Prophet Abraham and His Stubborn People

Prophet Abraham and His Stubborn People

The way the Prophet Abraham (peace be upon him) invited his people to Islam is entirely different from the way he invited his father. Read Prophet Abraham and His Non-Believer Father.


Prophet Ibrahim had the skill to awaken the latent powers of the heart and mind.


Recite to them the story of Ibrahim when he said to his father and his folk: ‘What do you worship?’ They said: ‘We worship idols, and are ever devoted to them.’ He said: ‘Do they hear you when you cry? or do they benefit or harm you?’ (Ash-Shu`araa’ 26:69-73)

Think over these verses and the sagacity and farsightedness with which the Prophet Abraham (peace be upon him) spoke to his people. He did not speak ill of their idols.

If he had done so, they would not have given ear to him. He did not say anything on his own but forced them to admit:

“We worship idols, and are devoted to them,’ He said: ‘Do they hear you when you cry? Or do they benefit or harm you?” (Ash-Shu`araa’ 26:71-73)

Prophet Abraham did not employ logic nor did he philosophize with them. He put the simple question: “When you call them, do they hear you and benefit or harm you?” It is because human life requires something to fall back on when in distress. When a person is called by anybody he may hear him.

The caller has a hope of some benefit or fears some harm from the person addressed. These are the two links from which human life is never unshackled – the hope of gain or fear of loss – in fact the entire life revolves around these two human emotions. They said: “It is not that they benefit or harm us but”

We found our fathers acting in this way. (Ash-Shu`araa’ 26:74)

It was what the Prophet Abraham wanted them to come out with. They had no answer and they admitted their ignorance and helplessness. What relation did these humanly-sculpted idols have with human life and what could they do for human beings when they were themselves helpless? Is there any truth based on logic and knowledge behind them?

Read these verses again and again and you will feel that a world of meaning lies hidden in them. One interpretation leads to another and you will realize the difference between his way of conveying the truth to his father, and to his people.

Allah had granted him a deep insight into human psychology. He had the skill to awaken the latent powers of the heart and mind. How he made his people confess what was lying hidden at the back of their minds!

Their intelligence, power of argumentation and defensive capabilities were laid bare when they said: “We found our fathers acting in this way.”

The last arrow in their quiver was used and they had nothing more to add. Then he started to acquaint them with tawheed (the Oneness of Allah):

He said: ‘See how that which you worship, you and your fathers, truly, they are (all) an enemy to me, save the Lord of the worlds, Who created me, and guides me. And Who feeds me and waters me. And when I sicken then He heals me. And Who causes me to die, then gives me life (again). And Who, I ardently hope, will forgive me on the Day of Judgment’. (Ash-Shu`araa’ 26:75-82)

The Irrefutable Logic of the Qur’an

There is a unique and interesting point in the Qur’an towards which Shaykh Al-Is!am Ibn Taymiyyah has invited the attention of his readers. He said:

“When the Greek philosophers defined the attributes of Allah (Whom they called wajib al-wujud or The First Cause or The Prime Mover in philosophical language) they gave those attributes in detail which, according to them, are -unbecoming of Allah, i.e. He is not so or, that is, He is free from such and such limitations. But when they spoke about positive attributes, then they described those briefly (i.e. He is so and so or such and such). But against this there are details of positive attributes and brevity in the description of negative features in the Qur’an.

This is a common feature in the teachings of the prophets (peace be upon them all) and in the revealed religions which affirm positive qualities in detail and abridge the negative points. Allah says:

He is Allah, the One Whom there is no god but Him, the King, the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorious is Allah from all that they ascribe as partners (unto Him! He is Allah the Creator, the Shaper out of naught, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifies Him, and He is the Mighty, the Wise’. (Al-Hashr 59:22-24)

Ibn Taymiyyah rightly says that negative qualities may be in hundreds, but they do not have the same impact on the mind as one positive attribute does. It is also a fact that human life is more dependent on positive qualities than upon negative ones. Negation of anything has very little part to play in human life and civilization.

