Taurat of the Qur’an Vs Torah of the Bible


A common perception is that wherever one reads references to Taurat in the Qur’an, then it implies that the author is referring to the Torah of the Old Testament, which is considered sacred by Jews and Christians. However a careful reading and comparison of the Qur’an and the Bible reveals a different picture.

We can see that in the Bible it is Aaron who prompted the Hebrews to worship the Golden Calf. Reading Exodus chapter 32 in its entirety makes it clear that Aaron confesses to be the one who took the gold of the people, threw it in the fire, out of which came the golden calf:

“So I [Aaron] told them, ‘Whoever has any gold jewelry, take it off.’ Then they gave ME [Aaron] the gold, and I [Aaron] threw it into the fire, and out came this calf!” [Exodus 32:24]

The speaker in the above is none else but Aaron.

We read in Deutronomy 9:20-21 that God sought to punish Aaron, but Moses intervened:

“And the Lord was angry enough with Aaron to destroy him, but at that time I prayed for Aaron too. 21 Also I took that sinful thing of yours, the calf you had made, and burned it in the fire.” Deut 9:20-21

Thus according to the Bible it is Aaron, the brother of Moses who is the instigator of the sin of idol worship.

In comparison, the Qur’an absolves “Haroon” (Aaron) the brother of Moses of any type of idolatory. The Qur’anic account is that it was an individual titled “As-Samiri” (lit. “the story teller”) who confesses to take the gold of the people and out of it make the calf and not Aaron:

They said: “We broke not the promise to thee, as far as lay in our power: but we were made to carry the weight of the ornaments of the (whole) people, and we threw them (into the fire), and that was what the Samiri suggested.” Quran 20:87

And he [SAMIRI] extracted for them [the statue of] a calf which had a lowing sound, and they said, “This is your god and the god of Moses, but he forgot.” Qur’an 20:88

While demonstrating the identity of the maker of the calf to be the individual known as Samiri, the Qur’an also shows that instead of co-operating with the act of idolatry as depicted in Exodus 32, Aaron had in fact spoken against the act:

And Aaron had already told them before [the return of Moses], “O my people, you are only being tested by it, and indeed, your Lord is the Most Merciful, so follow me and obey my order.” Qur’an 20:90

As the Old Testament account alleges Aaron to take the jewellery to make the calf, while the Quranic account suggests it wasn’t Aaron, but Samiri the story teller, and as the Qur’an shows that Aaron had spoken against idol worship and not participated in it, therefore both the accounts i.e. the Quranic account and Hebrew Torah account  cannot logically be from the same Author.

We can therefore conclude from the above example that the Qur’anic Taurat is not the same as the Hebrew Torah. The author of the Qur’an is not endorsing a text whose accounts differ radically from its own.




Evidence From The Qur’an to demonstrate that It Does Not Support Racial Discrimination

By Kashif Shahzada

ISLAM is the religion of peace, tolerance and social justice. It promotes humankind as one community and shuns racism and bigotry. But sadly some misguided elements portray it negatively and their wrong portrayal if not challenged results in creating stereotypes and prejudices.

It is vital that Muslims speak up and encounter criticisms and negative portrayals, whether they are from non-Muslim critics of Islam, or distorted and selective readings from extremists and fanatical elements within their own communities who abuse religious texts for their own vile ends .

In present times, it is the duty of Muslims who uphold the Qur’an and understand its message to reach out to communities for building bridges, creating an atmosphere of tolerance and peaceful understanding, for this has been their original tradition. They need to present their positions properly and in an authentic manner backed by evidence and proof.

Among numerous accusations that have been labeled against Islam and Muslims nowadays, and which can create negative sentiments within communities are the wrong notions that it promotes antisemitism and bigotry against people of Jewish background.

While there are differences in the theology of Judaism and Islam, there is nothing in the belief system of the Qur’an that is antagonistic to those of Jewish ethnicity.

This false claim is not only without any basis from the text of the Qur’an, but also defies logic and common sense.

It is a fact that beliefs and ideas can change, but we are not able to change our ethnic and racial features. Features, which we did not choose of our own accord but were bestowed to us from the Creator.

If the ethnicity of human beings is not of their own making but the Creator is responsible for it, it is illogical to believe that the Creator would despise or be prejudiced against something of His own doing. But sadly, this is what some people would want us to believe.

That firstly God made people of different races, and then some he chose while others of His own handiwork he despises. Such contradictory views about the Divine certainly do not have their origin in the Qur’an, which furthers the equality of opportunity of all humankind.

Every member of the human race has equal opportunity to receive divine blessings, and no racial group or tribal lineage has a preferential treatment.

Racist trends wherever they may originate from, whether aimed at blacks or whites, at Arabs or Jews, face a firm challenge from the revelation of Islam.

Although all types of racism deserve confrontation and encounter, the type under discussion here will be one which is aimed at people who are of Jewish ethnicity. Like Arabs, Jews also are an ethnic group, and not a religious one only.

Prejudice and discrimination against people who are racially of Jewish descent, does not have its origin with Islam and Muslims, who in their halcyon days have provided complete religious freedom and tolerance to Jewish communities, but its roots are more historical, centered around the Christian Gospel narratives and in the last century, Europe has been its main epicenter.

However, due to the conflict in the Middle East, Islam and Muslims have also been dragged into antisemitic discourses, and at times references are made to the Qur’an which is claimed by critics and some misguided proponents to contain antisemitic citations.

In this article, we will be discussing the subject from a purely scriptural viewpoint and analyse the Qur’anic position on race and racism and explore whether the text supports claims of antisemitism.

It is hoped that this humble attempt will remove misconceptions and bring focus and attention to the textual evidence of the Qur’an to foster peaceful dialogue and understanding between communities.

The Equality of All Races and Tribes Before God

The Qur’an does not advocate the superiority of one particular race or tribe over another; neither does it maintain the inferiority of any of them.

Considered by many to be an Arabic book, whose principle addressees are Arabs, it may come as a surprise that there is not a single direct address to Arabs in the Book, and almost all direct addresses are generic to humanity.

