Uncreated Qur’an: Divine Conscious Agent?

Just when you thought the clowns have hit rock bottom, they come up with more of their tricks and sink even deeper. A piece by Shamoun and Katz argues that Islam does not affirm Monotheism.[1] The duo argue that the Qur’an, according to Islam, is a separate conscious part of God. They made the mistake of entering into philosophy instead of their usual misquoting, misapplying, context ignoring or manipulating and other forms of deceit they are best known for; however, while attempting to be philosophical, they still resort to those tricks.

Base of the argument

They base their argument on misunderstanding and misstating some of the narrations of the Prophet (ﷺ) as follows:

عن أبي أمامة رضي الله عنه قال‏:‏ سمعت رسول الله صلى الله عليه وسلم يقول‏:‏ ‏ “‏ اقرءوا القرآن فإنه يأتي يوم القيامة شفيعًا لأصحابه‏”

Abu Umamah (May Allah be pleased with him) reported: I heard the Messenger of Allah (ﷺ) saying, “Read the Qur’an, for it will come as an intercessor for its reciters on the Day of Resurrection.” [Sahih Muslim, Book 9, Hadith 991]

Imam Nawwawi explains the Hadith as follows:

This Hadith tells the excellence of reciting the Qur’an and acting upon its injunctions. Intercession (in this Hadith) means that the Qur’an will be endowed with the power of speech by Allah and it will request Allah to forgive the sins of its reciters who acted upon its teachings. Allah will accept the request of the Qur’an, as signified in other Ahadith [Riyad-us-Saliheen, chapter 180].

The duo state: …the claim made by the commentary that the Quran will be endowed with speech, something not stated in the hadiths themselves… This sly passing remark is nothing but dishonesty on their part as they later themselves quote some Ahadith where the Qur’an would speak for its reciter. We shall discuss this later below.

Another narration states:

Allah’s Messenger (ﷺ) said, “Fasting and the Qur’an intercede for a man. Fasting says, ‘O my Lord, I have kept him away from his food and his passions by day, so accept my intercession for him.’ The Qur’an says, ‘I have kept him away from sleep by night, so accept my intercession for him.’ Then their intercession is accepted.” [Jami‘ At-Tirmidhi, Hadith 1963][2][3]

We have somewhat similar Ayaat in the Qur’an for the rejecters of truth:

يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُمْ بِمَا كَانُواْ يَعْمَلُونَ

On a Day when their tongues, their hands and their feet will bear witness against them as to what they used to do. (24:24)

We find Ibn Kathir commenting on the Ayah as follows:

Ibn Abi Hatim recorded that Ibn `Abbas said, “This refers to the idolators when they realize that no one will enter Paradise except the people who used to perform Salah. They will say, `Come, let us deny (everything).’ So they will deny (everything), then their mouths will be sealed and their hands and feet will testify against them, and they will not be able to hide anything from Allah.” Ibn Abi Hatim also recorded that Anas bin Malik said, “We were with the Prophet and he smiled so broadly that his back teeth could be seen, then he said:

«أَتَدْرُونَ مِمَّ أَضْحَكُ؟»

(Do you know why I am smiling?) We said, `Allah and His Messenger know best.’ He said,

«مِنْ مُجَادَلَةِ الْعَبْدِ لِرَبِّهِ يَقُولُ: يَا رَبِّ أَلَمْ تُجِرْنِي مِنَ الظُّلْمِ؟ فَيَقُولُ: بَلَى، فَيَقُولُ: لَا أُجِيزُ عَلَيَّ شَاهِدًا إِلَّااِمنْ نَفْسِي، فَيَقُولُ: كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ شَهِيدًا وَبِالْكِرَامِ عَلَيْكَ شُهُودًا، فَيُخْتَمُ عَلَى فِيهِ وَيُقَالُ لِأَرْكَانِهِ: انْطِقِي فَتَنْطِقَ بِعَمَلِهِ، ثُمَّ يُخَلَّى بَيْنَهُ وَبَيْنَ الْكَلَامِ فَيَقُولُ: بُعْدًا لَكُنَّ وَسُحْقًا فَعَنْكُنَّ كُنْتُ أُنَاضِلُ»

(Because of the way a person will dispute with his Lord. He will say, “O Lord, did you not protect me from doing wrong” Allah will say, “Of course,” The person will say, “I will not accept for anyone to give testimony concerning me except myself.” Allah will say, “You are sufficient as a witness against yourself.” Then a seal will be put upon his mouth and it will be said to his faculties, “Speak.” So they will speak about his deeds. Then he will be permitted to speak, and he will say, “Away with you! I was only speaking in your defence!”) This was recorded by Muslim and An-Nasa’i.

