1000 QUESTIONS ANSWERS Q1-Q10

Q1:

1. How does Islam respond to the claim that Prophet Muhammad's (peace be upon him) revelation process was inconsistent with previous prophets?
2. What are the key aspects of Prophet Muhammad’s (peace be upon him) life that support his claim to prophethood in Islamic teachings?
3. How does the Quran serve as evidence of Prophet Muhammad's (peace be upon him) legitimacy as the final prophet in Islam?
4. In what ways do the teachings of Prophet Muhammad (peace be upon him) align with the messages of earlier prophets according to Islamic belief?
5. How does Islam address criticisms regarding the historical events surrounding Prophet Muhammad’s (peace be upon him) life and his prophethood?

A1:

From an Islamic perspective, the claim that Prophet Muhammad (peace be upon him) was a "false prophet" due to his manner of revelation and historical aspects is a common criticism, but it is thoroughly refuted by Islamic teachings. Islam asserts that Prophet Muhammad’s (peace be upon him) prophethood was divinely ordained, as evidenced by the nature of his revelations, his character, and his role as the Seal of the Prophets. Below is a breakdown of these key points:

1. Manner of Revelation:
   The revelations to Prophet Muhammad (peace be upon him) were delivered by Angel Jibreel (Gabriel) over 23 years. This method aligns with how previous prophets, such as Moses and Jesus (peace be upon them), received divine messages. The Quran, believed by Muslims to be the literal word of Allah, stands as a miraculous and preserved scripture. The process of revelation is divinely designed, emphasizing consistency with prior prophetic experiences.

Quranic reference: Surah Ash-Shura (42:51):

"It is not given to any human being that Allah should speak to them unless (it be) by inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His permission."

2. Historical Aspects:
   Critics often point to historical events in the Prophet’s life to question his legitimacy. However, Islam highlights Prophet Muhammad’s (peace be upon him) integrity, honesty, and compassion as reflective of divine guidance. His mission was not driven by personal gain but by a call to monotheism, justice, and moral reform. The eventual success of his message, despite severe opposition, is seen as further evidence of divine intervention.
3. Finality of Prophethood:
   Prophet Muhammad (peace be upon him) is regarded as the Seal of the Prophets, meaning he is the last prophet in a lineage that includes Adam, Noah, Abraham, Moses, and Jesus (peace be upon them). The Quran explicitly states that no prophet will come after him (Quran 33:40), affirming the finality of his mission.
4. Miracles and Signs:
   Prophet Muhammad (peace be upon him) performed miracles, such as the splitting of the moon and healing the sick, which confirmed his prophethood. The greatest miracle, however, is the Quran itself, renowned for its linguistic and literary perfection, depth of guidance, and unparalleled preservation.
5. Theological Consistency:
   The teachings of Prophet Muhammad (peace be upon him) are a continuation of the monotheistic message brought by earlier prophets. Islam teaches that the core message of all prophets was the same: to worship one God (Allah) and live righteous lives. The Quran is viewed as the culmination and perfection of previous scriptures, such as the Torah and the Gospel.
6. Claim: Muhammad (peace be upon him) Never Encountered God Directly
   Islam acknowledges that Prophet Muhammad (peace be upon him) did not see Allah directly, as no human can fully witness Allah’s essence. His revelations through Jibreel are consistent with the experiences of most prophets, including Moses (peace be upon him), who also received divine messages through intermediaries.
7. Claim: Muhammad (peace be upon him) Built an Army to Fight
   Prophet Muhammad’s (peace be upon him) military engagements were defensive, aimed at protecting the Muslim community from persecution and upholding justice, not for forced conversions. The Quran permits fighting in self-defense against oppression.

Quranic reference: Surah Al-Hajj (22:39-40):

"Permission (to fight) has been given to those who are being fought, because they were wronged... [They are] those who have been evicted from their homes without right – only because they say, 'Our Lord is Allah.'"

