A JOURNEY TO SPIRIT OF QURAN - CHAPTER 2
MY FAITH (MY IMAN)
A JOURNEY TO SPIRIT OF QURAN (RUH-UL-QURAN)
BY - ENGINEER NEYAZ AHMAD
CHAPTER 2: THE OPENING QURAN 1:1
[2.1] Let's begin with seeking refuge in Allah from Satan, the rejected:
أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
"A'ūdhu billāhi min ash-shayṭāni r-rajīm."
أَعُوذُ - I seek refuge, بِاللهِ - in Allah, مِنَ - from, الشَّيْطَانِ - the Shaytan, الرَّجِيمِ - the accursed.
"I seek refuge in Allah (s.w.t) from Satan, the accursed."
[2.2] The phrase "أعوذ بالله من الشيطان الرجيم" (A'oodhu billahi min ash-shaytan ir-rajeem) translates to "I seek refuge in Allah (s.w.t) from Satan, the accursed." This invocation is an important part of Muslim devotional practices, reflecting a turning away from the distractions and temptations of Satan and focusing on the purity and guidance of Allah (s.w.t).
[2.3] Muslims often recite this phrase before reading the Quran to symbolize purification and readiness of the mind and soul to receive wisdom. It is also commonly said before starting prayers (Salah) to ensure that the act of worship is sincere and focused on Allah (s.w.t) alone.
[2.4] Additionally, the phrase "بسم الله الرحمن الرحيم" (Bismillahir Rahmanir Rahim), which means "In the name of Allah (s.w.t), the Most Gracious, the Most Merciful," is recited before reading each surah of the Quran (except Surah At-Tawbah) and before undertaking any significant action. This is to invoke the blessings, guidance, and mercy of Allah (s.w.t) in all endeavors.
[2.5] Absolutely, the guidance from Surah An-Nahl, Ayah 98, underscores the importance of consciously seeking Allah's protection from the influence of Satan before engaging with the Qur'an. This practice is not only a spiritual preparation but also a reminder of the ever-present nature of spiritual challenges. It helps ensure that one's reading and interpretation of the Qur'an are done with a clear and focused mind, free from the distortions that Satan might try to introduce.
[2.6] This principle of seeking refuge is universally applicable, regardless of the point at which one starts reading in the Qur'an—be it the beginning of a Surah or in the midst of a longer passage. It's a form of maintaining spiritual hygiene and respect for the sacred text, ensuring that the act of recitation is approached with humility, reverence, and sincere intention.
[2.7] Indeed, starting any task with "Bismillahir Rahmanir Rahim" (In the name of Allah (s.w.t), the Most Gracious, the Most Merciful) is a beautiful way to acknowledge our dependence on Allah's infinite mercy and grace. This phrase reminds us that all goodness and success come from Allah (s.w.t), and it sets a tone of humility and gratitude for any endeavor we undertake. It's a wonderful prelude to any act, ensuring that we keep Allah (s.w.t) at the forefront of our thoughts and intentions.
[2.8] Continuing with “bismillahir rahmanir rahim” translates to “In the name of Allah (s.w.t), the Most Gracious, the Most Merciful”. It is Sunnah to say this phrase before beginning reading any chapter of the Quran except Surah Tawbah.
[2.9] Certainly! The first verse of the Quran is from Surah Al-Fatiha, also known as "The Opening." It is a verse that holds significant importance and is recited in every unit of the Muslim prayer (Salah). Here it is:
بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
"Bismi-llāhi r-raḥmāni r-raḥīm. Al-ḥamdu lillāhi rabbi l-'ālamīn."
بِسْمِ - In the name of, اللَّهِ - Allah, الرَّحْمَـٰنِ - the Most Merciful, الرَّحِيمِ - the Most Compassionate. الْحَمْدُ - All praise, لِلَّهِ - is due to Allah, رَبِّ - the Lord, الْعَالَمِينَ - of all the worlds.
"In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah (s.w.t), the Lord of all the worlds."
[2.10] This verse sets the stage for the rest of the Quran, emphasizing the mercy and lordship of Allah (s.w.t) over the entire universe, and it serves as a reminder to praise Him for His endless blessings and governance over all creation.
[2.11] That's a profound reflection on the significance of invoking the name of Allah (s.w.t) before beginning any activity. In Islam, saying "Bismillah" (In the name of Allah (s.w.t)) is not only a way to remember and honor God, but it also serves as a spiritual check, helping believers maintain a state of mindfulness about their actions in relation to their faith and moral values.
[2.12] Secondly, beginning with "Bismillah" encourages a believer to seek Allah's assistance and blessing in whatever they are about to undertake. This reliance on divine support fosters a sense of trust and dependency on God, rather than solely on one's own efforts.
[2.13] Lastly, it serves as a constant reminder of Allah’s omnipresence, reinforcing the believer’s consciousness that God is watching and thus promotes a sense of accountability and sincerity in one’s actions. This can transform even mundane daily tasks into acts of worship if they are done with the intention of pleasing God.
[2.14] Overall, this practice enhances a Muslim's sense of purpose and can turn every aspect of daily life into an opportunity for spiritual growth and reinforcement of faith.
[2.15] Indeed, the practice of invoking Allah's name at the start of any endeavor carries deep spiritual and practical significance in Islam. This act of remembrance helps to set a righteous and positive foundation for any activity, ensuring that the actions are aligned with Islamic principles and values.
