The Lahore Ahmadiyya Movement Blog

Archive for the ‘Miracles, Myths, Mistakes and Matters’ Category

“In this auspicious meeting, which has been convened with the object that the advocates of the different religious systems should, so far as the limits of the questions set allow, set forth the beauties of their respective religions, I, as an advocate of the faith of Islam, will dwell upon its beauties. Before I start with the proper object, I take leave to state that all my assertions and arguments shall be based upon and drawn from the Holy Quran. I deem it a matter of the first importance that everybody, who believes in any sacred scriptures as the revealed Word of God, should so set limits to his advocacy of the religion he supports as not to go out of the holy book or depend upon arguments other than those which the book furnishes. For, if he does not observe this rule, he, as a matter of fact, makes and advances a new book and not the one which he professes to support. Therefore, as it is my object to show the beauties of the Quran and to establish its exclusive excellence over all other books, I shall bind myself by the rule above stated and depend solely upon the Quran for every assertion and argument, stating only that which is contained in it in plain words, or what may be reasonably inferred from its words. As the other gentlemen are also expected to set limits to their discourses by this reasonable rule, there will be a good opportunity for judicious minds to form a judgment as to the comparative value of the different books claiming to be revealed. For the same reason, I shall avoid all reference to the authorities containing the reported words of the Holy Prophet and not go outside the Word of God as revealed in the Quran. In short, this is the day of the manifestation of the glory and the excellence of the Quran, and I humbly beseech Almighty God to assist me in this undertaking. Amen!”^[i]

The above are the opening remarks in an interfaith meeting in which agreed upon questions were answered from Islamic perspective sourced on Quran. This book at hand too, while relying on Quran, deals with questions pervading within Islam that have become a source of unsubstantiated miracles, myths, mistakes and matters. Ironically, such all too familiar issues instead of becoming arguments for faith have taken the center stage as articles of faith for Muslims and the consequent fallout of divisions within the faith. In Muslim societies these astigmatic views have stained the collective psyche to an extent that they have crept into the legislative fabric as an almost indelible stain. Before, the unintelligence which was limited to clergy has now seeped into the law of the land and its subsequent erosion of human rights, strengthening of non-democratic forces, engendering vicious sectarianism, increased focus on shell of religion rather than its soul and separation of logic from faith. The formulated faith has become a burden that common sense cannot bear. As a reaction to such dogmas the counter arguments, if any, are individualistic rather than institutional in nature and they soon lose steam. The hopelessness ever increases in the enlightened segments of the societies that in due course turns them not only irreligious but pushes them into atheism as well. The religion which was supposed to inculcate belief based upon reason has itself become the prime source of soulless atheistic tendencies in the society. Such fractures are too visible on the body of nations like a parched lake bed out of which nothing substantive remains for human resource of a nation.

This book undertakes some of the common misattributes to Islam head on, only in an effort to reverse the decay that has set in. The focus of Qur’ân is primarily on the articles of faith and their natural downstream virtues for an individual and the society. While promulgating its teachings, it takes examples and arguments from history and nature to strengthen and glue together the core articles that it propounds. The problems arise when the reader of Qur’ân starts to mistake the arguments as articles and in due course relying on extra-Qur’ânic sources mixed with personal prejudices erects an edifice of religion which is more of mortar than the bricks. With every passing generation, more mortar is added to prevent its crumble. This layer upon layer hides the bricks of articles of faith deeper and deeper and religion soon takes the outward appearance of an ugly mythological façade that can now only gloat on its historical glory and has nothing to offer to its visitors or dwellers of the present. Islam too to a certain extent has reached a stage where its mass understanding is nothing but an empty shell casing, a remnant of mythos devoid of any logos.

Of the many not too surprising aspects of Qur’ân are its intelligent constructs that not only cleared the fabrications of religions before it, but are also able to dissipate falsity that has crept after it and attributed to it. Qur’ân fulfills the standards of reason for itself that it uses to challenge others:

All the nonsensical miracles, myths, mistakes and matters that are attributed by misread of Qur’ân are washed away by Qur’ân itself. It is this detergent quality of Qur’ân that this book relies on and tries to launder the fabric of Islam using no other source but Qur’ân itself. Hence, all the rebutting arguments in this book are based upon Qur’ân for the mere fact that the ultimate burden to clean the closet of Islam is on Qur’ân that it does so quite convincingly.

The quality of nectar of Qur’ân can be judged merely by first commandments that were revealed to Prophet Muhammad:

A keen reader will immediately notice the path to human progress when one is to Read in the name of your Lord Who creates the basis of all material and non-material opportunities in life; and the Divine guarantee of success if one is to read and your Lord is most Generous; and the knowledge that He taught man what he did not know which leads to progress; but the natural impediment to this progress is the human side of man i.e. Man is surely inordinate, he looks upon himself as self-sufficient and thus robs himself of the progress that the Almighty has in store for him. Embedded in these first commandments is the message that lays down the very foundation of what we call individual scholarship and, collectively, as the university in modern day.

Besides, validating the previous scriptures, Qur’ân distinctly declares God Himself as the source of the Book; it is God as the “Lord of the Mankind” and not of a particular race, region or religion; Qur’ân vivifies God by bringing to light His Attributes; removes the human-ness of god and instills the godliness of humans; God for the benefit of man and not the ritualistic vice versa; God as the first observer of His own laws; a God of action and not of slumber; a Hearing, Seeing and Speaking God.

Qur’ân expounds its message with proofs based upon logic, reason, history, physical phenomenon, science and sociology, when it discusses monotheism, human nature, equality and fraternity of man, the sinless soul, and the physical and moral states of man. On the same principles it describes the purpose of the man and the universe he lives in. It declares nature as being subservient to man. It outlines virtues and sins, paths of salvation, emphasis on action rather than homilies, the state of life after death, and the concept of hell and heaven. Qur’ân launders the previous prophet from all of the historical smears and offers this as a doable example of Qur’ân. It brings morality, spirituality, physicality and science into a mutually complementary logic. Qur’ân declares the divine guarding of its own everlasting purity, free from adulteration and contradiction and with an open challenge to any to bring even a chapter matching that of Qur’ân. It identifies the divine origin of all monotheistic faiths and the completion of religion with Islam.

In the study of Qur’ân, one comes across its following attributes^[iv] or varying hues which is a cure for the people (16:69)^[v]:

[i] Preliminary Remarks in the book, delivered as a lecture, “The Teachings of Islam, a Solution of Five Fundamental Religious Problems from the Muslim Point of View”, by Mirza Ghulam Ahmad, p. 1-2, translated into English by Maulana Muhammad Ali – It was read at the Great Religious Conference held at Lahore (Punjab) in December 1896 by Maulvi Abdul Karim. The paper discusses from a Muslim's point of view the five subjects selected for discussion by the conveners of the conference. These five subjects related to (1) the physical, moral and spiritual conditions of man, (2) the state of man in the after-life, (3) the real object of the existence of man and the means of its attainment, (4) the effect of actions in the present life and the life to come, and (5) the sources of Divine knowledge.
[ii] Al-Saffat – The Ranging in Ranks: Nooruddin
[iii] Al-Alaq – The Clot: Muhammad Ali
[iv] Adapted from “Names of the Holy Book,” p. 2-A, The Holy Quran, Eighth Edition (2008) As Explained by Allamah Nooruddin, Rendered into English by Amatul Rahman Omar, Abdul Mannan Omar, Copyright © Noor Foundation International Inc.
[v] Al-Nahl – The Bee: Nooruddin 

Jesus – the Descent, but not of Son of Mary

else, end of Quran, Islam and the Finality of Prophethood of Muhammad (pbuh)

Similar to Christian beliefs there is a prevailing myth in Muslims of bodily ascension of Jesus to heavens and his return towards the end of times in person. As discussed in various chapters before, Jesus never ascended bodily to heavens. Purpose of Quran is not to dwell and refute his bodily ascension, but it merely discusses Jesus like any other prophet or an exalted personality and in the due course of discussion it naturally emerges that Jesus died like any other mortal. Still, Muslims in general base their belief on certain Hadiths that Jesus, the Messiah will return. Such a 'descent' of Jesus must match his 'ascent' before. If physical ascension contradicts Quran, then his 'physical' descent will destroy Quran. Only survival of impeccable integrity of Quran is in spiritual and metaphorical ascension and descent of Jesus.

