds to the mushrikeen who associated partners with Allah including sons and daughters. In one response it says this is impossible as Allah has no consort, but in another it responds by conceding it would be possible for him take a son from among his creation but he simply choses not to do so.


===Can only Allah see the unseen?===
No, for he has no consort


Yes
{{Quote|{{Quran-range|6|100|101}}|Yet they ascribe as partners unto Him the jinn, although He did create them, and impute falsely, without knowledge, sons and daughters unto Him. Glorified be He and High Exalted above (all) that they ascribe (unto Him).
The Originator of the heavens and the earth! How can He have a child, when there is for Him no consort, when He created all things and is Aware of all things?}}


{{Quote|{{Quran|10|20}}|
Yes, he could by other means but he chooses not to
They say: "Why is not a sign sent down to him from his Lord?" Say: "The Unseen is only for Allah (to know), then wait ye: I too will wait with you." }}


No, Solomon can too
{{Quote|{{Quran-range|39|3|4}}|Surely pure religion is for Allah only. And those who choose protecting friends beside Him (say): We worship them only that they may bring us near unto Allah. Lo! Allah will judge between them concerning that wherein they differ. Lo! Allah guideth not him who is a liar, an ingrate.
 
If Allah had willed to choose a son, He could have chosen what He would of that which He hath created. Be He Glorified! He is Allah, the One, the Absolute.}}
{{Quote|{{Quran|27|39}}|
Said an 'Ifrit, of the Jinns: "I will bring it to thee before thou rise from thy council: indeed I have full strength for the purpose, and may be trusted." }}


===Is Allah kind and merciful?===
===Is Allah kind and merciful?===
Line 556: Line 544:
{{Quote|{{Quran|4|56}}|
{{Quote|{{Quran|4|56}}|
Those who reject our Signs, We shall soon cast into the Fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in Power, Wise.}}
Those who reject our Signs, We shall soon cast into the Fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in Power, Wise.}}
===Does Allah forgive everything?===
Yes
{{Quote|{{Quran|39|53}}|
Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful. }}
No
{{Quote|{{Quran|4|116}}|
Allah forgiveth not (The sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins than this: one who joins other gods with Allah, Hath strayed far, far away (from the right)}}


===Does Allah forgive worshipping other gods/shirk?===
===Does Allah forgive worshipping other gods/shirk?===
Line 588: Line 564:
Yes
Yes


{{Quote|{{Quran|25|70}}|
{{Quote|{{Quran-range|25|68|70}}|Those who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred except for just cause, nor commit fornication; - and any that does this (not only) meets punishment. (But) the Penalty on the Day of Judgment will be doubled to him, and he will dwell therein in ignominy,- Unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful, }}
Unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful, }}
 


==Angels and demons==
==Angels and demons==
===How many angels helped Muhammad at Badr?===
===How many angels helped Muhammad at Badr?===


Line 607: Line 580:


Some claim that one of these could refer to the battle of Uhud, but that was a defeat for the Muslims.
Some claim that one of these could refer to the battle of Uhud, but that was a defeat for the Muslims.
Allah only sends angels with a message
{{Quote|{{Quran|15|8}}|
We send not down the angels save with the Fact, and in that case (the disbelievers) would not be tolerated. }}


===Who could Allah send as messengers (rasulan)?===
===Who could Allah send as messengers (rasulan)?===
Line 630: Line 597:
{{Quote|{{Quran|22|75}}|
{{Quote|{{Quran|22|75}}|
Allah chooses messengers from angels and from men for Allah is He Who hears and sees (all things). }}
Allah chooses messengers from angels and from men for Allah is He Who hears and sees (all things). }}


==Creation==
==Creation==
Line 648: Line 614:
He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things.}}
He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things.}}


===How long did it take Allah to create heaven and earth?===
===How many days did it take Allah to create heaven and earth?===
 
Commentators interpreted the first two days as part of the first four in the 2nd quote. Quite a few other verses mention the creation of the Earth in six days, so this may well simply be a badly worded description rather than a contradiction in terms of the intended meaning.


