These articles answer Sam Shamoun "How Allah Stumped Muhammad and His Followers"
Friday, December 11, 2020
Sam Shamoun "How the One Becomes the Many: The Quran’s Affirmation of Plurality within Unity"
These articles answer Sam Shamoun "How the One Becomes the Many: The Quran’s Affirmation of Plurality within Unity"
Thursday, December 10, 2020
Sam Shamoun "More Islamic Fairytales: The Consequences of Not Saying Insha Allah!"
The ahadith report a vow made by Solomon, that he would sleep with several of his wives in one night, with the various reports numbering them as much as 60, 90, 99 or even 100. In hadith science, when multiple versions of a report having the same narrator chain give different numbers everytime, the understanding is that the number was remembered differently by the narrators because of it being insignificant to the purports of the prophetic saying.
Abu Hurairah is the sole narrator of this hadith and there is no suggestion that he heard it from the Prophet on multiple occasions, meaning the latter cannot be the reason of the contradiction. What might have happened is the prophet spoke on one occasion of Solomon's vow to sleep with an unspecified large number of his wives in one night, as well as the number of wives he had in total. The narrators might have mixed the 2 statements.
I will go round in the night to my ninety wives, and every one of them will give birth to a child (who will grow up) as a horseman and fight in the cause of Allah His companions said to him: Say" Insha' Allah." but he did not say Inshii' Allah. He went round all of them but none of them became pregnant but one, and she gave birth to a premature child. And by Him in Whose hand is the life of Muhammad, if he had said, Insha' Allah (his wives would have given birth to the children who would all have grown up into horsemen and fought in the way of Allah).
The hadith speaks of Solomon desiring to have many male children so as to serve in war for God's cause. He vowed sleeping with a large number of wives for that purpose in a single night, but forgot the angel's inspiring him with expressing his reliance on Allah (other versions mention the angel). Despite his wish, none of the wives he slept with was able to conceive, except for one who gave birth to a premature child that probably died in infancy. The Arabs referred to them as split/divided/half children because of incomplete growth.
Not every failed endeavour is a sign of divine disapproval. Neither does the hadith say that his failure was caused by God so as to punish him. God may either allow the natural flow of causality to follow its course, or alter it as He deems fit. In this case, had Solomon initially relied on God, then God could have rewarded him with success in his objective by altering the course of causality. Practically speaking, most healthy men are able to have sex with a very large number of women in a short time if they interrupt the act with one partner then switch to another. This might have been the reason for Solomon's failure to impregnate his wives.
As to the hadith quoted in some books of tafsir saying that the revelation of sura kahf came much later than the day following the challenge, because the prophet did not utter the phrase "if God wills", presents several internal incoherences, besides it being rejected for having unreliable and unknown narrators in its chain.
It says for instance that once revelation came 15 days later, it contained a rebuke to the prophet. No such reproach exists in sura kahf. Nor are there any traces in any tradition, authentic or else, of the supposed rumors due to the prophet's incapacity to answer the following day as he had promised. Furthermore no link exists between the verse upon which the tafsir and narration are based (18:23-4) and the question asked later on concerning Dhul Qarnayn 18:83.
The verse teaching to never plan anything before relying on God 18:23-4 and upon which the narration is based, is a parenthetical statement inserted in the flow of the discourse about the youths of the cave. It is connected to the previous verse which is about refraining to research into things known only to God, so in the same way one should not make plans for the future without acknowledging that certainty in all matters only belongs to God.
Finally, the narration says sura Kahf came in answer to 3 questions by the Jews (the youths of the cave, the "ruh" and the powerful traveller/Dhul Qarnayn) whereas the sura cites only one question related to one topic, Dhul Qarnayn and then proceeds with the answer.
In contrast there is no link between a question and the story of the youths (a Christian story, irrelevant to the Jews who supposedly asked the question) and neither does the sura respond to the 3rd supposed question about the "ruh". That question was uttered on another occasion and answered in 17:85 which is a much earlier sura than sura kahf.
Sam Shamoun "The Third Caliph’s Abuse of the Quran’s Greatest Compiler"
Zayd ibn Thabit was the main scribe along with several other prominent Qurayshis tasked by Uthman to compile the Quran in book form.
The same Zaid Ibn Thabit was involved with the collection during Abu Bakr's time as well, collecting the revelation in the form of suhuf or loose pages, from both oral as well as written sources that were in the prophet's house. Zayd remembered how
"the prophet was taken from this life while the Quran had not yet been gathered into a book".
