Answering "answering-islam.org"
Part 3
Contradictions (Continued)
Critic:-
God alone or also men? Clear or incomprehensible? The Qur'an is "clear Arabic speech." [16:103] Yet "NONE knows its interpretation, save only Allah." [3:7]. Actually, "men of understanding do grasp it." [3:7]
Answer:-
Quran 3:7 distinguishes between two sets of verses:- those which are clear instructions and those which are allegorical. There is a difference between what is provided by Allah and how human beings interpret it. (In fact that is always a difference between the reality and human views of it.) They interpret things according to their capacity for understanding. So the whole original Truth is known only by Allah, but others will have a grasp of it according to their understanding. The verse is a warning against disputes based on speculation. Originally there were no punctuation marks. These have been added but restrict the meaning according to where they are put.
Critic:-
Was Pharaoh Drowned or Saved when chasing Moses and the Israelites? Saved [10:92], drowned [28:40, 17:103, 43:55].
Answer:-
Pharaoh was drowned but his body was saved as 10:92 tells us.
Critic:-
When did Pharaoh command the Killing of the Sons? When Moses was a Prophet and spoke God's truth to Pharaoh [40:23-25] or when he was still an infant [20:38-39]?
Answer:-
These are obviously two different events.
Critic:-
When/how are the fates determined? "The night of power is better than a thousand months. The angels and spirit descend therein, by the permission of their Lord, with all decrees." [97:3,4] "Lo! We revealed it on a blessed night." [44:3] To Muslims, the "Night of Power" is a blessed night on which fates are settled and on which everything relating to life, death, etc., which occurs throughout the year is decreed. It is said to be the night on which Allah's decrees for the year are brought down to the earthly plane. In other words, matters of creation are decreed a year at a time. Contradicting this, Sura 57:22 says, "No affliction befalls in the earth or in your selves, but it is in a Book before we create it." This means it is written in the Preserved Tablet, being totally fixed in Allah's knowledge before anyone was created. All of the above is contradicted by "And every man's fate We have fastened to his own neck." This says that man alone is responsible for what he does and what happens to him. [17:13]
Answer:-
Everything was decreed in the very beginning and the plan or "Blue Print" exists in heaven. But it unfolds by degrees and in stages. This is not unlike how the "genes" which describe a person are present at the moment of conception but the unfoldment or actualization of the potentialities in them takes time. And even then there are stages of development. Quran 17:13 has been wrongly interpreted by the critic. It is certainly true that the fate of the individual is affected by what he does, but what he does is not independent of what is in his nature as made by Allah.
Critic:-
Wine: Good or bad? Strong drink and ... are only an infamy of Satan's handiwork. (5:90, also 2:219). Yet on the other hand in Paradise are rivers of wine [47:15, also 83:22,25]. How does Satan's handiwork get into Paradise?
Answer:-
Quran 2:219 tells us that there is some good in alcoholic drinks, but the bad outweighs the good. Obviously, in Paradise all things are perfect and the wine there has not the same effect as on earth. In any case the description of Paradise is symbolic and the things in it are only described as examples. See Quran 2:25-26
Critic:-
Will all Muslims go to Hell? According to Sura 19:71 every Muslim will go to Hell (for at least some time), while another passage states that those who die in Jihad will go to Paradise immediately.
Answer:-
Quran 3:169-170 tells us that the martyrs are not dead but alive in another form. But this does not say whether they are in paradise or have not gone through hell.
Critic:-
Will Jesus burn in Hell? Jesus is raised to Allah, [Sura 4:158], near stationed with him [Sura 3:45], worshipped by millions of Christians, yet Sura 21:98 says, that all that are worshipped by men besides Allah will burn in Hell together with those who worship them.
Answer:-
What people worship besides God are false gods and these are in Hell with those who worship them. We must distinguish between the reality and the false image. The real Jesus was taken up to heaven and has departed earth. What people worship is not the reality.
Critic:-
Jinns and men created for worship or for Hell? Created only to serve God [Sura 51:56], many of them made for Hell [Sura 7:179].
