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

88. Are men permitted to adorn gold jewelry? 

Prophet Muhammad prohibited men from wearing gold jewelry, but some use this verse (3:14) to justify men wearing gold jewelry. 

But Prophet Muhammad’s prohibition of men wearing gold ornaments/jewelry is not against Quran,

In fact, nothing is said about wearing gold jewelry in this verse, but it talks of heaping of gold and silver at homes.

Only if it is said in hadiths that aggregating gold and silver is wrong can it be considered as contradicting the Quran verse.3:14.

Moreover, this verse does not encourage aggregation of wealth. 

It only says that gold and silver heaps are made to look attractive. Even if for argument’s sake we take the verse mentioning gold jewelry, it says (gold and silver) are made to look attractive and does not mean it is admitted to heaping them. 

Moreover, the phrase ‘made to look attractive’ is not used in the Quran just to mean those permissible but is also used to denote everything that is good looking for men that may be good and bad. 

This can be verified in verses 6:43, 6:108, 6:122, 6:137, 8:48, 9:37, 10:12, 13:33, 16:63, 27:4, 27:24, 29:38, 35:8, 40:37, 47:14, 48:12

Thus, this verse cannot be substantiated to prove the argument that men are permitted to adorn gold jewelry.

87.Victory in the ‘Battle of Badr’ in spite of inherent weaknesses.

This verse (3:13) speaks about the first war in the Islamic history.

The Muslims were fewer in numbers and inadequate in their weaponry, but it was a great victory for them. 

Why does this verse mention the victory as a great testimony? 

In this war Muslims were fewer in number while their enemies were twice as much. Muslims did not have adequate weapons nor enough food to last them. 

The enemies of Muslims were equipped with more than their needs. The war began on the 17^th day of Ramadan and many of Prophet Muhammad’s comrades were observing the holy Ramadan fast, and others who did not fast for the day were weak due to the previous days of fasting.

With all these shortcomings on the side of Muslims they achieved a great victory at the end. This stands out without doubt as a unique testimony of Al-Mighty. 

To know more about the ‘Battle of Badr’ please refer to explanation point 358. 

86.Words in the Quran that convey dual meaning. 

 This verse (3:7) has been misunderstood by most Muslims, hence let us delve a little deep into it. 

The Quran says its verses are of two types, they are 1)Muhkam, and 2)Mutashabih. There is a difference of opinion between what is muhkam and mutashabih.

The verses that cannot be twisted to convey a wrong meaning are called muhkam. 

The ‘mutashabih’ verses are those that in spite of being understood by the pious in their correct meaning, are bent by the evil to suit their convenience.

But some people distort this concept by saying the meaning of Muhkam verses as those that could be understood by everyone and Mutashabih as verses the meaning of which Allah alone knows. 

Though the majority are of this opinion, on analysis it could be found this view is totally wrong and underestimates the power of Al-Mighty.

The reason for the difference in opinion about the ‘Mutashabih’ verse 3:7 is the contradictory meaning they give to it.

Our translation of the verse 3:7 is as follows: 

 (Oh Muhammad) He blessed you with this book wherein verses of assurance are also there, and these verses are held as the mother of this book. There are other verses in the Quran that give a dual meaning. People whose hearts and minds are afflicted with disorder seeking chaos and confusion look out for explanations suiting their desire and keep following them. Except Allah and the learned excelling in knowledge, others will not be able to understand these verses. “They say ‘We believed these verses; everything is from our Lord”. Except the knowledgeable others do not ponder over the verses. 

As per this translation of ours, one comes to understand that there are two types of Quranic verses as ‘Muhkam’ and ‘Mutashabih’. The ‘Muhkam’ verses are those that could be comprehended by all, and ‘Mutashabih’ verses are those the meaning is best known to Allah and the learned people. But the ignorant and the misguided will misunderstand these verses and go astray.

Let’s look into some other translations:

Oh Prophet, He is the One Who sent down this book. In this are verses with absolute clear meanings that form the fundamentals of this book, and in addition it contains verses that cannot be comprehended (by you) and whoever is afflicted with bias in their hearts, will look out for verses with ambiguous meanings. They do this to create confusion and use it to further their evil cause. However, except Allah others will not be able to decipher the true meaning of these verses. And the steadfast of the learned (though do not fully understand the meaning of these verses) would say “We believed these verses (Muhkam and Mutashabih) are from our Lord and those except the wise will not get enlightened by them. 