The use of "gathered" instead of "written" is significant as it proves its existence in written form, although scattered on different supports. Zaid, after gathering all that was physically available, then demanded two witnesses for each piece, attesting to its oral transmission. Here Zaid was just following the prophet's dual authentication method, oral/textual. It is to be noted, none, not even the prophet himself as attested in the traditions, is able to recite flawlessly from memory each and every time. That is why the Quran was transmitted through massive consensus, with reciters and laymen checking one another for errors, in addition strengthening the transmission process using their physical copies.
To corroborate this great care in performing the task entrusted to him, there are at least 2 recorded incidents where Zayd would not validate a verse despite knowing it by heart from the prophet's mouth, until he found it in written form between the hands of a reliable believer. This was the case concerning the last 2 verses of sura tawba/bara'a, known and cross checked through the memory of several reciters including Zayd, and yet he would not include it in the text unless corroborated by a written copy. Once the unique hard copy of 9:128-129 was found between the hands Abu Khuzaimah al-Ansari it confirmed what the comitee of compilers, including Umar, Uthman, Zaid and Ubay bin Kaab had already memorized and were looking for in the first place. There has never been any doubt accross the spectrum of Islamic sects as to the authenticity of these 2 verses.
This authentication process was even more stringent than the one the other religious texts (hadith, tafsir, fiqh etc.) would later be put through, which already is in itself a method unsurpassed in the world for any other document, let alone religious. This is how serious, meticulous and careful Zayd was in accomplishing his mission
"By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains (from its place) it would not have been harder for me than what he had ordered me concerning the collection of the Qur’an".
Zayd is here speaking retrospectively and implying how the succesfully completed task was a heavy duty obviously hard to accomplish considering the level of care he had imposed upon himself.
This highly noble assignment, entrusted to the young Zayd, did cause resentment among some of the older companions, the most vocal of whom was Abdullah ibn Masud. That resentment was further fueled by the fact ibn Masud had to give up his own personal mushaf. The early Muslims held their Quran writings in high esteem, and ibn Masud compiled his own in greater part based on the recitation learned from the prophet in person. But he now had to give it up in favor of Zayd's approved standardized rasm/orthography. Zayd's compilation was superior to ibn Masud in that its rasm could absorb many potential qiraat while the scripts of the individual copies held by Muslims could not be read in all qiraat.
It is only natural that he, out of pride, who hold on to his "superior" mushaf and by the same token try and discredit Zayd
"'O you Muslim people! I am removed from recording the transcription of the Mushaf and it is overseen by a man, by Allah, when I accepted Islam he was but in the loins of a disbelieving man' - meaning Zaid bin Thabit - and it was regarding this that 'Abdullah bin Mas'ud said: 'O people of Al-'Iraq! Keep the Musahif that are with you, and conceal them. For indeed Allah said: And whoever conceals something, he shall come with what he concealed on the Day of Judgement (3:161). So meet Allah with the Musahif.'" Az-Zuhri said: "It was conveyed to me that some men amongst the most virtuous of the Companions of the Messenger of Allah disliked that view of Ibn Mas'ud".
In this correct rendition of Az-Zuhri's report in Jami' al Tirmidhi, not the misleading translation often used among Islam critics ("Avoid copying the Mushaf and the recitation of this man") several important things transpire. Firstly, the leading companions disapproved of that selfish, prideful stand from ibn Masud. Second, what ibn Masud really resented was not Zayd's capabilities. Rather it was Uthman's decision not to appoint him instead of Zaid as leader of the 2nd committee for the compilation. Al Asqalani discusses that particular point, saying ibn Masud simply was absent from Medina when Uthman urgently appointed the committee. He was in Kufah. Furthermore, because Uthman did nothing more than reproduce the pages compiled under Abu Bakr into one mushaf, and that Zayd Ibn Thabit had already been among the top scribes charged of that compilation, then it was natural to designate him to lead that 2nd compilation.
The other issue ibn Masud had was in giving up his precious mushaf, which he was emotionally attached to
"whenever the prophet and Jibril finished reciting to eachother, i would recite to the prophet as well and he would inform me that my recitation was eloquent".