8. Prophets and Warfare in the Bible:
   Biblical prophets, such as Moses and Joshua, also engaged in warfare under divine instruction. For example, Moses led the Israelites into battle against the Midianites (Numbers 31:1-3), and Joshua led campaigns to conquer Canaan. Similarly, Prophet Muhammad’s (peace be upon him) military actions were divinely guided and consistent with prophetic traditions.
9. Muhammad (peace be upon him) as a True Prophet in Islam:
   Islam asserts that Prophet Muhammad (peace be upon him) fulfilled all the criteria for prophethood, including receiving divine revelation, performing miracles, exhibiting moral excellence, and delivering a message that resonates with divine truth.

Quranic reference: Surah Al-A'raf (7:157):

"Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel..."

10. Debunking the “False Prophet” Claim Islamically

From an Islamic viewpoint, the criteria for prophet-hood include receiving divine revelation (e.g., through Gabriel), performing miracles and prophecies, exhibiting moral excellence, and spreading a message that resonates with divine truth. Muhammad fulfilled all these criteria, and thus is considered a true prophet in Islam.

Conclusion:

Islam strongly refutes the claim that Muhammad was a false prophet, emphasizing his legitimate reception of divine revelation, his defensive approach to warfare, the alignment of his message with earlier scriptures, and his exemplary character. From the Islamic perspective, Prophet Muhammad's prophet-hood is divinely ordained, consistent with the teachings of previous prophets, and substantiated by the Quran and his life as evidence of his authentic mission. Criticisms are regarded as misinterpretations or misunderstandings within the framework of Islamic teachings.

Question:

If Moses and other prophets engaged in warfare under divine command, how does this differ from Muhammad’s (peace be upon him) actions, which were similarly carried out under divine instruction to protect his community?

Quranic Verses:

1. Surah Ash-Shura (42:51)
   • "It is not for any human being that Allah should speak to them except by revelation, or from behind a veil, or that He sends a messenger to reveal what He wills by His permission. Indeed, He is Most High and Wise." (Sahih International)
2. Surah Al-Hajj (22:39-40)
   • "Permission (to fight) has been given to those who are being fought because they were wronged. And indeed, Allah is capable of granting them victory. Those who have been evicted from their homes without right, only because they say, 'Our Lord is Allah.' And if Allah had not repelled some people by others, monasteries, churches, synagogues, and mosques, in which the name of Allah is much mentioned, would have been demolished. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might." (Sahih International)
3. Surah Al-A'raf (7:157)
   • "Those who follow the Messenger, the unlettered prophet, whom they find mentioned in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong, and makes lawful for them the good things and prohibits for them the evil, and relieves them of their burden and the shackles which were upon them. So those who have believed in him, honored him, supported him, and followed the light which was sent down with him—it is they who will be the successful." (Sahih International)

 Q2:

1.      How could Abraham be considered a Muslim when Prophet Muhammad's father and some of his relatives were not Muslims?

2.      At which mosque did Abraham perform his prayers (Salah)?

3. When and where did Abraham recite the Shahada or observe the five pillars of Islam?

A2:

Here’s an in-depth response to your question, rephrased and expanded to clarify the Islamic perspective on Abraham's status as a Muslim:

1. How could Abraham be considered a Muslim despite Prophet Muhammad’s family members, such as his father, not being Muslims?

Islam defines a "Muslim" as one who submits entirely to the will of Allah. Abraham (Ibrahim, peace be upon him) is considered a Muslim because he fully surrendered to Allah's commands and upheld monotheism, as highlighted in the Quran:

• Surah Al-Baqarah (2:131):
  "When his Lord said to him, 'Submit (Aslim),' he said, 'I have submitted to the Lord of the worlds.'"

While Prophet Muhammad (peace and blessings be upon him) was tasked with reviving monotheism and correcting the idolatry of his time, including within his own family, Abraham’s faith was firmly aligned with the pure submission to Allah. Islam views Abraham’s submission as the essence of being a Muslim, irrespective of the societal practices surrounding him.

2. At which mosque did Abraham perform his prayers (Salah)?

Islam teaches that Abraham prayed and worshiped Allah, though he did not perform Salah as formalized during Prophet Muhammad’s time. The concept of a "mosque" (Masjid) during Abraham’s era was not tied to physical buildings but to places dedicated to the worship of Allah. One key location associated with Abraham is the Kaaba in Mecca, which he and Ishmael were commanded to purify for the worship of Allah:

• Surah Al-Baqarah (2:125):
  "And [mention] when We made the House (Kaaba) a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer."