Translation by John Trust. 

 ‘He is the One who sent down this Book to you’. ‘There are in its clear verses’. These verses form the fundamentals of this Book, other verses are those that are (confidential or secretive) known as Mutashabih (verses) However those afflicted with evilness in their hearts bent upon creating confusion look out for ‘Mutashabih’ verses to achieve their ends. Except Allah, others do not understand the true meaning of these verses. Those steadfast in their knowledge will say ‘We believe in these verses’. Those other than the wise will not get enlightened (from these verses). 

Translation by Abdul Hameed Baqkavi. 

That the ‘Muhkam’ verses could be understood by all people, and the meaning of Mutashabih ones could be known by Allah alone is the message conveyed by these translations. 

Our translation and that of others seem to contradict each other. It cannot be said that both are correct or incorrect. One of the two should be correct and the other incorrect. 

Though the translations by both sides are correct grammatically in the Arabic language, what needs to be taken note of is the context in which they are presented.

Just because there is provision grammatically in Arabic for dual translation it should be taken for granted that we can do it to serve our ends. If we are to choose between the two types of translations, we should accept the one that does not contradict the basic concepts of Islam. 

We cannot accept the translation that says the ‘Mutashabih’ verses are those that cannot be understood by human beings.

Allah says in the Quran that it was sent down to teach and guide mankind to the straight path. If mankind needs to learn from the Quran the ways to salvation, then it necessarily should be understood by men. Magical incantations that cannot be understood by anyone will not guide a straight path. 

There are many verses in the Quran that say all the verses of the Quran are comprehensible. We have mentioned a few of the verse numbers: 

2:99, 2:159, 2:185, 2:219, 2:221, 2:242, 2:266, 3:103, 3:118, 3:138, 4:26, 4:82, 4:174, 5:15, 5:89, 6:105, 6:114, 7:52, 10:15, 10:37, 11:1, 16:89, 17:41, 17:89, 18:54, 20:2, 22:16, 22:72, 24:1, 24:18, 24:34, 24:46, 24:58, 24:59, 26:2, 27:1, 28:2, 29:49, 39:27, 41:3, 46:7, 54:17, 54:22, 54:32, 54:40, 55:2, 58:5, 65:11. 

These verses as well as other ones conveying identical messages are evidence that all the verses of the Quran are comprehensible to all human beings. Hence other translations do not fit into the concept that all verses of the Quran cannot be understood by everyone and thereby we deem our translations are apt. 

Allah talks of ‘Mutashabih’ verses in two places (verses 3:7, 39:23)

In 39:23 of the Quran He says “ 

Only Allah has revealed the glad tidings, these are oft repeated and are of the ‘Mutashabih’ type. These will make the skins of the pious shiver and then their skins and hearts turn soft in His remembrance. This is Allah’s guidance. Through these (Mutashabih verses) He guides those whom He wills to the right path, and whoever He lets go astray, there is nobody to guide (them). 

Al-Quran 39:23. 

It says when ‘Mutashabih’ verses are recited the skin of the listener shivers. Here the word ‘skin shivering’ is used to denote the imbibing of the verse and intruding the heart completely.

When it is said the skins of the listener of the ‘Mutashabih’ verse shiver means they have been understood well and have rooted itself in the hearts (of the listener).

Moreover, this verse says their hearts soften in Allah’s remembrance. With no understanding of these verses how can the hearts melt? Hence this is another substantiation that ‘Mutashabih’ verses are comprehensible.

In addition, Allah in this verse says containing ‘Mutashabih’ verses is a glad tidings and commends the Mutshabih verses as a speciality of the Quran. Would Allah commend verses that are not comprehensible by humans as a speciality in the Quran? We need to ponder. This also proves that ‘Mutashabih’ verses are comprehensible. 

By saying the skins of the pious will shiver Allah means they understand, as a consequence this (happens). Similarly, He says ‘The learned will understand the Mutashabih verses’ in 3:7. 

Allah’s mention of the ‘pious’ in 39:23 and the ‘learned’ 3:7 are one and the same. 

Because Allah says in the Quran verse (35:28) those who fear Allah are the learned. Hence these two verses denote the same aspect. 

The mention (in verse 3:7) of the Quran ‘The misguided in their hearts full of mischief will seek to mishandle the ‘Mutashabih’ verses and those with the right knowledge will get to understand it verse (39:23.). We see the same message conveyed in both the verses. And Allah also reminds us He is the One who guides people He wills and there is no saviour for those He leaves astray.

