96. Do all creations obey Al-Mighty Allah? 

 These verses (3:83, 13:15, 41:11) of the Quran say that all creations in heaven and earth obey Al-Mighty Allah voluntarily or involuntarily. 

Now a question could be raised casting doubts about the veracity of this verse when apparently majority of men and jinn are seen disobeying Him.

This doubt could be cleared when we comprehend the context in which the word ‘obeying’ is used here.

God has created each with a specific task. This means each creation performs the task allotted to. 

Each and every part of the human body performs its work allotted to it. 

God has created certain living organisms to fulfill the food needs of men though it is not liked by them to lose their lives in doing so (to fulfill the food needs of humans.) 

There are organs in the human body that work twenty-four hours a day non-stop, till they come to a complete stand still. 

This verse speaks about such obeying and not in the context of religious adherences.

Because verses 5:32, 5:49, 7:179, 22:18, 57:16 of the Quran say there are millions of humans and jinn that keep disobeying God.

Hence, we cannot take these verses to mean as all creations adhering to religious acts. 

95. The oath by the messengers of God.

 Verses 3:81, 33:7. talk about the oath undertaken by all the messengers with God.

There are two opinions expressed regarding what the oath is about. 

Most of the scholars maintain that the oath is about Prophet Muhammad would be the last and final of the messengers, and this should be accepted by all other messengers, and they should pledge their co-operation. 

There is not any pretext found in this verse to believe that the oath is about Prophet Muhammad being the last prophet and expectation of co-operation from other messengers. The opinion of most of the scholars does not match the contents of these verses and seem to be the individual opinion of the scholars. 

We need to comprehend the verses with the help of the words mentioned in them. 

This verse speaks about all the prophets including Prophet Muhammad undertaking an oath. 

And since Prophet Muhammad is also included in the covenant, this verse cannot be deemed to prophesize his advent.

It is not mentioned in the Quran as Allah saying, ‘We undertook a covenant with other messengers except you’ Thus it is doubtless, a covenant was undertaken with all the messengers including Prophet Muhammad. 

We can understand what the covenant is about from the verse itself. 

The covenant is “After receiving the scripture and knowledge from Me, and when another messenger comes you must cooperate and accept him”. 

If the wording in this place were to be as ‘If a messenger came, then it would mean to prophesize the advent of a prophet, indicating the arrival of another messenger while the other is still alive. 

I have appointed you as the messenger, this is not a reward for your work nor because of your qualifications, rather ‘it is My grant’, and on being granted prophethood do not assume that there will be no grievances for you. When you are the erstwhile messenger at the time, we send another one you must accept and co-operate and based on this condition you are granted this status is the message conveyed in this verse. The structure of the verse in itself confits this. If this is considered as a monition about Prophet Muhammad then we need to arrive at a conclusion that the messengers did not fulfill their covenant, “you must take him into confidence and co-operate and accept is the covenant”, but at the time of advent of Prophet Muhammad there was no messenger in this world, nor any to help him out. 

From this it can be learnt that the proposition of most of the scholars are misplaced in this regard. “The status of prophethood is not granted as a reward for one’s work or talents in this world, but is because of my mercy, when I grant the same to another it should be accepted” (is the basis of the covenant.) 

1.When he comes to you. 

2.You must take him into confidence. 

3.You must cooperate with him. 

phrases clearly convey the same. 

After a messenger was sent, there were others who followed suit to support him and were accepted by him can be seen mentioned in verse 36:14 of the Quran.

Because most of the scholars in this regard conveyed their imagination, the misled use this verse as a means to justify their misinformation about the Quran.

All the prevaricators who came after Prophet Muhammad, did not miss the opportunity to quote this verse to call themselves as messengers of God. 

These people said that Allah has already mentioned to all the prophets including Prophet Muhammad about the advent of a messenger and that is I (the false prophet after Muhammad).

These false prophets do not mention and black out the word ‘Jaa akum’ which means ‘when a messenger comes to you’.

When a messenger is sent to an area where there is already one, he should be accepted by the previous one is the direct meaning conveyed in this message. How could this be construed as prophecy?

It is a fact this verse does not prophesize the advent of Prophet Muhammad nor anyone else.

93. Was Prophet Isa taken possession of and raised to the sky?

 In this verse (3:55) Allah says He took possession of Prophet Isa and raised him up to the sky. 

The Arabic word for ‘taking possession’ here is ‘Mutawaffika’ which also translates as seizing, capturing, catching etc. and also making death.

Though there are many meanings to it in the dictionary, we need to take it as meaning ‘taken possession of’.