6 days
6 days
Line 660: Line 628:
He placed therein firm hills rising above it, and blessed it and measured therein its sustenance in four Days, alike for (all) who ask;  
He placed therein firm hills rising above it, and blessed it and measured therein its sustenance in four Days, alike for (all) who ask;  
Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower}}
Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower}}
===What was the first man created from?===
Dust
{{Quote|{{Quran|3|59}}|The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: "Be". And he was.}}
Clay
{{Quote|{{Quran|15|26}}|We created man from sounding clay, from mud moulded into shape;}}


===How long does it take Allah to create?===
===How long does it take Allah to create?===
Line 685: Line 642:


==Day of Judgement (''Qiyamah'')==
==Day of Judgement (''Qiyamah'')==
===How long will the unbelievers think they remained on Earth?===
An afternoon or morning
{{Quote|{{Quran|79|46}}|It will be, on the Day they see it, as though they had not remained [in the world] except for an afternoon or a morning thereof.}}
An hour
{{Quote|{{Quran-range|30|55|56}}|And the Day the Hour appears the criminals will swear they had remained but an hour. Thus they were deluded. But those who were given knowledge and faith will say, "You remained the extent of Allah 's decree until the Day of Resurrection, and this is the Day of Resurrection, but you did not used to know."}}
Ten days
{{Quote|{{Quran-range|20|102|104}}|The Day the Horn will be blown. And We will gather the criminals, that Day, blue-eyed. They will murmur among themselves, "You remained not but ten [days in the world]." We are most knowing of what they say when the best of them in manner will say, "You remained not but one day."}}
A day or part of a day
{{Quote|{{Quran-range|23|112|114}}|[Allah] will say, "How long did you remain on earth in number of years?" They will say, "We remained a day or part of a day; ask those who enumerate." He will say, "You stayed not but a little - if only you had known.}}
===Will disbelievers speak on ''Qiyamah''?===
===Will disbelievers speak on ''Qiyamah''?===


Line 713: Line 651:
No
No


{{Quote|{{Quran-range|77|34-38}}|Woe, that Day, to the deniers. This is a Day they will not speak, Nor will it be permitted for them to make an excuse. Woe, that Day, to the deniers. This is the Day of Judgement; We will have assembled you and the former peoples.}}
{{Quote|{{Quran-range|77|34|38}}|Woe, that Day, to the deniers. This is a Day they will not speak, Nor will it be permitted for them to make an excuse. Woe, that Day, to the deniers. This is the Day of Judgement; We will have assembled you and the former peoples.}}


Not willingly, their body parts will speak the truth
Not willingly, their body parts will speak the truth
Line 738: Line 676:
{{Quote|{{Quran-range|37|16|20}}|When we have died and become dust and bones, are we indeed to be resurrected? And our forefathers [as well]?" Say, "Yes, and you will be [rendered] contemptible." It will be only one shout, and at once they will be observing. They will say, "O woe to us! This is the Day of Recompense."}}
{{Quote|{{Quran-range|37|16|20}}|When we have died and become dust and bones, are we indeed to be resurrected? And our forefathers [as well]?" Say, "Yes, and you will be [rendered] contemptible." It will be only one shout, and at once they will be observing. They will say, "O woe to us! This is the Day of Recompense."}}


===Where do disbelievers receive their record book on Judgment day?===
===How long will the unbelievers think they remained on Earth?===


On their back
An afternoon or morning


{{Quote|{{Quran-range|84|7|12}}|
{{Quote|{{Quran|79|46}}|It will be, on the Day they see it, as though they had not remained [in the world] except for an afternoon or a morning thereof.}}
Then as for he who is given his record in his right hand, He will be judged with an easy account And return to his people in happiness. But as for he who is given his record behind his back, He will cry out for destruction And [enter to] burn in a Blaze.}}


On the left hand
An hour


{{Quote|{{Quran|69|25}}|
{{Quote|{{Quran-range|30|55|56}}|And the Day the Hour appears the criminals will swear they had remained but an hour. Thus they were deluded. But those who were given knowledge and faith will say, "You remained the extent of Allah 's decree until the Day of Resurrection, and this is the Day of Resurrection, but you did not used to know."}}
And he that will be given his Record in his left hand, will say: "Ah! Would that my Record had not been given to me! }}