[2.16] When a believer starts with "Bismillah," it's a declaration of intent and faith, signaling the desire to conduct oneself in accordance with what is good and avoiding what is forbidden. This conscious decision to invoke God's name helps to orient the believer's mind and heart towards righteousness, serving as a moral compass.
[2.17] Moreover, the third benefit mentioned—divine support—is perhaps the most compelling reason to maintain this practice. By acknowledging God's supremacy and seeking His aid, a believer taps into a profound source of strength and guidance. It is a spiritual truth in Islam that when a person remembers God in their actions, God too, will remember them in His mercy. This reciprocal relationship increases the believer's dependence on divine guidance, fortifying them against the influences of Satan and ensuring that their endeavors are blessed and protected.
[2.18] This teaching emphasizes the closeness of God to human efforts and the continual need for His grace in all aspects of life, thus fostering a life lived with continuous spiritual awareness and connection to the divine.
[2.19] Indeed, the first verse of the Quran sets a significant tone for the entire text, emphasizing the importance of recognizing and invoking Allah (s.w.t) as the central figure of worship. The name "Allah" itself encapsulates the concept of monotheism, which is a core tenet of Islam. It reflects the belief in a singular, all-encompassing deity, distinguishing the Islamic view of God from polytheistic beliefs and also differentiating it in certain aspects from other monotheistic interpretations.
[2.20] In Judaism, the term "HaShem" ("The Name") is used as a reverential way to avoid pronouncing the tetra-mammogram YHWH, the most sacred name of God found in the Hebrew Bible. This practice underscores the profound respect and sanctity with which God's name is treated in Jewish tradition, highlighting a shared reverence for the divine in both Islam and Judaism, though the conceptions and names differ.
[2.21] The first verse revealed to Prophet Muhammad (peace be upon him), which occurred during his meditation in the Cave of Hira (photo below of the mountain of Hira), further cements the foundation of Islamic monotheism and the emphasis on knowledge and reading. That verse from Quran 96:1 reads:
"Read in the name of your Lord who created."
[2.22] This command to read—or recite—marks not only the beginning of the prophet-hood of Muhammad s.a.w but also highlights the importance of knowledge and learning in Islam. It underscores the belief that guidance and enlightenment come through the active pursuit of knowledge, always initiated with the acknowledgment of Allah (s.w.t) as the source of all creation and wisdom. This beginning is a call to learn and understand, which is seen as a form of worship and a means of getting closer to God in Islam.
[2.23] According to a narration found in al-Saheehayn and reported by ‘Urwah ibn al-Zubayr (r.a), ‘Aa’ishah (r.a), the esteemed wife of the Prophet Muhammad (peace and blessings be upon him), relayed the following account:
The beginning of the Revelation that came to the Messenger of Allah (peace and blessings of Allah be upon him) was good dreams; he never saw a dream but it came true like bright daylight. Then seclusion was made dear to him, and he used to go to the cave of Hiraa’ and worship there, which means that he went and devoted himself to worship for a number of nights before coming back to his family to collect more provisions, then he would go back again. Then he would go back to Khadeejah (r.a) to collect more provisions. (This went on) until the truth came to him suddenly when he was in the cave of Hiraa’. The angel Jibril (a.s) came and said, ‘Read!’ The Messenger of Allah (peace and blessings of Allah be upon him) said, ‘I cannot read.’ He said, Then he took hold of me and squeezed me until I could not bear it any more then he released me and said, ‘Read!’ I said, ‘I cannot read’ He took hold of me and squeezed me a second time until I could not bear it any more, then he released me and said, ‘Read!’ I said, ‘I cannot read’ He took hold of me and squeezed me a third time until I could not bear it any more, then he released me and said in Quran 96:1-5
"Read! In the Name of your Lord Who has created (all that exists). He has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen. He has taught man that which he knew not."
[2.24] Then the Messenger of Allah (peace and blessings of Allah be upon him) went back with his heart beating wildly, until he came to Khadeejah (r.a) and said, ‘Cover me! Cover me!’ They covered him till his fear went away. Then he said to Khadeejah (r.a), ‘O Khadeejah, I fear for myself,’ and he told her what had happened. Khadeejah (r.a) said, ‘Nay, be of good cheer, for by Allah (s.w.t), Allah (s.w.t) will never disgrace you. You uphold the ties of kinship, speak truthfully, help the poor and destitute, serve your guests generously and assist those who are stricken by calamity.’
[2.25] Then Khadeejah (r.a) took him to Waraqah ibn Nawfal (r.a), the son of her paternal uncle. He was a man who had become a Christian during the jaahiliyyah. He used to write Arabic script and he used to write from the Gospel in Arabic as much as Allah willed he should write. He was an old man who had become blind. Khadeejah (r.a) said, ‘O son of my uncle, listen to what your nephew says.’ Waraqah (r.a) said: ‘O son of my brother, what have you seen?’ [The Prophet (peace and blessings of Allah be upon him)] told him what he had seen. Waraqah (r.a) said: ‘This is the Naamoos [Jibreel (a.s)] who came down to Moosa (Pbuh). Would that I were young and could live until the time when your people will drive you out.’
[2.26] The Messenger of Allah (peace and blessings of Allah be upon him) said, ‘Will they really drive me out?’ Waraqah (r.a) said, ‘Yes. Never has there come a man with that which you have brought, but he was persecuted. If I should live to see that day, I will support you strongly.’ But a few days later, Waraqah (r.a) died, and the Revelation also ceased for a while, until the Messenger of Allah (peace and blessings of Allah be upon him) was filled with grief.