Vigorous Remembrance of Allah

When Prophet Abraham (peace be upon him) heard their reply: “We worship idols and are ever devoted to them”, he retorted, “Do they hear you when you cry? Or do they benefit or harm you?”

This is an example of abridged negation. When he spoke about the positive attributes of Allah he became eloquent. The Qur’an has reproduced his speech in these words:

Truly, they are (all) an enemy to me save the Lord of the worlds, Who created me and guides me. And Who feeds me and waters me and when I sicken, then He heals me and Who causes me to die, then gives me life (again) and Who, I ardently hope, will forgive me my sins on the Day of Judgment. (Ash-Shu`araa’ 26:77-82)

Prophet Abraham has mentioned five attributes of Allah in these noble verses (creation, guidance, sustenance, healing and power over death and life). But when he questioned them about idols, he enquired about just two qualities: “Do they hear your prayers and do they have power to benefit or harm you?” It appears that when he mentioned the name of Allah, his soul was inspired and enraptured, and he extolled the virtues of Allah with exaltation.

Prophet Abraham: Intimate Friend of Allah

It is also natural that when a person likes anything, for example, something edible, he wants to keep it in his mouth for a longer time and relish its taste. On the other hand, if he has to take anything bitter, he tries to swallow it at a gulp.

He, therefore, spoke with warmth and cheer about Allah. He said:

The Lord of the worlds. He created me, guides me, feeds-me: when I fall ill, He heals me; He will make me die and resurrect me, and I hope He will forgive my sins on the Day of Judgment.” (Ash-Shu`araa’ 26:77-82)

It seems he was not satisfied with it. His heart was filled with joy and a prayer gushed from the depth of his heart:

My Lord! Give me wisdom and unite me to the right-acting ones. And give me a good report in later generations. And place me among the inheritors of the Garden of Delight. (Ash-Shu`araa’ 26:83-85)

His thoughts turned towards his father who was the finest of the idolaters and their leader, for he said:

And forgive my father, surely he is one of those astray, and do not disgrace me on the day they are resurrected, the day when wealth and children will not benefit, except for whoever comes to his Lord with a sound heart. ( Ash-Shu`araa’ 26:87-89)

These verses make it clear why Prophet Abraham was elevated to the position of being an intimate friend of Allah:

Truly, Ibrahim was a model devoutly obedient to Allah, by nature upright and he was not of the idolaters! Thankful for His bounties; He chose him and He guided him to a straight path. And We gave him good in the world and in the Hereafter; and he is among the right-acting. (An-Nahl 16:120-122)


 The article is excerpted from the book “Inviting to the Way of Allah”, by Sayyed Abul Hasan Ali Nadwi, Translated by Qazi Abdul Hamid, published by Ta-Ha Publishers Ltd. and UK Islamic Academy, 1996/1416 H.

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What Is the Purpose of Our Creation?

What Is the Purpose of Our Creation?

Non-believers are unable to provide any convincing reason for the existence of this universe or of human life. People who believe there is a Creator assume that creation occurred by His will.

But in a world where everything is shown to have a purpose, it is natural for a human being to wonder about the purpose of his own creation.

One is surely justified in expecting the Creator who put us on this earth to inform us why He did so and what He expects of us.

The Qur’an informs us that He did just that. It says God created us for a test here on earth, conveying His words:

Then did you think that We created you uselessly and that to Us you would not be returned? (Al-Mu’minun 23:115-116)

A non-believer might decide that the objective of his life will be to collect wealth, obtain position or pursue pleasure to the greatest extent possible.

But none of this will benefit him in the long run. According to His final scripture, God created man to test him with certain responsibilities:

That which is on earth we have made but as a glittering show for the earth, in order that We may test them – as to which of them are best in conduct. (Al-Kahf 8:7)

He did not intend life on this earth to necessarily be comfortable or satisfying but merely a trial of limited duration, the punishment and rewards of which will be due in the Hereafter.

As mentioned previously, most of creation is «Muslim» in that it is programmed to obey the physical laws set by God, and (his is why the universe functions with balanced equilibrium.

