Acts17apologetics need to see to believe; Islamic way of perceiving Allah?

In answer to the video "Decapitating Allah (and "Defacing" Islam)"

Christianity’s dogma of incarnation, a theology resulting from centuries of later reflections, is the climax of anthropomorphism. The NT is far removed from the Hebraic universe and closer to the Hellenestic world view. It isnt theocentric but christocentric. 

Islam emphasizes God’s transcendence, protecting it from any shades of corporealism. Countless verses substantiate this principle, without resorting to textual contortions or external help to safeguard this paradigm. The Quran makes it clear, God is unknown in His essence, but is known through His signs, attributes, qualities and actions. 

God's essence is, as shown earlier, one that can never be perceived, meaning we cannot speak of Him in terms of any point of reference, including spatio-temporal. However, nothing is more evident than God's attributes within and outside ourselves. He, through His attributes, is everywhere in the heavens and earth

57:4,12:105,31:20,2:115"so whichever way you turn, there is the Face of Allah".

These attributes manifest in every aspect of creation, down to our

45:3-4,51:21"own souls (too); will you not then see?".

It is a continuously unfolding phenomenon as denoted with the present progressive tense in 41:53. As also denoted with "musiun" 51:47 which carries the meaning of expanding, the universe is not a finished work, but in continuous expansion, with new manifestations of God's creation

87:2"Who creates, then makes complete".

Musiun stems from W-S-Ayn meaning wide or to encompass something. It is often used in the Quran to imply both meanings 4:97,130,7:156,20:98,29:56. Musiun is a noun describing the subject doing the widening or the encompassing. Here the meaning that fits better the context is widening or expanding. The passage turns the audience's attention to the sky whose primary characteristics they know and see, obvisouly is its vasteness. It first says God built it with power, because something that vast could only have been done with immesurable might. This verse is part of a group of verses arguing for the resurrection by pointing to mankind's creation as insignificant in terms of complexity and strength needed to achieve it, compared to the heavens above 40:57. The idea of making the heavens vast thus then naturaly follows the initial description of the creation from the perspective of the strength needed.

Strength however does not necessarily imply exertion and effort. And this is where the eloquence of the Quran manifests. The statement "musiun" is a noun denoting a state, not a temporary action. It also implies ease. The Quran could have used here other words to derive the same meaning of expanding, but without that nuance of ease. Muwassi3 for instance carries the same meaning but with an emphasis on effort because of the shadda. Ibn Abbas comments

"(We have built) created (the heaven with might, and We it is who make the vast extent (thereof)) as We will; it is also said that this means: we expand the provision thereof".

He understood musiun as implying vastness, and as reflected in the view he reports, musiun is a constant action. Ancient people did not know the universe is in expansion and in a constant state of creation, so they connected musiun to the provision from the heaven, ie the rain.  Here is a typical case of Quranic eloquence, allowing its words not to violently disturb nor confirm its audience's understanding of nature, so as to not deflect the attention from the spiritual portents of the verse. This is because the Quran's objective isnt to cause scientific, but spiritual reform. 

The Quran has pointed and explained the implications of many signs which exist in the world around and within man calling, him to ponder on every aspect of existence. These are in fact the true miracles happening everyday and only the one with an open heart is able to derive the higher realities from them. This is the particularity of the Quranic argument, to grasp things, concepts, phenomena which the human sees and experiences on a near daily basis, and teaches him the right angle from which to perceive them. The Quran uses simple scenes long familiar to man to attract attention to the higher realities and build profound faith. From a spiritual point of view, the same miraculous complexity applies to the building blocks of life as to gigantic structures and the universe. These scenes are used by the Quran because it addresses every human being, at all times and conditions. It does not seek to accommodate the philosophical and scientific intellectual elite while disregarding less educated people. The observations to which it points can be utilized by anyone so as to derive spiritual benefits. Through this approach among others, including a balance of warnings and glad tidings, as well as prophecies progressively unfolding, history attests that the prophet Muhammad, although often denigrated by Judeo-Christian critics who are ignorant of their own books, this prophet was in fact the most successful in implementing the will of God on an unprecedented scope and scale. Every time the prophet's opponents asked him for a miracle on demand, he was told to point them to ta similar phenomena occurring daily under their eyes as evidence of a wise Creator 

45:25-6"And when Our verses are recited to them as clear evidences, their argument is only that they say, "Bring [back] our forefathers, if you should be truthful". Say, "Allah causes you to live, then causes you to die; then He will assemble you for the Day of Resurrection, about which there is no doubt, but most of the people do not know". 

How will they admit to a miraculous sign the like of which they are demanding, if they arent able to se the imprint of a Creator in everyday causality? That is why we find that even those prophets that did perform miracles on demand to those kinds of obdurate people, were accused of sorcery and had in fact very little following

45:23"Have you seen he who has taken as his god his [own] desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded?" 

The human mind has been designed so as to observe and meditate upon the creation, not the Creator. Our minds cannot and will not ever be able to absorb Allah's infinite essence. Once, the prophet said to his companions who were in deep contemplation;

"Contemplate and reflect on Allah's creation, and not on the Creator for you will never be able to understand Allah in measures or quantum".

The Quran embraces all scientific endeavor that does not reject the spiritual dimension, which is present in all things, in and outside of man

3:190-1"Most surely in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men who understand. Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth".

The Quran guides and imparts knowledge regarding the unseen realm, which is beyond our reach. But the material world is available for anyone to explore. That is why the Quran doesnt impart new knowledge in relation to our world but rather seeks to purge the scientist's intention and attitude when exploring it. These passages lay the ground for the proper understanding of many verses that mention God's attributes. For instance, looking towards Allah in the Hereafter 75:23 is the same as seeing His face in this world 2:115 except that the perception and experience will be far more intense. This is because the believers will literally be

3:107"in Allah's mercy".

Looking towards Allah 75:23 is the most suited expression to convey the idea of the very strong perception of God's manifestation through His attributes. The Quran averts any possible misuse of such verses through its explicit statements

6:103"Visions comprehends Him not, and He comprehends (all) vision".

To leave no room for ambiguity, the verse actually says alabsar/visions in the plural. This covers any type of physical vision, even including the impossibility to imagine God. Allah's mathal or example, is therefore unimaginable, uncomparable

30:27"and His is the most exalted essence/mathal in the heavens and the earth, and He is the Mighty, the Wise".

The statement that He "comprehends all visions" is quite powerful as it entails God not only seeing but encompassing the entity He sees. Creatures with vision are limited to the physical sight of things, without always seeing its inner reality. That is how precise and complete the Quran is in its monotheistic approach to the divine essence. He does not need to be detached from the creation to remain beyond all perception. He is fully present and aware of the reality of all things.