As far as Quran is concerned, there is a specific historical time line from Jesus to Prophet Muhammad and not from Muhammad to Jesus as erroneously believed by those waiting for the re-advent of Jesus son of Mary, else it will utterly contravene the following verse:

61:6. And (recall the time) when Jesus, son of Mary, said, `O Children of Israel! surely I am a Messenger sent to you by Allâh fulfilling (the prophecies contained in) the Torah which preceded me and pronouncing the good news of (the advent of) a great Messenger named Ahmad, who will come after me.' But when he (- the Prophet Muhammad) came to them with clear proofs, they said, `His are the enchanting ways separating (us from our people).'^[1]

Descent of Jesus, son of Mary, to reform the whole world as believed by Muslims is factually out of his scope of work. Quran only ascribes him as a prophet and that too only for Israelites:

3:48-49. (The angels continued), `And He will teach him [– Jesus] the art of writing (and reading) and the Wisdom and the Torah and the Evangel. `And (He will appoint him) a Messenger to the Children of Israel (with the Message)…^[2]

If even for a moment one believes in actual physical descent of Jesus after Prophet Muhammad, then such a myth holder will have to reconcile for oneself the following facts in Quran:

* Everything that has been or is worshiped besides Allah is dead, which includes Jesus who is worshiped as Son of God by Christians:

16:20-21. And the things whom they call upon apart from Allâh can create nothing. Rather they are themselves created. They are dead, not alive. And they do not perceive when they shall be raised (to life again).^[3]

Quran even identifies Jesus by name as one of those who are worshipped besides Allah, and in light of verses above, he is then naturally dead:

5:72. Indeed, they have disbelieved who say, `Allâh – He is the Messiah, son of Mary,' …^[4]

* Before we can even entertain the idea of someone leaving the physical universe alive only to return, according to Quran, without exception, no one leaves it alive, inclusive of Jesus:

7:25. And (He added), `In this (very universe) you shall live and therein you shall die and from it you shall be brought forth (in the Hereafter).'^[5]

* As shown above, no one leaves this physical universe alive and there is no return either:

21:95. And it is not permissible to (the people of) a township whom We have destroyed to come back (to life of this world). ^[6]

23:100. `So that I may do righteous (deeds) which I failed to do (in the worldly life).' `Never, that can never be,' (is the answer he receives). It is but a word (of excuse) which he utters. And there is a barrier behind them which shall remain till the day when they shall be raised to life (again).^[7]

39:42. Allâh takes away the souls (of human being) at the time of their death and (also) of those who are not (yet) dead during their sleep. He detains (the souls of) those against whom He passes the verdict of death and sends (back those of) others till a fixed period of time. There are signs in this for a people who would reflect.^[8]

* There is no verse in Quran to validate the physical descent of Jesus. Rather, his mission was well defined and limited only for the Children of Israel and his mission has passed (as in past tense) with no residual future assignment:

43:59. He [–Jesus] was no more than a servant (of Ours) whom We graced with Our blessings and favours and We made him (to be) an example (of virtue and piety) for the Children of Israel.^[9]

* Even if Jesus is presumably physically alive in heavens, then he must be in need of earthly food and water which are requisites to be alive:

21:7-8. (Prophet!) We sent none (as Messengers) before you but (they were) men to whom We made Our revelations. Therefore (O disbelievers!) ask the followers of the Reminder if you do not know (this). Nor did We give them such bodies as could go without food, neither were they people given unusually long lives (to enjoy).^[10]

But, from Quran, we know that at least in the heavens, the earthly food cannot be heavenly food:

32:17. No soul knows what refreshment of the eyes is hidden for them: a reward for what they did.^[11]

* If Jesus son of Mary is bodily alive in heavens then at least according to the following verses he is not following the dictates of his office of a prophet, which is just not possible for a prophet:

19:30. (It came to pass that the son of Mary) said, `I am indeed a servant of Allâh, He has given me the Book, and made me a Prophet.

19:31. `And He has made me blessed wherever I may be, and He has enjoined upon me prayer and alms-giving so long as I live.

19:32. `And (He has made me) dutiful to my mother, and He has not made me arrogant, graceless.

19:33. `And peace was upon me the day I was born, and (peace will be upon me) the day I die, and the day I shall be raised up to life (again).'

19:34. Such was Jesus, son of Mary. (This is) a statement of true facts (about him), concerning which they so deeply disagree.^[12]

Thus, there is a clear declaration by Jesus in Quran that he will be – alms-giving so long as I live. If Jesus is physically alive as of today, irrespective of him being in heavens, then he must be giving alms even now. While in heavens, the ‘alive’ Jesus cannot give alms, a fundamental requirement of all the prophets while on this earth, unless there is a flourishing earthly economy in heavens as well and there are needy in need of alms of others, which of course is not possible in heaven. Thus if Jesus is bodily alive, then for sure he is not in Paradise, because by definition in heaven there is happiness, comfort and plenty for everyone and no one carries a begging bowl asking for alms:

56:88-89. And if he (the departed person) belongs to those who have attained nearness (to God and are His chosen ones), Then (he will have) happiness, comfort and plenty and Garden of Bliss.^[13]

* Admittedly, Jesus, a prophet while not earth now, must be in heavens. But, the question of his descent back to earth is plain impossible, because once in heaven, always in heaven:

15:48. They shall suffer no fatigue, nor shall they ever be ejected from there [–the Paradise].^[14]

Not only the Paradise dwellers will live in there forever, they will never even want to return to the former earthly abode:

18:108. Wherein they shall abide forever, having no desire to be removed from there [–the Paradise].^[15]

In all fairness, it will be injustice to any one in heaven to be made to return to the earthly abode, especially Prophet Jesus who has already endured hardships, trials and tribulations.

