Jalal Abualrub has made another attempt of trying to discredit our site, this time by trying his hands at refuting (*) our list of Contradictions in the Quran.

Abualrub’s first installment deals with the Quran’s contradictory statements regarding how many (human) years equal a day in the sight of Allah: http://answering-islam.org/Quran/Contra/i004.html

Abualrub spends a lot of time on Jochen Katz’s introductory remarks which state the purpose for the Quranic contradictions page. Much of what Abualrub wrote (in fact all of it) is nothing more than empty rhetoric and we will come around to refute it shortly, Lord Jesus willing. For now, we want to go to the heart of the matter, and address the "meat" of his rebuttal. Our intention here is to show that this is another instance in which Abualrub failed to deliver on his promise of dismantling our articles and our entire religion.

Before starting our analysis of Abualrub’s points, it is crucial that the readers first consult and carefully go over Abualrub’s rebuttal. Only then do we suggest reading our response.

Whose Day is it Anyway?

Abualrub tries to resolve the matter of the exact length of days, whether 1,000 years or 50,000 by claiming that the passages that have been listed and compared are not speaking of the same day. He asks:

Where is the Contradiction?

The first question I want to ask Katz and his authors is this, " Where is the contradiction?" To simplify things that even the Neos can understand them, I give here five examples of contradictory statements, none of which is found in the Quran.

First Example: "All of the days with your Lord are as 1,000 years of what you reckon," and, "All of the days with your Lord are as 50,000 years of what you reckon."

Second Example: "A day with your Lord is 1,000 years long," and, "With your Lord, the day that is 1,000 years long is also 50,000 years long."

Third Example: "Every day with your Lord is as 1,000 years of what you reckon," and, "Every day with your Lord is 50,000 human years."

Fourth Example: "A day with your Lord is as 1,000 years of what you reckon," and, "A day with your Lord is as 50,000 years of what you reckon."

Fifth Example: "None of the days with your Lord is longer than 1,000 human years," and, "None of the days with your Lord is shorter than 50,000 human years."

He repeats this point again:

The Evangelical Game of "Hide and Never Seek"

By reading these three Verses, one must conclude the following: that the words, " with your Lord ", appear only once in these three Verses; that these three Verses are discussing three different topics, i.e. three different contexts, i.e. three distinct stories, i.e. the very ‘thing' that if one hides, one becomes liable to be called ‘a liar'. Katz now knows why I justly and frequently accuse many Evangelicals of lying.

And:

Conflicting Texts, Not Conflicting Interpretations, Constitute Error; Number of Times the Quran Repeats: " A Day With Your Lord… "

Only one Verse in the entire Quran, Verse 22:47, mentions the length of a day with Allah . The other two Verses quoted here did not indicate that they are discussing the same day or that every day with Allah is both 1,000 and 50,000 years long. Using whims and desires as their ‘scientific tool' for research, Katz and his authors first invented the conclusion that all three of these Verses are discussing one and the same topic, i.e. one day that –with Allah- is both 1,000 years long and 50,000 years long, then decided that there is a contradiction. Muslims can either agree with their findings or else! Yet, Katz protests my describing the Evangelicals as liars.

Even if the Quran stated this, "A day with your Lord is 1,000 years long," then said, "A day with your Lord is 50,000 years long," then, this could easily have been explained as describing the length of ‘a day' then the length of ‘another day'. Or, it could easily have been explained according to the established Islamic method of interpreting Islamic Quran and Islamic Sunnah, meaning, the `Aamm (that which is general in indication) and the Makhsus (that which is excluded from a general Text). There are many examples that explain this Islamic method of understanding Islamic Resources. In this example, the `Aamm (general rule) would be: "A day with your Lord is 1,000 human years long," while the Makhsus (exclusion) would be, "Except for the Day that is 50,000 human years long." It is not necessary to use this method here, though. The Quran only mentioned one number, 1,000 years, in a sentence that says, "A day with your Lord…" The fact is that these three Verses do not discuss the same topic, but three different topics and three different days, as follows.

RESPONSE:

It is Abualrub's last paragraph, proposing that Allah may have various days of differing lengths, i.e. Allah lives on a timeline that is like a rubberband, and the units of days can be stretched to whatever is currently needed, which suggested the title and subtitle to this paper. We are shortly coming back to this hypothesis. But let's take his arguments one by one.

Abualrub has obviously not bothered to ponder over the implications of his statements. Abualrub erroneously assumes that just because the references happen to refer to three different contexts, this somehow should lead us to conclude that they must be three different days. It seems not to have dawned on him that one can refer to three different things or events which all occur on the same day, or on a day whose length of time is the same. To help clarify this point, we present the following examples:

1. The angels will stand in ranks on a day whose length is 1,000 years.
2. The dead will be raised on a day whose length is 1,000 years.
3. The righteous will be judged on a day whose length is 1,000 years.
4. The evildoers will be judged on day whose length is 1,000 years.