As already pointed, Zayd was already entrusted with a similar task under Abu Bakr and ibn Masud didnt voice any objection then, as he was now doing under Uthman. Uthman chose Zayd for his experience under Abu Bakr. Despite his initial opposition, ibn Masud eventually understood Uthman's plan and agreed with his effort, surrendering his personal mushaf. As later attested by ibn Qurazi, the mushaf of ibn Masud which he used for recitation and teaching was no different, including in its sura sequence, than the ones of Ubayy and Zaid ibn Thabit. The names of his most illustrious pupils and their transmission of the entire 114 suras of the Quran is also known, names like Alqama, al Aswad, Masruq and many others.
The spurious reports by the historians, saying Uthman ordered the beating of ibn Masud are "fabrications" according to ibn al Arabi and some of the "most well known lies" according to al Dhahabi. The reality is that despite temporary tensions, Uthman and ibn Masud had high regard for one another, with Uthman even leading the funeral prayer at ibn Masud's death in Medina (ibn Saad/Tabaqat).
Further reading answering Sam Shamoun "The Third Caliph’s Abuse of the Quran’s Greatest Compiler"
Sam Shamoun "Allah’s Need for Human Sacrifice to Appease Hell’s Angelic Ruler"(2)
When Abel pointed to the rejection of Cain's offering, he said it was due to his sinfulness or lack of piety. Cain should thus focus on his inner self, reassessing his spirituality and mend his ways instead of being envious 5:27. The nature of the offering in itself is not important, so long as it is done with sincerity and God-consciousness, hence the Quran's silence on the things both brothers offered
22:37"There does not reach Allah their flesh nor their blood, but to Him is acceptable the guarding (against evil) on your part; thus has He made them subservient to you, that you may magnify Allah because He has guided you aright; and give good news to those who do good (to others)".
This is a major point driven through by the Quran. In the HB, God disdainfully rejects Cain's offering for no other reason that
Gen4:3"Cain brought the fruit of the soil"
while Abel
"brought the firstborn of his flocks and the fattest, and the Lord turned to Abel and to his offering"
This sacrificial rite is no more than a symbol of a conscious, selfless offering in God's name of something one cherishes as necessary and valuable. It is not an attempt to "appease" Him who is far above anything that resembles human emotion, nothing of His creation can disturb Him 35:44. Ultimately anything offered to Allah in God consciousness counts as of equal value and merit than a blood offering as stated in 22:37 above. The primary issue is to remain aware of Allah during this universal rite
22:34"To every people did We appoint rites, that they might celebrate the name of God over the sustenance He gave them"
The Quran recognizes the universality of this rite, and then restores it to the right, original course; glorifying God alone, first and foremost.
It is when one loses Allah's pleasure from sight in the process, such as by having one's intentions polluted with sinfulness as occurred to Cain, or by having other deities or motives in mind, that the offering is invalidated. The merit does not lie in the intrinsic value or nature of the offering. Even fasting for Allah's sake by the one who cannot afford an offering is a valid substitute 2:196.
Although the HB echoes that reality when it says
Ps50:8-14"..Will I eat the flesh of bulls or do I drink the blood of he-goats? Slaughter for God a confession and pay the Most High your vows".
Yet in other places, YHWH is depicted as physically delecting with the offering
Lev1:9"Then, the kohen shall cause to [go up in] smoke all [of the animal] on the altar, as a burnt offering, a fire offering, [with] a pleasing fragrance to the Lord".
This is reminiscent of ancient mythologies, more particularly Babylonian, where the gods would partake in the offering together with the offerer. In the HB numbers18 the priests making the offering are the only ones allowed to eat from the dead animal. Gods do not sit on the same table as the laymen. The Quran in sharp contrast allows to
22:28-36"eat of them and feed the poor man who is contented and the beggar; thus have We made them subservient to you, that you may be grateful".
Sam Shamoun "Allah’s Need for Human Sacrifice to Appease Hell’s Angelic Ruler"(1)
In the Quran angels are distinct among one another, created in different grades 35:1 and assigned tasks according to their ranks 2:97,81:19-21. Regardless of their ranks and tasks assigned in the heavens and the earth, angels are in complete awe and submission to their Creator
21:19-20,37:164-6"There is none of us except that he has a specific station; it is we who are filled in ranks; it is we who glorify Allah".
They only act according to Allah's commands 19:64, without exceeding or falling short of their task, never deliberatly rebelling or disobeying
16:48-50,66:6,21:27"They do not exceed Him in speech and they act only according to His command".
