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The Garden of Eden

Quran 2:35:

We  said,   “O  Adam,   dwell   thou    and thy wife    in  the Garden  and eat freely  thereof,    wheresoever you will.   But approach    not this    tree,   lest you    be  among   the wrongdoers.”

The following excerpt is taken from “The Study Quran” under the commentary of the above verse:

The story of the fall of Adam and Eve from Paradise appears here and in 7:19–25 and 20:120–23. Relative to Genesis 2–3, the Quranic account gives fewer details. Some commentators mention an array of details about Adam, Eve, the Garden, and the fall, many of which find their origin in Jewish and Christian, and perhaps even Arab, oral traditions. Many of these traditions describe Eve (Ḥawwāʾ), who is referred to as Adam’s wife rather than Eve in the Quran; the kind of tree or plant from which Adam and Eve ate (apple vs. some type of grain); what form Iblīs took; and even where they were first exiled. But some of these details are not attested to very strongly in the Ḥadīth, and some (such as some registered by al-Ṭabarī) do not rise above the level of folklore. The Quran itself provides the foundation and details of the story of Adam and Eve, which has a different meaning in Islam than in Judaism or Christianity. The Garden in which Adam and Eve dwelled is indeed paradisal; they would neither hunger therein, nor go naked, . . . neither thirst therein, nor suffer from the heat of the sun (20:118–19), in addition to experiencing the unconstrained enjoyment of the Garden’s fruits, as mentioned in this verse. Eating from the tree, according to Iblīs, would have made them angels, or able to live forever (7:20), and in 20:120 he promises them the Tree of Everlastingness and a kingdom that never decays. Among the possibilities offered for the type of tree
are grain, grapevine, and fig. (The Quran never uses the word “fruit” in this context, but says only that they ate from the shajarah, a word that can include also vegetative growth such as trees, shrubs, and bushes.) One view (R) has it that the promise of eternal life mentioned in 7:20 and 20:120 would have had no attraction if Adam were already dwelling in the “Garden of Rewards,” which the Quran promises to believers. The command to get . . . down (v. 36) is the same verb used in v. 61 (Go down to a town . . .), where it does not imply a vertical descent, but a change in location. Moreover, those who enter the Garden will not be expelled therefrom (15:48). Also, if Adam were created from earth, then where is the ascent from earth to Heaven in this account? The commentator al-Qurṭubī (who is not of this opinion) also mentions that the Quran says of the Garden, They hear therein neither idle talk nor lying (78:35), and yet Iblīs did lie to them, which is indeed how he caused them to be expelled from it. These considerations would seem to indicate that this is a different Garden from the “Garden of Rewards.” The consensus view, though, is that the Garden of Adam and the promised Garden are the very same (R, Q). It is not “a” garden, but “the” Garden (aljannah), “well known” as the eternal Garden promised to believers. Some respond to the opinion that Iblīs could not have lied in the Garden by arguing that he could have whispered to them from somewhere outside the Garden, and that the promise never to be expelled applies only to those granted entry to Paradise after their sojourn on earth as a reward for their good deeds (Ṭs). Surveying these options, al-Rāzī offers this final possibility: “These are all possible, and the textual proofs are weak and contradictory; so one should cease, and refrain from being categorical. And God knows best.” On this and similar issues (such as Eve’s creation and entry in the Garden) he takes a similar attitude, that one cannot know for sure, and one does not need to know, as this is not central to the Quranic telling of the account.

Musa and Al-Khadir

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Quranic Narrative:

In Sura 18, ayat (verses) 65–82 Al Kahf, Moses meets the Servant of God, referred in the Quran as “one of our slaves whom We had granted mercy from Us and whom We had taught knowledge from Ourselves”.[26] Muslim scholars identify him as Nabi Khadra, although he is not explicitly named in the Quran and there is no reference to him being immortal or being especially associated with esoteric knowledge or fertility.[27] These associations come in later scholarship on al-Khiḍr.[28]

The Quran states that they meet at the junction of the two seas (i.e., the two sources of salt and fresh water described elsewhere in the Quran) and Moses asks for permission to accompany the Servant of God so Moses can learn “right knowledge of what [he has] been taught”.[29] The Servant informs him in a stern manner that their knowledge is of different nature and that “Surely you [Moses] cannot have patience with me. And how canst thou have patience about things about which thy understanding is not complete?”[30] Moses promises to be patient and obey him unquestioningly, and they set out together. After they board a ship, the Servant of God damages the vessel. Forgetting his oath, Moses says, “Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing.” The Servant reminds Moses of his warning, “Did I not say that you will not be able to have patience with me?” and Moses pleads not to be rebuked.

Next, the Servant of God kills a young man. Moses again cries out in astonishment and dismay, and again the Servant reminds Moses of his warning, and Moses promises that he will not violate his oath again, and that if he does he will excuse himself from the Servant’s presence. They then proceed to a town where they are denied hospitality. This time, instead of harming anyone or anything, the Servant of God restores a decrepit wall in the village. Yet again Moses is amazed and violates his oath for the third and last time, asking why the Servant did not at least exact “some recompense for it.”