Answer:-
The purpose of the creation of Jinn and men is to serve Allah. This could be done on earth or heaven, in paradise or hell.
Critic:-
Could Allah have a son? Sura 39:4 affirms and Sura 6:101 denies this possibility.
Answer:-
The Quran denies that Allah has a literal son - e.g. by having a wife and begetting. But in 39:4 it is affirmed that he could choose or adopt one out of the created creatures. But He is above such things. In other words the concept of "sons of God" which is open to misconception has been abolished.
Critic:-
Did Jesus Die already? Surah 3:144 states that all messengers died before Muhammad. But 4:158 claims that Jesus was raised to God (alive?).
Answer:-
Yes everyone dies physically. Jesus was raised spiritually and is alive in the same sense as the martyrs are.
Critic:-
One Creator or many? The Qur'an uses twice the phrase that Allah is "the best of creators" (23:14, 37:125). What other creators are in mind? On the other hand, many verses make clear that Allah alone is "the creator of all things" (e.g. 39:62). There is nothing left for others to be a creator of.
Answer:-
This argument is mere sophistry. We know that human beings create things. Even birds make nests. But the fact remains that these creative powers come from God - that is, they arise from the nature of the creature made by God.
Critic:-
From among all nations or from Abraham's seed? Surah 29:27 states that all prophets came from Abraham's seed. But 16:36 claims that Allah raised messengers from among every people.
Answer:-
Quran 29:27 does not say that Prophethood is exclusive to Abraham's seed. On the other hand Prophethood is not counted according to physical descent but spiritual descent.
Critic:-
Marrying the wives of adopted sons? It is important that Muslims can marry the divorced wives of adopted sons [Sura 33:37], yet it is forbidden to adopt sons [Sura 33:4-5].
Answer:-
33:4-5 does not forbid adopting sons. What it says is that adopted sons are not real (biological) sons. That is why it is permitted to marry the divorced wives of adopted sons whereas marrying the wives of real sons is not permitted.
Critic:-
It is said of Mohammed that he was the first to bow down to Allah (in Islam) (Sura 6:14, 163, 39:12). But it is also said of Abraham, his sons and Jacob that they were Muslims (Sura 2:132), and of all earlier prophets who brought 'books' (i.e. Moses, David and Jesus) (Sura 28:52-53). Again it is reported of the disciples of Jesus that they were Muslims (Sura 3:52).
Answer:-
Most people know and understand the expression "I am the first to admit such and such". They do not arrive at silly conclusions.
Critic:-
The Quran, with its many ambiguous statements, is an ideal scripture to find contradictions. At the same time, its ambiguity provides a good opportunity for Muslims to find some explanation or the other to negate a contradiction. Some of the contradictions mentioned below might have already appeared on other Web Sites with slight variations.
Though Muslim scholars emphasize on the need to understand the CONTEXT of every verse to understand its implication better, the job is easily said than done. The innumerable repetitions and frequent appearance of irrelevant verses make the CONTEXT-finding task indeed difficult. One would expect a scripture to be organized in some logical manner to enable people to understand it better. Unfortunately the Quran, often projected by Muslims as the FINAL TESTAMENT from God, fails in this criterion too.
Answer:-
Arabic words are based on roots, which give rise to several words with different meanings. The verses in the Quran have multiple meanings. This makes it appear that there is ambiguity. It is not, however, a case of either this or that meaning, but that several different meanings may all be valid. But the meaning will depend on context and intelligence in interpretation must also be used. Verses appear to be unconnected or irrelevant when the reader is unable to see the connection. This could be because he expects something based on false pre-suppositions, has too narrow a view or some mental obstruction or blockage with respect to some ideas.
The Quran was revealed in portions according to their relevance to circumstances and experiences. It is to be interpreted in the same way. The critics expect the Quran to conform to a temporal order or to a man made logical structure or familiar system, but this is a mistake. It is more like one's experience of nature where each item exists with multiple connections in a context. The reader will have to abandon serial thinking.