Similarly to seeing their Lord, the believers meeting Him in the Hereafter is equal to an intense perception of the way in which He manifests His attributes 2:46. In fact it clearly says, that in the Hereafter, the successful will meet God's good promise 28:61. Another aspect through which the Quran places the divine reality beyond human perception is the statement

112:4,42:11"there is nothing like a likeness of Him"  

This is the Quran axiom as regards the manner by which God manifests in this world, He does so through His attributes, but never through His imperceptible essence. 42:11 literally says

"like a likeness of Him"

meaning His reality is not only above all material limitations, but even above the limitation of metaphor. This also carries the meaning that even the "how" of His being is beyond the category of human thought.  

Humans, like every creation, are a manifestation of God's attributes. They in turn are encouraged to try and emulate some of those attributes as best as possible, such as generosity, mercy and forgiveness. So they are in a sense in "God's image". Similarly, Man has the ability to create, like the Creator of all things does, but in reality he is only reshaping what God previously created. He can judge, be good, show mercy but not and never in an equal manner to God 

2:115"so whichever way you turn, there is the Face of Allah". 

So clearly one can see God's face in all of creation, because all things reflect His attributes to some degree. Humans, and more particularily their face, reflects God's image just as the rest of creation does

 “Do not say ‘May Allaah deform your face’, for the son of Adam was created in the image of the Most Merciful". 

The similitude does not pertain to physical resemblence but in the way the divine attributes manifests. The face contains the foremost elements that allow perception, relfexion and action. The Eyes for instance allow the brain to perceive and process the surrounding signs, shaping our thoughts that are then expressed with speech. Only God however is able to manifest these shared attributes, like the aforementioned sight and speech, to infinite perfection. The manner, the "how" in which this is done is unfathomable to our minds 

42:11"nothing like a likeness of Him". 

Just as the human face reflects God's image, the prophet said 

“The first group to enter Paradise will be in the image of the moon”. 

The intent is obviously that they will manifest some of the moon's attributes like radiance and glorious appearance, as the Quran describes them beaming with light. They will however retain their specific human form, which is completely different than that of the moon. The prophet even described the righteous as being the embodiment of Allah 

"Allah Almighty said: My servant continues to grow closer to me with extra good works until I love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks". 

The senses and limbs remain that of a human being but due to his righteousness and the ensuing divine guidance, each perception, expression and action is done with a level of spiritual awareness so high that it reflects God's attributes and will.

Similar principles are stated in the Hebrew Bible by the prophets Jeremiah and Isaiah Jer10:6,Isa40:18. Being in God's image simply means in the HB to reflect God's attributes in some way. The HB states that when man "became like one of us" he had gained knowledge of good and evil (after eating from the tree). This means that humans being "like God" or in His image is about knowledge, which the Quran explicitly states was mercifully ingrained in man from the beginning, not hidden from him in a forbidden tree. As the "serpent" says in Genesis

"For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil".

Apostate prophet wonders; what is the divine throne/al Arsh?

In answer to the video "The Mysterious Letters in the Quran"

2:255"His chair (kursiyyahu) extends over the heavens and the earth"
20:5"The Beneficent One, Who is established (istawa) on the Throne (arsh)"
7:54"Surely your Lord is Allah, Who created the heavens and the earth in six periods of time, and He is firm in power (thumma istawa alal arsh)"

In all the seven instances where God is spoken of in the Quran as "istawa alal arsh/established on the throne" 7:54,10:3,13:2,20:5,25:59,32:4,57:4 this expression is connected with a declaration of His having created the universe. Nothing symbolizes dominion more in human psyche than the image of a powerful king sitting on his throne and ruling his kingdom. Allah however is not like any human king. He is the King of Kings Who not only possesses a mighty throne, but is the sustainer of that throne

 23:116"So exalted be Allah, the True King; no god is there but He, the Lord of the Throne/arsh". 

This means, despite Him being the absolute ruler of all that exists, He stands by Himself and does not need the support of a throne. This is a major point in the Quran's depiction of creation. At no point is there any hint or reference to God needing a time of rest, or break from a tiresome endeavour.

As to the statement "established over/on" that generally accompanies the mention of the throne, it does not entail "sitting". It is important to emphasize, whenever there is mention of Allah being in a location, the only understanding that is open to us is in terms of implication relevant to each context. The "how" is beyond any human being's grasp since outside our experience. This, again, is a principle of interpretation established in the Quran and the teachings of the prophet. 

For instance it says Allah is at all times nearer than one's jugular vein 50:16. The implication is that His knowledge and control encompass every aspect of every human being's life, at each instant of their existence. It also says Allah's face is visible wherever one looks 2:115. How is Allah's face simultaneously present in whatever direction one lays his eyes is beyond human understanding but the implications are clear; the spiritually aware perceives in all aspects of creation and at all moments the divine will and design. Interestingly, in the very verse talking of Allah's establishing Himself above the throne, it says 

57:4"He is with you wherever you are". 

Again, His simultaneous presence above the throne and with every human at all moment shows that He is absolutely transcendent, unbound by space and time, or any other type of restriction. This is an unfathomable notion to our minds, hence the uselessness of seeking the "how". The implications of that statement however are clear; God has unrestricted sway over all that exists, including the throne itself which is a creation. 

God's presence, not appearance, during His communion with Moses follows this exact pattern of religious terminology 27:7-9,28:29-30. 

The same understanding applies to the hadith describing Allah descending 

"every night to the lowest heaven when one-third of the night remains" 

so as to bless and forgive those that request it. Just as Allah is closer, at each instant, than the jugular vein, with all humans wherever they are, His face simultaneously visible all around us at all moments, all the while being established over the throne, His presence in the lowest heaven at a certain point in time is an unfathomable concept to the human mind. The implications of the statement however is understood by the information provided; such descent is accompanied by a manifestation of His attribute of mercy which is more prominent during that interval to those that seek it.  

The Quran, as well as the prophet, draw the boundaries of our understanding of those verses. What we can seek to understand, and what is a fruitless effort, as pointed to earlier. Him encompassing all of existence from close and far simultaneously, as well as being in a certain place at a certain time, is unlike any concept we can imagine. We can however understand the implications of those descriptions.

 

Again, when Allah 87:1"the Most High" is 6:61,16:50"above" or in the heavens (which He created), the expression is understood as denoting his all encompassing sway and dominion, that there cannot be something higher than Him in the sense of perfection, exaltedness. Such verses cannot be taken in isolation of the principles of interpretation mentioned earlier, as well as the numerous statements of Allah's all encompassing presence unrestricted by time and space. In fact, in connection to Allah being "above", we read that He does not "reside" in a fixed place 

6:3"He is Allah in the heavens and in the earth".

We find in certain passages of the HB principles that similarly protect divine transcendance despite descriptions of God acting within time and space. Among such restrictive verses we read that

 Isa33:5"The Lord is exalted, for He dwells on high". 