Thus, while Abraham may not have prayed in a mosque as we know it today, he prayed in locations sanctified by Allah’s command, including the Kaaba.

3. When and where did Abraham recite the Shahada or observe the Five Pillars of Islam?

The Shahada (declaration of faith) and the Five Pillars of Islam were formalized during Prophet Muhammad’s era. However, the essence of these practices existed in Abraham’s life:

• Shahada (Declaration of Faith): Abraham’s unwavering belief in the Oneness of Allah is considered the essence of the Shahada:
  "There is no deity but Allah, and Muhammad is His Messenger." While Abraham did not recite this exact phrase, his declaration of Allah's Oneness is consistent with its meaning.
• Salah (Prayer): Abraham engaged in acts of devotion, which the Quran acknowledges as prayer.
  • Surah Maryam (19:43-46): "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?"
• Zakah (Charity): Charity is a universal value practiced by all prophets. Abraham likely exemplified generosity and care for the needy.
• Sawm (Fasting): Fasting as an act of self-discipline and devotion is common across prophetic traditions, though specific fasting laws were revealed to Muhammad.
• Hajj (Pilgrimage): Abraham’s role in building the Kaaba directly links him to the origins of the Hajj pilgrimage, which Muslims observe today.

Conclusion:

Islam views Abraham (Ibrahim, peace be upon him) as a Muslim because of his complete submission to Allah’s will and his role in establishing monotheism. His life serves as a foundation for many Islamic practices, even if the formal rituals were instituted later. Abraham’s submission transcends specific rituals, demonstrating that true faith lies in obeying and devoting oneself to Allah.

Follow-Up Question:

How does Abraham’s submission to Allah serve as a model for Muslims today, regardless of differences in formalized rituals?

Quranic Verses:

1. Surah Al-Baqarah (2:131)
   • "When his Lord said to him, 'Submit [Aslim],' he said, 'I have submitted [Aslamtu] to the Lord of the worlds.'" (Sahih International)
2. Surah Al-Baqarah (2:125)
   • "And [mention] when We made the House (Kaaba) a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, 'Purify My House for those who perform Tawaf (circumambulation), and those who are staying for worship, and those who bow and prostrate.'" (Sahih International)
3. Surah Maryam (19:43-46)
   • "O my father, why do you worship that which does not hear and does not see and will not benefit you at all? O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to a straight path. O my father, do not worship Satan. Indeed, Satan has ever been to the Most Merciful disobedient. O my father, indeed I fear that there will touch you a punishment from the Most Merciful, so you would be to Satan a companion in Hellfire." (Sahih International)

Q3:

1.      Which perspective holds greater weight: YAHUAH's perspective or the Islamic perspective? Which one is better, and why?

2.      Can you provide proof that YAHUAH created religion specifically for the human race?

3.      Your understanding of who qualifies as a prophet or messenger seems inconsistent with YAHUAH's concept. For instance, Adam was not a prophet—he spoke and interacted with YAHUAH directly. How do you reconcile this?

4.      Who made Abu Al-Qasim (Muhammad) a prophet? Was it YAHUAH or man?

5.      The Bible describes how YAHUAH selects and anoints His prophets. For example, in 1 Samuel 3:10: "The LORD came, stood, and called, 'Samuel, Samuel.' Then Samuel answered, 'Speak, for Your servant hears.'" Prophets like Abraham, Moses, David, Jacob, Isaiah, and Daniel were chosen by YAHUAH, who communicated with them in visions or dreams. How does this align with the Islamic understanding of prophethood?

6.      The interactions between YAHUAH and His servants, as recorded in the Bible, seem very different from what the Quran describes about prophets. How do you address this contrast?

7.       You can remain with your Islamic perspective, and I will follow YAHUAH's perspective. In the end, let the Creator and Judge of all humanity decide which is true.

A3:

Your thoughtful points highlight key theological differences and invite a closer examination of concepts about God, prophet-hood, and divine guidance. Let’s take a step-by-step approach to address your observations while maintaining clarity.

1. YAHUAH’s Perspective vs. Islamic Perspective

The Islamic position holds that Allah and YAHUAH refer to the same God, emphasizing that He is eternal, unchanging, and the source of all revelation. While Islam recognizes earlier scriptures, it asserts that the Quran is the final and complete guidance for humanity, revealed through Prophet Muhammad (pbuh).