Within the Qur’anic text one can come across God addressing the reader in the second person as ‘O Mankind!’, ‘O Believers!’, ‘O People of the Book!’ etc, but never will we come across the address ‘O Arabs!’.

Why is that? If the Qur’an is an Arabic Book, and the Arabs are supposed to be its recipients, why are they missing from it?

Why does the Qur’an not contain anything in praise of the Arabs? The answer is in the fact that the Arabs did not write the Qur’an, but its source and origin is God who does not favour any one racial group or tribe, but promotes the welfare of all. We read:

“O Mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with all things).” 49:13

All nations and tribes have been made by God to recognize each other. If God has made, them, then it is illogical to conclude that any one of them would be despised by him. Why would He despise someone whom He has made? The above verse refutes the view that any tribe or nation is inferior. We also read about people’s varying languages and colours:

“And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colours: verily in that are Signs for those who know.” 30:22

To be noted that according to above, every language and ethnicity is among Ayaat ullah i.e. Signs of God. Thus, no language and no ethnicity is superior over the other and each has its own unique purpose and function.

Arabic speakers are not holier than non Arabs, and whites have no claim of superiority over blacks and vice versa. Each and every race and ethno linguistic group is equal before God, as all have been termed in the Qur’an as God’s Signs.

If all languages and ethnicities are among the signs of God, then why would He term anyone to be less holy? This verse, too, refutes the view that Qur’an favours or disfavours any particular ethno-linguistic group. Thus we can clearly observe the Quranic stance on racism. Just by these two verses it has been ruled out.

Moreover, the Qur’an repeatedly addresses all mankind as one Ummah i.e. one nation or community and in one instance, the very purpose of creation is described as humanity becoming one nation:

“If thy Lord had so willed, He could have made mankind one people: but they will not cease to dispute. Except those on whom thy Lord hath bestowed His Mercy: and for this did He create them..” 11:118-119

If this is the position of the Qur’an, namely that all humanity is to be one, that all languages and races are signs of God, and that every nation and tribe has been made just to recognize each other then how can it be said that the Qur’an discriminates against one group of people i.e. people of the Jewish race?

Distorted Readings Are Creating Divisions

Actually, the problem lies in not approaching the text of the Qur’an holistically. Any reading of the text which ignores the context and inflection of verses and is cherry picked to prove a point, or is presented in an emotionally vouched and distorted language is not valid. We need to study the Qur’an carefully, paying special attention to the theme under study in all locations and passages of the book, and once we have this holistic view, only then can we come to the conclusion about the Qur’anic position pertaining to a subject.

Sadly, in popular discourse this is not the case. People quote the Qur’an out of context, using distorted translations and cherry pick words adding popular connotations to them, resulting in misguiding the masses. When the Qur’an has itself ruled against racism, then would it become racist itself and discriminate against people of Jewish ethnicity? That is certainly not the case.

Condemnation of Beliefs and Behaviours, And Not of Ethnic Origins

It should be understood that the personalities of the Qur’an are not tribal or geographical but atemporal and archetypal. When it addresses people, then it is not people of a particular ethnicity or nationality that are being addressed, but the behavior and traits inherent in them.

The principle addressee of the Qur’an is Al-Insan (the human being), and he in turn has been described to posses certain distinctive behavior patterns and personality traits. The human being can choose to become a Momin (believer), a Muslim (Submitter), a Salih (Reformer), and so on but he could also willingly be a Munafiq (hypocrite), a Kafir (Rejecter), a Zalim (oppressor) and so on.

When the Qur’an addresses or describes Munafiqeen (Hypocrites), then this does not mean that we are reading about certain individuals that dwelled in seventh century Arabia only, but what we are studying is the atemporal and ahistorical behavior and personality of those among human beings who have chosen to have a hypocritical stance towards God, and it is their behavior that is under discussion, and not their national or ethnic affiliation.

That is why the Qur’an is said to contain Zikrukum i.e. your own mention:

“Verily We have revealed to you a Book – in it is your own mention (Zikr-ukum). Will you not then use your reason?” 21:10

We are mentioned in the Book by virtue of our beliefs, behaviours and traits and not by our ethnicities, nationalities or tribal affiliations.

In the same manner the Qur’anic terms Yahood, Hood and HadooJew in commonly available translations, though the lexical meaning is much deeper, also depict a particular manner in which certain human beings have chosen to behave in relation to God, His messages and mankind. which are usually translated loosely as

Just like when we read about a Momin or a Muslim in the Qur’an, we are not necessarily reading about a Pakistani or a Tunisian, but about behavior and psychology of certain individuals who may be living in any time and location, when we read Qur’anic reprimands concerning Yahood, then this does not mean that it is speaking against our contemporaries of Semitic origin or people of Israeli nationality, but against particular beliefs, behaviors and mentality that can be found in human beings residing in any time, era and locality.

Therefore it is extremely important that a distinction be made between the ethnic or racial affiliation of an individual, and the beliefs and character traits under discussion.

Criticism of Yahoodi Beliefs and Behavior

There are reprimands issued about Yahood in the Qur’an. But these are not aimed at people who do not contain the said characteristics – no matter what labels they are known by in the world. God of the Qur’an is not an unjust God, punishing people for sins they never committed.

It is only if the conscious behavior is inherent in them, that they are the target of this condemnation. But what exactly is this behavior that the Qur’an condemns?

The sins include: presenting falsehood as the truth, corrupting God’s message, willingly and knowingly disobeying God, and taunting people in religion (see 4:62, 6:146), falsely claiming to be God’s representatives, falsely presenting themselves as custodians of God’s religion, but in reality opposing people from God’s path, while cheating them of their wealth (5:41, 62:6), engaging in such wrongdoing, yet considering salvation and divine pleasure to be their exclusive right (2:111, 2:120, 2:113, 5:18), introducing blasphemous teachings, serving scholars instead of God (9:31).

More serious are their crimes against humanity in spreading hate and showing animosity towards those who hold a view different from their own (5:82) and kindling fires of conflict, instead of working towards peace among mankind:

“…whenever they kindle the fire of war, God extinguishes it. And they strive to do corruption on the earth, and God loves not the corrupters.” 5:64

It is such war mongering bigots and religious extremists who posses the above traits that the Qur’an condemns. Individuals, who display the said extremist tendencies can exist in any time, era or locality.