 (i.e.) There are ones who will get the straight guidance as well as the ones who are misled by the ‘Mutashabih’ verses. 

Though there is space to allude to two types of interpretation of verse 3:7 of the Quran, the other verse 39:23 provides no space for ambiguity to conclude ‘Mutashabih’ verses as with two interpretations. When we combine this with verse 3:7 it can see both convey the same message with regard to ‘Mutashabih’ verses

Since both verses (3:7, 39:23) contain the word ‘Mutashabih’ we request you to ignore the translations that point out them as different from each other and go into the Arabic original. 

Those who believe the Quran as God’s word will be questioned in the hereafter, when He will throw a question towards them (verse 27:84) ‘Did you refute my signs (verses) without understanding them fully? Or what else were you doing?

We have translated the Arabic word ‘Tu Heeitu’ ‘as understanding fully’ This Arabic word is used to mean ‘understand fully’. While some verses are understood and some not would fall short of the true meaning of this word. Some other derivations from this same word can be viewed in the following verses. 65:12, 72:28, 27:22, 18:91, 18:68, 2:255, 20:110. 

Allah reprimands those who do not fully understand the Quranic verses by asking “Did you disbelieve my verses by not understanding them fully.” Thus, it can be understood that all verses of the Quran are comprehensible and should be comprehended. If the Quran is not to be understood as portrayed by some people, Al-Mighty would not have posed such a question in the Quran and would not consider it as a crime for questioning.

This is yet another evidence to prove that there are no verses of the Quran that cannot be understood.

In many verses of the Quran, we find Allah saying that the Quran was delivered in clear Arabic, and that to make people understand its verses were revealed in clear Arabic. Al-Quran 26:195, 12:2, 20:113, 39:28, 41:3, 42:7, 43:3, 41:44

Not only the ‘Muhkam’ but also the ‘Mutashabih’ were revealed in clear Arabic. 

If Mutashabih verses revealed in clear Arabic are meant not to be understood by any human being, we must think about the consequences when they declare that these verses will not be comprehensible even to people who put efforts regarding this. By saying that Mutashabih verses cannot be understood by people, they force themselves to deny the verses that say, ‘Quran was revealed in clear Arabic language’. When Prophet Muhammad presented the Quran as an evidence to the people of Makkah to prove himself as the messenger of God, they refused to accept and called it a poem, and Prophet Muhammad as poet and a mentally deranged person and also said when there is a requirement for such a book they themselves can bring out one, as found in verse 8:31 of the Quran. 

They were constantly on the lookout for some shortcomings in the Quran to prove Prophet Muhammad as false.

Had they known that there are verses that are not comprehensible by men, they would have immediately used the opportunity to defame Prophet Muhammad. People who have accepted the Quran would not give much thought (when and if) misgivings were found in the Quran. But people against the Quran would have grabbed the earliest opportunity. If it had contained verses not comprehensible by men, they would have used the opportunity to spread it against the Quran as an individual’s incoherent speeches. 

The enemies of Islam never raised the question of inadequacies in the Quran. The incomprehensibility of some verses in the Quran would have been a grave weakness in their view. They would have used it to prove their argument that the Quran is not God’s word. The fact that it did not take place proves that all the verses of the Quran were understandable.

If other than Allah cannot understand the Mutashabih verses, it applies to Jibriel (AS) as well as Prophet Muhammad which in turn would lead to a dangerous situation.

What else could be a worse situation when one comes to a conclusion that the ‘Mutashabih’ verses are incomprehensible even to Jibriel (AS) who brought down them and to Prophet Muhammad who received them. 

‘We sent down these teachings to you so that you may explain it to them and that they may ponder’. Al-Quran 16:44. 

Would any true Muslim accept that Prophet Muhammad cannot understand certain verses of the Quran the very purpose for which he was appointed by God to explain the same.

No one in his right senses having understood Allah, His Book, the objective of the Book would ever dare say that Prophet Muhammad cannot understand verses of the Quran be it any single one. And would never say that Prophet Muhammad did not understand some verses of the Quran nor have explained the verses to his comrades. 

During the days of Prophet Muhammad any explanations regarding the Quran were readily given by him.

Prophet Muhammad in his 23 years of living as a messenger of Allah never declared that he did not understand a any single verse of the Quran. Had the belief that ‘Mutashabih’ verses could be understood by Allah alone be true, Prophet Muhammad would have expressed it at least in the case of one verse, is there any proof? There is no single evidence. 