Ten days
{{Quote|{{Quran-range|20|102|104}}|The Day the Horn will be blown. And We will gather the criminals, that Day, blue-eyed. They will murmur among themselves, "You remained not but ten [days in the world]." We are most knowing of what they say when the best of them in manner will say, "You remained not but one day."}}
A day or part of a day
{{Quote|{{Quran-range|23|112|114}}|[Allah] will say, "How long did you remain on earth in number of years?" They will say, "We remained a day or part of a day; ask those who enumerate." He will say, "You stayed not but a little - if only you had known.}}


==Evil==
==Evil==
===Does evil come from Allah?===
===Does evil come from Allah?===


Line 764: Line 706:
{{Quote|{{Quran|4|79}}|
{{Quote|{{Quran|4|79}}|
Whatever good, (O man!) happens to thee, is from Allah. But whatever evil happens to thee, is from thyself. But what has come to these people. That they fail to understand a single fact}}
Whatever good, (O man!) happens to thee, is from Allah. But whatever evil happens to thee, is from thyself. But what has come to these people. That they fail to understand a single fact}}
==Heaven and Hell==
==Heaven and Hell==
===Is there a fate other than Heaven or Hell?===
No
{{Quote|{{Quran|47|12}}|
Verily Allah will admit those who believe and do righteous deeds, to Gardens beneath which rivers flow; while those who reject Allah will enjoy (this world) and eat as cattle eat; and the Fire will be their abode. }}
Yes, there exists purgatory too
{{Quote|{{Quran|7|46}}|
Between them is a veil. And on the Heights are men who know them all by their marks. And they call unto the dwellers of the Garden: Peace be unto you! They enter it not although they hope (to enter).}}
===Is intercession possible on the last day?===
===Is intercession possible on the last day?===


Line 838: Line 766:
Also ''zaqqum'', hell fruit (see also in {{Quran-range|44|40|46}} and {{Quran-range|56|41|52}})
Also ''zaqqum'', hell fruit (see also in {{Quran-range|44|40|46}} and {{Quran-range|56|41|52}})


{{Quote|{{Quran|37|62|66}}|
{{Quote|{{Quran-range|37|62|66}}|
Is Paradise a better accommodation or the tree of zaqqum? Indeed, We have made it a torment for the wrongdoers. Indeed, it is a tree issuing from the bottom of the Hellfire, Its emerging fruit as if it was heads of the devils. And indeed, they will eat from it and fill with it their bellies. }}
Is Paradise a better accommodation or the tree of zaqqum? Indeed, We have made it a torment for the wrongdoers. Indeed, it is a tree issuing from the bottom of the Hellfire, Its emerging fruit as if it was heads of the devils. And indeed, they will eat from it and fill with it their bellies. }}
===Will people wear silver or gold bracelets in heaven?===
Verses disagree on the bracelets believers will wear with their green silk garments.
Silver
{{Quote|{{Quran|76|21}}|Upon the inhabitants will be green garments of fine silk and brocade. And they will be adorned with bracelets of silver, and their Lord will give them a purifying drink.}}
Gold
{{Quote|{{Quran|18|31}}|Those will have gardens of perpetual residence; beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, reclining therein on adorned couches. Excellent is the reward, and good is the resting place.}}
Gold and pearl
{{Quote|{{Quran|22|23}}|Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. They will be adorned therein with bracelets of gold and pearl, and their garments therein will be silk.}}
{{Quote|{{Quran|35|33}}|[For them are] gardens of perpetual residence which they will enter. They will be adorned therein with bracelets of gold and pearls, and their garments therein will be silk.}}


==Mankind==
==Mankind==
Line 883: Line 826:
Yes
Yes


{{Quote|{{Quran|29|13}}|They will bear their own burdens, and (other) burdens along with their own, and on the Day of Judgments they will be called to account for their falsehoods.}}
{{Quote|{{Quran|29|13}}|They will bear their own burdens, and (other) burdens along with their own, and on the Day of Judgments they will be called to account for their falsehoods.}}Yes; this verse tells contemporary Jews that they will not get their wanted miracle from Muhammad because past Jews killed prophets that performed miracles.<ref>''[https://quranx.com/Tafsir/Jalal/3.183 Tafsir Al-Jalalayn on verse 3:183.]'' Al-Jalalayn / Al-Mahalli and as-Suyuti. Published 1505CE.</ref>
{{Quote|{{Quran|3|183-184}}|Tell those who say, ‘Allah has pledged us not to believe in any apostle unless he brings us an offering consumed by fire,’ ‘Apostles before me certainly did bring you manifest signs and what you speak of. Then why did you kill them, if you are truthful?’ But if they deny you, [other] apostles have been denied before you, who came with manifest signs, holy writs, and an illuminating scripture.}}