Even within certain communities that may label themselves as Muslim, we find individuals with the said traits and this is not particular to religious group or nation.

However if such individuals desist from the above cited extremist behavior, amend conduct and return to the moderate and balanced lifestyle of the Qur’an, then they have an opportunity to win back God’s good pleasure:

“But those among them (The Yahood) who are well-grounded in knowledge, and the believers, believe in what hath been revealed to thee and what was revealed before thee: And (especially) those who establish regular prayer and practise regular charity and believe in God and in the Last Day: To them shall We soon give a great reward.” 4:162

What type of behavior do human beings choose to do, why they do what they are doing and what will be the consequences of those actions – this is in essence to be seen whilst undertaking a study of the Qur’an.

We will find utility in the Qur’an upon relating its narratives within our own self and in our own lives, to weigh truthfulness in its descriptions, for this is the very purpose for its revelation.

The Qur’an is Also Critical of Some Muslims, Does it Make it An Islamophobic Text?

Those who claim that Islam’s holy book is prejudiced against people of Jewish origin overlook the fact that the book also contains negative references about certain type of Muslims.

It is critical of those who visit Mosques yet are devoid of guidance (see 9:19), it is also speaking against those Muslims who although have the Qur’an in their homes, yet remain heedless to its application (25:30) and also those Muslims who although perform the daily prayers five times a day, yet are heedless of its true spirit (107:4-7).

Does this mean that each and every person who goes for Salat (the Muslim prayer in the Mosque) or has a Qur’an in his home is in the line of fire? Or that God is condemning people of Arab, or Turkish origin? Certainly not, to say that because the Qur’an is against the behavior and practice of those who apply the label of Muslim on themselves, therefore it is anti-Muslim is to demonstrate one’s own narrow mindedness about the subject.

Such critics repeatedly retort about negative references for Jews in the Qur’an, but are silent about the exact behaviour that makes individuals deplorable within the text.

Pointing to behavior or being critical of religious beliefs of anyone does not mean being racist or anti Semitic. Racism is specific to the ethnicity of an individual, and ethnicity is unchangeable, while beliefs and behaviours on the other hand can be modified.

Qur’anic teachings are aimed at the beliefs and actions of people and are never concerned with their ethnicity. The problem is that due to cultural programming when people come across citations from the Qur’an they think that probably it is speaking about the behavior of Saudis when it speaks of believers or Americans when it talks of unbelievers.

That is not at all the case. What the Qur’an discusses is behavior and actions – conduct – good and bad, and not tribes or nations.

If a person born in a particular country has that behavior within himself, which the Qur’an condemns then he is in the line of fire – as is a sinner dwelling in any other part of the world for that matter, and is not saved just because he carries a certain label or adheres to a particular dogma or creed or belongs to a nationality.

He is condemned because of his actions, and nothing else. That a person, on account of actions will be recompensed, is the central theme of the Qur’an:

“On that day men shall come forth in sundry bodies that they may be shown their works.” “So. he who has done an atom’s weight of good shall see it.” “And he who has done an atom’s weight of evil shall see it.” (99:6-8)

In worldly terms, a man may style himself as a very pious Muslim, but if he has the behavior and personality in his character that is representative of the people that the Qur’an terms as Yahood, and displays such character traits in life, then he is merely deceiving himself that he is a Muslim – his actions show who he really is.

Our actions denote the personality types we are, and not how we may wish to style ourselves. Mr Smith, the habitual thief is not really Mr Smith, but in reality he is Mr Thief, because his actions show his real identity.

Similarly, when the Qur’an speaks of Yahood, then it is talking about people who possess the character traits of Yahood and not necessarily somebody of Jewish lineage, who may or may not have those characteristics. The law of God is equally applicable on all. Goodness, whether done by any person – of any belief or identity whatsoever will be rewarded – while wrongdoing, done by any individuals of any colour, creed or caste will be chastised. Our actions are our true identities.

In Conclusion

We have clearly seen that the Qur’an does not support the view that any one race or ethnic group is superior or inferior to another. This being the case, people of Jewish ethnicity are not the target for Qur’anic reprimands, but only people who have the Yahoodi behavior and traits that it is critical of, and such behavior can be manifested in a person belonging to any racial group, tribe or nationality and is not solely present in people of Semitic origin.

The only criterion of acceptance before God is righteous deeds and moral conduct, which can be adopted and displayed by any person of any ethno-linguistic group in any time, era or geographical location.

The exhortations of the Qur’an are towards the behavior within individuals and not towards racial groups.

Furthermore, it is only if unacceptable traits are inherent within people that they are reprimanded. When the traits and immoral behavior is not inherent within a person then he is not the addressee of those reprimands, and to conclude as such would be logically flawed.

Antisemitism or any other form of racial and ethnic discrimination is un-Islamic given the clear cut injunctions of the Qur’an. To insist that the Qur’an supports racial discrimination against people of Semitic origin is not to present the true picture in its entirety.

The Qur’an contains negative references against the immorality inherent in people and is critical of religious beliefs and does not condemn people on account of their ethnicity. It also mentions Yahood who are moral and good according to its criterion.

Therefore to conclude that it is an antisemitic text is unwarranted and unfounded.

Muslim Renessiance

If Islam Is So Great, Then Why Are Muslims In Dire Straits?


Critics often pose an innocent question to the faithful. “You people of faith blow your own trumpet. You claim that your religion is the best that there is, and that it has the solution to the problems of humanity. Then why is it that we see those who claim to be believers in dire straits, struggling for basics of life?”

They raise the question that: “after all, there are many Muslim countries in the world, where people may say that their religion is Islam and where they identify with the belief, and may even claim to have experienced Islam for a millennium, how come the faith has failed to eradicate their social ills and make societal advancements?” I believe the questioners have raised a valid point which needs addressing.