Whenever Prophet Muhammad was queried about any verse, he would readily answer them without distinguishing them as ‘Muhkam’ or ‘Mutashabih’. 

People who claim that ‘Mutashabih’ cannot be understood by human beings differ among themselves in declaring what constitutes a ‘Mutashabih’ verse. Each one gives yet another definition. If we take into consideration all their opinions, the entire verses of the Quran would be pushed to a corner so as to declare them incomprehensible by all.

We can identify the ‘Mutashabih’ verses with proper evidence and find that they can be easily deciphered by the learned.

The explanation as to which are ‘Mutashabih’ verses will give you a clear message that they are understandable. 

Allah and his messenger have not provided us with a list of ‘Mutashabih’ verses, however we get an indication of their nature. Based on nature, we can identify and understand the correct meaning of the verses.

There are certain verses that seem to give dual meaning, the contradiction in them is such that when we pass an opinion about a certain verse it destroys the fundamentals of Islam and another opinion expressed will uphold its basics. These are important aspects of ‘Mutashabih’ verses. 

These aspects could be found not only in the Quran, but also in the everyday usage of words by men. 

When one does not see things in the right perspective, we call that person blind, the learned will understand this as the foolishness of the person, but idiots will put a return question ‘why do you say that his eyes are not blind he can see well’ 

When we denote a person who talks profusely as one with a long tongue, the learned will understand the context of the words. But the ignorant will return as ‘his tongue is not that long’. 

It is normal for humans, immaterial of the language they speak, to misinterpret some words they come across. There is no surprise that such words exist in the Quran, because the Quran was revealed in the Arabic language practiced at that period of time by people of the location.

In fact, Mutashabih verses were revealed to convey a certain message and the same message is carried by these even today. The messages that are not conveyed by these verses are being alluded to by some who are led astray and are ignorant. 

Those whose hearts are afflicted with disorder and seeking to create confusion in the minds of people make use of ‘Mutashabih’ verses of the Quran to achieve their ends portrayed in the words could be well understood. Those with misconceptions deep rooted in their hearts will make use of these verses to misguide and also justify themselves.

The essential requirement to understand the correct meaning of the ‘Mutashabih’ and reject the falsehood in them is to look out for what the Quran says in other verses of the same subject. There is necessarily no need to be conversant in Arabic for this. If one comes to understand the the basic truths of Islam in their own language is more than enough to know the correct meaning of these verses. 

It needs to be noted the verse saying, ‘All these (verses) are sent down by our Lord, and we absolutely have belief in them is what the learned will say’.

The entire Quran has come down from God and we will not go against whatever it emphasizes. We will not discriminate by accepting some verses while rejecting others, we believe in all the verses and not set one verse against the other is the message conveyed here. 

The people who qualify to have understood the correct meaning of the ‘Mutashabih’ verses should possess the above cited qualities. They should analyze the whole Quran and not stick to any one verse to justify oneself and see if the meaning conforms to the tenets of the whole Quran. 

And if the meaning of ‘Mutashabih’ verses contradicts some other parts of the Quran then a situation will arise wherein a part of the Quran is accepted, and another rejected. The learned are those who are not put into such a juxtaposition and believe “All (verses) are from our Lord and have absolute belief in them” They (the learned) are the ones who fully understand these (verses). 

For example, while talking about Isa (AS) the Quran mentions ‘Kalimatullah’ (God’s word) and Rooh-un- Minhu. But the Christian priests misconstrue this and deceive people by calling Isa (AS) as the son of God.

In many places of the Quran, we find verses that clearly mention Isa (AS) as human being, and there is no such thing as son of God. These verses when seen connected with others regarding the same subject will understand the right connotation.

The correct meaning of this is explained in point No;90. 

Do not term those killed in the path of Allah as dead, they are alive however you are not aware of it. (Al-Quran 2:154.) 

Do not consider those killed in the path of Allah as dead, they are alive with their Lord, and are looked after. Al-Quran 3:169. 

These two verses are misused by shrine worshippers to substantiate their evil ideology. Allah does not stop by just saying they are alive, but also mentions not to consider them dead and prohibits them from saying so. From this we come to understand the pious are alive. Hence these shrine worshippers argue they can pray to those interred in there to act as an intermediary between them and God. 

The correct interpretation to these verses can be found in explanation point No;41. 