===Who takes people's souls?===
===Who takes people's souls?===
Line 903: Line 847:


==Muslims==
==Muslims==
===Who was the first Muslim?===
===Who was the first Muslim (submitter)?===
To be clear, the meaning of "Muslim" in all such verses is "submitter" in its essential sense of monotheistic worship and obedience rather than Muslim in the sense of the distinctly Islamic religion.


Muhammad (the square brackets is a commentary not present in the Arabic)
Muhammad
(after the word "first" in these verses, some translations add [among you] in square brackets, which is a commentary not present in the Arabic)


{{Quote|{{Quran|6|163}}|No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims."}}
{{Quote|{{Quran-range|39|11|12}}|Say (O Muhammad): Lo! I am commanded to worship Allah, making religion pure for Him (only). And I am commanded to be the first of those who are muslims (surrender unto Him).}}
 
{{Quote|{{Quran|6|14}}|Say: Shall I choose for a protecting friend other than Allah, the Originator of the heavens and the earth, Who feedeth and is never fed? Say: I am ordered to be the first to surrender (unto Him). And be not thou (O Muhammad) of the idolaters.}}
 
{{Quote|{{Quran|6|163}}|He hath no partner. This am I commanded, and I am first of those who surrender (unto Him).}}


Noah
Noah
Line 927: Line 877:
===How strong is a believer?===
===How strong is a believer?===


One Muslim is more powerful than 10 non-Muslims
20 Muslims can overcome 200 disbelievers


{{Quote|{{Quran|8|65}}|
{{Quote|{{Quran|8|65}}|
If there be of you twenty steadfast they shall overcome two hundred, and if there be of you a hundred (steadfast) they shall overcome a thousand of those who disbelieve }}
If there be of you twenty steadfast they shall overcome two hundred, and if there be of you a hundred (steadfast) they shall overcome a thousand of those who disbelieve }}


One Muslim can overcome two non-Muslims
100 Muslims can overcome 200 disbelievers


{{Quote|{{Quran|8|66}}|So if there be of you a steadfast hundred they shall overcome two hundred, and if there be of you a thousand (steadfast) they shall overcome two thousand by permission of Allah. }}
{{Quote|{{Quran|8|66}}|So if there be of you a steadfast hundred they shall overcome two hundred, and if there be of you a thousand (steadfast) they shall overcome two thousand by permission of Allah. }}
Line 938: Line 888:
===Can you eat non-halal meat?===
===Can you eat non-halal meat?===


Yes
Yes, Christian and Jewish food may be eaten


{{Quote|{{Quran|5|5}}|
{{Quote|{{Quran|5|5}}|
Line 952: Line 902:
These verses are traditionally explained as gradual abrogation, while critics see a contradiction as a result of the author changing his mind over time.
These verses are traditionally explained as gradual abrogation, while critics see a contradiction as a result of the author changing his mind over time.


It is a wholesome drink
It is a wholesome drink (though not necessarily fermented in this verse)


{{Quote|{{Quran|16|67}}|
{{Quote|{{Quran|16|67}}|
Line 997: Line 947:
Unto you your religion and unto me my religion  }}
Unto you your religion and unto me my religion  }}


Yes
Yes, the treaty-breakers must die unless they convert or individually seek refuge


{{Quote|{{Quran|9|5}}|And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful.}}
{{Quote|{{Quran|9|5}}|And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful.}}


Yes, unless the disbelievers pay you.
Yes, certain Christians and Jews who will not believe must be fought until they pay the jizyah


{{Quote|{{Quran|9|29}}|Fight those who (do) not believe in Allah and not in the Day the Last, and not they make unlawful what Allah has made unlawful and His Messenger, and not they acknowledge (the) religion (of) the truth, from those who were given the Scripture, until they pay the jizyah willingly, while they (are) subdued.}}
{{Quote|{{Quran|9|29}}|Fight those who (do) not believe in Allah and not in the Day the Last, and not they make unlawful what Allah has made unlawful and His Messenger, and not they acknowledge (the) religion (of) the truth, from those who were given the Scripture, until they pay the jizyah willingly, while they (are) subdued.}}
Line 1,064: Line 1,014:
It was not Allah who wronged them, but they wronged their own souls }}
It was not Allah who wronged them, but they wronged their own souls }}