[2.27] Muhammad ibn Shihaab (r.a) said: Abu Salamah ibn ‘Abd al-Rahmaan (r.a) told me that Jaabir ibn ‘Abd-Allah al-Ansaari (r.a) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said, speaking of that period when the revelation ceased: ‘Whilst I was walking, I heard a voice from the sky. I looked up and saw the angel who had come to me in Hira’, sitting on a chair between the heavens and the earth. I felt scared of him, so I came home and said, “Cover me, cover me [with blankets]!” So they did, then Allah (s.w.t) revealed the words:
Quran 74:1-5
“O you (Muhammad) enveloped in garments! Arise and warn! And magnify your Lord (Allah)! And purify your garments! And keep away from Ar-Rujz (the idols)!”
[2.28] Abu Salamah said (r.a): al-rujz were the idols which the people of the Jaahiliyyah used to worship. Then the revelation came frequently after that.
(Narrated by al-Bukhaari, 4572; Muslim, 231)
Al-Seerah (biography of the Prophet (peace and blessings of Allah be upon him))
[2.29] In Islamic theology, Allah (s.w.t) is attributed with an additional 99 names, which are dispersed throughout various chapters and verses of the Quran.
[2.30] The two foremost names among the 99 names of Allah (s.w.t) are integrated into this initial verse as an introduction to God. These names are Ar-Rahman, signifying the Most Gracious and the Most Beneficent, and Ar-Raheem, denoting the Most Merciful and the Bestow-er of Mercy. They epitomize the attributes of the Perfect Creator, deserving of worship alone without any partners or offspring.
[2.31] In essence, Allah (s.w.t) instructs us to commence any discourse or Quranic reading with His name, emphasizing His attributes as the Most Beneficent and the Most Merciful. Some Christians attempt to divide Allah's name as AL-LAH to levy accusations of idol worship against Muslims. However, this is a misrepresentation, as Allah is a single-word name and should not be divided. Furthermore, there is no idol named Lah anywhere on earth.
[2.32] As Muslims, the fundamental principle of Islam is belief in the Kalima Shahada, which declares 'La Ilaha Illa Allah', meaning 'No God But Allah'. Some Christians attempt to sow discord by asserting that Muslims believe Allah simply means God in English translation, and thus recite 'No God But God'. However, this notion is incorrect. Allah is a singular word name and represents THE name of Allah (s.w.t).
[2.33] In Arabic, ILAH means God, serving as a generic term encompassing various deities worshiped across different religions. However, Allah specifically denotes the One True CREATOR worthy of worship. For Jews, the name of the Creator they worship is Yahweh (YHWH), while Christians believe in the Creator as Father, yet they worship Jesus (pbuh) as God instead of solely worshiping the Creator.
[2.34] A little introduction on the first chapter of Quran in video format, see the links below.
[2.35] Certainly, let's delve into the first verse of the Tenakh, also known as the Old Testament in Christianity.
Genesis 1:1 (Tenakh/OT)
בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ
"Bəreishit bara Elohim et ha-shamayim ve-et ha-aretz."
בְּרֵאשִׁית - In the beginning, בָּרָא - created, אֱלֹהִים - God, אֵת - the, הַשָּׁמַיִם - heavens, וְ - and, אֵת - the, הָאָרֶץ - earth.
"In the beginning, God created the heavens and the earth."
[2.36] In Hebrew, "Elohim" is grammatically plural, but it's often used to refer to God in the singular sense, reflecting the majestic or intense nature of God. It's a unique feature of Hebrew grammar where plural forms can be used to express majesty or intensity. So, while "Elohim" is grammatically plural, its usage here in Genesis 1:1 indicates the singular Creator God. In Islam Ilah means God a generic term equivalent to Eloh in Judaism.
[2.37] The opening verse of the Jewish Tenakh and the Christian Old Testament begins with the declaration of God's creative act, emphasizing the role of God as the creator of the heavens and the earth. While it doesn't delve into specific attributes or names of God in this verse, it establishes the foundational belief in monotheism and divine creation. It's interesting to note the different approaches to the introduction of God in various religious texts.
[2.38] This incident is pointing towards the Big Bang event when Allah (s.w.t) Commanded as 'KUN' which means 'BE', and the big bang occurred. Before this point, there was nothing except Allah (s.w.t) that Our Quran has defined very well in the upcoming verses. However, for Jews, the introduction of God is God. And for Christians too, the introduction of God is just God.
[2.39] Let us also read first verse of NT....
John 1:1 (NT)
Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
"En archē ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos."
Ἐν - In, ἀρχῇ - the beginning, ἦν - was, ὁ - the, λόγος - Word, καὶ - and, ὁ - the, λόγος - Word, ἦν - was, πρὸς - with, τὸν - the, θεόν - God, καὶ - and, θεὸς - God, ἦν - was, ὁ - the, λόγος - Word.
"In the beginning was the Word, and the Word was with God, and the Word was God."
[2.40] This verse holds profound significance in Christian theology, often interpreted to denote Jesus Christ (peace be upon him) as the Word (Logos in Greek). In this understanding, "the Word" represents the divine essence or creative force of God, which became tangible in the person of Jesus Christ (peace be upon him).