That dwelling place is somewhere in the 

Amos9:6"upper stories in Heaven" 

which He has built. These chambers are above the solid canopy of the earth upon which He sometimes sits Isa40:22,Ps104 in order to 

Ps33:13-14"oversees all the inhabitants of the earth". 

The heavens strictly belong to him, while humans were made for the earth Ps115:16. In a closer sense, in the context of the Temple of Jerusalem, God is said to dwell among His people 1kings8:27. This is where the prophet Solomon salvages divine transcendance and provides an axiom by which to understand such "restrictive" Biblical verses. He states here that no location on the earth and neither of "the heaven of heavens" can contain Him. By definition, infinity cannot be limited in quantity or quality. This passage, which is in congruence with the Islamic principles mentioned earlier, refute the Hellenistic misappropriation of the HB by the NT authors. Jesus being fully God limits the infinite to a location. If the divine essence was not limited to a location when Jesus walked the streets of Jerusalem, then it means Jesus was not fully God. Solomon's words are decisive and closed to any misinterpretation. God manifests His presence through His attributes, not by entering His creation. 

The Quran has also warned that these type of ambiguous verses are a test to those in whose heart there is perversity 3:7. They will deny the explicit verses that shed light on the right manner to approach these passages, preferring to apply their own desires and notions unto them. Trinitarians will often reply that God can do whatever He wishes. God surely has power over all things, but the contention here isnt about what God can or cannot do. God doesnt contradict Himself or negate His attributes, including Majesty and Self-sufficiency. Entering creation compromises both. This also opens the way for speculation, can God, for whatever theological construct, also incarnate into a worm? If not why not?

With those principles in mind we may further understand the implications of Allah "coming". We do not and cannot fathom how Allah can come within space and time, but we certainly can know the implications of that statement. Besides the hadith mentioned prior which entails mercy, in the Quran it means the execution of His command or of His threatened punishment. Similarly, the HB states in the context of divine chastisement visiting a wicked people, that God swiftly comes "riding" the clouds to destination Isa19:1,Ps104:3 or is transported by majestic angels Ps18:10. More in line with the Quranic imagery is God "descending" on the sinners for punishment or on a people for battle Isa31:4,Micah1:3 or "coming with a strong hand" to mete out retribution upon the heathens Isa40:10. 

The idea of tiredness is completely excluded from God's creative work 46:33. God's establishment over the throne, which is itself a creation sustained by Him, symbolises His constant dominion upon all that exists. He has not relinquished His rule in favour of others nor has He made the whole of His creation or any part of it independent like a clock running by itself. He has instead remained at all times the sole Sustainer upon Whom the functioning of all things depend. The ending of these verses with 

"surely His is the creation and the command" 

refer precisely to this; after creation comes the command, symbolized by the establishment on the throne 

32:5"He manages and regulates every affair from the heavens to the earth. Then, it will go up to him, in one Day, the space whereof is a thousand years of your reckoning". 

In fact the Quran is silent about a seventh day in the history of creation, where the Bible depicts God as seemingly collapsing on a throne following a tiresome task. Rather, God creates in six days only and then controls His creation, including the throne upon which He is established. Had His management abandoned the world of existence for one single moment, the organization of them all would have perished 22:65,35:41. 

In the HB, despite being One that Isa40:28"neither tires nor wearies", the crudely depicted Hebrew God is one that needed "resting" after "finishing" the monumental task of creating the universe, a pre-measured and finalized work 

Isa40:12"Who measured water with his gait, and measured the heavens with his span, and measured by thirds the dust of the earth, and weighed mountains with a scale and hills with a balance?" 

also Isa48:13. 

This concept borders with the polytheistic beliefs of many people around the world, including the Arabs of the Hijaz, who attributed the act of creation to the One God supreme, who then for many various reasons, left it either partially or completely, to the interceding deities or lesser gods to administrate the natural processes. The perfect monotheism of Islam is far detached from these incomplete and primitive depictions of God.

Ibrahim's discussion with the unnamed ruler of his nation (later Quran commentaries identify him with Namrud/Nimrod) was precisely about this notion of God's omnipresence in the created world. What transpires from the portion of the debate quoted in the Quran is that the point of contention was not God's existence, rather His presence in man's life. The ruler gave examples implying that God is not concerned with all worldly matters, is mostly absent from man's life. Ibrahim refuted that point by reminding him of God's constant command of the natural laws upon which all life depends. He did so after the king's heedlessness to the first argument; God is the origin of the mechanism of life and death which all organisms are subject to. The ruler used ridicule to maintain his position, in the manner that the arrogant possessors of power often do. Instead of considering the deeper meaning of Ibrahim's argument, he alluded to the giving of life and death in an indirect manner; as a worldly king, he also had the power to inflict death and give or allow life. This exposed his spiritual heedlessness. Ibrahim then dumbfounded him with an argument he could not, even with his spiritual shallowness and corrupt belief in God, dismiss as he had previously done. 

As has been made clear by now, God establishing Himself on the throne evokes dominion, and in the comprehensive language of the Quran conveys that Allah governs the whole of His creation, including the throne itself. He has kept all the powers by Himself, and whatever is taking place in each and every part of the universe is happening with His command and permission 

30:25"And one of His signs is that the heaven and the earth subsist by His command". 

Allah at no point becomes unconcerned with His creation, especially not man for whom he took the responsibility of making arrangements for his guidance, protection and fulfilment of his needs. This is done by providing means by which both aspects of the human being can thrive; the spiritual, through the innate perception of higher truths 23:78,46:26,67:23,76:2 as well as sending divine guidance 2:38-9,7:35-6,20:123 and the physical through the continuous maintenance of the universe and its laws 35:41. There is a reason why the Quran, in its surgical precision, describes Allah with His attribute of infinite mercy, when it mentions His establishment over the throne that encompasses all of creation

 20:5"The Beneficent One/al Rahman, Who is established on the Throne". 

No word enshrines the concept of constant care of every aspect of the functioning of the universe, more that the superlative Qayyum which reoccurs in the Quran, and no verse comprehensively explains it like ayat al kursi does 2:255. As denoted with "musiun" 51:47 which carries the meaning of expanding, the universe is not a finished work, but in continuous expansion, with new manifestations of God's creation

 87:2"Who creates, then makes complete". 

If creation in the universe is an ongoing phenomenon then how could one deem it far fetched and difficult to re-create the universe along with the humans after their destruction? These verses most often come in the context of providing proof for the resurrection. God has not just created this universe and left it alone after giving it the initial push. The same underlying notion is in 64:1. He isnt just the first cause after which He has no role in the affair. He is ruling over it and sustaining it at every moment 

35:13,7:54"Who created the heavens and the earth in six periods of time, and He is established on the Throne; He throws the veil of night over the day, which it pursues incessantly; and (He created) the sun and the moon and the stars, made subservient by His command; surely His is the creation and the command; blessed is Allah, the Lord of the worlds".