A reading of some of the objections below gives one the impression that the critic must be particularly ignorant, prejudiced or simple. Or else he designs his objections to appeal to such people. This is a dishonest and rather perverse intention. Many of these objections could be directed against the Christian Scriptures and doctrines as well, but the critic has failed to notice that if his intention is to discredit Islam through these criticisms then he is also damaging his own religion.
(1) Critic:-
Embryonic Sex Determination.
One of the references on human reproduction, which Muslims often quote from the Quran is verse 53:45-46. This is interpreted as a reference to the determination of sex at the fertilization stage itself. However, elsewhere, the Quran says that the sex of a developing embryo is determined well after the leech-like clot stage! "That He did create the pairs - male and female from a sperm-drop (nutfah) when lodged (in its place)" (53:45-46). "Was he not a drop of sperm emitted (in lowly form)? Then did he become a leech-like clot; then did (Allah) make and fashion (him) in due proportion. And of him He made the sexes, male and female". (75:38-39) Note the conspicuous absence of ovum required for fertilization.
Answer:-
The Quran is not a textbook on embryology. Its purpose is not the same as that of science, factual description, but to make us aware, inculcate values and guidance in the conduct of life that will be socially, psychologically and spiritually beneficial. It mentions those aspect of things which conform to that purpose. Merely stating that God creates man was no longer sufficient. An explanation how this was done was also required. The verses tell us that Allah is ultimately the creator though there are natural processes through which he does so. There is no contradiction between the religious and scientific approach. The critics own scriptures, the New Testament has nothing to say on the subject.
(2) Critic:-
There is a clear discrepancy with reference to the width of the Paradise or Garden in the Quran. Verse 3:133 says that it is all the heavens (Samawath: plural) and the earth combined - ".... a Garden whose width is that (of the whole) of the heavens and the earth, prepared for the righteous,". Verse 57:21 says that the width is the (lower?) heaven (Sama: singular) and the earth combined - ".... a Garden (of Bliss), the width whereof is as the width of the heaven and the earth, prepared for those who believe in Allah .... "
Answer:-
The heavens can be taken as one as distinct from earth, but with 7 parts or levels. If we look at the levels then it is plural. This is not difficult to understand.
(3) Critic:-
Who misleads people? Satan or Allah? According to verse 4:119-120, Satan (the rejected one) is the one who creates false desires and misleads people -"I will mislead them, and I will create in them false desires.....". Refer also 15:42. However, according to verse 16:93, it is God who leaves people astray as He wills!- "If Allah so willed, He could make you all one people. But He leaves straying whom He pleases and He guides whom He pleases ...." See also 4:78.
Answer:-
The explanation exists in the following:-
"He (Allah) said: Then get thee forth from hence, for verily, thou art an outcast (rejected, accursed. And, verily, the curse shall be upon thee until the Day of Judgment. Said he (Satan): O my Lord! Reprieve me until the day when they shall be raised. He (Allah) said: Then, verily, thou art of the reprieved until the Day of the Appointed Time. He *Satan) said: O my Lord! Because Thou hast put me in the wrong I will surely make wrong seemly for them on earth, and I will put them all in the wrong; except such of Thy servants as are sincere and purified." Said He (Allah): This is a Straight Way which leads to Me (or is incumbent upon Me. Verily, over My servants thou hast no authority, save such of the froward as follow thee." 15:34-42
It is Allah who has created Satan and it is He who gives Satan permission to try to mislead people. Man has to be tried and tested (2:155, 3:186, 5:48, 6:166, 11:7 etc.)
The Critic has not understood that in Islam Allah is regarded as omnipotent. Therefore, all power comes from Him. This includes all power human beings have. The Scriptures also come from Allah and have their effects and so do the various recommended religious practices. It is, therefore, a matter of self-consistency that all things whether we judge them as good or evil, come ultimately from God. They all fulfill the plan of Allah and are, therefore, good in the transcendental and sense. This good (T-good) does not have an opposite, but can still be understood as having as its opposite human subjective judgments or values which contain good and evil (S-good and S-evil). But this idea of good may or may not coincide with T-good. There is also a distinction between what is objectively good (O-good) for human beings and what is bad for them (O-evil). O-good will vary with the entity under consideration. Human beings are required to ensure that their judgments coincide with the objective values.