[2.41] Thus, from a Christian viewpoint, this verse suggests that Jesus Christ (peace be upon him), identified as the Word, existed alongside God from the very beginning and shared in the divine nature as God. It conveys the idea of Jesus' preexistence and divine status as an integral part of the Godhead.
[2.42] In the beginning, what was the word? WORD? GOD? SPIRIT? JESUS? YAHWEH? ELOHIM? HASHEM? TRINITY? What form was the word? Written format on a tablet? Voice note in space? Spirit form? In the beginning means what? God has no beginning. God exists before the beginning of any thing. The phrase 'in the beginning' means the word has the beginning. And it says word was God. Also note, words Theon and Theos both are translated as God. And a word was missing in the phrase where it read Ton. These are the two errors right there translated from Greek to English and boom you got Jesus (peace be upon him) as God.
[2.43] Any logic in the verse? None! Let's re-analyze another way according to Christian Perspective.
In the beginning was Jesus, and Jesus was with God, and Jesus was God.
[2.44] This is creating a christian perspective of two gods out of the three of Trinity.
[2.45] Quran says in the beginning of Universe, Allah (s.w.t) uttered a Word of Command 'KUN' and it became as decreed. Certainly, here are the 8 verses from the Quran where the word "KUN" (Be) is mentioned, along with their translations:
- Surah Al-Baqarah (2:117) states: "The Originator of the heavens and the earth. When He decrees a matter, He only says to it, 'Be,' and it is."
- Surah Aal-e-Imran (3:47) states: "[The angels said], 'O Mary, indeed Allah gives you good tidings of a word from Him, whose name will be the Christ, Jesus, the son of Mary - distinguished in this world and the Hereafter and among those brought near [to Allah (s.w.t)]."
- Surah Aal-e-Imran (3:59) states: "Indeed, the example of Jesus (pbuh) to Allah (s.w.t) is like that of Adam (pbuh). He created Him from dust; then He said to him, 'Be,' and he was."
- Surah Al-An'am (6:73) states: "And it is He who created the heavens and the earth in truth. And the day He says, "Be," and it is, His word is the truth. And His is the dominion [on] the Day the Horn is blown. He is Know-er of the unseen and the witnessed; and He is the Wise, the Acquainted."
- Surah An-Nahl (16:40) states: "Indeed, Our word to a thing when We intend it is but that We say to it, 'Be,' and it is."
- Surah Maryam (19:35) states: "It is not [befitting] for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, 'Be,' and it is."
- Surah Yasin (36:81) states: "Is not He who created the heavens and the earth capable of creating the likes of them? Yes, indeed; He is the All-Knowing Creator. His command, when He intends a thing, is only to say to it, 'Be,' and it is."
- Surah Ya-Sin (36:82) states: "Indeed, His command, when He intends a thing, is only that He says to it, 'Be,' and it is."
[2.46] These verses highlight the concept of Allah's divine command, where His mere utterance of "KUN" brings about the creation or fulfillment of His decrees.
"BE, and it Becomes" (كُن فَيَكُونُ kun fa-yakoon) is a phrase referring to creation by Allah (s.w.t). In Arabic the imperative verb "BE" (KUN) is spelled with the letters kāf and nūn. Kun fa-yakoon has its reference in the Quran cited as a symbol or sign of God's supreme creative power. There are eight Quranic references to kun fa-yakoon:
[2.47] So beautifully defined Allah (s.w.t) alone is True Creator of everything that exists. When Allah (s.w.t) decrees anything, He just utters a Word of Command 'Kun'. Jewish books ends at OT, but Christians books does not start at OT, they just carry OT on their backs without knowing it's content. So are Christians who does everything opposite what is commanded in OT, and their claim to refute OT is NT that preaches, in the beginning was word, and word was with God and word was GOD, and Jesus being born through the word of God became god in flesh to them. They indoctrinated their minds and read the first verse of NT as 'In the beginning was Jesus, and Jesus was with God, and hence Jesus was GOD". When they are asked who is the Creator, They say Jesus. When asked if Jesus is the Creator then how is Father god, then they play the Trinity Card.
Quran 2:117
بَدِیْعُ السَّمٰوٰتِ وَ الْاَرْضِ١ؕ وَ اِذَا قَضٰۤى اَمْرًا فَاِنَّمَا یَقُوْلُ لَهٗ كُنْ فَیَكُوْنُ
"Badi'u as-samawati wal-ardi. Wa idha qada amran fa innama yaqulu lahu kun fayakun."
بَدِيعُ - Originator, السَّمَاوَاتِ - of the heavens, وَ - and, الْأَرْضِ - the earth. وَ - And, إِذَا - when, قَضَىٰ - He decrees, أَمْرًا - a matter, فَإِنَّمَا - then indeed, يَقُولُ - He says, لَهُ - to it, كُنْ - "Be!", فَيَكُونُ - and it is.
"He is the Originator of the heavens and the earth. When He decrees a matter, He only says to it, 'Be,' and it becomes."
Which one makes more sense? John 1:1 or Quran 2:117?
[2.48] Let us move to next example of Kun Fayakoon.
Quran 3:47
قَالَتْ رَبِّ اَنّٰى یَكُوْنُ لِیْ وَلَدٌ وَّ لَمْ یَمْسَسْنِیْ بَشَرٌ١ؕ قَالَ كَذٰلِكِ اللّٰهُ یَخْلُقُ مَا یَشَآءُ١ؕ اِذَا قَضٰۤى اَمْرًا فَاِنَّمَا یَقُوْلُ لَهٗ كُنْ فَیَكُوْنُ
"Qalat rabbi anna yakuunu liy waladun wa lam yamsasni basharun. Qala kadhalika Allahu yakhluqu ma yasha'. Idha qada amran fa innama yaqulu lahu kun fayakun."