The meaning ‘taken possession of’, captured, can be seen used in verses 5:116-118 of the Quran. Please refer to Explanation point Nos 151, to know more about this verse. 

Please refer to explanations in no’s 101, 133, 134, 151, 278, 342, 456 to understand whether Prophet Isa is dead or would descend on earth in the last days and die. 

94. Throwing a challenge by invoking God’s curse (Mubahala). 

This verse (3:61) of the Quran commands Prophet Muhammad to throw a challenge (by Invoking God’s wrath on the losers) towards people who were against the tenets of Islam. 

If a person propagates an ideology, he should be steadfast in it.

Prophet Muhammad propagated the ideology of ‘Oneness of God’ and stood steadfast in it, and said God does not have a son, and emphasized that Prophet Isa was not the son of God. 

Prophet Muhammad was much more convinced in his ideology than the people who were with their own conviction. 

This is the reason a challenge stating ‘I will come with my family members, and you come with yours, let’s invoke God’s wrath on those who are in the wrong ideology’ was the commandment from Allah to be thrown to the disbelievers by Prophet Muhammad.

Based on this Prophet Muhammad threw the challenge, which was not accepted by the Christians of the time. This confirms the conviction Prophet Muhammad had in his ideology. 

To know more about Mubahala (Throwing a challenge to others invoking God’s wrath) please refer to Explanation point No;449. 

92. Is the word ‘Masih’ Arabic?

In these verses (3:45, 4:157, 4:171, 172, 5:17, 5:72, 5:75, 9:30, 31) of the Quran Prophet Isa is referred to as ‘Masih’. 

Just as Isa is a given name, so is Masih. This name does not refer to his attribute. In Arabic the word Masih means ‘smeared with’, but in places where this word is used in the Quran it does not mean the same. 

In verse 3:45 of the Quran while talking about Prophet Isa it refers to Masih Isa. When Allah refers to Prophet Isa as Masih, means this word ‘Masih’ cannot be of Arabic origin.

We should not venture to find a meaning for the word just as we do not try for the name Isa. We should use the name Masih in the same manner as we use Isa. 

In Judeo-Christian scriptures Prophet Isa is referred to as a ‘close messiah’. 

Similarly, Prophet Muhammad while referring to Dajjal used the term ‘Masih’. We see the same use in both instances. 

Though the word ‘Masih’ is in existence in Arabic language, it is not used in the context of its meaning but used only as a name. 

91. Why is a Muslim prohibited from marrying a non-Muslim.

Verses (2:221,60:10) of the Quran say ‘Do not marry women who associate God with others until they absolutely believe in Him. 

To some, this might seem a communal demeanor, but when deeply analyzed we can find this law was enacted in the larger interest to benefit humankind.

When Non-Islamic faiths are compared, we see more similarities in them than differences. 

But when Islam is compared with other faiths one finds more disparities and less of similarities.

When people from two such faiths with wide disparity are to be bound by conjugal rights that cannot be a wholehearted union and would not last long. 

People who are atheists will not get their offspring married to believers. And this will be perceived by people as a steadfastness in ideology and not as an affront to believers.

The ideology of Islam states there is only one God, and He is unique, and does not have a wife or children or any weaknesses, and any transgressions on this would entail severe punishment in the hereafter. If a person with such an ideology marries someone with direct opposite views it would result in a situation devoid of true understanding, and harmony. 

Marriage is something that needs to be taken along with happiness in all aspects throughout one’s life. And when there is a huge deficit in ideological beliefs, it would result in utter despair. 

The one who believes in the existence of multiple gods cannot lead a peaceful life till the end with someone believing in oneness of God and denies all other forms of God.

Similarly, a Muslim with belief in monotheism cannot maintain a relationship with a family that believes in polytheism.

We need to understand the thin line of differences that run between those that prefer more control over things in life and those who dislike such controls. 

Those who do not prefer control over all matters in life will compromise with everyone, whereas this cannot be found in the case of others who like controls.

For instance, when there is a person who does not have inhibitions in food preferences, he readily eats veg; and nonveg foods, and visits both types of restaurants, but for a person who keeps himself away from non veg foods, restricts himself to visiting only veg restaurants. 

In the same way the people who believe in multiple gods have no inhibitions in accepting the God worshipped by Muslims. But for a Muslim who believes very strongly in Oneness of God will never accept another as God.

Moreover, a lot of disputes will arise between the married couple in bringing up their children and when it comes to the matter of sharing wealth.

A person, in case realizes that there can be only one God reforms himself and refrains from multiple gods concept, can marry a Muslim immaterial of his affiliation to whatever caste, clan he may belong to. 