(4) Critic:-
Attitude towards unbelieving parents.
Verse 31:15 asks believers to keep company with unbelieving parents even if they insist (on following their religion?)- "But if they strive (Jahada) to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (and consideration)...". But verse 9:23 asks believers not to take their fathers and brothers as protectors if they disbelieved!- "O ye who believe! Take not protectors your fathers and your brothers if they love infidelity above faith: If any of you do so, they do wrong".
These verses of course appear in different contexts. Apologists can argue that verse 9:23 is applicable only in the context of hostilities and not otherwise. Then we have to define what is hostility. We must not forget that many passages in the Quran reflect an hostile environment of fluctuating fortunes between believers and unbelievers. Since neither the Suras nor all the verses within Suras are arranged chronologically, the contexts of these `revelations' become that much difficult to understand. Interestingly, verse 31:15 also seems to appear in the context of `Striving' from the Unbelievers' side. Note the word `Jahada'!
Answer:-
The Critic has partly answered himself. But why does he find it difficult to understand that a person is required to act with justice and compassion towards his parents but not to obey or follow them in evil and falsehood, or if they try to prevent him or her from striving in the cause of God?
(5) Critic:-
Which enters the Paradise: Soul or Body or Both? After resurrection, it is the body (after reuniting with the soul?) which enters the Paradise. This has been emphasized throughout the Book. See verses 13:5, 17:98-99, 20:55, 34:7, 75:3-4. However verses 27-30 in Sura 89 state that it is the Soul (Nafs) which enters the Garden:-
"See they not that Allah who created the heavens and the earth has the power to create the like of them (anew)? ...." !(17:99)
"Does man think that We cannot assemble his bones? Nay we are able to to put together in perfect order the very tips of his fingers..." (75:3-4)
"(To the righteous soul will be said): O (thou) soul, in (complete) rest and satisfaction! Come back thou to thy Lord - well pleased (thyself), and well-pleasing unto Him! Enter thou, thee among my Devotees! Yea, enter thou My Heaven!" (89:27-30)
"Your creation and your rising (from the dead) are only as (the creation and the rising of) a single soul..." (31:28)
In Islam, the bliss in Paradise is not complete without the corporeal and sense pleasures. Otherwise, how can one drink Zanzabil (76:17), feel the moderate temperature (76:13), enjoy maidens (55:56) and drink honey and milk (47:16-17). These are all joys in state for the faithful. Yousuf Ali (note 6128 for verse 89:27-30) also says that it is the soul which enters the heaven, and not the gross body which perishes (His comment is contradictory to what verse 75:3-4 says!). Read verse 31:28 also. It says man's creation or resurrection is in no wise but as an individual soul.
Answer:-
There are several opinions about this in Islam as in other religions. The Critic speaks as if there were no controversies about this in Christianity. Most Christians think of the resurrection as referring to the body. In fact there is no indication in the Quran that the physical body enters paradise. What 13:5 asks is "And if thou shouldst wonder (at their lack of faith), wondrous are their words: When we have become dust, shall we then be created anew?" This denies resurrection. Other verses affirm that Allah can recreate the body as He can do anything but this does not mean He will. It is also possible that the Day of Resurrection and Judgment implies reincarnation, but this does not mean the soul enters Paradise. On the other hand the resurrected body is not necessarily the same thing as the physical body we now have. There is also a distinction between Ruh (Spirit) and Nafs (soul). The soul may be regarded as spirit plus body, or organized spirit. The soul dies when the body does and has to be recreated. The differences of opinion are about the details and depend on the levels of understanding. These do not abolish the idea that man is more than the present life in his physical body, and he will be resurrected after his physical death. A person will see himself as real then as now.
It is also necessary to remember that the Quran is speaking about experiences, about awareness and, therefore, about that which has the faculties for consciousness, conscience and will. This is a spiritual faculty and not the characteristic of dead or sleeping bodies. Paradise and Hell refer to the spirit, to its experiences or states whether or not it is in a body.