However, your emphasis on the direct communication YAHUAH had with prophets in the Bible, such as Samuel (1 Samuel 3:10), contrasts with the Quranic account, where prophets like Muhammad (pbuh) received revelations via Gabriel (Jibril). This distinction reflects differing theological frameworks regarding how God interacts with humanity.

Question for reflection: If YAHUAH and Allah are indeed one and the same, could their methods of communication with humanity evolve to suit different contexts across time?

2. Did YAHUAH Create Religion?

Both the Bible and Quran suggest that divine laws were established to guide humanity.

• Bible: YAHUAH gave commandments to Israel, framing them as a covenant. Deuteronomy 30:15-16 presents laws as a life-giving path.
• Quran: Islam teaches that religion (deen) is submission to God’s will, initiated with Adam and refined through successive prophets. Surah Ash-Shura (42:13) asserts that the same faith was ordained for Noah, Abraham, Moses, and Jesus (peace be upon them all).

From a biblical perspective, religion appears tied to covenants with specific groups (e.g., Israel), whereas Islam views itself as a universal continuation of these principles.

3. Who Made Muhammad (pbuh) a Prophet?

Islam teaches that Prophet Muhammad (pbuh) was divinely chosen. Surah Al-A'raf (7:157) suggests his arrival was foretold. The Quran describes angel Gabriel as the intermediary for revelation. This differs from the Bible, where prophets are often called in direct encounters with YAHUAH, such as Samuel and Moses.

Key theological question: Does the method of appointment (directly by YAHUAH or through an angel) alter the legitimacy of a prophet’s calling, or is the message's alignment with divine truth the deciding factor?

4. Prophets in the Bible vs. the Quran

You highlight that Adam is not considered a prophet in the Bible, whereas in Islam, he is. This reflects differing definitions of prophethood:

• Bible: Prophets are typically individuals who intercede, foretell, or deliver specific messages.
• Quran: A prophet (nabi) is anyone who receives divine guidance, and a messenger (rasul) delivers laws or scriptures.

The direct interactions with YAHUAH seen in the Bible (e.g., Moses, Samuel) are paralleled in the Quran (e.g., Moses in Quran 4:164), but revelations through intermediaries like Gabriel are also acknowledged.

Final Question for Reflection:

If the essence of prophet-hood is submission to and communication from the One True God, could the differences in method (visions, dreams, or angelic intermediaries) simply reflect the cultural and temporal contexts of each revelation? And if YAHUAH’s perspective aligns with Allah’s, does the Quran’s claim to restore and preserve His message warrant further consideration?

Quranic Verses:

1. Surah Ash-Shura (42:13)
   • "He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus, to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses to Himself whom He wills and guides to Himself whoever turns back [to Him]." (Sahih International)
2. Surah Al-A'raf (7:157)
   • "Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel—he commands them what is just and forbids them what is immoral; he allows them as lawful what is good and pure and prohibits for them what is foul and impure; he releases them from their heavy burdens and from the chains which were upon them. So those who believe in him, honor him, help him, and follow the light which has been sent down with him—it is they who will be successful." (Sahih International)
3. Quran 4:164
   • "And [We sent] messengers about whom We have related their stories to you before and messengers about whom We have not related to you; and Allah spoke to Moses with speech." (Sahih International)

Q4:

1.      Who is the Son predicted by Isaiah?

2.      Who is the virgin mentioned in Isaiah 7:14?

3.      Why does Allah use plural pronouns (e.g., We, Us, Ours) in the Quran if He is One?

A4:

It seems you're critiquing the Islamic understanding of certain theological concepts, especially in relation to Christian ideas. Let’s break down your points and address them one by one from an Islamic perspective, while comparing it with the biblical perspective where appropriate.

1. Who is the "Son" Predicted by Isaiah?

In Christian theology, Isaiah 9:6 is often interpreted as a prophecy of Jesus, the Messiah. The verse speaks of a "child" who will be born and will be called "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." Christians interpret this as a reference to Jesus Christ.

