The missionaries in their latest alleged claim of contradictions in the Qur’an have certainly outdid themselves in their travesty of logic and idiocy.
To cite the missionary claim, word-for-word :
In the realm of the natural this is not possible, but for God it is possible ; actually, it is not only possible, it is easy for God. It is rather ironic that, when discussing the identity of Jesus, the Quran says that Allah cannot have a son without a consort, but Mary can have a son without a consort, because all things are easy for Allah.
They have quoted Qur’an 6:100 – 101 as follows :
“And they make the jinn associates with Allah, while He created them, and they falsely attribute to Him sons and daughters without knowledge ; glory be to Him, and highly exalted is He above what they ascribe (to Him). Wonderful Originator of the heavens and the earth ! How could He have a son when He has no consort, and He (Himself) created everything, and He is the Knower of all things.”
This, they claim, contradicts the general nature of the following verse :
- He said : I am only a messenger of thy Lord, that I may bestow on thee a faultless son. She said : How can I have a son when no mortal hath touched me, neither have I been unchaste ? He said : So (it will be). Thy Lord saith : It is easy for Me. And (it will be) that We may make of him a revelation for mankind and a mercy from Us, and it is a thing ordained. Sura 19:19 – 21 Pickthall
Unfortunately for the missionary, an understanding can be reached if a little more thought can be put into their argument. The missionary has taken the understanding of these verses out of its intended context and is confusing Mary’s nature (since she is only human, and hence procreates) as a creation of the Almighty, with God Himself, who is the Uncreated. Certainly, God Almighty could have taken a “wife” and have “children” or have “children” without any consort whatsoever (nau’zu-billahi min zaalik).
However, if this were to happen, it would mean that the Uncreated Nature of God would be affected, as anything that is “procreated” by God (as the Qur’an argues in 6:100) is created. In other words, to expect the Uncreated to “procreate” children, whether with or without a “consort” (which would also be part of the Creation) is not only an affront against what God Almighty has told us about Himself, it is also a preposterous position only held by pantheists and the idolaters. It is most certainly not in conformity with pure monotheism or on how Islam understands divine transcedence.
Isma’il al-Faruqi described it perfectly when he says that :
- “This is the first assertion of the Islamic creed that “There is no god but God” which the Muslim understands as denial of any associates with God in His rulership and judgeship of the universe, as well as a denial of the possibility for any creature to represent, personify or in any way. express the divine Being. The Qur’an says of God that “He is the Creator of heaven and earth Who creates by commanding the creature to be and it is…He is the One God, the ultimate… (2:117, 163). There is no God but He, ever-living, ever-active (3:2) May he be glorified beyond any description ! (6:100)…No sense may perceive Him (6:103)…Praised be He, the Transcedent Who greatly transcends all claims and reports about Him (17:43).” In fulfilment of this view, the Muslims have been all too careful never to associate in any manner possible, any image or thing with the presence of the divine, or with their consciousness of the divine ; and in their speech and writing about the divine to use only Quranic language, terms and expressions which, according to them, God has used about Himself in the Quranic revelation.“1
Hence, we say that the claim that :
S. 6:101 stands not only in tension to S. 19:21, but conflicts with several other passages as well.
is not only a premature conclusion from the missionary, but an obvious ignorance of the doctrine of tawheed and what Islam actually stands for.
And only God knows best !
- Isma’il al-Faruqi, Al-Tawhid : Its Implications for Thought and Life (IIIT, 1992), p. 24