Bismika Alllahuma

我们读了传教士 要求 关于此假设“矛盾”如下：

酒是否是好或坏的？ 在地球上禁止的我们真实地是好的事？ 或在不仅允许的天堂，但提供在溢出测量(河…) 是很坏的事它甚而称“Satan的手工” ？

反应

我们相信不可以有被陈列的无知的替补，并且这些被炮制的“问题”的基督徒传教士怎么的归结于他们的纯粹无能了解 tafsir 执行。 以回应此宣称的“矛盾”在上述的诗歌，我们希望援引Harun Yahya的 “怎么做不明智解释Qur’ ？” 为了交付地演讲的问题：

酒喝在天堂

其中一题目不明智的人民刻画，因为矛盾是怎么酒在天堂供食，当它在这个世界时禁止。 他们使用提出他们的要求的诗歌读：

“被许诺对那些人有恐惧为上帝庭院的图象： 在它有不会损坏口味不会改变和酒河水牛奶的河和河，令人愉快对喝它未稀释的纯净蜂蜜的所有和河; 在它将饮用每和饶恕果子从他们的阁下。 是那象永恒在火，为，与喝的沸水撕裂他们的肠的那些人？” (Surah Muhammad ： 15)

如早先解释，悟性错误的这个类型发生，当你存偏见时整体上，故意地不合情理，无法辩解和未掌握Qur’。 现在，让我们审查为什么这样一个轻率的要求从几个角度是不合逻辑和无理由的：

首先，我们能看有在天堂服务的饮料和那个的一个区别这个世界之间从以下诗歌：

“用觚， (发光)烧杯和杯子(被填装)在清楚流动的喷泉外面： 没有在以后疼痛意志他们接受得从那里，亦不他们将遭受醉”。 (苏拉特AlWaqi’啊： 18-19)

和能被看见，在天堂服务的饮料没有酒精饮料在这个世界的其中任一个消极作用和属性。 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]