They thus all possess a high, unfliching, unwavering spirituality level. The Quran illustrates that reality through a linguistic subtility. It calls the angels barar 80:16 while the righteous humans are called abrar 82:13etc. Both words stem from b-r-r and implies the same thing, to be firmly grounded, ie in one's dutifulness and love for God. The subtle difference lies in that the intensive plural/jamaa kuthra is used for the angels while the lesser plural/jamaa qilla is used for the humans. This is because humans may rebel and sin, while this potentiality is completely ruled out for the angels.
Their tasks include the transmission of a message to prophets or regular people, performance of miracles, fierce guardianship of certain places such as the 19 angels above hell 40:49-50,74:30-31. One of those is named Malik, possibly the leader of those angelic wardens of Hell 43:77. In Semitic languages names have a meaning and Malik, which entails mastership, is here used as a proper name. Had the common word "master" been intended it should have been followed by a qualification as in sura Fatiha describing Allah as "malik yawm eddin". Even if one were to argue that the qualification of mastership over hell is implicitly understood from context, then it would mean that the common word "malik" is a title applicable to each of the 19 masters of Hell. Whether it is the title or the proper noun that is meant, none of those angels, including the most prominent among them, have any authority other than what Allah has granted them. Nor do they have a say as to the fate of the dwellers of hell. This is seen from their cry of help, asking Malik to seek authorization from Allah to end their suffering.
Further reading answering Sam Shamoun "Allah’s Need for Human Sacrifice to Appease Hell’s Angelic Ruler"
Wednesday, December 9, 2020
Sam Shamoun "Is The Quran God’s Word? Pt. 1" (2)
When messengers visited Ibrahim's household, after a tense first encounter, they proceeded by giving him the good news of "A" (a single) son
15:53"surely we give you the good news of a boy, possessing knowledge".
The name of the boy was not directly divulged by the messengers but God informs us that it was Isaac who was meant 11:71. This was a reward from Allah for Ibrahim's patience and obedience, following the successful passing of the trial with the binding and near sacrifice of Ismail
14:39"Praise be to Allah, Who has given me in old age Ismail and Ishaq; most surely my Lord is the Hearer of prayer".
Ibrahim thanks God in this Meccan verse (almost all verses relating the stories of the prophets are Meccan) for granting him only 2 sons as a result of a prayer at a very advanced age. Ibrahim praised God for the grant of only 2 sons, and Jacob came as a nafila/addition 21:72 FROM ISAAC which is why this same verse does not mention Ismail. That is how precise the Quran is, for had it mentioned in one breath Ismail, Isaac and Jacob it would have given the impression that Jacob was Ibrahim's son but by purposefully excluding the firstborn from the list, it implies that the list of names is not meant to be about his direct sons specifically. Further, it is common in classical Arabic to speak of the grand children as coming from one's own wife in order to convey the sense of longevity of lineage 16:72.
From a linguistic point of view, it is interesting to note the intricate manner in which the Quran places words in a context. The name of Ismail is missing from the list of Ibrahim's known, righteous descendants in some verses, such as 21:72. Each context has its own peculiar reason for omitting his name and in 19:49-50, the reason transpires even more.
Ibrahim's progeny is followed by a mention of their honoring, elevating by their own people. This Meccan sura contrasts the Arabs' behavior towards their forefather Ismail with the behavior of the descendants of the Israelites towards their main prophetic figures. Although Ismail was known to the Arabs as their forefather, his spiritual path had been neglected and disfigured. He was only praised and recognized hundreds of years later when Muhammad came and restored his pure monotheistic way, honoring him. It is important noting that the stories of the biblical, and Arabian prophets are all already found in the Meccan suras. Had the prophet in Mecca, been extracting these stories from the previous traditions, he could not have passed over the central figure of Abraham and his progeny. Simply, in this period his primary addressees were the Arab pagans, who already knew of their Ishmaelite ancestry and the Kaaba's Abrahamic connection. The knowledge they lacked however was in regards to Ismail's eminence and righteousness, after centuries of baseless and prejudiced calumnies towards his character, as is amply found in Judeo-Christian traditions.