Man, however, was given a free will and the ability to either obey or disobey. But God will not allow His universal balance lo be upset indefinitely by defiant, corrupt and sinful people, so He only grants human beings a measure of freedom in a temporary world.

This Life & the Next

The scheme of birth, development, decline and death provides each with the opportunity to prove to himself without a doubt what he will deserve on the Day of Judgment, which God created for the manifestation of His ultimate justice.

This life is very meaningful and purposeful to the believing Muslim because he realizes that it will determine his outcome and permanent position in the next life. He lives to earn the approval of his Creator in preparation for the final return to Him.

We all recognize that people make things to perform specific functions for them, in other words, to serve them. God has made us to serve Him, but with one major difference; it is not for the benefit of the Creator Himself but for the benefit of us, His creation. The purpose of our existence is thus stated in the Qur’an:

I did not create the jinn and mankind except to worship Me. (Adh-Dhariyat 51:56)

Why We Choose to Worship God?

But man’s worship of God is not automatic like the vast majority of created beings but by his own choice and effort, and this is what entitles him to honor and reward.

«How should one worship God in order to fulfill that purpose?» This question can undoubtedly best be answered by Him. God has provided every element of His creation, living and inanimate, with guidance.

We can thus expect that He would provide us with guidance as well. His revelation instructs humanity what to do, what to avoid, and the reason for it. It informs man what is expected of him, how to accomplish it, and the results of continual positive effort.

Through Prophet Muhammad, God revealed to man the ways of worship suitable to his physical and psychological nature and individual talents, and in harmony with his particular role on the earth. These, in combination, are what enable Him to fulfill the purpose of His creation.


Source: The article is excerpted from the book Clear Your Doubts about Islam, Compiled by Saheeh international.


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How Do You Know There Is Life after Death?

How Do You Know There Is Life after Death?

We live in a world that demands logic and proof and is not content with only belief. Someone might wonder how a rational, practical minded person could believe in life after death. People tend to assume that anyone who believes in the Hereafter does so on the basis of blind faith.

But in fact, belief in the Hereafter is completely logical. And it is the only way the injustices of this world can be reconciled with a just and all powerful Creator.

We know that in addition to physical pleasures and comforts there are certain ideal conditions that human beings instinctively desire and strive to attain, such as love, respect, security and contentment.

Though many people are able to acquire a portion of these objectives here on earth, there remains one that is largely unobtainable – and that is justice. Most people hold the conviction that life is not fair: that they have often been misunderstood or not appreciated, that in some way they have been harmed, cheated or oppressed.

Daily newscasts disclose the killing, torture, displacement and starvation of countless innocent people by powerful tyrants and nations, lives ruined by the vicious or careless acts of others or by natural disasters, and the poor and helpless being subjected to theft and deception. Seldom is even partial justice ever restored. Yet, every human being desires justice. Even if he does not seek it for others, he certainly wants justice for himself.

So why has the Creator instilled in man a longing for something he cannot experience in this world?

The answer is that this life is only one portion of his existence and that the logical conclusion which restores the equilibrium found in all creation is in the Hereafter. It is there that every person will be fully and precisely compensated for his good and evil deeds. This is the perfect and absolute justice which God has promised all people.

A Journey of Preparation

The present life is a trial in preparation for the next realm of existence. The explanation given by the Qur’an about the necessity of life after death is what the moral consciousness of man demands. If there was no life after death, the belief in God would be meaningless, or it would be a belief in some kind of indifferent and negligent deity who, after having created the human race, is no longer concerned with its welfare.

But certainly, God is just. He will indeed punish the tyrants who have killed thousands and caused suffering to their families, corrupted institutions and societies, enslaved people and nations, robbed, deprived and plundered.

And what about I hose who patiently endured so much injustice and hardship, suffered to uphold truth, saved lives or sacrificed in order to assist many people? What earthly compensations could possibly restore the balance for them?