However, in Jewish tradition (and by extension Islamic tradition, which shares similar interpretations regarding the Hebrew Bible), this verse is not seen as a reference to Jesus. Rather, it is understood in the context of the era of Isaiah, potentially referring to Hezekiah, a future king of Israel. Islam regards Jesus as the Messiah (al-Masih) but does not interpret the Hebrew scriptures as directly pointing to him in the same way Christians do.

2. Who is the Virgin in Isaiah 7:14?

Christians view Isaiah 7:14—“Behold, a virgin shall conceive and bear a son, and shall call his name Immanuel”—as a prophecy about the virgin birth of Jesus. In Christianity, this is fulfilled in Mary (the Virgin Mother of Jesus).

In contrast, the Hebrew word used here, "almah," refers to a young woman of marriageable age, not explicitly a virgin. From a Jewish and Islamic standpoint, this verse refers to an event that occurred during Isaiah’s time, unrelated to the birth of Jesus.

3. Why Does Allah Use Plural Words Like "We" or "Us"?

This is a common point of discussion. The plural form used by Allah in the Quran—such as "We" or "Us"—is known as the "royal we" or "majestic plural." It is a way of expressing greatness and authority. This form of speech is used in many languages, even in English by monarchs or leaders, to denote grandeur, not multiplicity.

For example, in Surah Al-Hijr (15:9), Allah says, "Indeed, it is We who sent down the Quran and indeed, We will be its guardian." Despite the plural form, Islamic doctrine firmly upholds monotheism and stresses that Allah is One (Tawhid), as mentioned in Surah Al-Ikhlas (112:1-4): "Say, He is Allah, the One."

While you argue that kings or presidents use such plurals on behalf of their council, in this case, the "We" in the Quran refers to Allah alone, demonstrating His majesty and sovereignty without implying a council.

4. The Concept of Tawhid vs. the Trinity

You point out that Muslims criticize the Christian doctrine of the Trinity, while the term "Tawhid" itself doesn't appear in the Quran. While the exact word "Tawhid" might not be in the Quran, the concept of God's absolute oneness is central to the Islamic message. The Quran consistently emphasizes the oneness of God, as seen in Surah Al-Ikhlas and numerous other verses (e.g., Surah Al-Baqarah 2:163: "Your god is one God; there is no deity [worthy of worship] except Him").

The term "Tawhid" literally means "unification" or "oneness" in Arabic, and it was developed as a theological term later to describe this core belief. The lack of the word in the Quran does not negate the concept, just as many theological terms (such as "Trinity") are not explicitly found in the Bible but developed over time to explain core beliefs.

As for the Trinity, Christianity teaches that God exists as one being in three distinct persons: Father, Son, and Holy Spirit. This doctrine is seen by Muslims as contradicting the pure monotheism (Tawhid) that both the Bible and the Quran affirm. From a Muslim viewpoint, any division of God into persons or entities compromises the oneness of God, even if those persons are said to share the same divine essence.

Final Reflections:

• The use of plurals like "We" in the Quran is not evidence of polytheism but a linguistic expression of majesty, which is distinct from the Christian concept of the Trinity.
• Tawhid is the central tenet of Islamic theology, consistently reflected in the Quran, even if the specific word isn’t mentioned.
• While you may view certain Christian interpretations of the Hebrew Bible as pointing to Jesus, these interpretations are not shared by Jewish or Islamic theology, which approach the scriptures differently.

The discussion on these topics comes down to core theological differences. While Islam emphasizes the oneness and indivisibility of God, Christianity focuses on the relational aspects within the Godhead as Father, Son, and Holy Spirit.

Quranic Verses:

1. Surah Al-Baqarah (2:131)
   • "When his Lord said to him, 'Submit (Aslim),' he said, 'I have submitted to the Lord of the worlds.'"
2. Surah Al-Baqarah (2:125)
   • "And [mention] when We made the House (Kaaba) a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer."
3. Surah Maryam (19:43-46)
   • "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?"
4. Surah Ash-Shura (42:13)
   • "He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, and what We enjoined upon Abraham, Moses, and Jesus, to establish the religion and do not be divided therein. Difficult for the polytheists is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him]."
5. Surah Al-Hijr (15:9)
   • "Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian."
6. Surah Al-Ikhlas (112:1-4)
   • "Say, 'He is Allah, [Who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'"
7. Surah Al-Baqarah (2:163)
   • "Your god is one God; there is no deity [worthy of worship] except Him, the Most Merciful, the Most Compassionate."