It is only the Hell dwellers, not Jesus, who would wish to return back to this worldly life:

2:167. And (at that time) the followers shall say, `If we could only return (to the life of the world)…^[16]

* By today's counting, if Jesus were to return to earth while being alive in heavens all the while, he would be more than 2000 years old and still counting. Whereas, Quran does not allow such a perpetual physical life:

21:34. And We did not grant living forever to any mortal before you [– Muhammad]. If you die, will they live forever?^[17]

* Even if we presume that Jesus is alive somewhere in heavens and is now at least 2000 years old, if not older, then, according to Quran, like any human, he could not have escaped dementia and weakened body, a dysfunctional state by now:

22:5. …We have indeed created you from dust, then, from a sperm-drop, then from a blood clot, and then from a lump of flesh (partly) formed and (partly) unformed that We make (Our power and the real state of things) clear to you. And We cause to stay in the wombs (that drop of fluid) when We please (to make a perfectly formed being) for a given period of time, then We bring you forth (formed) as infants, then (We bring you up) with the result that you reach your prime. And there are some of you who are called to death (early) and there are others of you who are made to live to the worst part of life; a miserable very old age, with the result that they know nothing after (having had) knowledge…^[18]

30:54. (It is) Allâh alone Who creates you in (a state of) weakness, He then replaces your weakness with strength (of youth) and again (replaces your) strength with weakness and gray hair (of old age). He creates what He will. He is the All-Knowing, the All-Powerful.^[19]

36:68. We reverse the mechanism of the person to whom We grant (extraordinary) long life by making the state of his constitution weak. Do they not (even then) make use of their understanding?^[20]

* By the standards of Quran, for all those who believe in an ever-living Jesus, Quran states that Jesus is like all other Messengers before him who have passed away, and so did he:

5:75. The Messiah, son of Mary, was only a Messenger, all the Messengers have (like him) passed away before him…^[21]

Similarly, Quran builds up the case further for the Companions of the Prophet Muhammad who might not believe is his future death, when it states, just like in above verse, all Messengers before Muhammad including Jesus have passed away, and by implication so will he, and he did:

3:144. And Muhammad is but a Messenger. Surely, all Messengers [all – i.e. without exception] have passed away before him…^[22]

* The questions thus remains, can the dead including Jesus, return to life and that too as a fully grown adult? Not so, as per Quran, dead cannot return to this worldly life:

23:99-100. Behold! when death approaches one of them (- the rebellious ones) he says (making entreaties repeatedly), `Send me back, My Lord! send me back,

23:100. `So that I may do righteous (deeds) which I failed to do (in the worldly life).' `Never, that can never be,' (is the answer he receives). It is but a word (of excuse) which he utters. And there is a barrier behind them which shall remain till the day when they shall be raised to life (again).^[23]

39:42. ALLÂH takes away the souls (of human being) at the time of their death and (also) of those who are not (yet) dead during their sleep. He detains (the souls of) those against whom He passes the verdict of death and sends (back those of) others till a fixed period of time. There are signs in this for a people who would reflect.^[24]

* While Jesus, a non-Arabic speaking, if he is in heavens, on his return, what would be his language? Who will teach him Arabic which is the medium of Quran and Hadith. Still, a prophet cannot deliver the full nuances of the Book, but in his own tongue, Aramaic and not Arabic in case of Jesus:

19:97. (Prophet!) We have made this (Qur'ân) easy (by revealing it) in your own tongue, that you may give glad tidings thereby to those who guard against evil and warn thereby a people stubbornly given to contention.^[25]

44:58. And We have made this (Qur'ân) easy (by revealing it) in your (Arabic) tongue, so that the people may take heed.^[26]

All would agree that Jesus was non-Arab. Arabic was not his mother tongue. Whatever he preached of the Evengel, it must have been like any prophet in your own tongue, i.e. Aramaic for Jesus. Since when has a prophet preached in a foreign language that is expected of Jesus son of Mary on his second advent?

* Quran sets in stone the two necessary components for a prophethood, the Revelation and that too through the medium of Gabriel:

26:192. And verily this (Qur'ân) is a revelation from the Lord of the worlds.

26:193. The Spirit, Faithful to the Trust (– Gabriel) has descended with it.

26:194. (Revealing it) to your heart with the result that you became of the Warners (– a Prophet of God);^[27]

The above verses clearly elucidate the pre-requisites for a Prophet, firstly the Revelation itself and secondly the angel Gabriel bearing that Revelation. It is only after these requirements are met when the recipient becomes a Prophet i.e. with the result that you became of the Warners. History bears witness that no revelation from the High came via Gabriel after it terminated with Prophet Muhammad (PBUH).

When Jesus returns, who will be his source of Divine communication? Will it be the angel Gabriel? If it is Gabriel, then it will create many complications for Islam. Firstly, with the finality of prophethood of Muhammad, Gabriel is in permanent retirement. Any further return of Gabriel on his job after Prophet Muhammad, no matter how briefly, to communicate with any future Prophet(s) the prophetic revelation will break the seal of prophethood of the Last Prophet, Prophet Muhammad:

33:40. Muhammad is no father to any man among you but (he is rather) the Messenger of Allâh and the Seal of the Prophets. Indeed Allâh has full knowledge of all things.^[28]

Last prophet is ‘Last’ only if he comes as the last one, which was none other than Prophet Muhammad.

Secondly, a non-Gabriel only medium of revelation eliminates the status of the recipient from a prophet to a non-prophet, which is just not possible in case of any prophet, because once a prophet, always a prophet. There is no termination of prophethood for a mortal once put in place by a Divine command. Prophets are never fired from their office.

* According to Quran, on the Last Day every prophet has to stand witness for his people:

16:84. And (beware of) the day when We shall raise a witness from every nation, then those who were ungrateful shall not be given leave (to make amends) nor shall they be afforded an opportunity to approach the threshold (of God) to offer a plea or an excuse (and thus solicit His good will).^[29]

In case of Jews and Christians, as their prophet, Jesus will be a witness against them:

4:159. And there is none of the people of the Scripture (- the Jews and the Christians) but most certainly will believe in this (incident, that Jesus died on the cross) before his (actual) death, (while as a matter of fact they have no sure knowledge about Jesus dying on the cross). And on the Day of Resurrection he (- Jesus) will be a witness against them.^[30]

Will then Jesus son of Mary, a prophet for Israelites, even though allegedly having lived among the believers of Muhammad by his second coming, stand witness next to Prophet Muhammad for the Muslims? Not so, Quran clearly states that the Prophet Muhammad will be that witness:

4:41. How then (shall these wrongdoers fare) when We call a witness from every nation and when We call you (O Prophet!) to stand witness over these (followers of yours)? On that day those who disbelieved and disobeyed the Messenger would wish that the earth were made level with them. They shall not be able to conceal anything from Allâh.^[31]

It can thus be safely extrapolated that a prophet has no role for followers of another prophet.

* Will Jesus on his alleged physical return be a follower of Prophet Muhammad? If so, then it negates the very definition of a prophet in Quran, according to which each prophet is a leader, not a follower of another prophet:

4:64. And We have sent no Messenger but that he should be obeyed by the leave of Allâh [via the medium of Gabriel v. 26.192-4]…^[32]

* It is the promise of Allah that righteous amongst the followers of Prophet Muhammad will be elevated to the status of successors (vouchsafed with both spiritual and temporal leadership) on the earth as He made successors (from among) their predecessors, namely the likes of the prophets of Israelites:

24:55. Allâh has promised those of you who believe and do deeds of righteousness that surely, He will make them successors (vouchsafed with both spiritual and temporal leadership) on the earth as He made successors (from among) their predecessors [–e.g. the followers of Moses], and that He will surely establish for them their Faith which He has approved for them, and that He will surely replace their state of fear with a state of security and peace. They will worship Me (alone) and they will not associate anything with Me. And those who show ingratitude for all the favours done to them after that (His promise is fulfilled), it is they who will be reckoned as the worst disobedient.^[33]

The above verse, in light of possible return of Jesus holds true only and only if the said 'Jesus' is re-born like an ordinary mortal and grows up and does deeds of righteousness first, before he is able to be one of the successors of Prophet Muhammad, but then he will be as Jesus, not the Jesus son of Mary, contrary to as envisioned by Muslims in general.