The Quran thus in this earlier period focuses on honoring Ismail by mentioning him and his virtues aside from Abraham and his known descendants 38:48,21:85,19:54. During that earlier phase the Quran paves the way (through the implicit mention of Ismail as the near-sacrifice instead of Isaac in sura 37) for a revision, in Medina, of the traditional Judeo-Christian exclusivist spiritual worldview (through the Quran's emphatic connection of Abraham to the Kaaba and the change of qibla from Jerusalem to Mecca).
This textual separation of Ismail in the Meccan chapters also points to another reality; the lack of recognition of Ismail by his people and those that followed them, as compared to the others among Ibrahim's progeny, doesnt mean that God Himself is unappreciative of his merits
19:54-55"And mention Ismail in the Book; surely he was truthful in (his) promise, and he was an apostle, a prophet. And he enjoined on his family prayer and almsgiving, and was one in whom his Lord was well pleased".
Herein lies a lesson for all times, the fact that God knows every humble person's worth regardless of that quality being exposed or not in this world, and He will manifest it and reward the person for it, sometimes in this world but always in the hereafter. It is also to be noted that the passage starting at 19:51 likewise mentions several prophets separately and prior to citing Ibrahim, including Moses, showing that the purpose isnt to establish a chronological descendency. This is further seen by the statement concluding the passage, that all previously mentioned names (Ismail, Musa, Harun etc) descend from one or more of the following
19:58"These are they on whom Allah bestowed favors, from among the prophets OF the seed of Adam, and OF those whom We carried with Nuh, and OF the seed of Ibrahim and Israel, and OF those whom We guided and chose".
When verses such as 19:49 speak of Allah giving/wahabna Jacob to Ibrahim that giving does not only signify the giving of a son, for of Moses it is said a few verses further on,
19:53"We gave him his brother Aaron, a prophet"
though Aaron was older than Moses and his brother 20:94,28:34.
It literally means the giving without taking, implying making a favor. Also, in 2:133 Jacob, in a context where he is stressing to his progeny the universality of his forefathers' religion (see 12:38), Jacob is quoted as praising his "fathers" Ibrahim and Ismail and Ishaq. The often mention of Jacob among Ibrahim's descendants is done as a reminder of God favoring Ibrahim with a righteous posterity, even among his grandchildren, and Jacob was a grand child whom Ibrahim particularly affectioned. Ibrahim is quoted as including him in principle among his own sons when issuing his final spiritual instructions, although the Quran, in introduction to the quote, separates between Jacob and Ibrahim's direct progeny
2:132"And Ibrahim instructed his sons AND Yaqoub: O my sons! Indeed, Allah has chosen for you the religion, so do not die except while you are submitters".
Hebrew scriptures on the other hand are oddly silent on Abraham's relationship with his own sons after Isaac's marriage to Rebecca. Contrary to the above Quran verse depicting his affection for his grandchildren, the HB says nothing about that part of his life. This is odd considering that he lived 175 years and was 100 when Isaac was born. Isaac married when he was 40. 20 years later, when he was 60, his twins Esau and Jacob were born Gen21:5,25:7. Abraham had thus lived on 15 years after his grandchildren's birth. For a scripture that spends chapters and long passages listing useless names of people and places and genealogies, to omit any mention of how the main patriarchs interacted is strange.
Only the muddled way in which Torah was transmitted can explain this neglect, from various sources containing different informations. For example Abraham's death is recorded in Gen25:8 and yet the birth of his grandchildren comes later on, thus contradicting the above data.
Then addressing Ibrahim's wife, the messengers
11:71"gave her the good news of Ishaq and after Ishaq of Yaqoub".
Sarah was not only told that she would give birth, but also that her progeny will continue and this verse makes it clear that Jacob would come from Isaac, not from her
11:72"shall I bear "A" (a single) son.."
which echoes
15:53"the good news of "A" (a single) boy"
given moments before to Ibrahim.
As was said concerning Ibrahim earlier, the text does not necessarily imply that Sara was informed of her future child's name. The verse 11:71 isnt a direct quote of the discussion that occured between her and the messengers, it is God informing us retrospectively of whom the messengers meant when they announced the birth of a child, followed by another. It can also be added that since no direct naming occured, the messengers were not concerned by citing all the great names among Sara's progeny (hence the stop at Jacob), just to establish that she would bear a child and that her progeny would carry on fruitfully, which is a reassurance and satisfaction, especially considering Sara's very late impregnation.