قَالَتْ - She said, رَبِّ - "My Lord, أَنَّى - how, يَكُونُ - will there be, لِي - for me, وَلَدٌ - a child, وَلَمْ - while no, يَمْسَسْنِي - one has touched me, بَشَرٌ - with a man?" قَالَ - He said, كَذَٰلِكِ - "Thus, اللَّهُ - Allah, يَخْلُقُ - creates, مَا - whatever, يَشَاءُ - He wills. إِذَا - When, قَضَىٰ - He decrees, أَمْرًا - a matter, فَإِنَّمَا - then indeed, يَقُولُ - He says, لَهُ - to it, كُنْ - "Be!", فَيَكُونُ - and it is.
"She said, "My Lord, how will I have a child when no man has touched me?" [The angel] said, "Such is Allah; He creates what He wills. When He decrees a matter, He only says to it, 'Be,' and it becomes.""
[2.49] Thus it was affirmed that a child would be born to Mary (Peace be upon her) despite the fact that no man had touched her. The angel's answer mentioned here, 'He creates what He wills', section support the view that the angel had conveyed to Mary (Peace be upon her) the glad tidings that a son would be born to her without normal sexual contact, and it was thus that Jesus (Peace be upon him) was born miraculously without a Father. For, if Mary's child was to be born to her in the usual manner in which children are born to women, and if the birth of Jesus (Peace be upon him) did take place in the normal way, the entire narrative from verse 35 of this Surah to verse 63 would have to be declared absurd.
[2.50] Indeed, one would be forced to treat as meaningless all those statements about the birth of Jesus (Peace be upon him) which are found scattered elsewhere in the Qur'an. The Christians had begun to regard Jesus (Peace be upon him) as God and the son of God because of this fatherless birth alone. The Jews, in turn, cast aspersions on Mary's chastity on the grounds that she had given birth to a child despite being unmarried. If the fatherless birth of Jesus (Peace be upon him) was itself false, it would have been sufficient to tell the Christians that they were indulging in sheer misstatement, that Mary (Peace be upon her) had indeed been married, that she had a legitimate husband, and that it was as a result of that wedlock that Jesus (Peace be upon him) was born. If this fact could have been stated plainly, there would have been no need for long preparatory statements and complicated propositions, and no need to call Jesus (Peace be upon him) the son of Mary (Peace be upon her) instead of naming his father.
Let us read what NT said for the same.
Luke 1:29-30, 34, 35, 37
[29]But when she saw him, she was troubled at his saying, and considered what manner of greeting this was.
[30]Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God.
[34]Then Mary said to the angel, “How can this be, since I do not know a man?”
[35]And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.
[37]For with God nothing will be impossible.”
Which one makes more sense? Luke 1:29-37 or Quran 3:47?
[2.51] Let us move to next example of Kun Fayakoon.
Quran 3:59
اِنَّ مَثَلَ عِیْسٰى عِنْدَ اللّٰهِ كَمَثَلِ اٰدَمَ١ؕ خَلَقَهٗ مِنْ تُرَابٍ ثُمَّ قَالَ لَهٗ كُنْ فَیَكُوْنُ
"Inna mathala 'Isa 'inda Allahi kamathali Adam. Khalaqahu min turabin thumma qala lahu kun fayakun."
إِنَّ - Indeed, مَثَلَ - the example, عِيْسَى - of Jesus, عِنْدَ - with, اللَّهِ - Allah, كَمَثَلِ - is like the example of, آدَمَ - Adam. خَلَقَهُ - He created him, مِنْ - from, تُرَابٍ - clay. ثُمَّ - Then, قَالَ - He said, لَهُ - to him, كُنْ - "Be!", فَيَكُوْنُ - and he was.
"Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, "Be," and he was."
[2.52] This means that if Jesus' miraculous birth is sufficient proof that he should be regarded either as God or as the son of God then there are even stronger grounds to apply this to Adam (pbuh). For, while Jesus (pbuh) was born without a father, Adam (pbuh) was born with neither father nor mother. Mathew 1:16 emphasize who is the step father (Joseph) of Jesus (pbuh) by revealing his ancestral lineage through David's (pbuh) son Solomon (pbuh) and no emphasis of Jesus's (pbuh) mother Mary (pbuh) who she was, what's her ancestral lineage. Luke 3:23 gives altogether a different ancestral lineage of Joseph husband of Mary (pbuh) through David's son Nathan and again no emphasis of Mary (pbuh) who she was. Quran has honored mother Mary (pbuh) by giving an entire chapter in her name as well as another chapter in the ancestral lineage of Mary (pbuh) of her father prophet Imran (pbuh).
Let us read what Bible has to offer here.
Matthew 1:16,18,20
[16]And Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called Christ.
[18]Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit.
[20]But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit.
Which one makes more sense? Mathew 1:16-20 and Luke 3:23-31 or Quran 3:59?
[2.53] Let us move to next example of Kun Fayakoon.