Maulana Muhammad Ali in his book "The Promised Messiah and Mahdi" makes the following argument for advent of Jesus like rather than Jesus son of Mary, in section ‘The evidence of the Quran that the Messiah shall be raised from the nation of Muhammad’^[34]:

1. Reports [i.e. Hadiths] are only an exposition of the Qur'an, the evidence of the Qur'an being the strongest of them all. When we turn to the Qur'an we find that it mentions the raising of khallfahs (successors) of the Prophet Muhammad from among this ummah. In chapter the Light we observe:

“Allah has promised to those of you who believe and do good that He will most certainly make them successors in the earth as He made successors before them. [24:55]”. Here 'before them' refers to Israelites. As the Prophet has been compared with Moses and called the like of him – “Surely We have sent to you a Messenger, a witness, against you, as We sent Messenger to Pharaoh [73:15]” similarly his successors have been likened to the successors of Moses. Thus this verse cannot bear the possibility of the appearance of Jesus Christ in person who was a successor of Moses. The logical conclusion is that as in the nation of Moses, Messiah was raised by God, similarly a like of the Messiah will appear in the nation of Muhammad. In other words this verse implies the coming of the like of Messiah and not Jesus Christ himself in person.

2. The second strong evidence is that prophethood has come to an end with Muhammad (peace and blessings of God be upon him) and Jesus Christ was a prophet according to the Qur'an. It is, therefore, not possible that he should appear after the Prophet Muhammad. If he does come then Jesus Christ, and not the Prophet Muhammad, will be the khãtam al-nabiyyin (the seal of the prophets). Obviously, prophethood will come to an end with a prophet who comes last of all. The thought, that although Jesus Christ would appear last of all but as the Prophet Muhammad was the last in his appointment, therefore he was indeed the last of the prophets, is groundless. If a battle has to be fought and won, only that general would be called the last general who has won it irrespective of the date of his appointment. If A and Z were two generals appointed for this post, A being appointed before Z, and A was still alive when Z died and at last it was he who won the battle, then every wise person would call him the last general. Similarly if Jesus Christ, the prophet of God, would come after Muhammad and the final victory and dominance of Islam would take place at his hand, then he would be called the last of the prophets. The correct view, therefore, is that no prophet, neither new nor old, shall appear after the Prophet Muhammad.

In conclusion, since the source of belief in return of Jesus is based upon authentic Hadiths in Sahih Satta collection, such a pronouncement is a prophecy in metaphorical sense of a person who in the light of v. 24:55 will be like Jesus, but not Jesus son of Mary.

A Few Words About Mahdi

Similar to re-advent of Jesus, the advent of 'Mahdi' too is metaphorical who is believed by general Muslims to coercively convert mankind, unlike all the prophets before, by the tip of the sword, which if so, itself contravenes the basic doctrine of Islam i.e.

2:256. There is no compulsion of any sort in religion (as) the right way does stand obviously distinguished from the way of error…^[35]

18:29. And say, `It is the truth from your Lord, therefore let him who wishes (it) believe (in it) and let him who wishes (otherwise) disbelieve (in it).'…^[36]

The role of Mahdi to spread the truth is a much needed one, but only with wisdom and goodly and kind exhortation, and in the manner of one who argues with them in the most pleasant and best manner:

16:125. (Prophet!) call the people to the way of your Lord with wisdom and goodly and kind exhortation, and argue with them in the most pleasant and best manner. Surely, your Lord knows very well who has gone astray from His path, and He knows very well the guided ones to the right path.^[37]

And while arguing, the Mahdi has to maintain the standards of decorum of speech in Quran:

6:107. If Allâh had (enforced) His will, they would not have associated partners with Him. And We have not made you a guardian over them, nor are you a disposer of their affairs.

6:108. Do not revile those whom they call upon besides Allâh, lest they should revile Allâh transgressingly (and) through lack of knowledge. Just [as] We made their deeds fair-seeming to them so have We made to each people fairseeming what they do. Then to their Lord is their return, so He will inform them as to what they have been doing.^[38]

Thus, the prophesized Mahdi cannot be bloody but only bloodless. The only ‘weapon’ for Mahdi, like any Muslim is the peace and  logic of Jihad by the mighty arguments in Quran:

25:52. So do not follow the disbelievers, and strive hard against them with the help of this (Qur'ân), a mighty striving.^[39]

[1] Al-Saff – The Ranks: Nooruddin
[2] Al-i-Imran – Family of Amran: Nooruddin
[3] Al-Nahl – The Bee: Nooruddin
[4] Al-Maidah – The Table Spread with Food: Nooruddin
[5] Al-Araf – The Elevated Places: Nooruddin
[6] Al-Anbiya – The Prophets: Nooruddin
[7] Al-Muminum – The Believers: Nooruddin
[8] Al-Zumur – Multitudes: Nooruddin
[9] Al-Zukhruf – The Ornament: Nooruddin
[10] Al-Anbiya – The Prophets: Nooruddin
[11] Al-Sajdah – The Adoration: Muhammad Ali – Zahid Aziz
[12] Maryam – Mary: Nooruddin
[13] Al-Waqiah – The Great Event: Nooruddin
[14] Al-Hijr – The Rock: Nooruddin
[15] Al-Kahf – The Place of Refuge: Nooruddin
[16] Al-Baqarah – The Cow: Nooruddin
[17] Al-Anbiya – The Prophets: Nooruddin
[18] Al-Hajj – The Pilgrimage: Nooruddin
[19] Al-Rum – The Byzantines: Nooruddin
[20] Ya Sin – O Perfect Man!: Nooruddin
[21] Al-Maidah – The Table Spread with Food: Nooruddin
[22] Al-i-Imran – Family of Amran: Nooruddin
[23] Al-Muminun – The Believers: Nooruddin
[24] Al-Zumur – The Multitudes: Nooruddin
[25] Maryam – The Mary: Nooruddin
[26] Al-Dukhan – The Drought: Nooruddin
[27] Al-Shuara – The Poets: Nooruddin
[28] Al-Ahzab – The Confederates: Nooruddin
[29] Al-Nahl – The Bee: Nooruddin
[30] Al-Nisa – The Women: Nooruddin
[31] Al-Nisa – The Women: Nooruddin
[32] Al-Nisa – The Women: Nooruddin
[33] Al-Furqan – The Standard of Truth and Falsehood: Nooruddin
[34] “Promised Messiah and Mahdi” by Maulana Muhammad Ali, p. 11-12,, translated by S. Muhammad Tufail M.A., Ahmadiyyah Anjuman Ishaat Islam, Lahore (W. Pakistan), Third Edition, pub: 1959.
[35] Al-Baqarah – The Cow: Nooruddin
[36] Al-Kahf – The Place of Refuge: Nooruddin
[37] Al-Nahl – The Bee: Nooruddin
[38] Al-Anam – The Cattle: Nooruddin
[39] Al-Furqan – The Standard of Truth and Falsehood: Nooruddin

Quran – the Motivator for Writing of this Book

8:42. … he who perished by clear argument might perish, and he who lived by clear argument might live.^[1]

17:36. And do not follow that of which you have no knowledge. Surely the hearing and the sight and the heart, all of these will be asked about it.^[2]

4:51-52. Have you not seen those to whom a portion of the Book was given? They believe in sorcery and diviners and say of those who disbelieve: These are better guided in the path than those who believe. Those are they whom Allah has cursed. And whomever Allah curses, you will not find a helper for him.^[3]

11:88. He [–Shuaib i.e. Jithro] said: My people, do you see if I have a clear proof from my Lord and He has given me a goodly sustenance from Himself?And I do not desire to act in opposition to you, in what I forbid you. I desire nothing but reform, so far as I am able. And with none but Allah is the direction of my affair to a right issue. In Him I trust and to Him I turn.^[4]