Justify Yourself

If we claim that ours is the best, then how do we justify our own backwardness? After all, the Muslims are not leading the world in science and technology, their countries are not having a good record of human rights and democratic freedoms, in fact tales of cultural oppression and backwardness are abound in the press concerning them. Then what right do we as Muslims have to say we have the panacea to all ills?

The Logical Fallacy of Backwardness of ‘Muslims’

However, there is a fundamental flaw in the argument. And that flaw is based on an assumption. The outsider thinks that those who label themselves as ‘Muslims’ are perfectly ‘Islamic’ in their conduct.

That whatever happens in their societies and environments is a result of Islam being put into practice. This is the grave error that they commit. That these societies have experienced Islam (the true religion based on the Qur’an) is an assumption. One experiences Islam, not through cultural osmosis or by inheriting the faith from ancestors, but through personal effort (see Qur’an 29:69), thought and reflection (47:24), a personal study of the Qur’an (54:17) and a life of action based on its inspiration (6:19).

The Authority For All Things Islamic

The authority for what is Islamic to what is not lies with the Qur’an, which is the word of God and the actual divine injunctions given to believers. Until or unless Qur’anic injunctions are put into practice in society, any claims of it being an Islamic one do not warrant any serious response. This is stated in not one, but numerous Qur’anic verses, and it is by passing through this very process that one truly experiences Islam. One is not a Muslim merely by being born into a Muslim community or being raised up in a community that labels itself as Islamic, but one attains the status of a Submitter (which is what the word Muslim means) through conscious and willing submission to the Qur’an and a life of action based on its teachings (see 2:128).

Critics are quick to say that many of these societies have experienced Islam, but they fail to pin point which “Islam” have they experienced, or whether what these countries have experienced throughout these centuries really is Islam, or is something very different but using the label of Islam to justify itself. When critics are able to prove that the societies they bring as evidence of Muslim backwardness have experienced Islam based on the Qur’an for a millennium and not an adulterated form of the faith, and yet remain unchanged, then their assertion would be valid. However, as they fall short of proving that these societies are truly Islamic i.e. based on Qur’an as supreme law and social order, their question about the faith being failed to eradicate social ills is out of mark.

Superficial Criticism

But the critic won’t stop just there. He expresses his dissatisfaction on Islam’s holy text. Some even go to the extent of declaring that they had been horrified upon reading it, but what exactly was it that they found horrifying, they don’t say. Are they uncomfortable with the exhortation to extend justice to all, even one’s own enemies (4:135, 5:8) that didn’t go down well with their own agenda? Or was it the injunction to ensure a just and equitable distribution of wealth, so that resources of the land “do not remain in the hands of only the wealthy among you…” (59:7), that horrified them, as it went against granting privileges to the rich at the expense of the poor? So what exactly was it?

But we need to agree on one point with the critics, where they suggest that  many in the West (or even the East for that matter) are at loggerheads with Qur’anic values. After all the Qur’an is calling them to change, to mend their ways, to give up racism and policies based around regional and national interests, to extend justice and equity to all, to keep a check on their personal and carnal pleasures and share their wealth with the unfortunate for the sake of God, all this is definitely what they don’t want to do.

So why wouldn’t they express their horror at such a text, which asks them to move out of their comfort zone. Why wouldn’t they treat it as a ‘foreign’ ideology’, instead of a serious manual for reform of life mandatory for a sincere quest for truth? Indeed righteousness is a foreign element in the mind of the malicious!

Islam is not a foreign import, but a part and parcel of Western Society

And they are definitely not correct in generalizing that there is a long tradition about Western incomprehension of the Qur’an. I am sure that people are aware that there are many in the West who find the Qur’an perfectly comprehensible! I am not talking of immigrants or second  generation believers, but native, Westerners, who have studied the book of their own accord and appreciate it on its own merit. E.g.

“Quran takes the responsibility of man prosperity alone. I hope it will not be too late that time which I can unite all the scholars of all the countries together and establish a monotone society based on principles of Quran only which will guide people to prosperity.” Napoleon Bonaparte (1769-1721)

“Everything made so much sense. This is the beauty of the Qur’an; it asks you to reflect and reason… When I read the Qur’an further, it talked about prayer, kindness and charity. I was not a Muslim yet, but I felt the only answer for me was the Qur’an and Allah had sent it to me.” (Yusuf Islam [Cat Stevens], British pop star)

Do people accept such individuals as Westerners? Some claim that they find Islam to be foreign an incomprehensible, and one whose study requires qualifications in foreign culture and language for a better grasp of the text, but what will they say to the fact that many outsiders to the faith have very well grasped the essence of its message, and that too without the qualifications suggested? Is not the actual existence of such individuals and their growing number in the west a living rebuttal to the claim of Qur’an’s incomprehension?

They expresses their concern about the Qur’an being in a frame of patriarchy but the culture and society in which they live themselves, would they say that it is matriarchal? They consider the Qur’an to be an old and outdated text, a product of its  its time. Indeed the Qur’an is a text of its time, but its time frame is not 7th century Arabia, but day one of human existence. Since ever humankind has existed or will exist, Qur’anic era is in place with its values providing the divine guiding light. The problem with most critics of the Qur’an is the very motivation with which they approach the book. What is the purpose? Why do they wish to study the text? Is it to explore its truthfulness? Or is it to find a reflection of their own likes and dislikes?

I think, the type of motivation one has, that type of results he or she will get in the end.

“..He causes many to err by it and many He leads aright by it! but He does not cause to err by it (any) except the transgressors…” 2:26


The Dilemma Of Faith

When Faith Becomes A Hurdle in Our Search For Truth

The journey to search the truth is not a smooth ride. There are hurdles on the way, strong winds, narrow paths and sharp turns. A rather perilous journey.

The problem you are most likely to face when you go about this journey is the sheer number of spokespersons you meet who attempt to define God for you. You are likely to be overwhelmed by these self proclaimed ‘divine’ emissaries, all of whom are ever ready with a new trick up their sleeve to lure you into conversion. The world is full of them. In every street and town, every nook and corner, seers, ‘holy’ men, preachers, sages, priests, and mystics, some claiming to be born again, some reincarnated, others even ‘eternally existing’ ready with their salesmanship, their eyes preying on you with delight.