This can only take place in an eternal life where every individual affected in the least by someone’s actions will testify for or against him, and where the innermost thoughts and intentions, known completely to God, will be judged precisely and perfectly. Since man’s term of life in this world is limited and because numerous individuals are affected by one’s actions, adequate rewards and punishments are impossible in the present life.

“His” Creation

The Qur’an states categorically that the Day of Resurrection must come and that God will then decree the fate of each soul according to its record of deeds.

Additionally, God has stated in the Qur’an that the present creation is in itself a clear proof that He is able to create and re-create as He wills, whatever He wills, however He wills and whenever He wills, for God originates and repeats creation with equal ease. Consider these words revealed to His final Prophet:

Say, ‘Travel through the land and observe how He began creation. Then Allah will produce the final creation’. (Al-`Ankabut 29:20)

Did We fail in the first creation? But they are in confusion over a new creation. (Qaf 50:15)

Is not He who created the heavens and the earth able to create the likes of them? Yes, and He is the Knowing Creator. (Ya-Sin 36:81)

Do they not see that Allah, who created the heavens and earth and did not fail in their creation, is able to give life to the dead? (Al-Ahqaf 46:33)

Does man not remember that We created him before, while he was nothing. (Maryam 19:67)

And you have already known the first creation, so will you not remember? (Al-Waqi`ah 56:62)

Have they not considered how Allah begins creation and then repeats it? Indeed that, for Allah, is easy. (Al-`Ankabut 29:19)

And it is He who begins creation; then He repeats it, and that is easier for Him. (Ar-Rum 30:27)

As We began the first creation, We will repeat it. (That is) a promise binding upon Us. Indeed, We will do it. (Al-Anbiyaa’ 21:104)

In fact, the material of creation is already in existence, merely to be developed once again at His command. Observable evidence of this ongoing process is now being presented regularly by astronomers and specialists in other fields of modern science.


Source: The article is excerpted from the book Clear Your Doubts about Islam, Compiled by Saheeh international.

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Man’s Quest for God: Between Reason and Heart

Man’s Quest for God: Between Reason and Heart

In the quest for God, is there a contradiction between the realm of faith and the realm of reason? Could this quest for God and the truth be undertaken with only one of them?

The story of creation, as it is told in the Qur’an, is remarkable. It all began, one may say, with a testimony and a covenant. Indeed, Revelation tells us that in the first stage of creation the Only One brought together the whole of mankind and made them bear witness:

And when your Sustainer took the offspring of Adam from his loins to bear witness about themselves: ‘Am I not your Lord?,’ they replied, ‘Assuredly, yes. We bear witness to it.’ This is a reminder lest on the day of judgment you say: ‘We did not know!’  (Al-A`raf 7:172)

This original testimony is of fundamental importance for the formation of the Islamic conception of humanity. It teaches us that in the heart and consciousness of each individual there exists an essential and profound intuitive awareness and recognition of the presence of the Transcendent.


Just as the sun, the clouds, the winds, the birds, and all the animals express their natural submission, as we have seen, the human being has within it an almost instinctive longing for a dimension that is “beyond.”

This is the idea of the fitrah, which has given rise to numerous exegetical, mystical, and philosophical commentaries, so central is it to the Islamic conception of the human being, faith, and the sacred. We find it mentioned in the following verse: “Surrender your whole being as a true believer and in accordance with the nature (natural desire) which God gave to human beings when He created them. There is no change in God’s creation. This is the unchangeable religion, but most people do not know” (Ar-Rum 30:30), and confirmed by a Prophetic tradition: “Every newborn child is born in fitrah: it is his parents who make of him a Jew, a Christian, or a Zoroastrian.” (Al-Bukhari and Muslim)

So this “original testimony” has impressed each person’s heart with a mark, which is a memory, a spark, a quest for God (transcendence) in a sense very close to Mircea Eliade’s insight when he affirms that religions “play a part in the structure of human consciousness.”

Original Covenant

This statement from the first age, in which human beings declared their recognition of the Creator, fashions their relationship with God: they are bound by a sort of original covenant to which their consciousness presses them to stay faithful.