Bible Verses:

1. Isaiah 9:6 (KJV)
   • "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace."
2. Isaiah 7:14 (KJV)
   • "Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel."
3. Deuteronomy 30:15-16 (KJV)
   • "See, I have set before thee this day life and good, and death and evil; In that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the Lord thy God shall bless thee in the land whither thou goest to possess it."

Q5:

1.      Your analysis appears filled with skepticism and outright sensationalism. Any information unverified outside its own source is questionable. No prophet is recorded as performing Salah (Muslim prayer), including Abraham, nor did they attend any mosque. The Shahada and the five pillars of Islam seem borrowed from Zoroastrian and Hindu practices, offering nothing uniquely new. How do you respond to this?

2.      If various faiths—including Judaism, Zoroastrianism, Hinduism, and Christianity—practiced fasting, abstinence, and pilgrimage, does that automatically make them "Muslim" according to Islamic theology?

3.      Abraham performed Jewish rituals, including burnt offerings, circumcision, and worshipping Elohim at the temple/synagogue. Previous prophets are also described in similar terms. How does this align with the Islamic claim that they were Muslims?

4.      Were the parents of Prophet Muhammad (peace be upon him) also Muslims according to Islamic belief?

5.      Historically, no prophet of old is recorded as knowing a land called Mecca, which seemingly did not exist before 2 BC. The Kaaba was originally a Quraysh temple housing 360 idols, later transformed into a Muslim holy site through conquest. How does Islam reconcile this with its narrative of Mecca being central to earlier prophetic traditions?

6.      None of the earlier prophets mentioned in the Talmud, scrolls, or Bible seem to reference Muhammad. How, then, does Islam justify the claim that these prophets were Muslims?

A5:

Your critique raises significant questions about the relationship between Islam and earlier traditions, particularly concerning prophets, rituals, and history. Here's an Islamic response to your points, enriched with biblical and Quranic evidence:

1. Did Prophets Perform Salah or Attend Mosques?

While the term Salah refers to Islamic prayer, its essence—prostrating and worshiping the one true God—is present in earlier traditions. The Bible describes figures like Abraham interceding with God in prayer (Genesis 18:22-33). In Islam, Abraham is a Hanif (monotheist) who worshiped Allah (Quran 3:67).

• Mosques (masjid) in the Quran signify places of prostration, not necessarily the structured buildings we see today. Hence, prophets’ worship aligns with the idea of submission (Islam).

2. Are the Pillars of Islam Borrowed Rituals?

Fasting, pilgrimage, and prayer are universal acts of devotion, seen in various faiths:

• Fasting: Found in Judaism (Yom Kippur) and Christianity (Matthew 6:16), and affirmed in Islam (Quran 2:183).
• Pilgrimage: Mentioned in Deuteronomy 16:16 and central to Islam (Quran 22:27).
  The shared nature of these practices reflects common divine origins rather than borrowing.

3. Does Fasting/Abstinence Make Other Faiths Muslim?

Islam teaches that prophets before Muhammad (pbuh) submitted to God’s will, making them "Muslim" in essence, not in formal identity. Quran 2:183 acknowledges fasting’s universality while emphasizing its Islamic refinement.

4. Did Abraham Perform Jewish Rituals?

Abraham’s actions, like circumcision (Genesis 17:10-14), predate Judaism. Islam frames these as acts of submission to Allah:

• Quran 3:67: "Abraham was neither a Jew nor a Christian but a Muslim [submitting to Allah]."
  Judaism formalized these practices, but their root lies in Abraham’s monotheism.

5. Were Muhammad’s (pbuh) Parents Muslim?

Islamic scholars debate this, but Islam emphasizes Fitrah—the innate disposition toward monotheism (Quran 30:30). While Muhammad’s (pbuh) parents lived in a polytheistic context, their ultimate spiritual state is a matter of divine judgment.

6. Did Mecca Exist Before 2 BC?

Islamic tradition states that Mecca and the Kaaba trace back to Abraham and Ishmael (Quran 2:127). While historical debates exist, the Kaaba’s transformation from an idol house to a monotheistic center under Muhammad (pbuh) reflects Islam’s mission to restore Abrahamic worship.