Quran 6:73
وَ هُوَ الَّذِیْ خَلَقَ السَّمٰوٰتِ وَ الْاَرْضَ بِالْحَقِّ١ؕ وَ یَوْمَ یَقُوْلُ كُنْ فَیَكُوْنُ١ؕ۬ قَوْلُهُ الْحَقُّ١ؕ وَ لَهُ الْمُلْكُ یَوْمَ یُنْفَخُ فِی الصُّوْرِ١ؕ عٰلِمُ الْغَیْبِ وَ الشَّهَادَةِ١ؕ وَ هُوَ الْحَكِیْمُ الْخَبِیْرُ
"Wa huwa allathee khalaqa as-samaawati wal-ardha bil-haqqi. Wa yawma yaqoolu kun fayakoon. Qawluhu al-haqq. Wa lahu al-mulku yawma yunfakhu fee as-soori. 'Aalimu al-ghaybi wash-shahaadati. Wa huwa al-hakeemu al-khabeeru."
وَ - And, هُوَ - He is the one who, الَّذِيْ - who, خَلَقَ - created, السَّمٰوٰتِ - the heavens, وَ - and, الْأَرْضَ - the earth, بِالْحَقِّ - with truth. وَ - And, يَوْمَ - the Day, يَقُوْلُ - He says, كُنْ - "Be!", فَيَكُوْنُ - and it is. قَوْلُهُ - His word, الْحَقُّ - is true. وَ - And, لَهُ - to Him, الْمُلْكُ - belongs the dominion, يَوْمَ - the Day, يُنْفَخُ - the Horn is blown, فِي - in, الصُّوْرِ - the Trumpets. عَالِمُ - Know-er, الْغَيْبِ - of the unseen, وَ - and, الشَّهَادَةِ - the witnessed. وَ - And, هُوَ - He is, الْحَكِيْمُ - the Wise, الْخَبِيْرُ - the Aware.
"And He is the One who created the heavens and the earth in truth. And [the example of] His command - when He decrees a matter - is that He says to it, "Be," and it is. His word is the truth, and His is the dominion on the Day the Horn is blown. [He is] Know-er of the unseen and the witnessed; and He is the Wise, the Acquainted."
[2.54] Let us read what Tenakh offers for the same.
Deuteronomy 10:14
הֵן לַיהוָה אֱלֹהֶיךָ הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמָיִם הָאָרֶץ וְכָל-אֲשֶׁר-בָּהּ
"Hin laAdonai Eloheikha hashamayim ushemei hashamayim ha'aretz vekhol-asher bah."
הֵן - Behold, לַיהוָה - to the Lord, אֱלֹהֶיךָ - your God, הַשָּׁמַיִם - the heavens, וּשְׁמֵי - and the skies, הַשָּׁמָיִם - the heavens, הָאָרֶץ - the earth, וְכָל - and all, אֲשֶׁר - that, בָּהּ - is in it.
"Behold, to the Lord, your God, belong the heavens and the heavens of the heavens, the earth, and all that is on it."
[2.55] It has been asserted again and again in the Qur'an that God created the heavens and the earth 'in truth'. This covers a wide range of meanings: First, that the heavens and the earth have not been created just for the fun of it. This existence is not a theatrical play. This world is not a child's toy with which to amuse oneself as long as one wishes before crushing it to bits and throwing it away. Creation is rather an act of great seriousness. A great objective motivates it, and a wise purpose underlies it. Hence, after the lapse of a certain stage it is necessary for the Creator to take full account of the work that has been done and to use those results as the basis for the next stage. This is stated at various places in the Qur'an in the following manner:
[2.56] Our Lord, You did not create this in vain (Surah Al 'Imran 3:191). And We did not create the heavens and the earth and whatever lies in between them playfully (Surah Al-Anbiya' 21:16). And did you think that We created you out of play and that you will not be brought back to Us? (Surah al-Mu'minun 23:115).
[2.57] Second, it means that God has created this entire system of the universe on solid foundations of truth. The whole of the universe is based on justice, wisdom and truth. Hence, there is no scope in the system for falsehood to take root and prosper and the creator to take birth through his own creation. Christians refute this concept by saying for God nothing is impossible. They do not understand God who created time and space dimension cannot fill-in into His own creation. This is the absurd statement and a biggest blasphemy towards the creator.
[2.58] Third, it means that God has founded the universe on the basis of right, and it is on the ground of being its Creator that He governs it. His command in the universe is supreme since He alone has the right to govern it, the universe being nothing but His creation. If anyone else's commands seem to be carried out in this world, this should not cause any misunderstanding. For in reality the will of no one prevails, and cannot prevail in the universe, for no one has any right to enforce his will. Not even Jesus (peace be upon him).
[2.59] Fourth, this does not mean that the present dominion is not His. The purpose of this statement is rather to stress that when the veil which keeps things covered during the present phase of existence is lifted and the Truth becomes fully manifest, it will become quite clear that all those who seemed or were considered to possess power and authority are absolutely powerless, and that the true dominion belongs to the One True God Who created the universe.
[2.60] Fifth, in what manner the Trumpet will be blown is difficult for us to grasp. What we know through the Qur'an is that on the Day of Judgement the Trumpet will be blown on God's command, whereupon all will die. Then after an indefinite period of time - a period that is known to God alone - the second Trumpet will be blown, whereupon all people of all epochs will be resurrected and will find themselves on the Plane of the Congregation. Thus, when the first Trumpet is blown the entire order of the universe will be disrupted, while on the blowing of the second Trumpet a fresh order will be established, in a new form and with a new set of laws governing it.