The Servant of God replies, “This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience. Many acts which seem to be evil, malicious or somber, actually are merciful. The boat was damaged to prevent its owners from falling into the hands of a king who seized every boat by force. And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them. God will replace the child with one better in purity, affection and obedience. As for the restored wall, the Servant explained that underneath the wall was a treasure belonging to two helpless orphans whose father was a righteous man. As God’s envoy, the Servant restored the wall, showing God’s kindness by rewarding the piety of the orphans’ father, and so that when the wall becomes weak again and collapses, the orphans will be older and stronger and will take the treasure that belongs to them.”

https://en.wikipedia.org/wiki/Khidr#Quranic_narrative

The Muqaddimah – Ibn Khaldun

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Did Jesus fortell of Muhammad?

Quran 61:6:


And [mention] when Jesus, the son of Mary, said, “O children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad.” But when he came to them with clear evidences, they said, “This is obvious magic.”

The following excerpt is from “The Holy Quran in Today’s English” Note #2370:

Ahmad means praise, and the name Muhammad, which is derived from it, means the one who is praised. (Muhammad once also called himself Ahmad in a tradition recorded in Bukhari, which is like a person named Jonathon calling himself John, Jon, Johan or Johnny.)  Did Jesus foretell such a man with that name (Ahmad) in the New Testament?  Jesus spoke in the Aramaic language.  His later followers wrote his words down in Greek.  The possibilities for misinterpreting or miswriting his words are thus endless.  In the New Testament, John 14:16 has Jesus predicting that someone like him (Greek: allos) will come after him to complete God’s religion for his followers.  Thus, the essential difference and main point of contention between Islam and Christianity: if Jesus was a god, then the one who will come after him will be another god, like him (i.e., the Holy Spirit).  If Jesus was a man blessed of God, then the one who will come after him will be a man blessed of God, as well.  Now turning to the Greek word used for that future being, paracletos, we find that this term is often translated as advocate or comforter.  This ‘person’ is then held by Christian theologians to be the third part of the Trinitarian God, or the Holy Ghost.  However, the Holy Ghost (whom Muslims believe is Gabriel) was already present and working in the world before this, as evidenced by verses such as Luke 2:25 and others like it, including some in the Old Testament.  Now there is another Greek word, pariclytos, that is nearly identical, which means, ‘highly praised.’ There is only one vowel sound of difference!  Muslims hold that Jesus foretold the coming of Muhammad, based on this verse in the Qur’an [61:6], and they also look upon the New Testament book of John as a kind of confirmation.  John 16:7-14 even stipulates (specifically in verse 13) that this one who will come after Jesus will “…not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come…”  The first word of revelation to Muhammad was, “Read,” and the frequently used command, qul, or say, (or tell them), repeatedly orders Muhammad to preach what is told to him.  In verse 2:252 we even read, “These are the revelations of God.  We recite them truthfully to you, for you,(Muhammad), are one of His messengers.”  (Also see 53:3 where it is said of him, “…and he doesn’t say anything on his own.”)  If the comforter (or highly praised one) were one of the three equal parts of the godhead, would he be a mute slave who had to wait for instructions on what to tell people from a superior?  Furthermore, Muhammad said he was the completion of God’s revealed religion until the end of time; he witnessed to the truth of Jesus as a righteous servant of God and he prophesied of the End Times (quite often).  Clearly, the one Jesus foretold was not yet another ‘part’ of Almighty God coming into the world, but a man who would wait upon the instructions of his Master.  Muhammad, himself, once said that he was the result of “…the invocation to God of Abraham and of the glad tidings that Jesus conveyed.”  He also said that his mother dreamt of him before he was born and that the mothers of all the prophets had dreams about their sons, as well.  (Ahmad)

Emerick, Yahiya. The Meaning of the Holy Qur’an in Today’s English (p. 827). Unknown. Kindle Edition.

The History and Achievements of the Golden Age of Islam

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King Joseph

According to “The Unchallengeable Miracles of the Quran” by Yusuf al-Hajj:


The Qur’ an mentions the ancient rulers of Egypt with the title Fir’awn (Pharaoh). This title comes up at seventy-four places in the Qur’ an. However, in Soorah Yusuf, the Qur’ an did not mention the title “Pharaoh”. Instead, it mentioned “the King” as in the following saying of Allah:




“And the king (of Egypt) said: ‘Verily, I saw (in a dream) seven fat cows, whom seven lean ones were devouring’.” (Soorah Yusuf 12:43)
At the end of the 19th century, the Frenchman, Champ Leon, was able to read and interpret the Hieroglyphic writings and came to discover that Prophet Yusuf (Joseph), peace be upon him, lived in Egypt during the era of shepherd king (Hexus) from 1730 B.C. to 1580 B.C.1

Islam stands the test of History

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