These claimants to divine knowledge will, if you lend them an ear, send you in directions very different from each other. To one, the Lord came down to earth as a man, while the other finds such a notion sacrilegious. It is a part and parcel of true religion to devote oneself to an idol and image says one of them, while such would be a blasphemy of the highest order according to the other.

As many people you speak to, as many confusing views you are likely to come across consolidating the idea that all religions do not preach one and the same thing and that if you were to choose one path, you are very unlikely to end up on the same road as the others. Therefore, you as the traveler in search of truth will definitely encounter contradictory views about God and His religion from such self styled specialists, each unique and different in his or her own way.

Despite their uniqueness, there will be one common strand among them all. One commonality that pervades their differing and often opposing views – all of them will ultimately resort to faith, should they face rational questioning.

Faith i.e. belief without proof or evidence is what sustains their religiosity, when cornered by your logical inquiry. No evidence, no logic, no proof to convey any credibility, but just faith – blind faith on their sales pitch.

And faith is what you must ultimately have if you wish to join their cult and taste the spiritual fruits that they find so sweet. Reason and rational thinking, proof and evidence, have no room in their house of faith, for these are for worldly matters. For higher and spiritual ends, one needs an ‘inner sight’, and a very different way of looking, so they proclaim.

Adherents hold on to their beliefs, not because they are convinced to the satisfaction of their intelligence about their efficacy, or have some sort of proof or evidence to substantiate their beliefs but because they ultimately have ‘faith’ in them, and so should you. Their invitation to you is an invitation to faith, i.e. to blind acceptance without any evidence to substantiate their claims.


Since time immemorial advocates of faith have spoken against arriving at truths by way of reason and intellect:

“Reason is the greatest enemy that faith has; it never comes to the aid of spiritual things, but—more frequently than not—struggles against the divine Word, treating with contempt all that emanates from God.”—Martin Luther, Table Talks in 1569.

Champions of faith can be seen holding reason in contempt. To them spiritual matters are related to the ‘inner’ soul of the human being, and have nothing to do with our rational capabilities. There is no room for reason and intellect in religious matters.

They can be very adamant in their own world of inconsistencies and contradictions in creed and dogma, for which they have one answer that solves all the problems – that one word answer is faith.

It is faith that makes you believe that God is All Powerful and at the same time also believe that He:

“ … made heaven and  earth, and on the seventh day HE RESTED, AND WAS REFRESHED.” (Exodus 31:17).

It is faith in action when you acknowledge Divine Omnipotence and at the same time also accept that the Lord:

“..could not drive out the inhabitants of the valley because they had CHARIOTS OF IRON.” (Judges 1:19).

It is on account of faith that you proclaim that God is the source of all goodness and compassion, but also bewilder yourself (and others) by quoting the Lord:

“..I make peace and CREATE EVIL..” Isaiah 45:7.

It is none other but faith that makes you champion the cause of modesty and look down upon impropriety but at the same time make you accept that God’s prophet:

“…hath walked NAKED and barefoot three years..” (Isaiah 20:3-4).

It is due to difficulties such as the above that make the faithful declare:

“Whoever wants to be a Christian must be intent on silencing the voice of reason” —Martin Luther, “Sermons on the Gospel of St. John,” in Works, Vol. 23, p. 99.

To many, when they come across such difficulties, religion becomes a very bitter pill to swallow, and it is only when the architects of religion sweeten the pill with faith that it becomes palatable.

It is inconsistencies like these that contribute to a wholesale rejection of religion. Incomplete and faulty ideas about God and religion breed atheism. Religiosity is kept outwardly merely to please near and dear ones and to stick to social norms and accepted behaviors, but inwardly religious beliefs are held in contempt. The moment, those social pressures are no more and you are allowed to think for yourself, you find no reason to openly reject the belief system based on contradictory attributes.


While faith is a part and parcel of religious traditions, it is not the domain of the strictly religious only. Those who inwardly realize the weakness of faith, may outwardly use it as a secular ploy to maintain status quos and keep subjects under control and in subjugation. In such cases, vested interests declare that it is a grave sin to debate, to reason and inquire on official doctrines. Authorities imposed on you have a ‘divine’ warrant, so they say, and questioning them implies questioning God Himself.

Faith can very well be a tool for oppression when concocted in God’s name by vested interests merely to engineer their power over the masses. It is extremely useful to stifle dissent and lend credence to an otherwise illegitimate occupation.


Blind faith – whether you hold fast to it voluntarily, or one which is imposed on you, can it satisfy your intellectual quest for the ultimate truth? After all, if God is the one who made you, gave you your body and your mind, then will He prevent you from using your reasoning abilities? Why must we not use the mind to know about His matters?

When the intellect is paralysed and there is no room left for logical discussion, it is then that faith comes into play and matures itself. It is also when we close our minds and leave all matters to a blind adherence and trust without evidence or proof that the quest for the truth comes to a halt.

While certain faith leaders speak against reason to know spiritual matters, in contrast we also come across an alternate view. A view which presents religion in rational terms and which advocates the full use of your senses to decipher the truth. In this viewpoint you are not discouraged from using your intellect, but are in fact encouraged to ask questions and probe matters deeply.

This view is to be found nowhere but in the Qur’an. According to it, in attempting to know the truth, ‘Aql’ (reasoning) is to be employed:

“Certainly We have revealed to you a Book in which is your own reminder; what! Will you not then use your reason?” (21:10)

“We have made the revelations clear to you, if you will use your reason.” (3:118)

Truth will be known to you if you employ your Aql (Reason), while those who find thinking tedious are described as the denizens of hell:

“They will (further) say: Had we but listened or used our ‘Aql’ (reason), we should not (now) be among the companions of the blazing fire!” (67:10)

Such is the importance of being rational for religious matters, says the Qur’an. So much so that you can end up in hell fire if you paralyse your reasoning faculties. It is clear, therefore, that the Qur’an is no enemy of reason and does not regard it as a hindrance to your spiritual advancement.