 Day and night are not following each other by themselves but by the Command of Allah Who could change the present system totally. But it is by His love and mercy that the system is maintained so as to allow life to thrive. God's love and mercy for His creation is a recurrent theme in the Quran and the idea of divine "detachment" from human destiny is in complete opposition to that concept. The combined statements that Allah is simultaneously above the throne as well as close to all things in existence, strikes the perfect balance between all encompassing transcendence and careful implication on an individual level. 

This negates the atheist world-view, our universe is not a closed, continuous and self-perpetuating material universe. Every part of every process is brought about by Allah, whether creation of rain, the development of seeds, rotation of planets, from the cosmic to the cellular, man doesnt stand alone. Material causality is thus treated as a delusion 40:62 while constant divine creation is a reality 87:1-3.

40:7"Those who bear the throne and those around it celebrate the praise of their Lord and believe in Him and ask protection for those who believe.."
39:75"And you shall see the angels going round about the throne glorifying the praise of their Lord; and judgment shall be given between them with justice.."
69:16-7"And the heavens shall be rent asunder, for that Day it shall be frail and shall collapse. And the angels shall be on the sides thereof; and above them eight shall bear on that day your Lord's throne"

These verses speaking of the entites bearing the Throne and being near it on the Day of Judgement, do not say that God is or will be seated on this "Throne". As stated earlier, Allah is in no need of the throne for support, rather it is the throne that is constantly sustained by its Creator. Beyond its symbolism, the reality and function of the throne is something known to God only. In contrast, we read in the HB 

1Kings22:19"I saw the Lord seated on His throne, and all the host of heaven were standing by Him on His right and on His left" 

or also in Isa6:1,37:16,Ezek1,2,3 all picturing God carried by angelic creatures, seated on His throne. He is also pictured as accompanied by innumerable chariots and angels during certain "important" movements Ps68:18. Even the statement of ibn Abbas describing the kursi as Allah's footstool does not come close to the biblical depiction, neither does he state that Allah is seated on the throne 

"The Kursi is the place where the Qadamain (feet) of Allah rest and the Arsh, no one knows its extent except Allah". 

It is to be noted here that the statement is not attributed to the prophet. 

The picture painted in the Quran carefully preserves divine transcendence all the while taking human imagination as close as possible to the divine essence. When subjects look at their king, the closest thing to him is his throne. Yet here at no point is Allah seated on His throne. Instead, powerful and compassionate angels are bearing it, in complete submission to the will of the mighty King. Seeing those majestic entities submitted in this manner is awe inspiring, and the fact that the King Himself does not need to appear to create such an effect, increases the feeling of amazement.

dontconvert2islam tries talking hadith, fondling menstruating wives?

In answer to the video "Muhammad disobeyed the Qur'an"

The Quran directs men and women to complete and comfort eachother. They have been made from the same essence and should therefore relate to oneanother 4:25. They are eloquently depicted as garments of tranquility and protection to eachother

2:187"They are raiment (libas) for you and ye are raiment for them"

9:71"And (as for) the believing men and the believing women, they are guardians of each other".

"Libas" is a clothing used to cover the physical body, also used in the Quran as a means by which one is spiritually covered with God-consciousness/taqwa 7:26. It is to that sort of covering the verse 2:187 refers to because each spouse restrains the other from unchastity, and protects society from debauchery

"be in contact with them and seek what Allah has written for you".

This is just another instance of the Quran's supreme pragmatism. The coming together of men and women in lawful sexual intercourse isnt primarily a means of being

Gen1:28"fruitful and multiply".

Otherwise the divine law should have banned sexual relations between married infertile people or in any other case that doesnt cause, or at least has the high probability of ending in procreation. Rather the Quran's approach addresses human nature and reality. It considers lawful sexuality as a means by which a natural need is satisfied, first and foremost. Regardless of whether being "fruitful and multplying" results from it or not. 

Sexual attraction is a pressure God has ingrained in human nature. When a couple engages in that action, they are in reality seeking what Allah has written for them, even if at that time their only aim is to satisfy their sexual desire. The Quran refers in many places to the positive, God-ordained nature of sexuality within limits, that there is nothing wrong in satisfying carnal desires in lawful ways. 

What is evil is to deny or forbid those needs or that one should transgress the prescribed limits for satisfying those needs

23:5-7,2:187,222"go in to them as Allah has commanded you".

God awareness therefore remains in all situations, even while seeking to fulfill what is an indispensable basis for a healthy husband/wife relationship

2:223"Your wives are a tilth for you, so go into your tilth when you like, and do good beforehand for yourselves, and be careful (of your duty) to Allah, and know that you will meet Him, and give good news to the believers".

Man is told to consider the spouse's affectionate disposition aforehand meaning he does not have the entire monopoly of the right to sexual intimacy. This statement goes both ways, which means that neither of the 2 is permitted to withhold the sexual act without a valid reason. Such a behavior would  amount to abuse and mistreatment of the husband or the wife, hence reports the likes of which stating that angels curse the wife that refuses her husband's invitation to sleep with him, making him angry. This speaks of a wife not giving any reason for her refusal, hence the husband's upset feelings. When informed of Abdullah Ibn Amr’s neglecting of his wife’s conjugal rights, the Prophet reminded him that

"Your wife has a right over you".

Some traditions relate the importance of both being satisifed after physical intercourse. The Prophet once said,

“When a man approaches his wife he should not hasten until she is satisfied because women have needs”

also

“You men must make yourselves tidy and be prepared for your wives, as you would like them to be prepared for you”.

This is about the importance for the husband to be well groomed for his wife, as a sign of love and respect. As shown from the Quran earlier, the spouse's affectionate disposition, his or her mood, must be taken into account aforehand

"None of you should fall upon his wife like an animal; but let there first be a messenger between you. The companions asked, what is that messenger? The prophet replied, Kisses and (romantic) words".

Contrast this with the NT in 1cor7 saying a wife has no right over her body but her husband does, which leaves the door wide open to marital rape. Back in the HB itself, a rape victim is sometimes forced to marry her rapist. He may not divorce her at any point, giving him free license to keep on abusing his victim for the rest of her life Deut22. As to witholding the sexual act intentionally, a legitimate reason for a woman would be, among other things, during her menses

2:222"And they ask you about the monthly courses. Say; it is a harm. Keep therefore aloof from women during their courses, and do not approach them until they are cleansed. And when they are cleansed, go in unto them as Allah has commanded you".

The words here are not general but restricted to sexual contact, and more specifically penetration. This is seen, firstly by the mention of "harm" resulting from that contact and more importantly from the part of the verse that talks about "coming into them" once the menses are over "from where Allah ordered you".  The words are clear and unambiguous and dont mean that men and women may not or should not approach one another normally, interracting in everyday life as well as sharing the same bed, or even being romantic or erotic during that time, all of which having nothing to do with causing "harm" or "coming into them from where Allah has ordained". 