There is no original sin in Islam: every being is born innocent and then becomes responsible for his or her faithfulness to the covenant. Those who do not believe, the un-faithful (kafir), are those who are not faithful to the original covenant, whose memory is faint and whose sight is veiled.

In the notion of kufr in Arabic there is the idea of a veiling that leads to the denial of the Truth. Only God decides whether human beings will be enlightened or veiled. Their responsibility consists in their constant action and personal effort to keep the memory alive.

Little by little, we feel that the outlines of an Islamic conception of human nature are emerging. If none of the elements that make up the human being has, in itself, a positive or negative moral quality, if, on the contrary, it is the awakened, responsible conscience that exerts, through the exercise of control, ethical guidance on one’s way of being in the world, one is naturally entitled to wonder how to comply with the way this guidance is leading, how, in short, to be with God.

The answer to this is: all of us are required to return to ourselves and to rediscover the original breath, to revive it and confirm it. In order for this to be achieved, the Creator has made available to human beings two kinds of Revelation. One is spread out before us in space—the whole universe. The other stands out in history at points in time.

Quest for God…Truth

These two kinds of Revelation “remind” and send the conscious back to itself:

We will show them our signs on the horizons and in themselves so that it will be clear to them that (this message) is the truth. (Fussilat 41:53)

This quest for God (the Transcendent) cannot be undertaken without the mind. There is absolutely no contradiction here between the realm of faith and the realm of reason.

On the contrary, the spark of faith, born in the original testimony, needs intellect to confirm that testimony and to be capable of being faithful to the original covenant.

The realm of faith necessarily calls on intellect, which, by accepting the two types of Revelation, allows faith to be confirmed, deepened, and rooted and to grow to fullness in the heart and in human consciousness.

Here again the two must be wedded, and each has a part to play: a living faith makes it possible for the intellect to accept signs beyond simple elements of nature, and active reason makes it possible for faith to understand and also to acquire more self-understanding, and in that way to draw closer to the divine:

Of all the servants, those who know are those who are (fully) open to the intimate awareness of God. (Fatir 35:28)

Blaise Pascal had an apt expression: “The heart has reasons that reason does not know,” thus differentiating the two realms of faith and reason (even though this formula has often been (wrongly) reduced to an opposition between the emotional and the rational).

From an Islamic point of view, the relationship of the heart (where the first longing, the first breath toward faith takes place) and the intellect (which responds to the call of this breath and takes up the quest for God) might rather be expressed this way: the heart has reasons that reason will recognize.

Apart from the expression, the difference is profound.


The article is an excerpt from the author’s book Western Muslims and the Future of Islam, Oxford University Press (2004).


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Islam and the Meaning of Deen

Islam and the Meaning of Deen

By Abul A`la Al-Mawdudi 

The word ‘deen’ is used in several meanings. The first is sovereignty, power, lordship, kingship, or rulership. The second is the opposite of this, i.e. submission, obedience, service or slavery. The third is to bring to account, to judge, or to dispense reward and punishment for actions. All those three uses are found in the Qur’an.

Allah says:

The only (true) Deen in the sight of God is (man’s) self-surrender (to Him). (Aal `Imran 3:19)

Here, deen is that way of life in which we recognize Allah alone as the possessor of all power and majesty and surrender ourselves to Him. We must not abase or humble ourselves before anybody save Him. We must regard only Allah as Master, Lord, and Sovereign, and must not be slaves or servants to anybody but Him. We must accept only Allah as the Lord of reward and punishment. We should covet no reward, fear no punishment, except His. Islam is the name of this deen.

False Deen

False deen arises when you ascribe real powers to anyone besides Allah, when you take anyone as a real ruler and master, as a dispenser of real reward and punishment, when you bow your heads before him in humility, when you serve him and obey his orders, when you covet his reward and fear his punishment more than Allah’s. This kind of deen Allah never accepts because it is totally contrary to reality.

No other being in the whole universe except God possesses any power and might, nor does anybody else’s sovereignty and kingship exist. We have not been created to be servants and slaves of anyone or anything but God, nor is there anyone else except that real Master who can judge us and award reward and punishment.