Fasting and reciting are good deeds that would intercede in favour of the performer while for evil people, the performing body parts will testify against the evil person.

What does it mean that the Qur’an will intercede?

The intercession of the Qur’an is not the intercession of the Book but rather the action or good deeds of reciting the Qur’an. These are not concepts but actions. It is not claimed that “the one” Qur’an would intercede but the action of each person of fasting and reciting would be endowed with (in the afterlife) the power of speech. We know this for sure because fasting would also intercede for a man; now fasting is not a conscious being but it is an action and the resultant good deeds of that action would be given the ability to speak on the Day of Judgment and would intercede for the believers. Is fasting also a divine being? The act of fasting and the act of reciting the Qur’an are good deeds and not conscious beings. This understanding, as will be further explained below, refutes the argument that the Quran must know the identity of every single person who recited it, which assumes that the Quran already possesses consciousness to be able to take note of all those who recite it throughout the centuries and remember them at the final judgment. The Angels write good and bad. Some of the good deeds would be given the power of speech by Allah and not on their own.[4]

Furthermore, Qur’an means recitation and when we read that the Qur’an would intercede, it would not intercede as a separate conscious entity but the good deed of recitation would intercede for the reciter. The Prophet (ﷺ) said: “The Qur’an is an intercessor, something given permission to intercede” (Al-Tabarani). If the Qur’an was a separate conscious being, then it would not need permission; Allah would allow the Qur’an (i.e. recitation) to intercede; in other words, it would be given permission by Allah to take a human form (more on this below), communicate and intercede for the reciter.

Imam Tahawi states:

We do not argue about the Qur’an and we bear witness that it is the speech of the Lord of all the Worlds which the Trustworthy Spirit came down with and taught the most honoured of all the Messengers, Muhammad. It is the speech of Allah and no speech of any created being is comparable to it. We do not say that it was created and we do not go against the Congregation (jama`a) of the Muslims regarding it [Aqida al-Tahawiyya]

The duo do not seem to understand the statement and argue: (this) shows that there is another uncreated person besides Allah according to Islam. Being ‘uncreated’ does not make something to be the Creator and such is the speech of Allah; it is an attribute of Allah and is not a separate person. Allah with all His attributes is One Essence and One Being.[5]

Allah Hears all and the Hearing of Allah is not a separate being. The speech of Allah is an attribute of Allah but the ink and paper with which, and on which, it is written are created. The Love and Mercy of Allah have also always existed and they are also attributes of Allah.

Showing their ignorance, the duo claim:

If, however, Allah existed alone and yet the Quran is uncreated as well, then the Quran must in some sense also be Allah.

The Qur’an is the speech of Allah which is an attribute of Allah and is uncreated but is not Allah. As said before, if something is uncreated, it does not mean it is God but is an attribute of God.

More narrations

The following narrations are quoted and attempt is made to twist their interpretation to suit their motives:

عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏”‏ سُورَةٌ مِنَ الْقُرْآنِ ثَلاَثُونَ آيَةً تَشْفَعُ لِصَاحِبِهَا حَتَّى يُغْفَرَ لَهُ ‏{‏ تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ ‏}‏

Narrated Abu Hurayrah: The Prophet (ﷺ) said: A surah of the Qur’an containing thirty verses will intercede its reader till he will be forgiven. That is: “Blessed is He in Whose Hand is the sovereignty” (Surah 67). [Sahih al-Bukhari, Book 6, Hadith 1395]

يَقُولُ حَدَّثَنِي أَبُو أُمَامَةَ، الْبَاهِلِيُّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ “‏ اقْرَءُوا الْقُرْآنَ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ شَفِيعًا لأَصْحَابِهِ اقْرَءُوا الزَّهْرَاوَيْنِ الْبَقَرَةَ وَسُورَةَ آلِ عِمْرَانَ فَإِنَّهُمَا تَأْتِيَانِ يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ أَوْ كَأَنَّهُمَا غَيَايَتَانِ أَوْ كَأَنَّهُمَا فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ تُحَاجَّانِ عَنْ أَصْحَابِهِمَا اقْرَءُوا سُورَةَ الْبَقَرَةِ فَإِنَّ أَخْذَهَا بَرَكَةٌ وَتَرْكَهَا حَسْرَةٌ وَلاَ تَسْتَطِيعُهَا الْبَطَلَةُ ‏”‏ ‏.‏ قَالَ مُعَاوِيَةُ بَلَغَنِي أَنَّ الْبَطَلَةَ السَّحَرَةُ