According to the Qur’an, claims need verification prior to acceptance. Its general principle is that whenever people make a claim, demand proof from them. There is absolutely no room for blind faith in the Qur’an. It offers not only proofs, arguments and falsification tests for its own validity:

“O mankind! verily there hath come to you a convincing proof from your Lord: For We have sent unto you a light (that is) manifest.” 4:174

But demands evidence and proof from its opponents as well:

Or, Who originates creation, then repeats it, and who gives you sustenance from heaven and earth? (Can there be another) god besides God? Say, “Bring forth your proof, if ye are telling the truth!” 27:64

It also declares that those who have deviated from serving the one true God and fallen into false worship do not have any proof for their claims, and this indicates the Qur’anic attitude towards blind faith, namely that it is unacceptable:

“Or have they taken for worship (other) gods besides him? Say, “Bring your convincing proof: this is the Message of those with me and the Message of those before me.” But most of them know not the Truth, and so turn away.” 21:24

There is one religion, which in contrast to others does not resort to emotional or blind faith for itself, but calls for an intellectual inquiry to ascertain its truthfulness, presents proofs for its claims and demands proof from those who doubt its message.


Have you ever come across a situation when you were prevented from asking questions? When you were told about the ‘blessings’ and ‘merits’ of such blind faith, and were advised against rational inquiry about conventional dogma?

Did you ever wonder why must you be forewarned not to employ reasoning and rationality for spiritual matters? Will you be uncovering some secret that people do not want you to know? Are they afraid that your questioning and reasoning ability will expose some flaw or weakness in their claims?

Did you realize that blind and emotional acceptance of doctrines can very well make you obstinate and narrow minded and that it is against your very nature not to think and reflect.

You are free to think, to reflect, to ponder and contemplate. You need to labour for the truth and use your entire being for the purpose, the body, the heart as well as the mind, for all are gifts from God.

“Say: ‘This is my way: I invite unto Allah upon conscious insight accessible to reason, I as well as those who follow me, and glory be to Allah, for I am not one of those who associate (others with His laws).” (12:108)

What will it be then, a blind faith that is narrow and restrictive, or a rational belief that is liberating and creative?

The choice is yours.

God In The Bible And The Qur’an

Is Salvation Guaranteed To All Believers In God?

Belief in God is a fundamental precept in almost all religions. It is not at all uncommon to come across individuals who express their belief in a Supreme Creator and an Omnipotent God. The adherents of Christianity, Judaism and Islam too claim to believe and worship one God and cite a common heritage. It is quite common these days, particularly during interfaith conversations to claim that the Abrahamic faiths profess to believe in the same Creator. While it is true that all of them claim to supplicate to the One being, they are at odds with each other to the exact nature and attributes of the Divine. In this brief article, I would like to demonstrate this aspect on the basis of textual citations from the religious scriptures of these religions.

Cherry Picking Words Out Of Context

A common trend among many is to pick certain Qur’anic words within verses and claim on their basis that one can be a Jew, Christian, Muslim or of any religion whatsoever and all he or she has to do in order to attain salvation is to be a believer in God and practice righteousness according to their own faith. Many people claim if one is a Christian or Jew, then Islam does not call upon them to rectify their belief, but if they were to remain on their faith while professing belief in God, then they are qualified for salvation. Such individuals often cite some Qur’anic passages (or words within those passages) to support their view.

Do Religions Preach The Same Concept Of God?

While I am not going to discuss the means of salvation or the concept thereof, I would like to briefly address this notion. Referring to some verses like Sura 2:62, 5:69 etc, people often claim that as long as they believe in God, they are going to paradise, and they do not need to change their beliefs or practices much.

In Qur’anic terms it is true that belief in God is the quintessential part of Divine acceptability but which God exactly is it that people are supposed to believe in? The adherent replies: “Why, Is there not just one God, that we all believe in commonly?” True again, that there is one God, but who exactly is He? What are His attributes? If we say that God is someone, who in fact He is not, then are we portraying God in the right manner? A study of world scriptures reveals that all the religions are at odds in their descriptions of God and His nature and ascribed purpose of man. What is it that makes God who He really is? This is not common between various faiths, and as a case in point I will cite texts from Judaism, Christianity and Islam to prove my point. In verse 5:69, which is often quoted to justify salvation for all faiths that believe in God, it is stated:

“Surely those who believe and those who are Jews and the Sabians and the Christians, whoever believes in Allah and the last day and does good– They shall have no fear nor shall they grieve.” 5:69

The important part of this verse is: “..whoever believes in Allah…” as when the Qur’an stresses that a person should believe in Allah, then it is not referring to the concepts of God existing in other religions e.g. the Biblical God Jehovah but referring to Allah of the Qur’an. We can observe by comparative study that the attributes of Allah that occur within the Qur’an are not common to other religious texts, therefore, when the Qur’an promises salvation to believers who believe in God by the statement: “..whoever believes in Allah and the last day and does good– they shall have no fear nor shall they grieve.” then it is certainly referring to its own concept of God i.e. Allah, the One revealed within its Ayaat, with all His divine attributes and laws as described through His own words. The Qur’anic invitation for belief in Allah does not lend support to belief in the Biblical concept of God, whom the bulk of Judaism and Christendom claim to have faith upon, because Qur’anic Allah and Biblical Jehovah are two very different and distinct personalities (which I shall demonstrate later).

In view of this, the verse calls for any one who believes in Allah (with all his attributes and personality mentioned in the Qur’an, and not any other book) and the last day (once again the concept of Yaum ul akhira or the last day as mentioned in the Qur’an) and performs Amal Al-Salih (Lit. reformatory acts) of the Qur’an, then they should have no fear nor shall they grieve, no matter whether they are coming from a Christian background, Jewish background, whether they were Sabeans before or even if they are born to Muslim parents. If they read in the Qur’an concerning belief in Allah, then it is the Qur’anic Allah that they are to believe in, and not a God that is at variance with the Qur’an.

It should also be noted that such a belief is not something, which one can merely proclaim by oral admittance, but it is arrived at by using our reason and intellect and it isn’t what one inherits from ancestors. Belief in Qur’anic values (Imaan) is something that occurs after examination of evidence and proof, and is not blind faith. The Qur’an is a Book, which not only gives proof for its claims but also asks its challengers to produce their evidence. It invites the people to analyse its message using their faculties of intellect and reason to ascertain its truthfulness.