12:108. Say, `This is my path. I [–Muhammad] call to Allâh. I am on sure knowledge verifiable by reason and (so are) those who follow me. (I believe that) Holy is Allâh. I am not of the polytheists.' ^[5]

47:24. Do they not reflect on the Quran? Or, are there locks on the hearts?^[6]

13:03. Verily, in all this there are messages indeed for people who think ^[7]

30:30. So pay your whole-hearted attention to (the cause of) faith as one devoted (to pure faith), turning away from all that is false. (And follow) the Faith of Allâh (-Islam) to suit the requirements of which He has made the nature of mankind. There can be no change in the nature (of creation) which Allâh has made. That is the right and most perfect Faith, yet most people do not know (it).^[8]

54:40. And indeed We have made the Qur'ân easy for admonition and to understand, follow and remember. But is there anyone who would take heed?^[9]

The Holy Quran establishes in a pragmatic manner the truth of the basic principles of Islam which form a basis for one's salvation. Its teachings are grounded in a convincingly philosophical reasoning. It proves to the point of conviction every argument advanced by it. For instance, it proves the existence of the Creator of the Universe. It establishes the truth of the Unity of God. It also marshals decisive arguments to vindicate the supreme need of the Divine Revelation. It is never at a loss to distinguish truth from untruth. This by itself is an incontrovertible proof that Furqan Majeed is the Revealed Word of God. This point also establishes its Divine reality and its supremacy. No revealed book before the Holy Quran nor any thinker or philosopher, who exercised his talents in search of truth, had ever been able to highlight false beliefs by luminous reasoning nor had they ever been able to banish doubts and apprehensions from the human mind by radiant arguments. This glorious task has been accomplished in a unique manner by the Holy Quran. The Holy Prophet (peace and blessings of Allah be upon him) never attended any school even for half a day. He never learnt any knowledge, logical or practical, from any philosopher or logician nor did he come into contact with any sage or scholar. Still he based the divine philosophy on rational arguments and expounded such beliefs as guaranteed lasting salvation, in such an illuminating manner as has no precedent anywhere in the whole history of mankind. This is an accomplishment of such a high order as is no possible or even thinkable without Divine help. Here human reasoning has perforce to bow before the Holy Quran which was revealed by Allah Who has no rival. Hence human knowledge can never be equal to divine knowledge – (Baraheen Ahmadiyya, Vol. I)^[10]

The Holy Quran was revealed at a time when mankind faced all such exigencies as it was; destined to face. There was moral degradation all round. There was anarchy of creeds. There was spiritual deterioration which vitiated every sphere of human life, chaos and confusion of every hue and colour had reached the nadir. At this critical juncture, the teachings of the Holy Quran were revealed. Thus it marked the crown and completion of Divine Law for the guidance of mankind. The previous Laws; were incomplete because when they were revealed, the disorder and mischief had not reached its climax. Hence the scriptures were just enough to meet the needs of the times. Thus the marked difference between the past scriptures and the Holy Quran is that the former, even if they had remained immune, would have proved sadly inadequate. This emphasised the need that a complete and immutable scripture like the Holy Quran, should come. Thus the Holy Quran leaves no room for any book to supplement its teachings. The possibility of any type of scripture is completely ruled out, because there is no further point after the highest degree of excellence and completion attained in the Holy Quran. Its replacement is thinkable only when one wishfully presumes that the principle of the Unity of God like the Gospels and the Vedas will give way to idolatry and the crores [–hundreds of millions] of the True Believers will become idolatrous and animist. But all this is a sheer fictitious presumption as the events falsely envisaged shall never come to pass. (Baraheen Ahmadiyya, Vol. II)^[11]

Islam at its origin meant allegiance to the word of God first of all but at the present day the Holy Book is relegated to the background and the Muslims seek for guidance from books of law (fiqah) which were compiled hundreds of years afterwards by learned men, no doubt, but which only answered the need of the day and were not meant for all ages. The service which these great men rendered to the cause of Islam in their own day is now abused as a hindrance to the progress of Islam, The Holy Quran was revealed to answer the needs of men of all ages, and the door to understanding its import and to deduce laws from it to answer new needs of the coming ages was never shut upon men. In fact to close that door means practically to transfer allegiance from the word of God to man-made law, to seat men on the throne of Divinity. It is due to this servile attitude to the great and the learned that the Muslim priest today has come to reconcile himself with the Christian idea that the realm of religion is beyond the flights of reason, that reason has no place in religion. Now such an idea is not only foreign but quite opposed to the spirit of Islam. Islam from its very birth freely appealed to reason and the Holy Quran again and again reproves man for not using his reasoning faculty. Why do you not think, why do you not ponder, why do you not reflect this – is the ever recurring burden of its various exhortations. The Holy Prophet himself encouraged his companions to give fervent to their reasoning power, and they were fully conscious of the great gift of reason which God had bestowed upon them and which He had allowed them to use in matters temporal as well as religious. Thus towards the close of his life, when he appointed Mu'áz, a famous companion, to the governorship of Yemen, and asked him as to how he would decide cases, he readily replied that he would resort in the first place to the Holy Quran then to the Sunnat (practice of the Prophet) and failing to find light on the point in hand in either of these, he would use his own reason. Such was the view of the immediate disciples of the Holy Prophet as regards the free use of reason. But the prevailing idea in the Muslim world today is that in all religious matters we must accept the reasoning of this great man or that, as final and the result is that the Muslims who once led the world in great ideas are now living in an abject condition of mental slavery, and their reasoning faculties are quite stunted, almost dead. "Back to the Qur'an!" is the clarion call of the Ahmadiyya; back to the pure Islam of the Holy Prophet and his companions, back to the free use of reason and to a free interpretation of the Holy Book in the light which new conditions in the world have brought about; back to the freedom which our great and learned forefathers enjoyed. In going back to these things is the real advancement of Islam; these are not so many steps backward but steps forward, for they take the Muslims back from the darkness and mental slavery into which they have fallen, to the light and freedom which is their birth right as Muslims.^[12]

The purity of Islam has again been affected seriously by the over-importance which is attached in some quarters to the reports of the sayings and doings of the Holy Prophet. Tradition, as it is generally called, no doubt, plays an important part in the religion of Islam in so far as it casts light on many of the details of the religion of Islam. It also preserves much of the history of Islam. But there is not the least doubt that "tradition" is only a secondary source; it is after all an explanation of what is contained in the Holy Qurán; it has moreover the defect that it was in the main transmitted orally for a long time and has therefore undergone changes and alterations. Nor could the first or subsequent reporter be expected to transmit the very words that he heard. In most cases it was the import which he transmitted and the import would no doubt, more or less, be affected by the state of mind and understanding capacity of the reporter. Hence it is that if "tradition" is not read under those limitations, it is likely to do more harm than good to the cause of Islam.^[13]

Forced Distortions into Quran, Alas!

6:71. Say, `Shall we call, besides Allâh, upon that which can neither profit us nor harm us (by itself), and shall we be turned back on our heels (and led astray) after Allâh has guided us, like one whom the evil ones have made to follow his caprices (leaving him) utterly bewildered in the land; (whilst) he has companions who call him to the guidance (of Allâh, saying), "Come to us".' Say, `Verily Allah's guidance is the only perfect guidance. And we are commanded (by Him) to submit to the Lord of the worlds.'^[1] [Emphasis added]

5:45. …And whoever does not judge according to (the law) which Allâh has revealed, these it is who are the very unjust.^[2] [Emphasis added]

No judgment – be it single or collective, and with a big name to back it – can bind us if it goes against Quran and good conscience. The word of God is the only criterion for testing genuineness of the Hadith. No word or action alleged as coming from the Prophet can be accepted as such if it controverts anything in the Quran.^[3]

The previous section was aimed at the advocates who abrogate the verses of Quran because they can not reconcile some verses against the others. Abrogation is a simple way out for them from their ignorance. But, on the opposite, there are other kinds of advocates who draw injunctions from outside the Quran and then somehow interject their sources and interpretations into Quran. Once having corrupted the very basis of the Message and the Principles of the Quran, thereafter, they by using circular arguments attribute the source of their dogmas and fancies to Quran. Little do they know that they read their own minds into Quran, rather than what Quran is stating in plain terms.