Is it not rather hypocritical for a Christian to criticize Muslims on this score when it is Christians who insist on the physical resurrection and ascent of Jesus?
What does the Christian scripture have to say about this:-
"All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differs from another star in glory. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit…….Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality." 1Corinthians 15:39-45, 50-54
This description refer to the faithful and is similar in Islam. It ignores sinners who have not repented. But Paul knew full well that " Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap." Galatians 6:7 and "He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully." 2 Corinthians 9:6. Jesus also said:- "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell." Matthew 10:28 and "In my Father's house are many mansions:" John 14:2. There are, therefore, several degrees of Paradise and Hell as taught in Islam.
When the Jews tried to criticize Jesus about the Resurrection, he answered:-
"For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living." Matthew 22:30-32
(6) Critic:-
God needs man or man needs God? A very clear contradiction exists between verses 51:56 and 35:15. The former verse says that God created Jinns and mankind for His own reasons:- "I have only created Jinns and men, that they may serve me" (Also 67:2- "He who created Death and Life, that He may try which of you is the best in deed"). The latter one says it is man who is in need of God!:- "O mankind! It is you that have need of God: but God is the One Free of all wants, worthy of all praise" .
Answer:-
How is this a contradiction? Man is certainly dependent on God for all the things he requires to live and function. But why does the critic think that God needs man? Is it to fulfill His purpose? But Allah is self-sufficient and does not need to have a purpose or require any particular thing to fulfill it. The Quran tells us that He can replace man if they do not fulfill His purpose (11:57, 14:19, 70:40-41). In any case Allah works through all things - they are like His limbs or agents. The Quran also gives us sufficient explanation of what is meant:- "And I have not created the jinn and mankind except to worship (serve) Me. No sustenance do I require from them, nor do I require that they should feed Me. Surely it is Allah Who is the Bestower of sustenance, the Lord of Power, the ever Steadfast." 51:56-58.
(7) Critic:-
EVIL AND GOOD: Where do they come from? While one verse says that both Evil and Good issue from Allah, the very next verse says only Good comes from Allah! (4:78)".... If some good befalls them, they say "This is from Allah". But if evil, they say "This is from thee" (O prophet). Say: "All things are from Allah....." "Whatever good, (O man!) happens to thee, is from Allah. But whatever evil happens to thee, is from thyself" (4:79). Interestingly, the remainder of this verse goes like this: "But what has come to these people. That they fail to understand a single fact?" Can anyone understand what God says here? The fact that both Good and Evil are from Allah or only Good is from Allah?
Answer:-
We may ask the same question:- What is the matter with this critic that he cannot understand. All things do come God, otherwise He could not be Omnipotent. All that comes from God must be good, otherwise He cannot be Omnivirtuous. Do Christians believe that He is not omnipotent and not Good? The problem is solved by understanding that human judgments are not the same as God's (2:216). What a person might regard as evil, e.g. pain also comes from God. But it has the function of telling us that something is wrong and encourages us to rectify it and deters us from what is harmful. The reader is required to make some effort at understanding.
(8) Critic:-
Who has to be blamed for BELIEF AND DISBELIEF? (6:12) "It is they who have lost their own souls, that they will not believe" (10:100) "No soul can believe except by the will of Allah" No explanation required for this contradiction!
Answer:-
No great genius is required to resolve this. Unbelievers certainly exist. Spiritual matters are understood by the Spirit. Faith is a matter of the Spirit and the soul. It is obvious that those who loose their own souls cannot have faith. This Christian critic needs to be reminded what Jesus said:- " He that is of God heareth God's words: ye, therefore, hear them not because ye are not of God." John 8:47.
(9) Critic:-
Who has to be blamed for the wrongs done? From verses 35:8, 16:93, 74:31, 2:142, we learn that it is Allah who has to be blamed for all the misguidance. While other verses hold man himself responsible for the wrongs done (30:9, 4:79). "Allah leaves stray whom He wills and guides whom He wills" (35:8) "It was not Allah who wronged them, but they wronged their own souls" (30:9)
Answer:-
It is a question of the point of view - whether we are speaking about Allah or man. It is Allah who guides man through his soul. But if a man by his activities damages his soul, then he cannot receive the guidance. The Love, Mercy and Benevolence of Allah is there, but man can cut himself off from it. The trouble seems to be that the critic has been misled by Greek Logic based on the axioms "Either A or not-A" and "Not both A and not-A". He does not, therefore, see that though something may be true under one set of conditions, the opposite may be true under a different set of conditions.