Though there is no space for them (shrine worshippers) to misinterpret these verses they surreptitiously use the verses to justify their misguidance. ‘Mutashabih’ verses are those of such type. 

When we say ‘sky high’ towers it does not necessarily mean the towers are reaching the sky in height. 

When the face of a girl is described as bright as a thousand moons it does not mean the light is radiating from her face. We would just understand she is beautiful. 

The Quran while talking about Prophet Muhammad says he is the light, which in turn means a light that came to brighten up the darkness of the world.

The ignorant will misinterpret this as ‘when Prophet Muhammad walks in darkness, he keeps spreading light and he is not a human being but a divine.

In short, the ‘Mutashabih’ verses are those that are understood well by the learned and misinterpreted by the ignorant. 

If we demand from people a list of verses that cannot be understood by any human being as argued by them, they will not be in a position to provide one. 

They will not be able to provide even five or six verses that cannot be understood by any human being. From this we come to understand they prove themselves obstinate. 

There are numerous translations of the Quran in different languages of the world, while doing these translations no one has expressed their inability to translate a single verse saying, “we don’t understand this verse”. They have translated all the verses of the Quran. They didn’t say even once that “we don’t understand this verse, only God understands its meaning”. And did not refrain from translating the entire Quran. 

It is confirmed that these people self-contradict themselves by misinterpreting these verses. 

To understand how Mutashabih verses give a meaning and to distinguish the right from wrong guidance please refer to explanation point No;193. 

85.Why is there a discrimination between men and women in the presentation of witnesses? 

This verse (2:282) says the testimony of two female witnesses is equal to that of one male. 

Most people express uneasiness on this equation (so called discrimination). They say when the percentage of passes in schools and colleges see a continuous pattern of better performance by girls than boys, it is a testimony to their memory and intelligence. When such criteria are the basis for bearing witness being found more in women, they feel the downgrading of female witnesses to half the number of males is unfair. 

Islam does not refute the possession of good memory power and intelligence in women and also Islam does not deny they are better than men in certain other aspects. 

Prophet Muhammad has said “Women have the power to destabilize the best of smart men” Hadith Book Bukhari:304, 1462.

Women such as Aisha (RA) and Ummu Salama (RA) were far better in their memory power to the extent they had to remind the comrades of Prophet Muhammad at many instances. And they also were more knowledgeable surpassing men. We come across many instances recorded in history as evidence.

Is memory the only criteria to bear witness? No, what is more essential is the ability to reproduce incidents without additions, without depletion, without exaggerations, distortions, etc.;

Evidence is something that helps us discover truth and which decides the future of a person.

When bearing witness, one should not have inclusions, omissions, exaggerations in it. When there is any error while executing the responsibility of bearing witness, the chances of an innocence being punished, and the criminal being released becomes possible.

Scientists have discovered that men and women are not equal in all aspects. 

Thinking, memorizing, and all other actions are decided in the brain of men. It has been discovered by scientists that basic differences exist between the brain of men and women. 

Brains of men weigh 100 grams more than that of women. Thinking, memorizing, expressing emotions, imagining, expressing like and dislikes, expressing anger, etc. are from different spots of the brain. 

While pondering, researching, analyzing, it has been found that brains of men have 13% more Neutrons than women, and they stand much better in taking decision.

It has also been found that the power of memorization is 11% more in women than men.

This is the reason why women excel in the field of memorization. Girls in school stand in a better position than boys in memorizing lessons. Women can be seen in recollecting date of birth, marriage day etc. Men are always far behind them in such matters.

At the same time thinking capacity is more in men compared to women. Majority of thinkers, writers, inventors, researchers are men. 

Moreover, the power to imagine is more in women has been discovered. 

Nobody can deny the fact that women treat small shortcomings of people they like as very small and those of people they dislike as huge. This is the same attitude of women when it comes to treating the good. 

And it has also been established in different findings, that women are more prone to lie without any inhibitions. 

While undergoing a lie-detector test, the device monitors the vibrations from the brain while lying to decide the outcome.

During this lie-detector test, majority of women do not get monitored very minutely though they are proved to be liars. These tests could prove more men as liars, than women because of the ability of women to lie without much anxiety. 

Similarly, during cross examinations in courts women tend to pass of lies without any hesitations and anxiety as truth making it difficult differentiate.

Hence the witness of two women to one man is not an injustice or gender discrimination has been proved intellectually and scientifically.