The prophet used to yubaashir his wives during that time, without penetration. Yubaashir is a polite word to describe romantic physical, skin to skin interraction, from the root b-sh-r/skin

"The Prophet used to kiss and embrace/yubaashir while he was fasting, and he had more power to control his desires than any of you"

"and then she smiled".

The statement is unambigous and shows that although he used to yubaashir his wives, the prophet still restrained himself sexually. He did not complete the sexual act, something that happens when penetration occurs. During a woman's periods, the Quran requires the same level of restraint among husbands and wives, but similarly this restraint, as seen from Aisha's words as she was pleasantly remembering her husband, is only limited to sexual penetration. 

Another implication of the statement of "coming into them as Allah commanded" is that it prohibits penetration in an unnatural way 

"Ibn 'Abbas said: The Messenger of Allah said: “Allah will not look at a man who has intercourse with a woman in her back passage".

 Similar reports are numerous. Further, "coming to your tilth however you wish" simply allows all variations of intercourse so long as it is in the natural way, ie "in the place of tilth".

It is in the HB that general contact with one's wife is forbidden during menses, and actually among the 613 commandements revealed at Sinai, stating a menstruating woman is unclean and defiles others Lev15:17-33. She becomes completely ostracized in basic social activities because not only is she unclean but almost everything she touches or that touches her can transmit ritual impurity, exactly like a leper whose impurity isnt only restricted to him, but his entire house too Lev13:2-49,14:34-46. 

Similarily to the physically impared and handicapped who arent fit to approach holy sites for offerings to God, as their physical blemishes are a profanity to God's sanctuaries Lev21:16-24.

Christians followers of St Paul, who have arbitrarily, and contrary to Jesus' explicit instructions, absolved themselves from Torah observance, which includes those purity laws, have no restriction at all about mingling, or even sexually interracting with women during their menstrual period. The pagans of Arabia were divided between those of Medina who adopted some of the Jewish customs, and the others who had no rules in this matter, some even seeking sexual intercourse specifically during this period of a woman's life in the belief that if a woman became pregnant then, the child would be cruel and extremely fond of shedding blood. These were admirable qualities for a man among the Bedouins.

As stated earlier, the Quran urges man to be considerate towards the wife, he cannot forsake his spirituality and obedience to God in the process

2:222"go in to them as Allah has commanded you".

Anything going against the prescribed way in which sex is to be performed, is forbidden. This includes sodomy, whether it be practiced by heterosexual or homosexual couples.

The language used in the verse 2:222 evokes tenderness and deep consideration between the mates with the imagery of the farmer cultivating his tilth with great care. The words allude to liberty in this regard like the farmer is free to approach his land and cultivate it, as well as responsibility, caution and care which he must exercise in approaching his land. A farmer may not mishandle his land nor plant it anyway or anytime he likes. 

A somehow similar metaphore is employed in the HB, as it compares a wife to the vine, a weak and tender tree, that needs support, often fastened to the sides of the house, on which it cleaves, runs up and bears fruit. The image creates a parallel with the weakness and tenderness of the female sex, their fruitfulness in bearing children and care for the household in which she is to stay in and exert herself

Ps128:3"Your wife will be as a fruitful vine in the innermost parts of your house; your sons will be like olive shoots around your table".

The Quran's eloquent words leave no room to them being read with the notion of forced sex in mind. Firon's crime of keeping the Israelites' women for himself and his men as a humiliation and torment, ie to abuse them sexually, as fasad fil ard meaning it is a crime punishable by death 28:4,5:33.

Acts17apologetics looking for God's Face; anthropomorphism in the Quran

In answer to the video "Decapitating Allah (and "Defacing" Islam)"

During his communion with his Creator, Moses who sought to comfort his faith, humbly asking his Sustainer to

7:143"make me see so I can look at You"

to which God answered

"you will never/LAN see Me..".

LAN is a forceful negation unrestricted by time. Moses knew that humans cannot see God, as is clear from the wording in his request. Moses asked God to make him able to see God fully manifested. He thought that God would acceed to his supplication and remove that barrier momentarily. Moses' demand was not because of his lack of faith but out of curiosity as to God's appearance. God followed by demonstrating why this is an impossibility. The physical realm from which humans cannot be extracted from, in its entirety, cannot bear God's presence without a barrier. Interestinglty, Jesus himself whom some have unfortunately idolized, reflected that reality when he stated that none has ever seen God Jn1:18,5:37. 

It is a well established Biblical belief that none can see God and live Gen32:30,Ex33:20. The mountain, which is the most massive and stable entity found in nature was used to demonstrate the point to Moses

"but look at the mountain, if it should remain stable in its place, then you will see Me. And when his Lord revealed Himself to the mountain, He made it crumble and Musa fell down unconscious".

A similar incident re-occured later in the times of the prophet Elijah, as reported in 1kings19:11. The Hebrew bible in Judges5:5 speaks of the mountains literally melting from God's presence and Isaiah states that should God manifest Himself

Isa63:19"mountains would have dripped from before You".

Moses could not see Allah but did see the mountain being destroyed. This caused him to faint, and as he woke back up he began glorifying God and stating his deep belief in Him. 

Contrary to Moses' humble request, the Israelites' demand to see God stemmed out of disbelief. We are here speaking of the elders of the community who had accompanied Moses for his first meeting with God. They began taunting Musa that they will not believe in him unless they see God face to face. They made that demand after receiving many miraculous favors, including their liberation from bondage 2:55,7:155. But Allah, as He explained and demonstrated to Moses, does not speak directly to any mortal 42:51. He only addresses them from behind a veil meaning the only thing that would transpire to the receiver would be the essence of what Allah wishes to convey. That intent is transmitted through inspiration/wahy 42:1 or by sending an angelic messenger in a familiar shape 11:69,17:95,22:75 to convey to a nation or a particular person a certain message. Musa was spoken to from behind a barrier 4:164,7:143,19:50-53,20:9-48,27:7-12,28:29-35 and the Israelites at Mt Sinai too 2:63,7:171. God spoke directly to other people in that same veiled manner too 2:253-254. 

The manner by which God makes the listener understand the intended message, without compromising His non corporeality is a process beyond our understanding 17:85. Just like a toddler does not understand how an individual speaking through a phone is seperate from it. A believer accepts the limits of his perception of the unseen. After describing the most vivid manner in which divine communication occured between Himself and Moses, God proceeds with a statement most often used throughout the Quran in order to elevate Himself above any imperfection, which includes material representation and limitations 27:7-9. It is particularily relevant in the context of God's communication with Moses at the burning bush, as there was a risk that the medium of revelation, the fire through which Allah spoke, could be taken as divine in essence. A fine point to note is the manner in which the Quran describes God's calling Moses 20:11"a voice called out to him". The passive form is used to keep ambiguous the manner, source, form of the address.