It can be understood here there is no place for discrimination and hatred on the basis of caste or creed in Islam. 

The matter of a Muslim not getting married to a non-Muslim is based on ideology and not on racial discrimination or birth,

The concept of Islam is based on an ideology and hence one gets married to anyone who accepts that ideology and keep away from marrying those who reject it, and this does not invite a demerit.

90. The meaning of the Quran's mention of Prophet Isa as ‘Allah’s Word.’

Verses (3:39, 3:45, 4:171) of the Quran quote Prophet Isa as ‘word of Allah’ and verses

4:171, 15:29, 21:91, 66:12 of the Quran says Prophet Isa as the ‘soul of Allah’. 

Christians misunderstand the usage of these words of the Quran and say Prophet Isa is ‘the son of God’ and propagate that the concept is also in agreement with Quranic verses. Verses 2:116, 4:171, 10:68, 17:111, 18:4, 19:35, 19:88-93, 21:26, 23:91, 25:2, 37:149-153, 39:4, 43:81 of the Quran clearly and without any doubt says not only Prophet Isa, but anyone for that matter can also never be the begotten of Al-Mighty. Then, why does the Quran refer to Prophet Isa as the ‘soul of Allah’. Normally to create a human being a male sperm and a female egg are required, but Prophet Isa was created with a commandment of Allah. This is the reason that the Quran mentions Prophet Isa as the word of God. 

The sky, the earth, and numerous others, in fact all other creations were the result of the commandments of Allah, but all these cannot be the offspring of Allah. Just because there is mention of Prophet Isa in the Quran as the ‘soul of Allah’ doesn’t mean he is the son of God.

When we say it’s my hand or it’s my pen, we see the word is used in two different contexts. When the word my hand is used it means ‘a part of me’. 

At the same time when one says my pen it does not connote the pen as a part of his body, meaning pen is not part of one’s body, the reason being pen cannot be a part of the body like the hand is.

When one says my pen, we take it as one’s possession. 

In the same way the phrase ‘Prophet Isa as the soul of Allah’ needs to be taken in this context. People will understand it as “A soul that was created with My (His, God’s) commandment’. 

Hence when we say the soul of God means a part of his belonging and not a part of his soul itself. Verses 15:29, 38:72 of the Quran talks of Adam (A.S) as the soul of Allah. But Christians do not call him the son of God. 

We need to give a clear and similar identity in understanding the verses of the Quran with regard to Adam (A.S) and Isa (A.S).and conclude that Adam (A.S) and Isa (A.S) are quoted in the same context in the Quran, and not to distinguish between the prophets to suit the needs of individuals as that of Christians. Verse 3:59 of the Quran clearly says Adam (A.S) and Isa (A.S) were created in an identical manner.

Please refer to explanation point No.86 to know more about words that give a dual meaning. 

89. Can people of other faiths be treated as friends? 

In these verses (3:118, 3:128, 4:89, 4:139, 4:144, 5:51, 5:57, 5:80, 5:81, 9:16, 9:23, 58:14, 60:1, 60:8, 60:9, 60:13) the Quran says not to take people belonging to other faiths as intimate friends, except Muslims.

Some people may suspect this verse as sowing hatred against people of other faiths. 

If we come to know who this verse refers to, and under what circumstances this verse was revealed, it would help to get rid of the suspicion.

During the period when the Quran was being revealed, polytheists and jews living around were mobilizing forces against Muslims.

They were very much bent upon decimating the Muslims and Islam, not a year passed without a battle with them, there were at times more than a one war in a year.

At such grim situations relatives of Muslims who lived among enemies were prevented from mingling with them to avoid information reaching them.

When keenly observed these verses can be found they are not a generalized statement and do not apply to all non-Muslims. 

Verse 5:57 says not to make intimate friends of people who mock Islam. This is not directed at people who do not treat Islam as an object of mocking. 

Verse 60:2 of the Quran says ‘do not make close friends of those who are against you, and those who plan to harm you with their deeds and speeches’. This does not apply to people who are not enemies of Muslims and those who do not plan to harm them by their deeds and words. 

Verse 60:1 of the Quran says, ‘not to make friends of those who banished you and Prophet Muhammad from your birthplace’. People belonging to any religion, whatever, will not entertain such friendship that encourages harm to others.

The verses 60:8,9 say ‘Those who banished Prophet Muhammad and you from your place of birth, and the ones who are ready to fight against you because of your faith, do not make them your intimate friends. And make friends with those who do not treat you in that manner and also be helpful to them’. These verses say about people who are eligible to be friends with Muslims and those who are ineligible. 