===For whom is salvation?===
===How should disbelievers be treated?===
 
For all pious theists
 
{{Quote|{{Quran|5|69}}|
Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians and the Christians,- any who believe in Allah and the Last Day, and work righteousness,- on them shall be no fear, nor shall they grieve. }}
 
For all pious theists
 
{{Quote|{{Quran|2|62}}|
Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day and do righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve. }}
 
For Muslims only
 
{{Quote|{{Quran|3|85}}|
If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good). }}
 
For Muslims only
 
{{Quote|{{Quran|3|19}}|
Truly, the religion with Allah is Islam. Those who were given the Scripture (Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to them. And whoever disbelieves in the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah, then surely, Allah is Swift in calling to account.. }}
 
===How should unbelievers be treated?===


Kindly
Kindly
Line 1,101: Line 1,029:


{{Quote|{{Quran|9|29}}|
{{Quote|{{Quran|9|29}}|
Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. }}
Fight those who (do) not believe in Allah and not in the Day the Last, and not they make unlawful what Allah has made unlawful and His Messenger, and not they acknowledge (the) religion (of) the truth, from those who were given the Scripture, until they pay the jizyah willingly, while they (are) subdued.}}
 
===How to deal with an infidel in the family?===
 
Be kind
 
{{Quote|{{Quran|31|15}}|
And if they contend with you that you should associate with Me what you have no knowledge of, do not obey them, and keep company with them in this world kindly, and follow the way of him who turns to Me, then to Me is your return, then will I inform you of what you did }}
 
Abandon them
 
{{Quote|{{Quran|9|23}}|
O ye who believe! Choose not your fathers nor your brethren for friends if they take pleasure in disbelief rather than faith. Whoso of you taketh them for friends, such are wrong-doers. }}


==People of the Book==
==People of the Book==
===How are Christians towards the believers?===
They are allies of the Jews, do not take them as allies


===Should Muslims have Christians for friends?===
{{Quote|{{Quran|5|51}}|
O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you - then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people.}}


Yes
Christians are nearest in love to the believers


{{Quote|{{Quran|5|82}}|
{{Quote|{{Quran|5|82}}|
Strongest among men in enmity to the believers wilt thou find the Jews and Pagans; and nearest among them in love to the believers wilt thou find those who say, "We are Christians": because amongst these are men devoted to learning and men who have renounced the world, and they are not arrogant. }}
Strongest among men in enmity to the believers wilt thou find the Jews and Pagans; and nearest among them in love to the believers wilt thou find those who say, "We are Christians": because amongst these are men devoted to learning and men who have renounced the world, and they are not arrogant. }}


Yes
Christians have hearts of compassion and mercy


{{Quote|{{Quran|57|27}}|
{{Quote|{{Quran|57|27}}|
We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and we ordained in the hearts of those who followed him compassion and mercy. }}
We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and we ordained in the hearts of those who followed him compassion and mercy. }}
No
{{Quote|{{Quran|5|51}}|
O ye who believe! Take not the Jews and the Christians for friends. They are friends one to another. He among you who taketh them for friends is (one) of them. Lo! Allah guideth not wrongdoing folk. }}
===Will Jews and Christians be saved from hell?===
Yes
{{Quote|{{Quran|2|62}}|Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve.}}
Yes
{{Quote|{{Quran|5|69}}|Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians and the Christians,- any who believe in Allah and the Last Day, and work righteousness,- on them shall be no fear, nor shall they grieve.}}
No
{{Quote| {{Quran|3|19}} | 
Truly, the religion with Allah is Islam. Those who were given the Scripture (Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to them. And whoever disbelieves in the Ayah (proofs, evidences, verses, signs, revelations, etc.) of Allah, then surely, Allah is Swift in calling to account.}}
No
{{Quote|{{Quran|3|85}}|If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (All spiritual good).}}