[2.61] Sixth, unseen signifies all that is hidden from, and is beyond the ken of man's knowledge. Shahadah, as opposed to unseen, signifies that which is manifest and thus can be known to man.
[2.62] Let us move to next example of Kun Fayakoon.
Quran 16:40
اِنَّمَا قَوْلُنَا لِشَیْءٍ اِذَاۤ اَرَدْنٰهُ اَنْ نَّقُوْلَ لَهٗ كُنْ فَیَكُوْنُ۠
"Innama qawluna lishayin idha aradnahu an naqula lahu kun fayakun."
إِنَّمَا - Indeed, the only, قَوْلُنَا - our statement, لِشَيْءٍ - regarding a thing, إِذَا - when, أَرَدْنَاهُ - We intend it, أَنْ - is that, نَقُولَ - We say, لَهُ - to it, كُنْ - "Be!", فَيَكُونُ - and it becomes.
"Indeed, Our command to a thing, when We intend it, is but that We say to it, 'Be,' and it becomes."
[2.63] This is the answer to those who imagined that it was the most difficult thing to raise the dead, and that, too, to raise together at once all the people who had died at any time. They have been told that it is an easy thing for Allah (s.w.t), Who has the power to bring into existence anything He desires, merely by His command, “Be,” for He does not stand in need of any provisions, any means and any favorable environment for this. His mere command produces necessary provisions, means and environment. This world was brought into existence by His mere command, “Be,” and likewise the next world will at once come into existence by His single command and that will be 'Be'.
[2.64] Let us move to next example of Kun Fayakoon.
Quran 19:35
مَا كَانَ لِلّٰهِ اَنْ یَّتَّخِذَ مِنْ وَّلَدٍ١ۙ سُبْحٰنَهٗ١ؕ اِذَا قَضٰۤى اَمْرًا فَاِنَّمَا یَقُوْلُ لَهٗ كُنْ فَیَكُوْنُؕ
"Ma kana lillahi an yattakhitha min waladin. Subhanahu. Itha qada amran fa innama yaqulu lahu kun fayakun."
مَا - Not, كَانَ - is, لِلَّهِ - for Allah, أَنْ - that, يَتَّخِذَ - He should take, مِنْ - any, وَلَدٍ - son. سُبْحَانَهُ - Exalted is He! إِذَا - When, قَضَى - He decrees, أَمْرًا - a matter, فَإِنَّمَا - then indeed, يَقُولُ - He says, لَهُ - to it, كُنْ - "Be!", فَيَكُونُ - and it is.
"It is not [befitting] for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, 'Be,' and it becomes."
[2.65] In verses 1-35, it has been shown that the “Doctrine of the son of God” in regard to Prophet Jesus (pbuh) is absolutely wrong. For just as the miraculous birth of Prophet John the baptist (pbuh) did not make him the son of God, so the miraculous birth of Prophet Jesus (pbuh) could not make him the son of God. For the births of both were the result of the same sort of miracle as they have been mentioned together in the same context in the Gospel of Luke. Therefore, it is mere distortion that the Christians should regard one as the servant of God and the other as the son of God. God does not beget nor was begotten. Let's read what Bible has to offer in this subject.
Matthew 3:16-17
[16]When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.
[17]And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.”
Which one makes more sense? Mathew 3:16-17 or Quran 19:35?
[2.66] Let us move to next example of Kun Fayakoon.
Quran 36:82
اِنَّمَاۤ اَمْرُهٗۤ اِذَاۤ اَرَادَ شَیْئًا اَنْ یَّقُوْلَ لَهٗ كُنْ فَیَكُوْنُ
"Innama amruhu idha arada shai'an an yaqoola lahu kun fayakoon."
إِنَّمَا - Indeed, the command, أَمْرُهُ - of His affair, إِذَا - when, أَرَادَ - He intends, شَيْئًا - a thing, أَنْ - is that, يَقُولَ - He says, لَهُ - to it, كُنْ - "Be!", فَيَكُونُ - and it is.
"His command is only when He intends a thing that He says to it, 'Be,' and it becomes."
[2.67] This verse emphasizes the instantaneous manifestation of Allah's command. When He wills something to come into existence, He simply says "Be," and immediately it comes into being. This highlights the absolute power and authority of Allah (s.w.t) over all creation.
Quran 40:68
هُوَ الَّذِیْ یُحْیٖ وَ یُمِیْتُ١ۚ فَاِذَا قَضٰۤى اَمْرًا فَاِنَّمَا یَقُوْلُ لَهٗ كُنْ فَیَكُوْنُ۠
"Huwa alladhi yuhyi wa yumitu. Fa idha qada amran fa innama yaqoolu lahu kun fayakoon."
هُوَ - He is, الَّذِيْ - the One who, يُحْيِي - gives life, وَ - and, يُمِيْتُ - causes to die. فَإِذَا - So when, قَضَى - He decrees, أَمْرًا - a matter, فَإِنَّمَا - then indeed, يَقُولُ - He says, لَهُ - to it, كُنْ - "Be!", فَيَكُونُ - and it is.
"He is the One who gives life and causes death. So when He decrees a matter, He only says to it, 'Be,' and it becomes."
[2.68] Let us read what Tenakh says on this subject.
Deuteronomy 30:19
הַעִדֹתִי בָכֶם הַיּוֹם אֶת-הַשָּׁמַיִם וְאֶת-הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ
"Ha'idoti bakhem hayyom et hashamayim ve'et ha'aretz; hachayim vehamavet natati lefaneikha hab'rakha vehakelala u'vakharta bachayim lema'an tichyeh atah vezar'ekha."