Following are verses from the Bible and the Qur’an which identify the personality of God, and give us a comparative view to see the difference between Biblical concept of God, and Allah mentioned in the Qur’an and enable us to confirm that the Qur’anic invitation to Allah is distinct from the Biblical version of God.

Does God need rest and refreshment?

” . . for in six days the Lord made heaven and earth, and on the seventh day he rested and WAS REFRESHED.” EXODUS 31:17

What does the Qur’an say?

“And certainly We created the heavens and the earth and what is between them in six periods AND THERE TOUCHED US NOT ANY FATIGUE.” 50:38

Is God a Trinity?

“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one. ” The first Epistle of John 5:7

In contrast, the Qur’an refutes this belief for God:

“They do blaspheme who say: God is one of three in a Trinity: for there is no god except One God. If they desist not from their word (of blasphemy) verily a grievous penalty will befall the blasphemers among them.” 5:76

Does God have Wives?

The Bible does not even spare God from illicit sexual aspersions being ascribed to Him: In the case of the conception of Jesus Christ, the Bible says that God Almighty arranged for Mary to conceive Jesus by the intervention of the Holy Ghost:

“The Holy Ghost shall COME UPON thee (the question is, how?) and the power of the most High shall OVERSHADOW thee (again, how?).” LUKE 1:35

Whereas in the case of Isaac, his conception took place in the womb of Sarah by the direct intervention of God himself¹, as recorded in the Bible:

“And the Lord VISITED Sarah, as he had PROMISED and FULFILLED what he had SPOKEN. And Sarah CONCEIVED.. ” GENESIS 21:1-2

“..not according to the covenant that I cut with their fathers in the day I took them by the hand to bring them out of the land of Egypt; which covenant of Mine they broke, although I WAS A HUSBAND TO THEM, says Jehovah.” Jer 31:32

What does the Qur’an say?

“The Originator of the heavens and the earth. How can He have a son when He has NO CONSORT, and He has created everything and has knowledge of all things?” 6:102

Does God have Children?

Yes according to the Bible:

“When men began to increase in number on the earth and daughters were born to them, the sons of God saw that the daughters of men were beautiful, and they came in to any of them they chose.” Genesis 6:1-6:2

“I will surely tell of the decree of the LORD: He said to Me, ‘You are My Son, Today I have begotten You.” Psalm 2:7

No according to the Qur’an:

“He to whom belongs the dominion of the heavens and the earth: no son has He begotten, nor has He a partner in His dominion: it is He who created all things, and ordered them in due proportions.” 25:2

Does God order His prophets to walk naked in public!

“At the same time spake the Lord by I-sa’iah, the son of A’moz, saying,Go and LOOSE THE SACKCLOTH FROM OFF THY LOINS, and put off thy shoe from thy foot. And he did so, WALKING NAKED and barefoot. And the Lord said, like as my servant ISAIAH hath walked NAKED and barefoot three years..” ISAIAH 20:2-3

In comparison, Allah in the Qur’an says the opposite:

“Say: “Nay Allah never commands what is SHAMEFUL: do ye say of Allah what ye know not?” 7:28

Does God sanction slavery?

“Ye, shall take them (the slaves) as an inheritance for your children after you, to inherit them (the slaves) for a possession, they shall be, your BONDMEN (slaves) for ever..” LEVITICUS 25:46

What does the Qur’an say?

No man has the right to make others subservient to his laws, even though he may occupy the status of Prophethood.

“It is not meet for a mortal that Allah should give him the Book and the wisdom and Prophethood, then he should say to mankind: Be my slaves rather than Allah’s; but rather (he would say): Be Rabaniyoon (sustenance providers) because of your teaching the Book and your studying (it yourselves).” 3:79

Does God deceive people?


“O Lord, thou hast DECEIVED me, and I was DECEIVED: thou art stronger than I and hast PREVAILED: I am in derision daily, everyone mocketh me. JEREMIAH 20:7

What does the Qur’an say?

It is the devil who deceives people, not God!

“He (Satan) gives them promises and excites vain desires in them; and the Shaitan does not promise them but TO DECIEVE.” 4:120

Bible on God being omnipotent

“And the Lord was with Judah, and he drove out the inhabitants of the mountain, but COULD NOT drive out the inhabitants of the valley, because they had Chariots OF IRON.” JUDGES 1:19

What does the Qur’an say?

“..when He has decreed a matter, He only says to it, Be, and it is.” 3:47

Scriptural Variation In The Attributes Of God

It should be clear from the above inflection of Biblical and Quranic passages that the concept of God given in the two scriptures varies greatly. The concept of God that the Bible promotes is not the same as that which the Qur’an has given. In 5:69 people are invited to believe in the Qur’anic concept of Allah, and who ever does that then, they have nothing to fear for the consequences of their actions. The point to consider is that when Allah requires belief in Him, then it means in all His qualities and attributes as mentioned in the Qur’an and not any other book.

The attributes of Allah as described in the Qur’an are not to be found in any other scripture, and a Jew, Christian or any person coming from any faith background if and when he believes in the qualities of Allah as mentioned in the Qur’an, then it can be said that he has nothing to fear or grieve in Quranic terms. That is why at another place in the Qur’an it is said:

“If then they believe as you believe in Him, they are indeed on Guidance, and if they turn back, then they are only in great opposition, so Allah will suffice you against them, and He is the Hearing, the Knowing.” 2:137

The portion of the verse “If then they believe as you believe in Him, they are indeed on Guidance..” clearly establishes that people are required to have that belief on Allah, the Muslims are required to believe i.e. the one which is mentioned in the Qur’an, for that is the belief acceptable to Allah.