68:36. What is the matter with you? How do you judge?

68:37. Or do you have a book in which you read [–besides Quran]

68:38. that you shall surely have in it whatever you choose?

68:39. Or do you have covenants from Us on oath, extending to the day of Resurrection, that you shall surely have whatever you judge?

68:40. Ask them which of them will vouch for that.

68:41. Or do they have associate-gods [– i.e. their ‘mighty’ scholars, experts, books and interpretations]? Then let them bring their associate gods [– against the logic and wisdom of Quran], if they are truthful.^[4]

[1] Al-Anam – The Cattle: Nooruddin 

[2] Al-Maidah – The Table Spread with Food: Nooruddin 

[3] 'Apostasy in Islam' by Khwaja Kamaluddin, Islamic Review, p. 261, June 1925 

[4] Al-Qalam – The Pen: Muhammad Ali – Zahid Aziz

Case Study 4: Slavery, Concubines{1}, Extra-marital Relations – Zilch, Nada in Quran!{2},{3}

“There is no verse in the Quran or any instance in the Holy Prophet’s life sanctioning what is called concubinage.”{4}

Slavery was rampant before Islam. Captives were taken in wars or in slavery raids, out of which both males and females ended up as slaves and concubines. Slave trade was of epidemic proportion until the arrival of Islam. Islam dried-up the swamp of slavery simultaneously by stopping the inflow of new slaves into the cesspool while it drained out the cesspit itself.

Quran separates slaves (Arabic: abad) who were already in bondage at the time of advent of Islam from those captured in a battle as prisoners, translated as – whom your right hands own or possess (Arabic:mimma malakat aimanukum). Thus a Muslim’s bondsman resulting from a war is not a slave but a fallen foe{5} and the entrusted Muslim of that fallen foe is not a slave master but a guardian (see v. 4:25 below).

In early Islam, there were neither prisons nor prison camps; hence the war captives were distributed under the custody of families who were responsible for their safety and wellbeing at par with their own self. Islam put a stop to any new slaves and existing slaves were to be released for any and every excuse. Captives allowed were only those captured in a battle and mechanisms were put in place for their release as well. These topics are now of historical importance only as under international treaties the captives in war have rights and protections as Prisoners of War. Credit goes to Quran, which eliminated these atrocities thousands of years before the modern ethics took hold only recently.

Quran discusses human rights across a wide spectrum of human behavior. It firmly establishes the fundamental equality of mankind to exclude from the minds the ideas of racial and economic divide that if not checked soon turn human tendencies into abuse of the weak of physique, gender, status, means, nation or race. The scrooge of slavery and its consequent exploitation of body and soul of its victims pervaded the human cultures from times immemorial because of dearth of this fundamental check on the psyche of man. A refresher of certain baseline teachings of Quran is in order that formed the basis of the charter of human rights from the very inception of Islam and are summarized below.

Equality of mankind, irrespective of national origin, race, tribe or gender:

10:19. And (all) people are but a single nation, then they disagree…{6}

49:13. O mankind! We have created you out of a male and a female, and We have made you tribes and sub-tribes that you may recognise (and do good to) one another. Surely the most honourable of you in the sight of Allâh is he who guards against evil the most. Verily, Allâh is All-knowing, All-Aware.{7}

Without any exception, no extra-marital sex is allowed in Quran, which is not only a check on an ordinary human tendency, but also prevents the historical unchecked exploitation of the slaves who were an easy prey of their masters:

17:32. And Keep away from adultery and fornication; surely, it is an abominable act and an (extremely) evil practice.{8}

24:33. And those who find no (means of) marriage should (exercise restraint and) keep themselves chaste until Allâh grants them means (to marry) out of His grace and bounty…{9}

With arrival of Islam, slavery was banned and no new slaves were inducted. No slave trade or slavery raids are allowed in Quran; individual liberty could be taken away only in case of prisoners taken in an actual battle. Of note is that the only war permitted in Quran is a defensive one:

8:67. It does not behove a Prophet to keep captives unless He has triumphed after a regular bloody fighting in the land. (If you take captives without warfare,) you desire the temporary and frail goods of this world, while Allâh desires (for you the good of) the Hereafter. And Allâh is All-Mighty, All-Wise.{10}

Prisoners of war, both men and women are to be released no matter what soon after the war is over, with or without a ransom:

47:4. … After you have bound them fast in fetters (as prisoners of war), then, afterwards, (release them, a must), either by way of grace or by (accepting) ransom. (That is the law,) until war lays down its weapons (and it is over).{11}

Contrary to the usual practice of sexual exploitation of the then existing bonds-women, the concubinage, was totally banned by Islam. Sexual relationships were allowed only after a full marriage, which not only restored dignity to bonds-women, but also made them a useful member of the society. The following verse in itself is a proof that a bonds-woman is not a concubine, but a marriageable woman:

4:25. And those of you who have not the means (- social or financial) to marry free believing women (may marry) such of your believing bonds women as your right hands own (by being captives in war). Allâh knows very well (the state of) your faith, you are all (sprung) one from another, so marry them with the permission of their guardians and give them their dowers with equity, they being properly married, not (committing fornication), to pursue their lust nor taking secret paramours…{12}

Note the mention of the word guardians of prisoners of war in the above verse, which is not the same as slave owners. The next verse reinforces the previous one:

4:26. Allâh desires to make clear (His commandments) to you, and guide you to the (righteous) ways of your predecessors, and to turn to you with mercy. Verily, Allâh is All-Knowing, All-Wise.{13}

Any deviation from verses 4:25-26 by any action, intent or interpretation is nothing but lust, pure and simple, which is condemned in the next very verse:

4:27. Whereas Allâh desires to turn to you with mercy, those who follow (the dictates of their) lusts want you to drift far away (from the right path).{14}

Given the fact that as the Arabian society converted to Islam, there were existing slaves in the households of new Muslims. For all Muslims the details of 'high virtue' in Quran included 'to set slaves free', and that's what happened in Islam where the righteous beliefs were bridged to righteous deeds and homes were not only cleansed of slavery but the emancipated were rehabilitated in the society as well. Of note is that the same verse also binds the faithful to establish their former slaves to full independence because most if not all the former slaves fell into the category of orphans, needy and deserving of charity:

2:177. It is not righteousness that you turn your faces towards the East and the West, but righteous is the one who believes in Allah, and the Last Day, and the angels and the Book and the prophets, and gives away wealth out of love for Him to the near of kin and the orphans and the needy and the traveller and to those who ask and to set slaves free and keeps up prayer and gives the due charity; and the performers of their promise when they make a promise, and the patient in distress and affliction and in the time of conflict. These are they who are truthful; and these are they who keep their duty. {15}

Similarly, in challenging mankind for not taking 'uphill path ' of moral progress, Quran puts in the premier position ' freeing of a captive ' and a collective societal effort to 'exhort one another to be compassionate ' to rid the society of the evils, besides others, of slavery:

90:10-18. And We have pointed out to him the two conspicuous high ways (of right and wrong)? Yet he would not attempt the uphill path of steep and difficult ascent. And what should make you know what the uphill path of steep and difficult ascent is? (It is) the freeing of a captive (from the bondage of slavery, debt and other afflictions), Or feeding in the time of famine an orphan, near of kin, or a downtrodden poor man. And what is even more, then he is of those who believe and exhort one another to be patiently persevering and exhort one another to be compassionate (towards God's creation). These (who follow this hard path) are the blessed ones (- the people of the right hand). {16}

Existing slaves were to be released on any and every excuse as restitution for violation of any moral law, no matter how trivial custom it might have seemed then. For example:

58:3. Such of those who thus happen to call their wives their mothers and then retract what they have said, must free a slave before they two touch each other (for re-establishing conjugal relationship). This is what you are enjoined (to do in case you commit such a hateful thing). And Allâh is Well-Aware of what you do.{17}

In a masterly stroke, the above verse not only established the dignity of a helpless wife in an otherwise male dominated society, but simultaneously expunged one more from the ranks of the slavery.

State treasury as well individual wealth was to be used for emancipation of existing slaves:

9:60. Compulsory charities (- Zakât) are meant for the destitute and the needy, and for its functionaries, and (for) those whose hearts require to be consoled (in all sincerity), and for the emancipation of the slaves, and for (the relief of) those in debt, and (for spending) in the cause of Allâh, and for the wayfarer. (This is) an obligation imposed by Allâh, for Allâh is All-Knowing, All-Wise.{18}

In the above verse the slaves were not only to be freed but once freed, they were to be rehabilitated in the society by the state treasury as they were destitute and the needy in their new found freedom.

Besides the general injunction on singles to marry, to emphasize the marriage of slaves, Quran identifies them by their gender, both males and females, and orders them to be kept chaste and marriages were to be obligatorily arranged for them, either by marrying them within the household or being given away in marriage, as married state is a natural state for adults in Quran and is an assurance for their chastity:

24:32. Arrange marriages for those of you who are single and for your male and female slaves as are deserving and fit (to lead a married life). If they are poor Allâh will grant them means out of His bounty; Bountiful is Allâh, All-Knowing.

The next verse eliminates prostitution of slave-girls by their masters, which was the norm of Arabia before Islam. On one hand it stops sexual relations with slave-girls by disallowing any such advances toward the potential victims by their masters, on the other, Quran does not rant empty lectures to avoid evil, but gives solution to shun evil, in this case the marriage of slave-girls:

24:33. And those who find no (means of) marriage should (exercise restraint and) keep themselves chaste until Allâh grants them means (to marry) out of His grace and bounty…(Another commandment for you is that,) with a mind to gain (by this unrighteous means) the benefits of the present life do not constrain your slave-girls to unchaste life (by keeping them unmarried) when they desire (to marry) to preserve their virtue. But if anybody forces them (to abstain from marrying and to become unchaste) they will find, after they are forced, that God is Most Forgiving, Ever Merciful.{19}

Thus Quran keeps at bay the potential aggressors, the guardians of the slaves and captives, from their potential victims, the slaves. The only mechanism to bridge the two for any sexual relations was a full marriage contract and all the obligations that fall under a free marriage contract. These mechanisms remained air tight till the time the existing slavery dissipated under the overall multipronged interventions both through Quran and change that emerged in the society in due course under the Prophet.

Even, the existing captives were given the right to buy their freedom by a written contract of payment in installments of the loan that they may ask for from their own very masters. Once a captive, male or female, asked for such a contract, it could not be refused by the master:

24:33. …(There is another commandment,) as for those of your bondsmen (or women) as ask for a written contract (of freedom for themselves on payment of ransom), write this (deed of manumission for them)…{20}

Further, as an addendum to above freedom contract, the masters were obligated to invest in their slaves to establish them financially before and after their freedom so that they could not only buy their own freedom if not given for free, but also pay back the back the loan, if incurred:

24:33. … provided you find good capabilities in them and give them out of Allâh's wealth which He has given you…{21}

Additionally, in the verse 24:33, when read in toto, for the slave-girls, there in an implication of an extra injunction on the owner to ensure their chastity for which they were to be given means of sustenance. This in turn eliminates the risk of them falling into prostitution of their own accord only to sustain themselves.

Slavery was so much entrenched in the society that to raise slaves to a higher social status needed an incremental reform. For example, in the following verse, slaves, male or female were to be preferred in marriage over the otherwise higher clan status of the idolaters:

2:221. And marry not an idolatress until she believe; while a believing maid is certainly better than an idolatress even though she may highly please you. And do not give (believing women) in marriage to an idolaters until they believe. And a believing slave is better than a (free) idolater even though he may highly please you. It is they who invite to the Fire, but Allâh calls to the Paradise and to the protection by His command. He makes His Messages clear for the people so that they may take heed.{22}

The above verses set in stone equality of mankind, hence the basis of slavery were abolished. Bar was placed on any extra-marital sexual relationships, which excluded any possibility of concubinage which is another name and function for female slaves. Existing slaves, both men and women were protected from exploitation. Every means and excuse was utilized for their emancipation. Taking of newer slaves was prohibited. Prisoners of war were to be released, with or without ransom. It is absurd to even imagine that while Islam puts so much emphasis on freeing of slaves, that it also allegedly allows taking of slaves. Slavery is forbidden, as shown above. The Holy Prophet, peace and blessings of Allah be upon him, even freed prisoners for them teaching children and adults as their ransom. Below is an excerpted article from 'The Light' (February 24, 1984, pp. 13-17){23} which is a rebuttal to even the present day 'scholars' of Islam who make a case for concubinage, which is not only laughable but deplorable by standards of Quran:

If there is to be no slavery, then there can be no concubinage either, for concubines are nothing but female slaves turned into mistresses. There is no question of buying female slaves in the market. As for the female prisoners of war, they are to be set free without ransom, or with light ransom, as in the case of male captives. But the trouble about the female prisoners of war is that if they are sent back, even free, their menfolk are not prepared to take them back as they assume that the women must have been ravished by the captors, as was the common practice among Arabs before Islam, and as is the common lot of female prisoners today in all non-Islamic countries, even of the West.

Such disgraceful treatment of the female prisoners of war was not possible in the Holy Prophet's time or even under the Early Caliphate. When the moral standards were of the highest possible order not a single case is to be found in the history of those periods.

"And whoever among you cannot afford to marry free believing women, (let him marry) such of your believing maidens as your right hands possess. And Allah knows best your faith (i.e., do not set high standards for the faith of such women). Some of you are like others: So marry them with the permission of their masters, and give them their dowries justly … then if they are guilty of adultery when they are taken to marriage, they shall suffer half the punishment for free married women … " (4:25).

This important verse requires the following elucidation:

(1) If a Muslim cannot afford to marry a free believing woman, he may marry one of those ‘whom your right hands possess’.

(2) The much misunderstood term ‘whom your right hands possess’ has been much exploited. It is taken to mean concubines. To describe a concubine bought from the market or from her master as one 'whom your right hands possess' is a complete misnomer. The very use of the words whom your right hands have taken possession of (which is the correct rendering of the Arabic phrase mimma malakat aimanukum) clearly points to women captured in battle. That is where the right hand is used to take possession of a prisoner. To apply that phrase to a woman bought from a slave market or from a master is totally unwarrantable.