הַעִדֹתִי - I call to witness, בָכֶם - against you, הַיּוֹם - today, אֶת-הַשָּׁמַיִם - the heavens, וְאֶת-הָאָרֶץ - and the earth, הַחַיִּים - the life, וְהַמָּוֶת - and the death, נָתַתִּי - I have set, לְפָנֶיךָ - before you, הַבְּרָכָה - the blessing, וְהַקְּלָלָה - and the curse, וּבָחַרְתָּ - and you shall choose, בַּחַיִּים - life, לְמַעַן - that you may live, אַתָּה - you, וְזַרְעֶךָ - and your descendants.
"I call heaven and earth to witness against you today: I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live."
[2.69] I'm confident that many Christians may not readily identify the specific chapter and verse from their Old Testament that I referenced above. Which interpretation seems more plausible to you?
[2.70] Let's move on to the Word אֱלֹהִים that is translated as God by the Jews/Christians. It simply means ILAH. One of the name of God to Jews is ELOAH. But as we learnt from Arabic word إله means generic god and not a name of the God, hence Jewish book fails to introduce their God by His name and attributes in the very first beginning of the book.
[2.71] There are multiple verses in the Quran that express similar sentiments. One example is as follows.
Quran 30:22
وَ مِنْ اٰیٰتِهٖ خَلْقُ السَّمٰوٰتِ وَ الْاَرْضِ وَ اخْتِلَافُ اَلْسِنَتِكُمْ وَ اَلْوَانِكُمْ١ؕ اِنَّ فِیْ ذٰلِكَ لَاٰیٰتٍ لِّلْعٰلِمِیْنَ
"Wa min ayatihi khalku as-samawati wal-ardi wa ikhtilafu alsinatikum wa alwani kum. Inna fi dhalika la ayatin lil 'alamin."
وَ - And, مِنْ - from, اٰیٰتِهٖ - His signs, خَلْقُ - the creation, السَّمَاوَاتِ - of the heavens, وَ - and, الْأَرْضِ - the earth, وَ - and, اخْتِلَافُ - the diversity, اَلْسِنَتِكُمْ - of your languages, وَ - and, اَلْوَانِكُمْ - your colors, إِنَّ - Indeed, فِيْ - in, ذٰلِكَ - that, لَاٰيٰتٍ - signs, لِّلْعَالِمِينَ - for those who know.
"And among His signs is the creation of the heavens and the earth, and the diversity of your languages and your colors. Indeed in that are signs for those who have knowledge."
[2.72] Indeed, Allah's command "Be" signifies His power to create instantaneously, without the need for a preceding beginning. It underscores His authority over all creation, transcending the concept of beginnings and endings who Himself has no beginning and no ending.
[2.73] The creation of the heavens and the earth stands as a testament to Allah's magnificence and power. Their emergence from nothingness and their ongoing operation according to divine laws reflect the profound signs of a singular Creator. This grand system, characterized by its harmony and equilibrium, serves as a clear indication that Allah (s.w.t) alone initiated and sustains the universe.
[2.74] The diversity of languages and colors among humanity is a profound testament to Allah's ongoing creative activity. Despite the uniformity in the physical structures that enable speech, people across the globe speak various languages and display a multitude of colors. This phenomenon underscores the continuous engagement of the Creator with His creation, dispelling any notion that He has abandoned His handiwork. Instead, it highlights His active involvement and individual attention to every aspect of His creation.
[2.75] Another such verse is as follows.
Quran 45:3
اِنَّ فِی السَّمٰوٰتِ وَ الْاَرْضِ لَاٰیٰتٍ لِّلْمُؤْمِنِیْنَؕ
"Inna fi as-samaawati wal-ardi la aayatin lil mu'mineen."
إِنَّ - Indeed, فِي - in, السَّمَاوَاتِ - the heavens, وَ - and, الْأَرْضِ - the earth, لَآيَاتٍ - signs, لِلْمُؤْمِنِينَ - for the believers.
"Indeed, in the heavens and the earth are signs for the believers."
[2.76] To begin the discourse like this after the introduction, indicates that in the background there are the objections of the people of Makkah, which they were raising against the teachings of the Prophet (peace be upon him). They said: After all, how can we believe this one man when he says that all those great beings to whose shrines we have been dedicated and devoted so far, are nothing and that Godhead belongs to only One God?
[2.77] As we read so far, Quran has a beautiful introduction of Allah (s.w.t) about His blessed Name and two of the best Attributes of Himself in the very first verse itself. And the creation of the heavens and earth are later subjects that were defined in chapter 30 and 45 of Quran where as in Torah the creation of heavens and earth without the introduction of God about His Name and His Attributes is the beginning of Jewish/Christian books, this proves Jewish/Christian books must have been tampered by corrupted officials.
[2.78] Let us read the first verse of Tenakh again from the perspective of Jews, Christians, and Muslims.
Genesis 1:1 (Jews)
In the beginning HaShem created the heavens and the earth.
Genesis 1:1 (Christians)
In the beginning Jesus created the heavens and the earth.
Genesis 1:1 (Muslims)
In the beginning Allah (s.w.t) created the heavens and the earth.
[2.80] Which perspective makes more sense? HaShem is generic for the name, and Jesus is the creation of Allah (s.w.t) where as Allah is THE NAME of THE GOD. I let you decide who you shall worship.
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