Bismika Alllahuma

Abbiamo letto il missionario reclamo per quanto riguarda questa ha supposto “la contraddizione„ come segue:

È il vino buon o difettoso? Siamo noi proibiti su terra a qualcosa che sia allineare buono? O è nel Paradise non solo permesso ma fornito nell'eccesso misura (fiumi di…) qualcosa che sia così difettosa che persino è chiamato “handiwork del Satan„?

Risposta

Crediamo che non ci possa essere sostituto per l'ignoranza esibita e che questi “problemi„ inventati dei missionari cristiani sono dovuto la loro inabilità pura di capire come tafsir è effettuato. In risposta a questo “contraddizione„ dichiarata nei verses sopraccennati, vorremmo citare Harun Yahya “Come faccia lo sconsigliabile interpreti il Qur'?„ nell'ordine affinchè l'edizione debitamente siano richiamati:

Vino-bevendo nel cielo

Uno della gente sconsigliabile di soggetti ritrae poichè una contraddizione è come il vino è servito nel cielo quando è proibito a in questo mondo. Il verse che usano rendere al loro reclamo legge:

“Un'immagine del giardino che è promesso a coloro che ha timore per il dio: in esso ci sono fiumi di acqua che non guasteranno mai e fiumi di latte di cui il gusto non cambierà mai e fiumi di vino, deliziosi tutti che li bevano ed ai fiumi di miele della purezza non diluita; in esso mangeranno la frutta di ogni genere e perdono dal loro signore. È quello come coloro che sarà nel fuoco timelessly, per mai, con acqua di ebollizione da bere che lacerates le loro viscere?„ (Surah Muhammad: 15)

Come precedentemente spiegato, questo tipo di errore della percezione si presenta quando una è pregiudicata, deliberatamente perverse, incapaci ragionare e non ha afferrato il Qur' nell'insieme. Ora, lascili esaminano perchè così reclamo thoughtless è illogico e baseless da parecchi angoli:

In primo luogo, possiamo vedere che ci è una differenza fra la bevanda servita nel cielo e quella di questo mondo dal seguente verse:

“Con i calici, (lucidando) coppe e tazze (riempite) dalle fontani libero-fluenti: Nessuna volontà che di dopo-dolore ricevono da ciò, né soffriranno l'intossicazione.„ (Al-Waqi de Surat' ah: 18-19)

Può essere visto, le bevande servite nel cielo non ne hanno c'è ne degli effetti e degli attributi negativi che le bevande alcoliche in questo mondo. 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]