This demand of the Israelites to see God was not meant to obtain inner satisfaction, did not spring from a believing heart zealous to know the hidden realities, but came from a disbelieving heart and reflected their denial and skepticism. They werent content with having Moses being their intermediary with God, they needed special proof. Despite all they had seen and made to experience, they requested something that is not only an affront to God's glory, but also revealing of an ungrateful heart. Nothing was good enough to make them believe that the Almighty spoke and communicated to Moses. 

The prophets of all ages were confronted to such demands of having direct communication with God and seeing Him, including the nation of the prophet Muhammad 2:118,25:21,74:52. The Quran relates how even prior to that incident, during their exodus and while Moses was still in their midst, they requested to have a god made for them just as the idol worshipping nations 7:138. Their primitive mindset and years of bondage under a polytheistic people had such a strong grip on them, despite their monotheistic legacy, that they were not spiritually satisfied by the worship of an all encompassing, intangible Being. They needed the realm of the unseen to be brought to the seen to have their hearts appeased

7:140"Shall I find you a god other than Allah, while He has graced you above the nations?"

Moses' subtle answer was that nothing he could fashion with his hands would be a representation of the true God. But they can still find their God and worship Him through His attributes which they saw manifest in the strongest of ways until now. 

This eagerness, described in their own books, to literally see God reflects in the crude and primitive anthropomorphic expressions that abound in the Hebrew writings. At times it would ironically appear that what we have in front of us is man creating God in his own image, likeness and form rather than the other way around Gen1:26. God for example would speak face to face with Moses Ex33:11,Numbers12:6-8. But knowing the difficulty and incompatibility of promoting monotheism while at the same time having a God incarnate, Jewish scribes have injected the text with many explicit passages in light of which one can interpret the ambiguous ones so as to safeguard the notion of pure monotheism. So although Moses spoke to God face to face, in reality no one can see God's Face Ex33:20, not even Moses who had to be covered and stand away until God passed so he could have a glimpse of God's "back" Ex33:22-23. "panim el panim", which literally means 'face-to-face' becomes an idiom to convey the exclusive closeness and intimate relation Moses had with God with whom he communicated directly, not through dreams, visions or through an angel as He did with all other Israelite prophets. With those explicit axioms in mind, one can begin understanding why God had to appear to the Israelites through a dark cloud Ex19:9. The purpose was to strengthen the Israelites' trust in Moses by overawing them with this experience

Ex20:20"in order that His awe shall be upon your faces, so that you shall not sin". 

The Torah reports the traumatic experience

Ex19:16"thunder claps and lightning flashes, and a thick cloud was upon the mountain, and a very powerful blast of a shofar, and the entire nation that was in the camp shuddered".

The phenomenon of God manifesting Himself in this world clearly is in a non-incarnate sense, rather through actions and at most, dramatic occurences. This dreadful "representation" of God began to instruct the terrified Israelites. But they could not bare seeing and hearing God. Had they be seeing a human incarnation of God, they wouldnt have had any problem. Instead they begged Moses to be their sole intermediary with God, fearing that if the manifestation continued, they would die Ex20:15-21,Deut4:12-13,5:1-5,23-27. The fear of death for seeing God was apparently deeply instilled into the hearts of the pious Israelities, who knew by experience what had befallen their forefathers who had even so much as asked for it. Gideon thought he would die simply for having seen an angelic messenger in human form Judges6:22-3. Same for Samson's father Judges13:21-22.
Moses thus drew nearer to the dark smoke where he alone continued receiving revelation Ex20:21. At one point he,

"Aaron, Nadab and Abihu, and seventy of the elders of Israel"

were sumonned to worship God at a distance, with only Moses being allowed to draw near Ex24:1-2. Those that accompanied him however disobeyed and "saw God" who nevertheless

"did not raise his hand against these leaders of the Israelites".

This "seeing" of God is no different than the Israelites' seeing God earlier. They saw a type of manifestation that doesnt even hint to human incarnation, much less to Jesus. So when Moses had a glimpse of God's back, the Hebrew word for "back" can also be rendered as "what comes after". Ex16:6-7 has Moses and Aaron telling the children of Israel they will see God's glory. Yet we know that the Torah constantly tells us they did not see a form. Ex14:31 says the Israelites saw

"the great hand, which the Lord had used upon the Egyptians, and the people feared the Lord, and they believed in the Lord and in Moses, His servant".

This again points to the metaphorical usage of these words when applied to God. Similarly in the Quran we often read about God's eyes or hands in a metaphorical sense

48:10"Surely those who swear allegiance to you do but swear allegiance to Allah; the hand of Allah is above their hands".

Other Biblical anthropomorphisms are the references to YHWH's eyes, face, nose, mouth, lips, tongue, breath, loins, heart, etc Jer16:17,Ps18:8,Isa30:27-33,Ezek1:27,1Kings9:3,2Kings10. YHWH also regrets, grieves, forgets, is jealous, has knowledge and physical limitations and needs resting Jonah3:10,Gen2:2,6:6,35:10,46:2,Ex20:5,Hosea8:4,Judges1:19. Even the idea of a "loving" God is but an anthropomorphic depiction. Love is a human emotion, like hate or fear, denoting change and mutability. As can be seen, anthropomorphism is pervasive in the HB, side by side with transcendental monotheism but due to the lack of systematic elaboration and complete safeguard against possible misconceptions, one has to sift through many statements before deriving a concept of the absolute otherness and transcendence of God. 

These crude and naive descriptions of the attributes, qualities, emotions and portrayals of God, may confuse a reader approaching the text with a certain paradigm in mind, namely the Christian one. Hence leaving him with the superficial impression of the God of the Hebrew Bible as being like a human being but of a higher rank or gigantic proportions.

Apostate prophet wonders; what are the mutashabihaat?

In answer to the video "The Mysterious Letters in the Quran"

The mutashabihat literally means "look alike". They have a range of understandings that are similar but not entirely the same. They are verses open to several understandings because of the subject treated. All of these similar understandings are correct so long as they agree with the rules of the language and most of all, the muhkamat verses. The muhkamat, contrary to the mutashaabihat only allow one interpretation. They are firm and decisive verses. 

It is nothing strange for a communication relating knowledge of higher realities outside the reach of current human perception, to address the people in such manner. Previous scriptures are repleat with such verses, and all previous prophets were inspired with that mode of expression that gives way to several interpretations

Hos12:10"And I spoke to the prophets, and I increased their visions; and to the prophets I assumed likenesses".

It was part of Allah's plan to include such verses in order to reveal those

"in whose hearts there is perversity..seeking to mislead and seeking to give it (their own) interpretation".