7. Did Earlier Prophets Know of Muhammad (pbuh)?

Islam teaches that Muhammad (pbuh) was foretold:

• Quran 7:157 claims earlier scriptures mention him.
• Deuteronomy 18:18: "I will raise up for them a prophet like you from among their brothers" is interpreted by Muslims as referring to Muhammad (pbuh), though this is debated.

Shared Beliefs Between Islam and Judaism

• Monotheism: The Shema (Deuteronomy 6:4) parallels Surah Al-Ikhlas (112:1).
• Circumcision and Dietary Laws: Shared practices in devotion to God.
• Fasting: Both involve abstinence as worship.

Final Question

If YHWH (Yahweh) and Allah are the same God, guiding humanity through different prophets and scriptures, would this understanding influence your view of Islam as part of a continuous divine message?

Bible Verses:

1. Genesis 18:22-33 (NIV)
   • "Then the men turned away and went toward Sodom, but Abraham remained standing before the Lord. Then Abraham approached him and said: 'Will you sweep away the righteous with the wicked? What if there are fifty righteous people in the city? Will you really sweep it away and not spare the place for the sake of the fifty righteous people in it? Far be it from you to do such a thing—to kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right?' The Lord said, 'If I find fifty righteous people in the city of Sodom, I will spare the entire place for their sake.' ..."
2. Matthew 6:16 (NIV)
   • "When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full."
3. Deuteronomy 16:16 (NIV)
   • "Three times a year all your men must appear before the Lord your God at the place he will choose: at the Festival of Unleavened Bread, the Festival of Weeks, and the Festival of Tabernacles. No one should appear before the Lord empty-handed."
4. Genesis 17:10-14 (NIV)
   • "This is my covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised. You are to undergo circumcision, and it will be the sign of the covenant between me and you."

Quranic Verses:

1. Quran 3:67 (Sahih International)
   • "Abraham was not a Jew nor a Christian, but he was one inclining toward truth, a Muslim [one who submits to Allah]. And he was not of the polytheists."
2. Quran 2:183 (Sahih International)
   • "O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous."
3. Quran 22:27 (Sahih International)
   • "And proclaim to the people the Hajj; they will come to you on foot and on every lean camel, coming from every distant point."
4. Quran 7:157 (Sahih International)
   • "Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong, and makes lawful for them the good things and prohibits for them the evil, and relieves them of their burden and the shackles which were upon them. So those who have believed in him, honored him, supported him, and followed the light which was sent down with him—it is they who will be the successful."
5. Quran 30:30 (Sahih International)
   • "So direct your face toward the religion, inclining to truth, the fitrah of Allah upon which He has created all people. There is no altering the creation of Allah. That is the correct religion, but most of the people do not know."

Q6:

• How can you demonstrate the validity of your interpretations without relying solely on Islamic theology?
• What objective evidence supports your worldview beyond faith-based assertions?
• Have you considered engaging critically with counterarguments instead of reiterating the same points?
• What steps can you take to improve the credibility and substance of your arguments?
• How do you address the lack of critical analysis in your defense of Islam?

A6:

Let’s address these concerns by exploring shared beliefs and differences with a balanced perspective, using both biblical and Islamic references to foster clarity and understanding.

1. Circular Reasoning
   Circular reasoning happens when conclusions are assumed in the premises, often seen in debates relying solely on sacred texts without external context. To avoid this, we can incorporate logical and historical analysis alongside scriptural references, aiming for a more objective discussion.
2. Common Ground: Monotheism
   Judaism, Christianity, and Islam share a foundation in monotheism:

• Deuteronomy 6:4: "Hear, O Israel: The Lord our God, the Lord is one."
• Quran 112:1-4: "Say, He is Allah, the One. Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent."
  Both affirm one God, though practices and interpretations diverge.

3. Subjectivity in Interpretation
   While subjective interpretations are inherent in faith, scriptural claims can be explored historically. For example:

• Deuteronomy 18:18: "I will raise up for them a prophet like you from among their brothers." Muslims view this as a prophecy of Muhammad (pbuh), interpreting "brothers" as Ishmaelites.
• Quran 33:40: "Muhammad is... the Messenger of Allah and the last of the prophets," positioning him as the final link in the monotheistic tradition.

