[بيسميكا] [ألّلهوما]

نحن قرأنا المبشرة إدعاء افترض بخصوص هذا "تناقض" [أس فولّووس]:

يكون خمر جيّدة أو سيّئة? نكون نا يمنع على أرض شيء أنّ يكون حقّا جيّدة? يقيس أو في جنة ليس فحسب يسمح غير أنّ يزوّد في يطفح (نهور من…) شيء أنّ يكون هكذا سيّئة أنّ دعات هو حتّى "[ستن] عمل يدويّ"?

إستجابة

نحن نصدق أنّ هناك يستطيع كنت ما من بديل لالحالة جهل يعرض, وأنّ هذا يعدّ "مشاكل" من المبشرات مسيحية واجبة إلى عجزهم مطبّقة من يفهم كيف [تفسر] أنجزت. [إين رسبونس تو] هذا يزعم "تناقض" في البيت شعر [أفورمنأيشند], أحبّ نحن أن يذكر هارون [يها] فسّرت "كيف أتمّت الطائشة [قور]'?" [إين وردر فور] الإصدار أن يكون كما ينبغي خاطبت:

[وين-درينكينغ] في سماء

يصوّر واحدة من المواضيع الناس طائشة بما أنّ تناقض يكون كيف خمر يكون خدمت في سماء عندما هو منعت في هذا عالم. يقرأ البيت شعر أنّ هم يستعملون أن يجعل إدعاءهم:

"صورة من الحديقة أيّ يكون وعدت إلى أنّ الذي يتلقّى خوف لإلهة: في هو هناك نهور الماء أيّ أبدا سينهب ونهور اللبن الذي ذوق أبدا سيغيّر ونهور الخمر, مبهجة إلى كلّ الذي يشرب هو, ونهور العسل من نقاوة غير مخفّف; في هو سيتلقّى هم ثمرة من كلّ نوع ومغفرة من لوردهم. أنّ مثل أنّ الذي سيكون في النار [تيملسّلي], ل في أيّ وقت, مع [بويل وتر] أن يشرب أيّ يمزّق أمعيتهم?" ([سوره] [موهمّد]: 15)

بما أنّ سابقا يفسّر, يقع هذا نوع الخطأ الإدراك عندما واحدة ضرّرت, عمدا [برفرس], يعجز أن يرشّ, ويتلقّى لم يمسك [قور]' [أس ا وهول]. تركتنا الآن, يفحص لما هذا إدعاء طائشة يكون لا منطقيّ و [بسلسّ] من عدّة زوايا:

أولى من كلّ, نحن يمكن أن يرى أنّ هناك فرق بين الشراب يخدم في سماء والواحدة من هذا عالم من البيت شعر تالي:

"مع طاسات, (يلمع) كأسات, وفناجين (يملأ) من [كلر-فلووينغ] نوافير: ما من [أفتر-ش] إرادة هم يستلمون من ذلك, ولا سيعاني هم تسمم." ([سورت] [أل-وقي]' آه: 18-19)

بما أنّ يستطيع كنت رأيت, لا يتلقّى الأشربة يخدم في سماء [أني وف ث] سلبيّة تأثيرات وشعارات أنّ أشربة كحوليّة في هذا عالم يتمّون. As mentioned in the verse, they do not cause headaches or confuse the mind. This means that even though they give pleasure, they do not in any way cause drunkenness or illness. So there is not the least inconsistency in such a drink being offered in Heaven.

Alcoholic drinks in this world, on the other hand, have always been portrayed in the Qur’an together with their many damaging and harmful attributes. Some of the verses that describe the destructive and negative nature of alcoholic drinks in this world are:

“You who have faith! Wine and gambling, stone altars and divining arrows are filth from the handiwork of Satan. Avoid them completely so that hopefully you will be successful. Satan wants to stir up enmity and hatred between you by means of wine and gambling, and to debar you from remembrance of God and from prayer. Will you not then give them up?” (Surat al-Ma’idah: 90-91)

“They will ask you about wine and gambling. Say, ‘There is great sin in both of them and also certain benefits for mankind. But the sin in them is greater than the benefit.’” (Surat al-Baqarah: 219)

Obviously, it cannot be expected that characteristics of drinks that are forbidden in this world could exist in Heavenly ones. As God describes the Heavenly drinks, He emphasizes once more that they do not contain the harmful attributes of those in this world:

“…a cup from a flowing spring passing round among them, as white as driven snow, delicious to those who drink, which has no headache in it and does not leave them stupefied.” (Surat as-Saffat: 45-47)

The logic of anyone who sees this topic as a contradiction when God has made it all so clear must be seriously doubted. It is one of the Qur’an’s miracles that when a person approaches it with ignorance and ulterior motives, he will be incapable of understanding even the most obvious of topics. God describes the case of such a person in one of His verses:

“No self can have faith except with God’s permission. He places a blight on those who do not use their intellect.” (Surah Yunus: 100)

Secondly, in the Arabic text of the Qur’an the word khamr which stands for the word wine and all alcoholic drinks as we know them, is only mentioned in the above verse number 15 from Surah Muhammad as a drink served in Heaven. In all the other verses of the Qur’an, the word “sharab” is used for heavenly drinks, and means any type of drink in Arabic. In some English translations, the word sharab is translated as wine, whereas in Arabic it originates from the word “sherebe” and can be used to mean any non-alcoholic drink as well. One of the Qur’anic verses in which this word is mentioned where it means any drink is:

“Where they will recline, calling for plentiful fruit and drink (sharab)…” (Surah Sad: 51)

“They will wear green garments of fine silk and rich brocade. They will be adorned with silver bracelets. And their Lord will give them to drink of a pure draught (sharab) to drink.” (Surat al-Insan: 21)

Exegesis of Qur’an 56:19 according to the Muslim Commentators

The following are a collection of citations from the early Muslim commentators on the aforementioned verse to supplement Harun Yahya’s explanation. If this proves anything, it shows that missionaries never bother conferring Muslim sources whenever a “contradiction” appears to them.

Ibn Kathir

“la yusadda’un ‘anha wa la yunzifun” — Their heads do not suffer from aches and their minds are not lost; they are even stable in association with extreme enjoyment and pleasant taste. Ad-Dahak related on authority of Ibn Abbas that he said: Wine (khamr) has four characters: intoxication, headache, vomiting and (voiding) urine; Allah (glory be to Him) has mentioned the wine of Paradise and exalted it above these characters. Mujahid, ‘Ikrima, Sa’eed Ibn Jubair, ‘Atiyyah, Qatada and As-Sadi said about “la yusadda’un ‘anha” there is no headache in it. They said about “wa la yunzifun” it means it does not cause loss of mind to them.¹

Al-Qurtubi

“la yusadda’un ‘anha” - Their heads do not suffer from aches due to drinking it meaning that it is a pleasure without harm on the contrary of the earthly drink. “wa la yunzifun” - It has been discussed in (Surat) As-Safat and it means that they do not get intoxicated till they lose their minds.²

Imam An-Nasafi

“la yusadda’un ‘anha” - Because of it. The reality of this expression is that it does not cause headache to them or that they are not separated from it. “wa la yunzifun” - They do not get intoxicated. Man has nazaf i.e., his mind is lost due to intoxication.³

As-Suyuti and Al-Mahalli

It means that it does not cause headache or loss of mind to them on the contrary of the earthly wine (khamr).⁴

Az-Zamakhshari, Al-Baidawi and Ash-Shawkani gave similar statements in their respective tafsir of the Qur’an.⁵

Conclusions

We have quoted Harun Yahya’s explanation of this so-called “contradiction” and supplemented it with additional citations from the Muslim commentators. Their methodology is consistent with the traditional method of Qur’anic exegesis, i.e., al-Qur’an yufassiru ba’duhu ba’dan (different parts of the Qur’an explain each other). What is given in a general way in one place is discussed in detail in some other place in the Qur’an. What is dealt with briefly at one place is expanded in some other place.

And only God knows best!

1. Tafsir Ibn Kathir, Vol. 7, p. 330 [back]
2. Tafsir-ul-Qurtubi, Vol. 17, p. 170 [back]
3. Tafsir-un-Nasafi, Vol. 2, p. 636 [back]
4. As-Suyuti and Al-Mahalli, Tafsir-ul-Galalin, p. 516 [back]
5. See Az-Zamakhshari, Tafsir-ul-Kashaf, Vol. 4, p. 331; Tafsir-ul-Baidawi, Vol. 5, p. 247 and Ash-Shawkani, Fath-ul-Qadir, Vol. 5, p. 199 [back]