It is a device out of many, that God has put in place in this world, so as to expose the perversity of the heart. A blatant example of people failing the test is that of trinitarian christians, typically looking to proof text their doctrines within verses open to a wide variety of interpretations, in disregard of the muhkamat/decisive verses of their own books. To pass this test, humanity has been explained that "none knows its reality/ta'wil except Allah". Ta'wil doesnt refer to the meaning, but the reality, the ultimate conclusion of the verses. God is saying only He knows their true reality, obviously since they are referring to things beyond the realm of human perception and experience. For instance anyone can understand the meaning of the mutashabihat speaking of the angels, heaven or hell but none knows their true manifestation other than God, since these things are still beyond any experience or human imagination. 

It is no coincidence that 3:7 belongs to sura Aele-Imran which relates the story of Mary and Jesus, as well as of Zachariah, all of whom belonged to the House of Imran. As already noted the deification of Jesus by his later followers is one of the most outstanding instances of how people might interpret revelation in a manner that disagrees with the true nature and purpose of the divine message. The realm of the unseen will always retain an aspect that is beyond our grasp. This does not however justify one building doctrines majoritarily based on those passages, while disregarding the unambiguous guiding principles that are easily found throughout the book, even within those speculative passages. For instance, if Jesus gave life, it was by Allah's permission. If Mary conceived of him in an unusual way, it was by Allah's will. Even while there still remains a "grey area" as to the "how" these things occurred, this does not compromise Allah's unity since they are only possible by His permission, having no intrinsinc power 

5:17"Certainly they disbelieve who say: Surely, Allah-- He is the Messiah, son of Marium. Say: Who then could control anything as against Allah when He wished to destroy the Messiah son of Marium and his mother and all those on the earth? And Allah's is the kingdom of the heavens and the earth and what is between them; He creates what He pleases; and Allah has power over all things"

But to the ones bent on denying the truth in pursuit of their paradigms, they will still give primary importance to the speculative parts through which the decisive information is reinterpreted, exactly as the Quran depicts them in 3:7. Sura aal imran, following the argumentation against Jesus' divinity, issues an impactful challenge 3:61 that came to be known as al mubahala. Will those whose salvation depends on piecing together obscure passages of their books be willing to come forth and call for God's curse upon the liars? The verse mentions "the liars". Only those present at the impreciation among the husbands, wives and sons, who are making the false claim, will merit God's curse.

The miraculous circumstances of Jesus' birth, his life, and until he was taken by Allah provide a fertile ground for speculation and deviation, as soon as one loses sight of the decisive verses and principles through which one is to interpret those passages.

Historically the context in which the mubahala occured is when Islam had become an undeniable power knocking at the doors of the neighboring empires of the time. The prophet had to preemptively protect the borders of the growing Islamic state either by conquering new territories or by forming alliances with the tribes and nations bordering those kingdoms. Among them the Christians of Najran with whom he expected to find common spiritual grounds. After sending them a letter inviting them to Islam, they came back to Mecca with a delegation to inquire of his message. They were received at his mosque where they were allowed to pray and reside. Then began the theological debate which ended with the challenge of mubahala. The Christians declined it and prefered agreeing on an amount of Jizya in exchange of keeping their religion and forming an alliance of common interest with the Muslim state. Had they been convinced of the truth they were arguing for, they wouldnt have hesitated taking the oath of the mubahala. But since truth did not matter to them, only the luxurious life their position as clergymen confered them in their society, they preferred not taking any risks. So they bargained the truth against keeping their position of power. Like the elite of all times who clinged to their ways when a prophet came to them, they knowingly maintained a falsehood in place, corrupting the laymen, because it benefited them. The Quran thus ends the argument with a powerful and pertinent statement 

3:62-3"This is indeed the truth of the matter. There is no deity save God. Indeed, it is God Who is the Mighty, the Wise. And if they turn away, God has full knowledge of those who spread corruption".

Apostate prophet wonders; Quran is easy to understand and explains everything?

In answer to the video "The Mysterious Letters in the Quran"

When the Quran describes itself with mubin, it always is in the context of declaring that it is clearly a book from God, not man made. The root is B-Y-N and it means between. The action of the verb is "betweening". This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. The Quran clearly seperates what is human and what is divine, and it is in that sense that it is mubin, not in the sense of "easy to understand". 

To wholly grasp the Quran certainly is not an easy task and one must beware of a hasty approach to it, drawing wrong conclusions from isolated verses or sentences taken out of their context. One must take the time, allow the whole of the Quran to be revealed to one's mind before attempting to interpret its message

75:16,20:114"and do not make haste with the Quran before its revelation is made complete to you and say: my Lord, increase me in knowledge".

This is how the Quran is 54:17"facilitated/yassarna for remembrence". The "taysir" of the Quran doesnt refer to it being made easy but rather facilitated, ie the means to grasp are within reach but require personal effort.

When the Quran says that it contains the explanation of everything 6:38,16:89 like the previous revelations 6:154,7:145, it means it answers all questions pertaining to salvation, as can be seen from the direct context let alone by having a basic grasp of the book's explicitly stated purpose. These important issues have been made easy to grasp and devoid of any possible room for ambiguity. These crucial matters are expressed in the form of concise and straightforward statements

19:97,44:58,11:1"a Book, whose verses are made decisive/uhkimat, then are they made plain, from the Wise, All-aware"

3:7"He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis/mother of the Book".

UMM al Kitab literally translates to MOTHER of the book. In the highly conceptual language of the Arabs, because the mother takes her child to his goal of physical development, the word came to be used in other contexts for that which help in attaining a goal. In this case, the decisive verses help us reaching to the truth. These decisive verses are well obvious and scattered throughout the Quran. Each of these verses on its own, is Umm al Kitab, just as a group of them is Umm al Kitab. 

Islamic tenets arent the result of centuries of conjectures and proof texting from ambiguous verses, as is the case with Trinitarianism. The Quran states about itself that it is a book dedicated to spiritual guidance so containing "all things" means all that pertains to spiritual betterment just as one reading from the HB saying

Ps119"all your precepts concerning all things"

doesnt need to be spoon fed that the statement encompasses all religious matters relevant to the addressees, not medicine or cooking recipes.

The Quran was revealed to instruct humanity in such a way that no excuse will be left when we will be brought back to our Creator. It is a book of belief, reflection, and invocation, as well as a book of law, wisdom, and guidance. With Muhammad as His last messenger, Allah has finally sealed the line of prophethood and firmly established His religion in its ultimate form. It follows that the Quran must accompany man until the Day of Judgment providing him with guidance. 