Abu Umama said he heard Allah’s Messenger (ﷺ) say: Recite the Qur’an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al ‘Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it. (Mu’awiya said: It has been conveyed to me that here Batala means magicians.) [Sahih al-Muslim, Book 6, Hadith 302]

The criticism against these is as follows:

“Two flocks of birds” is an interesting image or analogy, since flocks in turn are made of multiple entities, as if each of these suras has multiple personalities in and of themselves. Perhaps this is referring to the multiple verses contained in each surah as having a conscious personality of their own?

Instead of the flawed interpretation forced out of these narrations, the correct meaning is actually against the trickery. We have already established above that the recitation and fasting coming forth on the Day of Judgment as intercessors with bodies and voices refer to the good deeds being given those features and abilities. These narrations further prove that the deeds would come forth as clouds, shades or flocks. The recitation is not a singular good deed and for these multiple good deeds to come in flocks makes complete sense.

Hafiz Zubair Alizai states:

According to the people of knowledge, the meaning of this Hadith is that the rewards of having recited them shall come. This is how some of the people of knowledge explained this Hadith and similar Ahadith regarding the coming of the rewards for reciting the Qur’an. And in the Hadith if An-Nawwas bin Sam‘an from the Prophet (ﷺ) is what proves what they explained since the Prophet (ﷺ) said: “And its people who acted according to it in the world.” So in this there is proof that it refers to the coming of the reward for the actions.

According to this Hadith, these particular two Surahs will argue in favour of a person and defend him and get their reward for reciting them; they also have the distinction and quality that on the Day of Judgment, when a person will be in extreme need of shade, the reward for reciting these two Surah will provide shade in the form of a canopy, cloud or like the wings of the birds to those who acted accordingly.

The plain reading of the text is sufficient evidence that the good deeds of fasting and recitation would come forth as intercessors on the Day of Judgment. If one ignores the overall context, then their understanding of the plain reading of the text would be something else which would not be true.

The polytheist duo make the following claim:

…this means that there are over 6,000 independent personal agents which make up the unity and personhood of the Quran!

The reason why it hurts the polytheists the most is that Qur’an is THE ONLY BOOK that claims to be from GOD ALMIGHTY. The Bible itself does not even make this claim; it is a man written book that speaks about GOD but the Qur’an is the direct speech of GOD in the first person. No other book even makes this claim.[6]

Hence, the subconscious guilt of paganism and idol worship forces the polytheists to come up with absurd claims.

The recitation is allowed human form

It was narrated that Buraydah said: I heard the Prophet (ﷺ) say: “The recitation will meet its companion (the reciter) on the Day of Resurrection when his grave is opened for him, in the form of a pale man. It will say to him, ‘Do you recognize me?’ He will say: ‘I do not recognize you.’ It will say: ‘I am your companion the Qur’an, who kept you thirsty on hot days and kept you awake at night. Every merchant benefits from his business and today you will benefit from your good deeds.’ He will be given dominion in his right hand and eternity in his left, and there will be placed on his head a crown of dignity, and his parents will be clothed with priceless garments the like of which have never been seen in this world. They will say: ‘Why have we been clothed with this?’ It will be said: ‘Because your son used to recite Qur’an.’ Then it will be said to him: ‘Recite and ascend in the degrees of Paradise,’ and he will continue to ascend so long as he recites, either at a fast pace or a slow pace.”[7]

Based on what we have understood so far, we have established the following:

  • Allah is uncreated
  • Qur’an is the speech of Allah
  • The speech of Allah is the attribute of Allah
  • The act of reciting the speech of Allah i.e. the good deed would appear in human form after death and would intercede for the reciter of the recitation

Is the Qur’an uncreated after all?