Verse 3:118 of the Quran says, ‘not to make friends of people who are outwardly against and have plans to decimate you’. Who would ever want to be friends with people who desire your destruction?

Verse 5:82 says Christians of those days were close friends of Muslims. In this verse we see the welcoming of the bonhomie between Christians and Muslims. 

Verses 5:2, 5:8 says, ‘Do not wrong a community because it heaped atrocities on you’. Can a better social harmony be maintained than rendering justice to non-Muslims as their right.

Verse 9:4 says ‘Fulfill your obligations, towards those whom you have undertaken a covenant. Would it be called communal hatred when the Quran says to fulfill obligations based on earlier agreements, even when the enemies confront an army. 

Also verse 9:6 says to offer refuge to non-Muslims when requested, and not refuse because of they are being non -Muslim.

Verses 31:15, and 29:8, of the Quran say to fulfill the duties towards parents even if they do not happen to be Muslims.

If we note the contents of these verses combined with the above, we can find Islam advising Muslims to live in harmony with those who do not declare war on them. 

Non-Muslims during the reign of Prophet Muhammad enjoyed all legitimate rights.

A young Jew was employed by Prophet Muhammad as his helper, when the Jewish community considered him as its prime enemy. 

During Prophet Muhammad’s reign, the Jews proved to be a great impediment and even planned to eliminate him. And they were among the people who exchanged intelligence with enemy countries, and bigots/hypocrites. 

Prophet Muhammad employed a person belonging to such a community. He possessed the noble attitude of not ill-treating good people from a bad community. And this we see as a reason for him admitting a person as his employee albeit belonging to an enemy community. 

Prophet Muhammad pledged his safety wear worn during wars to a Jew.

(Hadith Book Bukhari: 2096, 2252, 2509, 2513, 2068, 2200, 2251, 2386, 2916) 

During the reign of Prophet Muhammad Jews were a minority, and still they acted as agents to enemy countries. 

Any country will not tolerate people who are not loyal to it, but this is a proof of how Jews were treated despite the impediments they caused to Prophet Muhammad’s regime. 

The broad thinking of Prophet Muhammad can be seen by the fact that as a ruler of the country he was a mortgager while a person belonging to a minority sect a mortgagee.

A Jewish woman served Prophet Muhammad meat laced with poison, she was captured and brought in the presence of Prophet Muhammad, who let her go off while his comrades wanted to put her to death. Anas (RA) said, ‘I was able to see the effect of the poison on the palate of Prophet Muhammad’. 

Hadith Book Bukhari:2617. 

Prophet Muhammad was magnanimous to accept meat unknowingly from a Jewish (enemies of Islam and belonging to a minority sect) woman who had laced it with poison. Prophet Muhammad pardoned her when she was presented (after being captured by his comrades) before him, though they insisted on her being put to death. 

The stand of the message Prophet Muhammad introduced was to punish the guilty severely, but when implementing Islamic laws (though very severe) in his personal matters was magnanimous in forgiving the guilty.

In an incident when Prophet Muhammad was seated on the floor with his comrades, a funeral procession happened to pass by, Prophet Muhammad immediately stood up as a mark of respect, he was told that it was the funeral of a Jew, he replied ‘Isn’t that a soul too? 

 Hadith Book Bukhari:1313, 1311. 

We witness riots taking place even now in the 21^st century when dead bodies are carried down streets populated with members of a particular community objecting to it (carrying dead bodies of lower castes through the streets where higher castes live).

We see the denial of rights to people's cortege even while permitting their movement alive. 

Prophet Muhammad while being the head of a government, the Jews considered as his enemies and belonging to a minority sect, carried a dead body of a member of the community without fear or hesitation in his presence. 

In a country ruled by a Muslim ruler people of other faiths did not have any inhibitions in carrying a dead body passing through the street of a Muslim ruler’s residence.

Prophet Muhammad and Muslims did not maintain patience with hatred in their hearts while waiting for the funeral procession to pass through. We can understand their sincerity when they pay their respect by standing up. The Jews of those days approached Prophet Muhammad seeking justice in arbitrations.

Hadith Book Bukhari: 2412, 2417. 

Muslims maintained bonhomie with bigots of those days on whom war was not declared, one of the reasons credited with Islam winning them over.

Hence it should be understood that the statement of the Quran not to make friends with non-Muslims is not a generalized one. 

To know more about war, terrorism, jihad please refer explanation point Nos:53, 54, 55, 76, 197, 198, 199, 203, 359