(10) Critic:-
UNBELIEVERS: To be persecuted or forgiven? Verses 23:117 and 98:6 say that unbelievers will not prosper and are the worst of creatures!. Verse 9:29 also asks believers to fight those who do not believe in Allah, the Last Day, His rules and His religion of truth. But verse 45:14 says otherwise. Read also 16:128. "Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which has been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth ....." (9:29) "Tell those who believe, to forgive those who do not hope for the Days of Allah; It is for Him to recompense (for good or evil) each people according to what they have earned" (45:14)
Apologists can argue that verse 9:29 was revealed in the context of war and 45:14 perhaps towards the end of hostilities. The fact is that the Quran does not specify what verses are applicable in the context of war and what is to be followed during other occasions. And also what rulings were for the past, what are for the present and what are for the future! God has unfortunately left everything to our discretion. Ironically, Apologists claim that the Quran contains solutions for the problems of the Past, Present and Future. There is little doubt that their claims is more emotional than factual.
Answer:-
Critics wish to condemn Islam for being too rigid and legalistic leaving no room for human intelligence. But they also wish to condemn Islam for the opposite. One could reverse this and praise Islam for giving a function to human intelligence and also for the opposite, for giving humanity guidance. Human beings have certainly been given intelligence and discrimination by God and they are to use these in the service of God. Most people are aware that things that may be appropriate under one set of conditions may not be appropriate under another set. Killing in wars when people are defending themselves is allowed but in peace time it called murder and condemned. But even so there is sufficient explanation in the following:-
"Fight in the Cause of Allah with those who fight you, but transgress not the limits (or begin not hostilities); verily, Allah loves not those who transgress (or the aggressors). Kill them wherever ye find them, and drive them out from whence they drive you out; for persecution (oppression or sedition) is worse than slaughter; but fight them not by the Sacred Mosque unless they fight you there; If they fight you then kill them, for such is the recompense of those that are faithless. But if they desist, then, verily, Allah is Forgiving and Merciful. But fight them until there be no more oppression (persecution or sedition) and that the Din (religion, faith, justice, the attitude and way of life) may be Allah's; but, if they desist, then let there be no hostility save against the unjust oppressors." 2:190-193
(11) Critic:-
God's advice to Muhammad on propagating Islam. We have seen apologists quoting verses from the Quran in support of their claim that the Quran does not recommend forceful conversions. The verse they often quote is 2:256 which says "There is no compulsion in religion". There are also many verses in the Quran, which suggest otherwise and these have already appeared on web pages. Here we see two contradicting directives from God on conveying Allah's religion to the people:
"So if they dispute thee, say: I have permitted my whole self to Allah and so have those who follow me"..... "Do you (also) submit yourselves? If they do, they are in right guidance. But if they turn back, thy duty is to convey the message. And in Allah's sight are (all) His servants" (3:20)
"Say to the Unbelievers, if (now) they desist (from disbelief), their past would be forgiven; but if they persist, the punishment of those before them is already (a matter of warning to them). And fight them on until there is no more persecution and the religion becomes Allah's in its entirety... " (8:38-39)
Is verse 8:38-39 an abrogation of verse 3:20? If that is the case, can we recommend the directives in verse 8:38-39 as the standard method to be followed by all Muslims? Or is the latter verse given during the context of war? To me, these verses reflect the changing moods of the prophet in response to the public reaction he received. We see a content & tolerant messenger in verse 3:20 and a contempt and aggressive messenger in verse 8:38-39!
Answer:-
This has already been answered in objection (10) above by the quotation from 2:190-193. The Critic thinks that the verses he quotes reflect the changing mood of the Prophet. But what are the circumstances that cause the changing mood? Is it not these circumstances which justify each instruction?
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