The following Ayah and Hadith are quoted in claiming that the Qur’an is created:

We verily, have made it a Qur’an in Arabic, that you may be able to understand (its meanings and its admonitions). (43:3)

‘Abdullah bin Mas‘ud said[8]: “Allah has not created in the heavens nor in the earth what is more magnificent than Ayat Al-Kursi.” Sufyan said: “Because Ayat Al-Kursi is the Speech of Allah, and Allah’s Speech is greater than Allah’s creation of the heavens and the earth.” [Jami‘ At-Tirmidhi, Vol. 5, Book 42, Hadith 2884]

Let us take a look at the verse in Arabic:

إِنَّا جَعَلْنَـهُ قُرْءاناً عَرَبِيّاً لَّعَلَّكُمْ تَعْقِلُونَ

Inna j’alnahu Qur’aanan ‘Arabiyyan l’allakum ta’qiloon

Indeed, We have made it an Arabic Qur’an that you might understand.

The word (جعل) translated as ‘to make’ does not refer to creating; it may refer to making (which is different from creating), forming, putting forth or presenting. Other English translations, instead of made it, use appointed it, caused it to be, set up as, revealed this, sent it, rendered it. No English translation translates it as created it and no one who knows Arabic and reads it in Arabic can come to the conclusion that Allah claims it is created.[9] The speech of Allah was with Him in a way we don’t know and He chose to (جعل) make it/reveal it/send it/render it/appoint it/cause it to be in Arabic.

As for the narration, then the misconception arises also because of translation; however, one does not need to know Arabic to understand that this is the case. The added statement from Sufyan makes it clear that Ayat al-Kursi is the speech of Allah which is greater than anything from the creation. The Arabic text reads as follows:

مَا خَلَقَ اللَّهُ مِنْ سَمَاءٍ وَلاَ أَرْضٍ أَعْظَمَ مِنْ آيَةِ الْكُرْسِيِّ

Here is what the narration expresses: Allah has not created anything from the heavens nor from the earth (i.e. entire creation) anything greater than Ayat al-Kursi (i.e. His speech). In other words, nothing from the creation can match the greatness of Ayat al-Kursi which is the speech of Allah. Now to assume that the Ayat al-Kursi is something from the creation is reading into the text which the text and the added statement do not convey.

The Luh al-Mahfooz (the preserved tablet)

عَنِ النُّعْمَانِ بْنِ بَشِيرٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ إِنَّ اللَّهَ كَتَبَ كِتَابًا قَبْلَ أَنْ يَخْلُقَ السَّمَوَاتِ وَالأَرْضَ بِأَلْفَىْ عَامٍ أَنْزَلَ مِنْهُ آيَتَيْنِ خَتَمَ بِهِمَا سُورَةَ الْبَقَرَةِ وَلاَ يُقْرَآنِ فِي دَارٍ ثَلاَثَ لَيَالٍ فَيَقْرَبُهَا شَيْطَانٌ ‏”

An-Nu‘man bin Bashir narrated that the Prophet (ﷺ) said: “Indeed Allah wrote in a book two thousand years before He created the heavens and the earth, He sent down (to the earth as part of the final revelation) two Ayat from it to end Surat Al-Baqarah with. If they are recited for three nights in a home, no shaytaan shall come near it.” [Jami` at-Tirmidhi, vol. 5, book 42, Hadith 2882]

Regarding this portion of the narration: He sent down two Ayat from it to end Surat Al-Baqarah with, the following is alleged:

If all of Surat Al-Baqarah was in this book (the preserved tablet), then this would not explain why these verses are more powerful than any other verses in this surah… the emphasis that these two verses came from this particular book would be pointless, since all the verses in the Quran had come from this book.

The emphasis would not be pointless. All the Ayaat came from the Luh al-Mahfooz; however, to emphasize the importance of certain Ayaat, mentioning this fact should not be surprising. Since we already know that all Ayaat came from the Luh al-Mahfooz, we take the entire revelation seriously; however, when the Prophet (ﷺ) explicitly mentioned the importance of certain Ayaat and reiterated that they came from Luh al-Mahfooz, the believers take these Ayaat even more seriously.

It is argued that since the Luh al-Mahfooz existed before creation, then this means that it existed before there was space and place, and something to be made 2,000 years before the creation of the heavens and the earth implies that there was time even before creation came into being while time is something which Allah created. They ask whether space and place only came into being when the heavens and earth were made and whether Allah is supposed to be timeless. This is a needless mental exercise and one which the human mind cannot comprehend. Entering into these areas will not yield results and the never ending theories and possibilities would be fruitless. Space and place could have been created by Allah before creating the heavens and the earth while time is something which we do not know[10]. Philosophy does not have answers to these matters of the unseen; something which is not told to mankind and which cannot even be comprehended at all, cannot be concluded with certainty and all such exercises are futile.