On a linguistic note, Jacob/Yaakov means "coming after" in Hebrew. This type of linguistic construction is common in the Quran, where the etymology of a word is mentionned next to it, even when the word is foreign in origin. Such subtleties were among the evidences the direct audience recognized, confirming that the unschooled Arabian prophet could not have authored the Quran.
In contrast to his wife, Ibrahim's initial reaction to the good news was an astonishing reiteration of it as he knew that from the point of the natural laws, the birth of such a child by him was a remote matter
15:54"Do you give me this good news in my old age?".
But from God's point, who had already displayed many miracles to him such as the manner in which he was saved from his people, and who in addition had already granted him a firstborn at an old age, Ibrahim knew it was a possibility. So could it hopefully be that this good news is from God, or was it from them
"Of what do you give me good news".
This is followed by a reassuring confirmation by the messengers 15:55 and a rhetorical question by Ibrahim
15:56"He said: And who despairs of the mercy of his Lord but the erring ones?"
This implies "I am not of the erring-ones who despair of God's mercy and if this news is truly from God then I believe it". Ibrahim's wife on the other hand, because she had despaired of one day conceiving, was overcome by grief because she thought that even to God, the realization of such a thing would be far off
11:72"This is a strange thing indeed".
But she was reassured while at the same time rebuked for her skepticism
11:73"Do you deem Allah's command a strange thing? The mercy of Allah and His blessings are on you, O people of the house, surely He is Praised, Glorious".
The name "Isaac" implies laughter, out of joy or mockery, but the name is connected in the HB to Ibrahim's rejoicing and believing the good news of Isaac's birth, reacting with questions which are positive assertions Gen17:17. The name is not related to Sarah's laughter who did not believe and ridiculed, which actually displeased God and caused her, out of fear, to lie and deny having laughed at the news Gen18:12-15.
Both Ishmael, implying divine acceptance of prayers, and Isaac, implying laughter, are names connected to Ibrahim who, at an advanced age, dearly prayed God for a first born and rejoiced at the news of a second son
14:39"Praise be to Allah, Who has given me in old age Ismail and Ishaq; most surely my Lord is the Hearer of prayer".
The circumstances of Isaac's birth thus definitely have a place and purpose in the Quran narrative, as it depicts him as a reward, a pleasant and joyful news to Ibrahim following Ismail's near-sacrifice.
It isnt the case with Ismail. To the Quran narrative, the relevant points in regards to Ismail are his connection to the Kaaba, his early settlement in Mecca, and the incident of his near sacrifice 2:124-131,14:35-41,37:99-113. That is why no mention is made of his mother either. The only thing related as regards his birth is that he was given to Ibrahim at a very old age, as a favor and in answer to Ibrahim's prayers, which parallels with the account in the HB.
So although the existence of a second wife to Ibrahim isnt explicitly mentioned it certainly can be inferred that Ismail and Isaac came from different wives of Ibrahim. As was already stated, Isaac's mother received the good news of a single son and was incredulous that her husband, at an old age, would be able to impregnate her. Yet Ibrahim had already done so once before, per 14:39 above (see in connection with 37:99-113 which was revealed earlier chronologically). Had this occured with her she wouldn't have been sceptical that it could happen again. Even the angelic announcement of a pregnancy to her, sounds like a first-time experience.
Neither could it be that the same woman had Ismail at a young age and that Isaac miraculously came to her later at an age where she wouldnt normally conceive. The verse 11:72 implies that the age gap between Ibrahim and the mother of Isaac is relatively small and according to Ibrahim's words in 14:39, both Ismail and Isaac were given to him at an old age which also means that Isaac's mother must have also been old when both sons were born in case they were both her sons.
Finally the Bible itself corroborates that the age gap between Abraham and Sarah was 30 years, and Ishmael was born when Abraham was 90, meaning Sarah was approx 60, which is beyond the menopausal age.
Further reading answering Sam Shamoun "Is The Quran God’s Word? Pt. 1"
Sam Shamoun "Is The Quran God’s Word? Pt. 1" (1)
The sending of revelation upon a prophet is carried out by an angelic delegation accompanying the spirit 16:2. In 16:102,26:192-4 that particular descending spiritual entity is not named, in another place God singles out the descending entity by name as Gabriel 2:97. The Quran describes the eminence of that particular messenger of revelation
81:19-21"honored messenger, the posessor of strength, having an honorable place with the Lord of the Dominion, One (to be) obeyed, and faithful in trust".