==Sex==
==Sex==
Line 1,178: Line 1,072:
{{Quote|{{Quran|4|129}}|
{{Quote|{{Quran|4|129}}|
Ye will not be able to deal equally between (your) wives, however much ye wish (to do so). But turn not altogether away (from one), leaving her as in suspense. If ye do good and keep from evil, lo! Allah is ever Forgiving, Merciful. }}
Ye will not be able to deal equally between (your) wives, however much ye wish (to do so). But turn not altogether away (from one), leaving her as in suspense. If ye do good and keep from evil, lo! Allah is ever Forgiving, Merciful. }}
==Qur'an==
==Qur'an==


Line 1,219: Line 1,111:
He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding. }}
He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding. }}


No, letters such as those at the start have an incomprehensible meaning
No, letters such as these at the start of some surahs have an incomprehensible meaning


{{Quote|{{Quran|2|1}}|
{{Quote|{{Quran|2|1}}|
Alif. Lam. Mim. }}
Alif. Lam. Mim. }}


==Miscellaneous==
==Miscellaneous==
===How long does it take to wean?===
===How long does it take to wean?===


30 months (perhaps including 9 months pregnancy)
30 months (perhaps including 9 months pregnancy)
Line 1,237: Line 1,128:
{{Quote|{{Quran|31|14}}|
{{Quote|{{Quran|31|14}}|
And We have enjoined upon man concerning his partners - His mother beareth him in weakness upon weakness, and his weaning is in two years - Give thanks unto Me and unto thy parents. Unto Me is the journeying}}
And We have enjoined upon man concerning his partners - His mother beareth him in weakness upon weakness, and his weaning is in two years - Give thanks unto Me and unto thy parents. Unto Me is the journeying}}
Gabriel Said Reynolds notes that the idea of two years of suckling comes from the Babylonian Talmud Ketubbot 60a.<ref>Gabriel Said Reynolds (2018) ''The Qurʾān and Bible: Text and Commentary'' p. 92</ref>
===The moon was split===
''Main article: [[Muhammads Miracles#Moon Splitting Miracle|Moon splitting miracle]]''
The Qur'an (according to a common interpretation) and a hadith tradition claim that the moon was miraculously split into two pieces and then, presumably, put back together again.
{{Quote|{{Quran-range|54|1|2}}|1. The hour drew nigh and the moon did rend asunder.
2. Yet if they see a sign they turn away, and they say 'A continuous sorcery!'}}
Yet we are told Muhammad cannot produce a sign (in the form of a miracle), but only warn people with the message, in verses such as:
{{Quote|{{Quran|13|7}}|The unbelievers say, "Why has God not sent him, (Muhammad), some miracles." (Muhammad), you are only a warner. For every nation there is a guide.}}
{{Quote|{{Quran|6:109}}|They swear their strongest oaths by Allah, that if a (special) sign came to them, by it they would believe. Say: "Certainly (all) signs are in the power of Allah: but what will make you (Muslims) realise that (even) if (special) signs came, they will not believe."?}}
{{Quote|{{Quran|11|12}}|Perhaps you, (Muhammad), may by chance leave (untold) a part of that which is revealed to you and feel grieved because they say, "Why has some treasure not been sent to him or an angel sent down with him?" Say, "I have come only to warn you." God is the Guardian of all things.}}{{Quote|{{Quran|10|20}}|They (unbelievers) say, “Why has his Lord not given him some miracles to (support his claim of being His Messenger)?” Say “(The knowledge) of the unseen certainly belongs to God. Wait and I too shall be waiting with you}}{{Quote|{{Quran|21|9}}|But they said, ‘[They are] muddled dreams!’ ‘Indeed, he has fabricated it!’ ‘Indeed, he is a poet!’ ‘Let him bring us a sign, like those sent to the former generations.’}}