In many places in the Qur’an these facts have been explained.

And whoso seeks a Deen other than Islam, it will not be accepted from him. (Aal `Imran 3:85)

Thus, anyone who disregards the sovereignty and kingship of God, acknowledges someone else as his master and ruler, becomes his servant and slave, and considers anyone as a dispenser of reward and punishment in his own right, will never have his Deen or conduct accepted by God because:

They were not enjoined anything but that they should serve God, making submission exclusively His, turning away (from all false gods). (Al-Bayyinah 98:5)

God has not created human beings to serve anyone except Himself. It is, therefore, incumbent on them to turn away from all false gods and reserve their submission, or their true deen, for Allah alone. They should single-mindedly devote themselves to His service and consider themselves as being accountable only to Him:

What! Do they seek a deen other than God’s, whereas unto Him surrenders whatever is in the heavens and on earth, willingly or unwillingly, and unto Him all must return? (Aal `Imran 3:83)

How can we human beings incline to be servants and to submit to someone other than God, when all other things on earth and in the heavens are slaves and obedient servants of God alone, accounting for their deeds to no other authority than God? Does man want to adopt a deviant way for himself, some kind of independent and autonomous existence, in defiance of the entire universe?

He it is Who has sent forth His Messenger with the Guidance and the way of Truth, so that he makes it prevail over all ways (religions), however much mushriks (who take gods besides God) may dislike it. (At-Tawbah 9:33)

God’s Deen

Allah has sent His Messenger with the true deen for the purpose of ending the sovereignty of all false gods and granting us immense freedom so that we live as servants of none but the Lord of the universe, no matter how much the idolaters and polytheists may dislike or oppose such a course.

And fight them, until there is no rebellion (against God) and all submission is to God alone. (Al-Anfal 8:39)

The lesson is clear: we must fight until the sovereignty of all beings other than Allah is brought to an end, until only the law of God rules in the world, until the sovereignty of God alone is acknowledged, until we serve only Him.

Thus these three meanings of deen stand out:

– To acknowledge God as Lord, Master and Ruler.

– To obey and serve only Him.

– To be accountable to Him, to fear only His punishment and to covet only His reward.

Deen also includes obedience to God’s Messengers. For the commandments of God have been given to human beings through His Books and His Messengers.

Children of Adam! If there should come to you Messengers from among you, who convey My revelations unto you, then whosoever refrains from evil and lives rightly no fear shall be on them, and neither shall they sorrow. (Al-A`raf 7:35)

No individual receives Allah’s commandments directly.

Hence, whoever acknowledges Allah as Ruler can be accepted as obedient to Him only when he becomes obedient to His Messengers and lives by the guidance received through them.

Deen consists of these fundamental principles.


The article is an excerpt from Abul A`la Al-Mawdudi’s Let Us Be Muslims.

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Six Facts about Jesus in the Qur’an

Six Facts about Jesus in the Qur’an

What does the Qur’an say about Jesus, his birth, and his mother Maryam? Who was Jesus? How was he created? Did he call himself God or “son of God?” What about his miracles; does the Qur’an mention them? Was he crucified?

One of the facts about Jesus, according to the Qur’an, he was born miraculously without a father:

Relate in the Book (the story of) Mary, when she withdrew from her family to a place in the East. She placed a screen (to screen herself) from them; then We sent her our angel, and he appeared before her as a man in all respects. She said: “I seek refuge from you to (Allah) Most Gracious: (come not near) if you does fear Allah.” He said: “Nay, I am only a messenger from thy Lord, (to announce) to you the gift of a pure boy”…. (Maryam 19:16-19)

Watch the video below to learn about other facts about Jesus that were mentioned in the Qur’an…


Source: OnePath Network

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Jesus in Islam and Other Religions

Jesus in Islam and Other Religions

One cannot be a Muslim if he does not believe in Jesus as well as all other prophets sent by God- the Qur’an names twenty-five prophets and messengers and suggests that there were many more- including Adam, Noah, Abraham, David, Solomon, Moses and Muhammad (peace be upon them all).