Indeed, Allah knows the best.

References and Footnotes:

[1] The Quran As A Divine Conscious Agent

[2] Shamoun and Katz call Islamic teachings as ridiculous, and ludicrous claiming that the more an open-minded person thinks about it, the more irrational and nonsensical Islam appears. They say it in regards to the miracles of the Prophet (ﷺ) such as trees and rocks speaking, stars and sun prostrating to Allah (in a way unknown to human beings). If they find miracles to be ridiculous, ludicrous, irrational and nonsensical, then I wonder why they are still Christian! Even rational atheists don’t go this line; they may ask for proof of miracle and deny it or alternatively provide a scientific explanation for it but not make such closed-minded comments that a miracle is something that has to be ridiculous, ludicrous, irrational and nonsensical.

[3] The duo quote the following Hadith and make some absurd arguments:

It was narrated that Ma’qil ibn Yasaar said: The Messenger of Allaah (ﷺ) said: “Learn the Qur’aan, accept as permissible what it permits, regard as forbidden what it forbids, follow its guidance and do not reject anything in it. Whatever you are confused about in it, refer it to Allaah and to those who are in authority after I am gone, so that they may tell you. Believe in the Tawraat and Injeel and Zaboor, and what the Prophets brought from their Lord, but be content with the Qur’aan and what it contains of clarity, for it is an intercessor whose intercession will be accepted. Each verse will have light on the Day of Resurrection. I have been given Soorat al-Baqarah among the early Revelation, and I have been given Ta-Ha and Ta-Seen-Meems and Ha-Meems from the tablets of Musa and I have been given the Opening of the Book (al-Faatihah) from beneath the Throne.

They ask: … (these) suras are not found anywhere in the Torah. One of the purposes of the Qur’an is to bring back the distorted and lost teachings of the books that were once revealed by Allah Almighty [1][2][3][4][5][6]

The duo argue:

Moreover, if different parts of the Quran came from different places, e.g. certain suras from Moses tablets, at least one from beneath the throne, and the rest from unspecified locations, and it happened “in time” that they came together after they were given to Muhammad, then how could the Quran be eternal? Does this mean that the Quran is a distributed and divided conscious being?

Just like the Qur’an, what Musa (عليه السلام) received was also from the speech of Allah. The primary point are the preserved tablets from where Torah also derives from and some of what the Qur’an narrates was also revealed to Musa (عليه السلام).

This narration is also mocked by the disbelievers: “… so the Lord Most High made it an intercessor for him and said, ‘Record for him a good deed and raise him a degree in place of every sin …’” They say: Here we see how the Islamic god will exalt a person for every sin s/he has committed! Such criticism, from those with shallow understanding of Islam, make complete sense; however, it is not a difficult task to ask a Muslim who knows. We find numerous narrations stating that such and such an act would erase all sins and we also find the mention of some sins which would not be pardoned unless the one being wrong pardons. When a narration states that all sins would be forgiven, they do not include the exceptions. The Prophet (ﷺ) would not pray the funeral prayers of a person unless the debt he/she owed was cleared off. This makes it clear that the forgiveness of every sin is conditional and assumes that the unforgivable ones have not been committed which would/could be forgiven based on other factors.

[4] The Qur’an states:

إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ – مَّا يَلْفِظُ مِن قَوْلٍ إِلاَّ لَدَيْهِ رَقِيبٌ عَتِيدٌ

When the two receivers receive, seated on the right and on the left. Man does not utter any word except that with him is an observer prepared [to record].

وَإِنَّ عَلَيْكُمْ لَحَـفِظِينَ- كِرَاماً كَـتِبِينَ- يَعْلَمُونَ مَا تَفْعَلُونَ

And indeed, [appointed] over you are keepers, Noble and recording; They know whatever you do.

[5] Deceit and trickery

We have seen elsewhere they it is Sham and Ratz’ habit to pass on sly passing remarks that are not a part of their core argument. Since they make such comments, they need to be exposed for that. They state:

Allah is the actual name of the Islamic god… Allah is not the God of the Holy Bible.

Notice how they write God with a small ‘g’ for Allah when their own book says God is Allah. Such things are common from atheists or Satanists; I don’t know what the latest religion of these two is!