(3) The Holy Qur'an still speaks of such a woman being taken in marriage with the permission of her master. Who is this master? It was the practice of the Holy Prophet and the latter-day Muslim commanders to distribute all prisoners, male or female, to the soldiers as part of the spoils of war. They were kept in homes, sometimes in a better way than the master or the mistress of the Muslim home, but always at least on the same scale of living. It is this 'master' spoken of in the verse under consideration. If they are now kept in a war prison, the Government holding them is the ‘master’.

(4) Why are ‘those whom your right hands possess’ mentioned in this and other places separately from free women? That is also explained in this very verse. If the former are guilty of adultery after marriage, their punishment is to be half that of free married women. It is because of the separate treatment under the Quranic law of these women who have come recently from a non-Muslim society and, therefore, the same high moral standards cannot be expected from them, that their separate mention was required.

Incidentally, the punishment of stoning to death for married men or women found guilty of adultery cannot possibly be permissible in Islam:

(a) The Holy Qur'an, which is the paramount authority on Muslim law, does not prescribe stoning to death for any crime whatsoever.

(b) It prescribes instead one hundred strokes for adultery, whether committed by man or women, married or unmarried.

(c) One hundred strokes can be halved as required in verse 4:25 of the Holy Qur'an, but not the stoning to death.

Anyway, because of the clear ban on sexual indulgence outside marriage (24:33) and the requirement that even the women 'whom your right hands possess' must be married properly (4:25), concubinage is simply not permissible in Islam.

The Holy Prophet, peace and blessings of Allah be upon him, being the perfect exemplar, properly married those female prisoners of war whom he took as wives. Much has been made by the Christian critics of the case of Mary the Copt, who was presented to the Holy Prophet by the King of Egypt. That he had married her too is now an established fact beyond doubt.

It may be added to above quoted article, that Prophet Muhammad (PBUH) by personal example, married two women prisoners of wars on advice of his peers who were 'whom your right hands possess'. Both were set free, namely Safiyya and Juwairiya. Both were daughters of chieftains vanquished in the battle and their marriages to the Prophet became a source for not only ending tribal enmities but resulted in the release of other captives under the Muslims as those captives were now relatives of the Prophet:

33:50. O Prophet, We have made lawful to you your wives whom you have given their dowries, and those whom your right hand possesses, out of those whom Allah has given you as prisoners of war, …{24}

To reemphasize, the mention of the two types of women i.e. wives (Arabic: azwaaj)and whom your right hand possesses is only to distinguish the status of spouses in terms of those who were free women and those who were captives of war before their marriage. After their marriage, all of them were wives of equal dignity, and none remained as whom your right hand owns. It is the personal examples like these in which the Prophet eliminated slavery in his own household and elevated the dignity of former slave-girls to free wives in the society that no wonder Quran speaks so highly of the Prophet’s life as an example to be followed in matters of uplift and equality of mankind, besides many other virtuous deeds:

33:21. Certainly you have in the Messenger of Allah an excellent exemplar…{25}

To sum it up, the nonsense of concubinage in Islam emanates because of the concoctions of the so called ‘scholars’ of ignorance and not of Quran, who are then oft re-quoted by their blind followers. To such scholar and their followers Quran admonishes very clearly for their advocacy of concubinage:

4:27. Whereas Allâh desires to turn to you with mercy, those who follow (the dictates of their) lusts want you to drift far away (from the right path).{26}

{1} Merriam Webster – Concubine: a woman with whom a man cohabits without being married: as 

a : one having a recognized social status in a household below that of a wife 

b : mistress 

{2} Reader is encouraged to read a detailed analysis on the subject: 

'Marriage of Slaves' in “Religion of Islam” by Maulana Muhammad Ali, p. 488-495. 

'Islam and Slavery' – There is no concubinage in Islam, by Maulana Muhammad Ali, Islamic Review, p. 7-12, January 1958. 

{3}“The Quranic Message of Universal Freedom” by Dr. Basharat Ahmad, p. 1-8 , Paigham-e-Haqq, April/June, No. 66, Organ of Ahmadiyya Anjuman Ishaat-i-Islam, Fiji, 1994 

{4} Muhammad Ali – Zahid Aziz: Footnote to verse 4:25 

{5} Islam on Slavery by Al-Haj Lord Headley and Khwaja Kamaluddin, p. 20. 

{6} Yunus – Jonah: Muhammad Ali – Zahid Aziz 

{7} Al-Hujurat – The Chambers: Nooruddin 

{8} Isra – The Night-Journey: Nooruddin 

{9} Al-Nur – The Light: Nooruddin 

{10} Al-Anfal – The Voluntary Gifts: Nooruddin 

{11} Muhammad – Muhammad: Nooruddin 

{12} Al-Nisa – The Women: Nooruddin 

{13} Al-Nisa – The Women: Nooruddin 

{14} Al-Nisa – The Women: Nooruddin 

{15} Al-Baqarah – The Cow: Muhammad Ali – Zahid Aziz 

{16} Al-Balad – The City: Nooruddin 

{17} Al-Mujadilah – The Pleading Woman: Nooruddin 

{18} Al-Taubah – The Repentence: Nooruddin 

{19} Al-Nur – The Light: Nooruddin 

{20} Al-Nur – The Light: Nooruddin 

{21} Al-Nur – The Light: Nooruddin 

{22} Al-Baqarah – The Cow: Nooruddin 

{23} ‘Slavery and Concubinage’ – The Founder of Ahmadiyya Movement as a Defender of Islam – II, The Light (February 24, 1984, pp. 13- 17) http://aaiil.org/text/acus/mga/mirzaghulamahmadahmadiyyamovementdefenderislam2.shtml 

{24} Al-Ahzab – The Allies: Muhammad Ali – Zahid Aziz 

{25} Al-Ahzab – The Allies: Muhammad Ali – Zahid Aziz 

{26} Al-i-Imran – The Family of Amran: Nooruddin

Definitions

MIRACLE^{1}

1: an extraordinary event manifesting divine intervention in human affairs

2: an extremely outstanding or unusual event, thing, or accomplishment

3: Christian Science : a divinely natural phenomenon experienced humanly as the fulfillment of spiritual law

MYTH^{2}

1 a : a usually traditional story of ostensibly historical events that serves to unfold part of the world view of a people or explain a practice, belief, or natural phenomenon

b : parable, allegory

2 a : a popular belief or tradition that has grown up around something or someone; especially: one embodying the ideals and institutions of a society or segment of society  <seduced by the American myth of individualism — Orde Coombs>

b : an unfounded or false notion

3: a person or thing having only an imaginary or unverifiable existence

MISTAKE^{3}

transitive verb

1: to blunder in the choice of <mistook her way in the dark>

2 a : to misunderstand the meaning or intention of : misinterpret <don't mistake me, I mean exactly what I said>

b : to make a wrong judgment of the character or ability of

3: to identify wrongly : confuse with another <I mistook him for his brother>

intransitive verb

: to be wrong <you mistook when you thought I laughed at you — Thomas Hardy>

MATTER^{4}

noun

a : a subject under consideration

b : a subject of disagreement or litigation

c plural : the events or circumstances of a particular situation

d : the subject or substance of a discourse or writing

e : something of an indicated kind or having to do with an indicated field or situation <this is a serious matter> <as a matter of policy> <matters of faith>

f : something to be proved in law

g obsolete : sensible or serious material as distinguished from nonsense or drollery

h (1) obsolete : reason, cause (2) : a source especially of feeling or emotion 

{1} Merriam-Webster Online Dictionary copyright © 2005 by Merriam-Webster, Incorporated 

{2} ibid 

{3} ibid 

{4} ibid