===What are the shares in an inheritance?===
===What are the shares in an inheritance?===
Line 1,248: Line 1,152:
{{Quote|{{Quran|4|176}}|They request from you a [legal] ruling. '''Say, "Allah gives you a ruling concerning one having neither descendants nor ascendants [as heirs]."''' If a man dies, leaving no child but [only] a sister, she will have half of what he left. And he inherits from her if she [dies and] has no child. But if there are two sisters [or more], they will have two-thirds of what he left. If there are both brothers and sisters, the male will have the share of two females. Allah makes clear to you [His law], lest you go astray. And Allah is Knowing of all things.}}
{{Quote|{{Quran|4|176}}|They request from you a [legal] ruling. '''Say, "Allah gives you a ruling concerning one having neither descendants nor ascendants [as heirs]."''' If a man dies, leaving no child but [only] a sister, she will have half of what he left. And he inherits from her if she [dies and] has no child. But if there are two sisters [or more], they will have two-thirds of what he left. If there are both brothers and sisters, the male will have the share of two females. Allah makes clear to you [His law], lest you go astray. And Allah is Knowing of all things.}}


As well as the above mentioned issue (and the many scenarios for which the Quran provides no answer at all), there are various contradictions concerning the shares of brothers and sisters. Inheritance shares are stipulated for siblings only when the deceased has no surviving parents or children, but contradictory instructions occur in the two verses where this situation is addressed, {{Quran-range|4|11|12}} and {{Quran|4|176}} (incidentally, the latter verse is oddly appended to the very end of surah al-Nisa). Both these verses set rules for the estate of someone who has "neither ascendants nor descendants" (kalālatan, l-kalālati). In a book dedicated to the exegetical history of this word, Pavel Pavlovitch has established that its original meaning was lost by the last quarter of the first century, with early figures admitting their inability to understand the word, as further evidenced by various narrations and interpretations generated during and after that period. Generally, jurists inferred it to mean a person who dies without a child, nor, it was ultimately decided, surviving parents. A later proposal in the mid 2nd century was that the word instead meant the non-parent or child relatives of the deceased, and that it is the direct object of the preceding verb in verse 12.<ref>See Chapter 6 Summary and Conclusion in Pavel Pavlovitch, 2016, "The Formation of the Islamic Understanding of Kalāla in the Second Century AH (718–816 CE)", Leiden: Brill</ref> Either way, the inheritance shares for siblings of a childless deceased person in verse 176 are incompatible with the shares that siblings can receive in verse 12.
As well as the above mentioned issue (and the many scenarios for which the Quran provides no answer at all), there are various contradictions concerning the shares of brothers and sisters. Inheritance shares are stipulated for siblings only when the deceased has no surviving parents or children, but contradictory instructions occur in the two verses where this situation is addressed, {{Quran-range|4|11|12}} and {{Quran|4|176}} (incidentally, the latter verse is oddly appended to the very end of surah al-Nisa). Both these verses set rules for the estate of someone who has "neither ascendants nor descendants" (kalāla). In a book dedicated to the exegetical history of this word, Pavel Pavlovitch has established that its original meaning was lost by the last quarter of the first century, with early figures admitting their inability to understand the word, as further evidenced by various narrations and interpretations generated during and after that period. Generally, jurists inferred it to mean a person who dies without a child, nor, it was ultimately decided, surviving parents. A later proposal in the mid 2nd century was that the word instead meant the non-parent or child relatives of the deceased, and that it is the direct object of the preceding verb in verse 12.<ref>See Chapter 6 Summary and Conclusion in Pavel Pavlovitch, 2016, "The Formation of the Islamic Understanding of Kalāla in the Second Century AH (718–816 CE)", Leiden: Brill</ref> Either way, the inheritance shares for siblings of deceased Kalāla in verse 176 are incompatible with the shares that siblings of such a person can receive in verse 12.


- According to verse 12, a brother or sister would each receive a sixth share, but verse 176 says that a brother will have double the share of a sister.<br />
- According to verse 12, a brother or sister would each receive a sixth share, but verse 176 says that a brother will have double the share of a sister.<br />
Line 1,256: Line 1,160:


To solve the contradictions, Imam Malik in {{Muwatta|27||7}} is narrated as saying that the generally agreed way of doing things in his experience was to interpret verse 12 as relating to half-siblings by the mother of the deceased, whereas verse 176 was interpreted as relating to siblings by the same father as the deceased. There is no support for these interpretations whatsoever in the verses, which simply refer to brothers and sisters. Al-Tabari in his commentary for verse 12 includes a narration that Sa'd bin Waqas used to add the words "from the mother's side" in his recitation of that verse. It is not obvious why such additional words would not be included in the accepted text or readings of the Quran if they were authentic. Critics further point out that it would be very odd for the situation of half-siblings to be addressed early in Surah al-Nisa and that of full-siblings only in a verse appended to the very end of the surah.
To solve the contradictions, Imam Malik in {{Muwatta|27||7}} is narrated as saying that the generally agreed way of doing things in his experience was to interpret verse 12 as relating to half-siblings by the mother of the deceased, whereas verse 176 was interpreted as relating to siblings by the same father as the deceased. There is no support for these interpretations whatsoever in the verses, which simply refer to brothers and sisters. Al-Tabari in his commentary for verse 12 includes a narration that Sa'd bin Waqas used to add the words "from the mother's side" in his recitation of that verse. It is not obvious why such additional words would not be included in the accepted text or readings of the Quran if they were authentic. Critics further point out that it would be very odd for the situation of half-siblings to be addressed early in Surah al-Nisa and that of full-siblings only in a verse appended to the very end of the surah.
==Quran Variants==
{{Main|Textual History of the Qur'an}}
Besides the contradictions in the agreed text of the Quran as set out above, we also find another type of Qur'anic contradiction; contradictions between different accepted versions of the Qur'an. The rasm text of the Quran standardised by Uthman around 650 CE lacked almost any dotting to distinguish various consonants and had no short vowels or other diacritics. Thus, oral tradition was needed to read it.
While the oral tradition was mostly strong and agreed upon, there was disagreement on how to recite many words, ultimately resulting in the ten canonical readings (qira'at), each of which have two canonical transmitters. These disagree on how to read around 1400 words. The vast majority of printed Qurans since Ottoman times have used the reading transmitted by Hafs from the reader 'Asim, but all of these readings are accepted, recited, and appear in print, supposedly containing the words and variants thereof recited by Muhammad. Yet these variants sometimes contradict each other.
There are too many to list on this page, but some are discussed in the [[:en:Textual_History_of_the_Qur'an|main article]], with many more listed for those exploring further on the [https://quranvariants.wordpress.com/ Quran Variants] website, for example '[https://quranvariants.wordpress.com/dialogue-quran-variants/ ''Dialogue variants in the canonical Qira’at readings of the Quran'']', '''[https://quranvariants.wordpress.com/superfluous-quran-variants/ Superfluous variants in the readings of the Quran]''<nowiki/>' and a list of further resources [https://quranvariants.wordpress.com/resources/ here].
An example involves the canonical reader al-Kisa'i:
{{Quote|{{Quran|17|102}}|قَالَ لَقَدْ '''عَلِمْتَ''' مَآ أَنزَلَ هَٰٓؤُلَآءِ إِلَّا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ بَصَآئِرَ وَإِنِّى لَأَظُنُّكَ يَٰفِرْعَوْنُ مَثْبُورًا
<BR />Majority reading: [Moses] said, "'''You have already known''' [alimta] that none has sent down these [signs] except the Lord of the heavens and the earth as evidence, and indeed I think, O Pharaoh, that you are destroyed."}}
{{Quote|{{Quran|17|102}}|قَالَ لَقَدْ '''عَلِمْتُ''' مَآ أَنزَلَ هَٰٓؤُلَآءِ إِلَّا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ بَصَآئِرَ وَإِنِّى لَأَظُنُّكَ يَٰفِرْعَوْنُ مَثْبُورًا
<BR />Reading of al-Kisai': [Moses] said, "'''I have already known''' [alimtu] that none has sent down these [signs] except the Lord of the heavens and the earth as evidence, and indeed I think, O Pharaoh, that you are destroyed."}}
For verification of this example, see [[:File:Bridges 17 102.jpg|Bridges translation]] - [https://corpuscoranicum.org/en/verse-navigator/sura/17/verse/102/variants Corpus Coranicum] - [https://www.nquran.com/ar/index.php?group=ayacompare&sora=17&aya=102 nquran.com].


==See Also==
==See Also==
Line 1,279: Line 1,201:
[[Category:Apologetics]]
[[Category:Apologetics]]
[[Category:Criticism of Islam]]
[[Category:Criticism of Islam]]
[[ar:تناقضات_القرآن]]
Lightyears
Editors, em-bypass-2, Reviewers, rollback, Administrators
3,454

edits

Retrieved from "http://wikiislamica.net/wiki/Special:MobileDiff/135725...140233"