To state that the Islam endorses a person of any religion just because he or she believes in God, and that to as per his or her own concept or preferred scripture instead of the attributes of God as described in the Qur’an is to take cherry pick merely words out of the Book and ignore the entire context discussed in numerous passages. Such a tendency has been forewarned:

“There is among them a section who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, “That is from God,” but it is not from God: It is they who tell a lie against God, and (well) they know it!” 3:78

As the Qur’an corrects and refutes the attributes ascribed to God by adherents of Judaism, Christianity as well as other faiths, therefore it is not correct to suggest that it is content with the monotheism of such believers.


¹Ahmed Deedat, 1992, Combat Kit Against Bible Thumpers, IPCI, Durban, South Africa



Christmas From A Muslim Viewpoint

“WHAT BUSINESS DO YOU HAVE to comment on festivals that belong to other people’s religion? And that too on the very day that it is being celebrated?” People can very well ask. Well, in the times we live in, it would be sheer folly not to do so. There are numerous reasons for this. The festival in question is celebrated by adherents of the world’s largest faith, while we are the second largest – if ticking of census forms is any measure. Christianity is estimated to be the world’s largest religion, and Islam occupies second place. In view of this, the relationships between two of the greatest religions of the world are certainly of importance to the planet.

Secondly, Islam and Christianity have a special relationship with each other. The central figure in Christianity also happens to be one of the mightiest messengers of God in Islam. The Qur’an happens to be the only non Christian religious scripture that contains narratives on the birth, message and finale of Christ, his mother as well as his disciples. In view of this, it would not be wrong to suggest that Christians do not have a monopoly on Christ. We Muslims have equal right to comment on any commemorations in his name.

Therefore, any religious perspective coming from the Muslims on Christmas should not necessarily be seen as a critique of the common Christian version but an expression of their own religious beliefs. It is very important to understand this.

The Nature Of Inter-Religious Expression

People upon hearing views that are different from their own, on themes that they believe in, sometimes feel that their version is being criticised. As all religions do not say one and the same thing and do not promote the same ideas on the divine, and because one encounters diversity in its full form during the course of religious dialogue, therefore, the expression of divergent religious belief from one group is not necessarily a critique of the other, but simply an expression of what one in his or her own tradition believes in.

So when a Muslim perspective on Christmas is being conveyed, it is what it is, i.e. what Muslims believe about Christmas, and nothing more and nothing less. So no need to worry too much on this one!

The Season For The Birth Of Jesus

On to the subject. Why Christmas matters? It matters to majority of Christians, as they believe that it is the day that Christ was born (although there is a minority that doesn’t). And the day for this is the twenty fifth of December every year. According to them, Christ came into the world during  a winter in Bethlehem.

Well, on the other hand Muslims allude to both Qur’anic as well as Biblical narratives on the subject, to say that this is not the case. In the Qur’an, we read about the birth of Jesus:

The pains of labor drove her (Mary) to the trunk of a date-palm. She exclaimed: “Oh, if only I had died before this time and was something discarded and forgotten!” A voice called out to her from under her: “Do not grieve. Your Lord has placed a small stream at your feet. Shake the trunk of the palm toward you, and fresh, ripe dates will drop down to you. Eat and drink, and delight your eyes. ‘” 19:23-25

Important indicator about the season for Jesus’ birth is given in the expression, fresh, ripe dates will drop down to you. When do we have the season for fruiting of dates ? Is it the winter of December? Not at all. It is in the heat of summer. So according to the Qur’an, Jesus was born not in winter, but in summer!

Biblical evidence also points to the fact that Jesus was born when the climate was warmer, and not at the peak of december’s wintery season:

“And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.” Luke 2:7-8

The shepherds were in the fields watching their flocks at the time of Jesus’ birth. Late December in the middle of the night is not a comfortable time for the sheep to be out and about in the freezing cold, don’t you think?

In the same chapter, it can be seen that Jesus’ parents travelled to Bethlehem to register in a Roman census:

“And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed….. And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:). To be taxed with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accomplished that she should be delivered.” Luke 2:1-6

It is very unlikely that they made their Journey during winter when temperatures were below freezing and roads were poor condition.

All this leads to the fact that the time period of Jesus’ birth was not December, but according to the Qur’an it was certainly summer, as this is when dates are ripened, and according to the Bible it was much warmer. So here it is. The Muslim viewpoint. Jesus was not born in December, which means that Christmas day is not Christ’s birthday!

“Listen mate, are you telling me that I got it all wrong?” Our Christian friend asks. “Well, I am not saying you got it wrong. I am merely saying what I believe, just that you know where I’m coming from, so we know each other’s positions and can learn to live together!”. “Does that means you’re not gonna come to my Christmas party?”, he asks again. The Muslim replies, “Now I didn’t say that! I may very well be there, but make sure you have some non alcoholic cola and halaal pie there. And I certainly won’t stand under a mistle toe, when your granny is around!”

Participating In Christmas Festivities

Humour apart, I was once asked by a college manager in England who was organising a Christmas event for her students it is alright to invite Muslim students? This is a very important question. Especially for communities that are mixed, diverse and multifaith.

Whether people of different faiths can join in the celebrations of faiths that are different from their own?

My reply to her was in a yes and a no.

Yes, they can in the sense as observers, to learn about communities, to understand what people believe in and why they do so.

The answer would be a no, if the organisers expect students of other faiths to join and participate in religious ceremonies or to partake in activities that go against their own traditions.

But I would strongly recommend that in faith celebrations people of other faiths and beliefs are invited as well, because not doing so will isolate communities from each other.

When Muslims celebrate Eid, they too should invite people of other faiths to their celebrations, but it would certainly not be expected of their Christian, Hindu, Sikh or Jewish friends to do the ablution and perform the prayer as they do. Non Muslims are simply there to share pleasantries and as observers. Also it should be ensured that food that meets the religious dietary needs of the guests is served. It wouldn’t go down very well if one were to invite Hindus or Buddhists who are vegetarians and serve them halal beef kebabs!

So a very strong yes to the invitation, a yes to careful pre-event preparations, but definitely a no to the religious participation bit.

There we are. It’s Christmas. We say to all who are celebrating it: have a good time. Spend time with your family. Think of the poor, and share with them too.

And remember, go easy on the dessert as it’s a tough job to loose those extra pounds gained during the festivities!

We wish you a merry Christmas and a Happy New Year!