He is one who is mutaAA 81:21 denoting authority and the angels are created in different grades 35:1. His power, honor and unfaltering trustworthiness 26:192-4, his sacredness 16:102, means he is most fit to accomplish this noble task. That is why the Quran always singles him out from among the angels of revelation 2:98,66:4,97:1-4. The mention of an angelic delegation descending with the revelation expresses the prestige of Allah's word and the singling out of one entity from among them denotes the distinct nobility of the one selected to carry it. As noble and honored the carrier of revelation is, He remains under God's authority in the process
2:97"he made it descend to your heart by Allah's command".
This emphasis is meant at dispelling any doubt, in the minds of those that dislike the indirect manner in which God communicates with His prophets, making clear Who the ultimate source of that message is. Not only is the descent commanded by Allah, but it in addition originates from Him
2:99"And certainly WE descended to you clear communications"2:105"Those who disbelieve..do not like..that the good should be brought down to you from your Lord, and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace"26:192-4"And most surely this (ie Quran) is a sending down from the Lord of the worlds. The Faithful Spirit/RUH has descended with it, Upon your heart that you may be of the warners".
The Quran originates from Allah, was commanded to be sent down by Him, through the trustworthy RUH, elsewhere named Gabriel, who is accompanied by a delegation of angels. Elsewhere the Quran, in its surgical use of words and in a similar context of attesting to the otherworldly origin of the Book, says that it is
53:4"a revelation revealed".
Since the most obdurate could still find a way to disbelieve, admitting to the divine origin of the Quran but rejecting the legitimacy of the prophet who could have been given the revelation by an inspired human, God makes it clear, it is a process twice revealed. The first time to the medium, that is Gabriel, and the second time to the prophet's heart, by the inspired medium. Sure no explicit statement says that Gabriel or holylspirit is an angel. Strong indications however point to the descending delegation as always and exclusively angelic. Throughout the Quran, no entity carrying God's will from heaven (revelation, punishment or else) is ever said to be other than angels. It is known that the descending entities fully encompassed by Allah's will in 19:64-5 are angels for whom Gabriel is speaking in the passage. What those attempting to deny Gabriel's identification with the holy spirit are left with is a slightly ambiguous statement in 97:4. And that is if one disregards the aforementioned patterns, as well as linguistic reasons for singling out the spirit from among the angels.
The WAW in 97:4 which is translated in general as AND, also often means inclusion of a particular entity within the general more encompassing entity. The purpose is to create a distinction in terms of prominence relevant to the context. For example the Quran says "and the prophets and Jesus and Moses" 2:136,3:84. It mentions the two in WAW/AND form to mean that they are included but to bring particular attention to those two amongst the prophets. Elsewhere it says 69:14"the earth and the mountains are lifted" or in 55:68"In both of them are fruit and dates and pomegranates". See also 31:16.
Finally, the attempted parallel of the syntax in 97:4 (separating entities part of the same angelic group) with 3:87 fails for the reason that in this verse God, angels and humans are explicitly stated elsewhere as being different entities. No statement in 97:4 or indications elsewhere say that the descending spirit and the angels are different entities, quite to the contrary as previously demonstrated.
Further reading answering Sam Shamoun "Is The Quran God’s Word? Pt. 1"
Sam Shamoun "Is The Quran God’s Word? Pt. 2"
These articles answer Sam Shamoun "Is The Quran God’s Word? Pt. 2"
Tuesday, December 8, 2020
Sam Shamoun "The Incomplete Quran Revisited: The Story of Ishmael" (14)
Further reading answering Sam Shamoun "The Incomplete Quran Revisited: The Story of Ishmael"
Acts17apologetics deny Biblical scholarship; Quran confirms past scriptures?
Acts17apologetics find an obscure expression; musaddiqan lima bayna yadayhi?
Acts17apologetics hit rock bottom; the state of Biblical writings?
Acts17apologetics take a brief look at sura ma'ida; confirmation of the corrupt Bible?
Acts17apologetics find a balanced view; absolute Biblical corruption?
Acts17apologetics find an obscure expression; musaddiqan lima bayna yadayhi?
Acts17apologetics hit rock bottom; the state of Biblical writings?
Acts17apologetics take a brief look at sura ma'ida; confirmation of the corrupt Bible?
Acts17apologetics find a balanced view; absolute Biblical corruption?
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