This honored Quran 56:77 is a Book of clear light 64:8 with the certain Truth 69:51, sent down from the Light of the Heavens and the Earth 24:35 the Lord of the Worlds 32:2, the Supreme King and Ultimate Truth (al haqq) 20:114,26:192. A favor from Him free from imperfection, incredibility, conjecture, free from any misleading discrepencies, rightly directing to what is most upright and making all things manifest 12:1,17:9,18:1-2. It is wrapped up in wisdom 2:231,31:2, a source of mercy guiding to what is most upright 17:9, bringing the people out of spiritual darkness into light 57:9, to the way of the Mighty, the Praised One in the heavens and Earth 14:1-2, as were the purpose of previous revelations. It is full of the most excellent and just admonition 4:58,38:1, abounding with good, blessings, guidance and healing for the hearts 6:92,38:29,41:44 a verification of what is before it and a distinct explanation of all things necessary for salvation 12:111. It is sent with the truth for the sake of mankind 39:41,10:57,14:52,25:1 not belonging to any particular group of people 24:35, and a proof from the Almighty 4:174 removing all doubts from the seekers of truth and providing evidence against those who choose to disbelieve in it 23:65-67,36:70,45:20. The supernatural importance of this Book is such that mountains would crumble, the earth would rent asunder from its weight 59:21,13:31. This kind of imagery is meant at contrasting those whose hearts are more inert and harder to penetrate by divine guidance, than a massive mountain would be.

It clarifies all the things necessary for the salvation of mankind 16:89 which is why it addresses all the people of the earth 38:87-88,49:13,7:52,14:52 calling for brotherhood in faith regardless of one's race 49:10, sent with a messenger of glad tidings and warnings to all 17:105,21:107.  

It is the Dhikr or the Reminder, bringing back humanity to its original God-consciousness 16:44 and making clear to them on those who were given the Book before that about which they differ 16:64, the Muhaymin (guardian) over what came before it from Allah 

5:48"To thee We sent the Scripture in truth, confirming what came before it, and guarding it in safety" 

It is Al-Furqan (The Criterion), the standard which distinguishes truth from falsehood. The word furqan literally means "that which distinguishes one thing from another" in the context of human God-consciousness 

2:185"The month of Ramadan in which was revealed the Quran, a guidance for mankind, and clear proofs of the guidance, and the Criterion" 8:41"on the day of distinction (yaom al furqan)" 8:29"He will grant you a distinction(furqaanan)" 

as well as in the context of divine scriptures providing certainty in the distinction of good and evil. It is used for past revelations 2:53,21:48 and for the Quran and nothing can overrule this supreme criterion, not the hadiths and not even the Prophet 

10:15"It does not beseem me that I should change it of myself; I follow naught but what is revealed to me". 

It is Al-Mizan (the balance) and contains Divine Justice to seperate good from evil 

42:17"Allah it is Who revealed the Book with truth, and the balance".

 Al-Mizan and Al-Furqan are equivalent in meaning, they both decide between the people with equity, and contain the true knowledge and explain the duties of the servants towards their Lord. These appellations stress the fact that revelation - and revelation alone - provide an absolute criterion of all moral valuation.

Islam critiqued denounces Jesus' genocidal instructions

In answer to the video "Answering Muslims: 1 Samuel 15"

In the HB and as corroborated by Jesus in the NT when he said to abide by it to the minute details, several types of wars are promulgated. Jesus by the way, is the one to have promulgated these laws in the first place, prior to his incarnation. 

So among these laws the pre-turn the other cheek Jesus instructed upon his subjects, is the compulsory command/mitzva among the 613 revealed at Sinai, binding on Jews of all times to destroy Amalek's seed Deut25:19 without showing any pity whenever the opportunity is there, and exterminate the remaining Canaanite nations from the land of Israel whenever any of them or their descendants are identified Deut20:16. 

This is a timeless ordinance, as already said, part of the 613 binding commandements, and is thus an explicit order to genetically exterminate a certain people. Every command within the Torah is understood as eternally binding and those that are inapplicable today due to the absence of a Temple will be reinstated in the utopian messianic era, where every nation will be forcefully subdued to the Jewish God Mal3:4,Deut30,Ezek11,36,37,Isa56:6-8,Zech14:16,Jere33:15-18,Ezek43:18-46:24. 

The eternally binding command to blot out Amalek's seed and other Canaanites, if one fails acting upon this law anytime a descendant of such tribes is genetically identified, then one becomes subject to divine anger as what happened to king Saul 1Sam28:18,1Chr10. Saul suffered a violent and dishonourable death. His household was decimated at the hands of the Philistines who also dispossessed his community. 

The same happened prior to the entire Israelite community that was sent for a 40 years desert wandering for their refusal to engage the promised land's natives in battle. 

Along with those known, compulsory genocidal warfare as described earlier, during which no atrocities towards men, women, children, cattle and plants may be spared, there are laws relating to optional warfare, for the sole purpose of Israel's "national glory" as labelled by their rabbis. In such cases any random nation the Israelites arbitrarily choose, and set themselves out to conquer can either be "peacefully" submitted, resulting in the enslavement and taxation of its population, or in case of their rejection of the "peace offer", a military subjugation resulting with the execution of all adult males, the capture as spoils of war of their women, children, and livestock

Deut20:10-14"When you march up to attack a city, make its people an offer of peace. If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you. If they refuse to make peace and they engage you in battle, lay siege to that city. When the LORD your God delivers it into your hand, put to the sword all the men in it. As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves. And you may use the plunder the LORD your God gives you from your enemies. This is how you are to treat all the cities that are at a distance from you and do not belong to the nations nearby".

In addition, should it be necessary to completely subdue that nation

2Kings3:19"you shall fell every good tree, and you shall stop up all springs of water, and you shall clutter every good field with stones".

In the land of Canaan, those natives that werent driven out or exterminated as per the Torah's injunctions during the invasion, were subdued into slavery Josh17:13. Their descendants suffered the same fate under Solomon's rule 1Kings9:20-1. After all and as stated in both the HB and the Talmudic writings (Eleazar ben Shammua), the purpose of creation and the reason why the heavens and earth are maintained is for the chosen race to observe Torah. 

All these citations werent made to disparage the Bible, rather at pointing what would have been the outcome had the Quran been the product of human base desires, whims, greed and lust. 

The fact is the Ishmaelites went through almost identical situations as the Israelites in their confrontations with opposing tribes and nations, and yet we do not find anything remotely similar in terms of abuse and excess as is seen throughout the Hebrew writings, and by the hands of true prophets of God.

It is to be further noted that the Quran does allude to some episodes where the Israelites were confronted to, or were about to engage the Canaanites. Everytime, it refrains from mentionning the shocking acts which the Israelites have comitted. The Quran could have used these incidents as divinely sanctionned precedents allowing unrestricted bloodshed and abuses. Yet we keep on reading in the context of warfare, verses stressing self-restraint in retaliation, or the non-materialistic goals of fighting in Allah's way.