Islam considers Jesus Christ, the son of Mary, as one of the great prophets of God, worthy of respect and honor but not worship.

Muslims have the highest regard for Jesus and await his second coming. The Islamic view of Jesus is one between two extremes. The Jews rejected his prophethood and called him an impostor, while many Christians regard him as the son of God and worship him as such.

Jesus in Islam

Islam considers Jesus Christ, the son of Mary, as one of the great prophets of God, worthy of respect and honor but not worship. He was sent to confirm and renew the basic doctrine of belief in God alone and obedience to Him.

According to the Qur’an, he was born miraculously without a father:

Relate in the Book (the story of) Mary, when she withdrew from her family to a place in the East. She placed a screen (to screen herself) from them; then We sent her our angel, and he appeared before her as a man in all respects. She said: “I seek refuge from you to (Allah) Most Gracious: (come not near) if you does fear Allah.” He said: “Nay, I am only a messenger from thy Lord, (to announce) to you the gift of a pure boy”…. (Maryam 19:16-19)

And he was not crucified but raised up to God.

(And remember) when Allah said: O Jesus! Lo! I am gathering you and causing you to ascend unto Me, and am cleansing you of those who disbelieve and am setting those who follow thee above those who disbelieve until the Day of Resurrection. Then unto Me you will (all) return, and I shall judge between you as to that wherein you used to differ. (Aal `Imran 3:55)

And because of their saying: We slew the Messiah, Jesus son of Mary, Allah’s messenger – they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain. But Allah took him up unto Himself. Allah was ever Mighty, Wise. (An-Nisaa’ 4:157-158)

The Qur’an attributes to him miracles that are not even mentioned in the Bible. However, Islam sees the deification of Jesus as a reversion to paganism, and the divinity of Jesus is categorically rejected within the Qur’anic text:

They surely disbelieve who say: Lo! Allah is the Messiah, son of Mary. The Messiah (himself) said: O Children of Israel, worship Allah, my Lord and your Lord. Lo! who ascribes partners unto Allah, for him Allah has forbidden paradise. His abode is the Fire. For evil-doers there will be no helpers. (Al-Ma’idah 5:72)

 “Various” Gospels

Such doctrines as the «trinity», «divine sonship» and «atonement» are not accepted by Muslims simply because they did not originate from Prophet Jesus himself.

It is known that most of the Gospels were written by men long after the time of Jesus and that much of the New Testament was compiled from the writings of Paul and his students. Unmistakable contradictions have appeared in the various «modern,» «revised» and «amplified» versions of the Bible.

The once purely divine message conveyed by Jesus has obviously been corrupted by human input and altered through numerous translations; the original texts no longer exist.

The Gospels were written several decades after Jesus’ departure, and none of their authors had actually seen Jesus or heard him speak. Moreover, they were written in Greek whi

le Jesus spoke Aramaic. Those Gospels presently in circulation were not selected from among the others and authorized by the Church until the decisions of the ecumenical Council of Nicea in the year 325 CE.

Nevertheless, belief in the divine scripture, not in its present form but as it was originally revealed to Prophet Jesus, is an article of Islamic faith.

The final revelation from God is the only criterion by which information in previous scriptures can be evaluated. Therefore, whatever the Bible says about Jesus that agrees with the Qur’an is accepted by Muslims, and what is contrary to it is rejected as a product of human intervention.


The article is excerpted from the book Clear Your Doubts about Islam, Compiled by Saheeh international.

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Beautiful Names of Allah: Al-`Ali (The Highest)

Beautiful Names of Allah: Al-`Ali (The Highest)

Who is  Allah “Al-`Ali” (The Highest)?

The One Who is above and exceeds all others. The Most High, above whom there is nothing higher.

The One Whose rank and station are the Most High.

The One Who is above and surpasses all that has ever been, all that there now is, and all that shall ever be.

Learn more about this Name of Allah “Al-`Ali” ……


Source: Osoul Global Center (  

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