4. Islam as Continuation
   Islam claims to reaffirm and complete the message of earlier prophets, emphasizing submission to one God:

• Quran 3:67: "He [Abraham] was not a Jew nor a Christian, but a true Muslim, joining no gods with Allah." Muslims understand "Muslim" here as one who submits to God, transcending formalized religion.

5. Critical Thinking and Historical Context
   Examining religious claims critically requires historical evidence alongside theological study. For instance, while Islamic tradition holds that Abraham and Ishmael built the Kaaba, archaeological support is limited. However, such gaps are common in ancient histories transmitted orally.
6. Reflection and Question
   If YHWH and Allah represent the same God worshipped through different traditions, and if Muhammad (pbuh) is seen as part of this prophetic lineage, would you consider Islam as a continuation of that faith?
   This invites reflection on whether the differences are doctrinal, historical, or reconcilable within the broader framework of monotheism.

Q7:

• Wouldn't this make Muhammad a false prophet, as all Jewish prophets received direct revelations from God? Can you name one Jewish prophet who did not receive divine revelation?
• If Moses fought his enemies under God's direct command, how can Muhammad's actions, which appear to oppose God’s chosen people, Israel, be justified as divinely guided?

A7:

It appears you are raising two key points: first, that Muhammad (pbuh) did not receive direct revelations from God, and second, that his conflicts, particularly with Jewish tribes, were motivated by personal interests rather than divine instruction. Let’s explore these points from both an Islamic perspective and a comparative biblical lens.

1. Did Muhammad (pbuh) Receive Revelation?
   Islam teaches that Muhammad (pbuh) received the Quran as direct revelation from Allah through the Angel Gabriel (Jibreel). This method of revelation aligns with how other prophets received messages from God. For example:

• The Quran states: “Your companion [Muhammad] has not strayed, nor has he erred, nor does he speak from [his own] inclination. It is not but a revelation revealed” (Quran 53:2-4), emphasizing that Muhammad (pbuh) spoke only what was divinely revealed.

In comparison, the Bible records that prophets like Moses received God’s communication through visions, dreams, or angels. The Angel Gabriel, mentioned in both the Bible (Daniel 8:16, Luke 1:19) and the Quran, served as a divine messenger in both traditions. Does this similarity in divine communication support the view of Muhammad (pbuh) as a prophet?

2. Did Any Prophet Not Receive Revelation Directly from God?
   Biblical examples show diverse methods of receiving revelation:

• Samuel: God called him directly (1 Samuel 3:10).
• Elijah: Received visions and dreams rather than face-to-face encounters (1 Kings 19:11-13).
  Similarly, Muhammad (pbuh) received revelations via Gabriel, mirroring the experiences of prophets like Daniel and Zechariah. Could this parallel challenge the notion that Muhammad (pbuh) did not receive genuine divine guidance?

3. Conflicts Between Muhammad (pbuh) and Jewish Tribes
   The historical disputes between Muhammad (pbuh) and certain Jewish tribes of Medina were rooted in political alliances and treaty violations rather than religious animosity. For instance:

• Some Jewish tribes broke treaties with Muhammad (pbuh) and allied with Quraysh, who sought to destroy the Muslim community. The Quran describes this betrayal: “And He brought down those who supported them among the People of the Scripture from their fortresses and cast terror into their hearts” (Quran 33:26).

The Quran emphasizes defense rather than aggression: “Fight in the way of Allah those who fight you, but do not transgress. Indeed, Allah does not like transgressors” (Quran 2:190). Were these conflicts defensive measures to safeguard the Muslim community?

4. Comparison with Moses’ Conflicts
   Moses led battles by divine command, such as the conquest of Canaan (Deuteronomy 20). Similarly, Muhammad (pbuh) defended his community against existential threats. While the contexts differ, both acted with the belief they were following divine instructions. Does this shared role as protector align Muhammad (pbuh) with the biblical tradition of prophethood?

Final Question
If evidence shows that Muhammad (pbuh) received revelations in a manner consistent with earlier prophets and acted in defense of his community under divine guidance, would this alter your view of him as a prophet within the biblical tradition?