They also state: If this is the case then this means that Islam is not the monotheistic religion that Muslims make it out to be since it ends up affirming that there are two separate eternal conscious beings, thereby violating monotheism.

Applying their logic against them, Christianity would be a much more idol worshiping religion than Hinduism. Mental level and intellectual capability of Sham and Ratz is rather strange and baffling.

[6] Is the Bible God’s Word? PDF book

[7] Narrated by Ahmad in al-Musnad (394) and Ibn Maajah in al-Sunan (3781); classed as Hasan by al-Busayri in al-Zawaa’id and by al-Albaani in al-Silsilah al-Saheehah (2829)

[8] Even though the narration is very clear that Abdullah ibn Mas’ood spoke those words, the anti-Islamic duo make basic mistakes in reading as they state: Muhammad’s statement implies that the verse called Ayat Al-Kursi (Q. 2:255) is a part of that which Allah has created… They have exhibited this problem of basic reading over and over. In another place, they quoted a narration which starts with these words: Khalid b. Ma‘dan said: Recite the rescuer… and then right above it, they state that the Prophet (ﷺ) spoke those words. However, still if we read the whole narration, we see that it exposes the deceit of the liars:

Khalid b. Ma‘dan said: Recite the rescuer, which is A.L.M. The sending down, for I have heard that a man who had committed many sins used to recite it and nothing else. It (the recitation) spread its wings over him and (the good deed) said, ‘My Lord, forgive him, for he often used to recite me;’ so the Lord Most High made it (the good deed of recitation) an intercessor for him and said, ‘Record for him a good deed and raise him a degree in place of every sin.’ Khalid said: It (the good deed of recitation) will dispute on behalf of the one who recites it when he is in the grave saying, ‘O God, if I (the recital) am a part of Thy Book, make me an intercessor for him; but if I am not a part of Thy Book, blot me out of it.’ It will be like a bird putting its wing on him, it (the good deed of recitation) will intercede for him and will protect him from the punishment in the grave. He said the same about ‘Blessed is He.’ Khalid did not go to sleep at night till he had recited them. Ta’us said they were given sixty virtues more than any other sura in the Qur’an. Darimi transmitted.”

[9] Shamoun is supposed to know Arabic; even if he only knows modern Arabic of his own city/town, he should not come up with such absurd remarks. There can be only two possibilities; he is mentally not well and fit to engage with normal or intelligent people or he is a deceiving liar. Personally, I think it is both.

[10] Do not abuse Time


3 thoughts on “Uncreated Qur’an: Divine Conscious Agent?

  1. السلام عليكم ورحمة الله

    جزلكم الله خيرا
    Great response to those fools Baarak Allaahu feekum

    I did note that there seems to be some typos though like in Hadeeth .


    «مِنْ مُجَادَلَةِ الْعَبْدِ لِرَبِّهِ يَقُولُ: يَا رَبِّ أَلَمْ تُجِرْنِي مِنَ الظُّلْمِ؟ فَيَقُولُ: بَلَى، فَيَقُولُ: لَا أُجِيزُ عَلَيَّ شَاهِدًا إِلَّااِمنْ نَفْسِي، فَيَقُولُ: كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ شَهِيدًا وَبِالْكِرَامِ عَلَيْكَ شُهُودًا، فَيُخْتَمُ عَلَى فِيهِ وَيُقَالُ لِأَرْكَانِهِ: انْطِقِي فَتَنْطِقَ بِعَمَلِهِ، ثُمَّ يُخَلَّى بَيْنَهُ وَبَيْنَ الْكَلَامِ فَيَقُولُ: بُعْدًا لَكُنَّ وَسُحْقًا فَعَنْكُنَّ كُنْتُ أُنَاضِلُ»

    (Because of the way a person will dispute with his Lord. He will say, “O Lord, did you not protect me from doing wrong” Allah will say, “Of course,” The person will say, “I will not accept for anyone to give testimony concerning me except myself.” Allah will say, “You are sufficient as a witness against yourself.” Then a seal will be put upon his mouth and it will be said to his faculties, “Speak.” So they will speak about his deeds. Then he will be permitted to speak, and he will say, “Away with you! I was only speaking in your defence!”) This was recorded by Muslim and An-Nasa’i.

    وَبِالْكِرَامِ عَلَيْكَ شُهُودًا

    appears to not have been interpreted. Please edit.

    May الله عز وجل accept your efforts.

    والسلام عليكم

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s