As anyone can see, there is nothing within any of the statements which rules out these things all taking place on the same day. The angels can all stand in ranks on the same day the dead are raised and judged. Let us see what happens when we take the three Quranic passages together:

1. Surah 22:47 makes the general statement that a day with Allah is as 1,000 years of our reckoning, which can also be taken to mean that the judgment day will last 1,000 years.
2. Surah 32:5 speaks of all the world’s affairs ascending to Allah in a day equal to 1,000 years of our reckoning.
3. Surah 70:4 refers to the angels and the Spirit ascending to God on a day equal to 50,000 years [of our reckoning].

As the careful reader can see, apart from the time discrepancy, there is nothing in these statements which leads one to necessarily conclude that different days are in view. One can say that these passages, when pieced together, are saying that the angels, the Spirit, and the world’s deeds will all ascend or come before God on the day of judgment as he sets out to judge all creation. These passages are basically saying that on the day of judgment, the angels and the Spirit will bring to God a record of all of the actions and words committed on earth which God will then use to judge mankind.

{Note: We are assuming for argument’s sake Abualrub’s assumption that surah 70:4 is referring to the judgment day in order to show that the differing contexts do not imply that different days are in view. As we shall show a little later, Abualrub’s interpretation will backfire against him.}

Furthermore, the assertion that two of the passages do not explicitly mention that it is Allah’s Day doesn’t solve the matter either. Abualrub must still explain to us whose days do these passages refer to. We know it can’t be referring to a solar day of twenty-fours since two of these days are said to be 1,000 of our human years. In order to help Abualrub to figure this out, and to make it easier for him, we present some choices of the possible days that these passages could be referring to:

1. It is a day from Allah’s reckoning.
2. It is a day from the Spirit’s reckoning.
3. It is a day from the angels’ reckoning.
4. It is a day from the jinn’s reckoning.
5. It is a day from the animals’ reckoning.
6. It is a day from the insects’ reckoning.
7. It is a day from the measurement of the constellations, of space.

{Side note: Lest the readers misunderstand, we are not saying that animals and insects are experiencing a different dimension of time from humans. We are only bringing these up in order to help Abualrub exhaust all the possibilities, to show how there is no solution to the dilemma he has placed himself in.}

The following Muslim argues that, in the case of surah 70:4, the day is being reckoned from the perspective of the angels and the Spirit:

the day in which the angels ascend is deferent than the day measurement in the other two verses ( which is 1 day = 1000 earth years ) , being an ARAB , and reading the ARABIC text which is deferent than the English , I say that the day in which the Angels ascend is by it self = 50000 earth years , and that day is the judgment day. let me write my translation of the verse 70:4 : " The Angels and the holy spirit ascend to him (GOD) in a day that equals 50000 years) and this is the correct translation. You see, it does not say here that a day to GOD equals 50000 years of your years as it is the case in the other tow [sic] verses please learn ARABIC for about 30 years and then read the ARABIC Quran .Then you would understand. (http://answering-islam.org/Quran/Contra/i004d3.html)

But this surah introduces another problem, since it doesn’t explicitly say whether the day is fifty thousand of our human years. Interestingly, one Muslim made the same observation regarding this surah:

So therefore if the length of time described in 70:4 is fifty-thousand years without any mention of in whose reckoning or perspective, we should not take it to mean that it must also be in the perspective of humans which is specifically stated only in 22:47 and 32:5. As a matter of fact, this time-frame may very well be in the perspective of "angels" and "spirits", however, just as Allah has not given knowledge to humans about what the angels and spirits are made of, so He may have deliberately ended 70:4 at the figure of fifty-thousand years, for humans to guess (or never know!) what the perspective is. (http://answering-islam.org/Quran/Contra/i004d1.html; underline emphasis ours)

The above Muslim doesn’t contend that the day spoken of here is from Allah’s reckoning, but wishes to reason that the fifty thousand years may not be referring to human time. Thus, this Muslim indirectly sees the problem. So we ask Abualrub to tell us whose years are these? Again, he has the following options to choose from:

1. It is fifty thousand years from Allah’s reckoning.
2. It is fifty thousand years from the Spirit’s reckoning.
3. It is fifty thousand years from the angels’ reckoning.
4. It is fifty thousand years from the jinn’s reckoning.
5. It is fifty thousand years from the animals’ reckoning.
6. It is fifty thousand years from the insects’ reckoning.
7. It is fifty thousand years from the measurement of the constellations, of space.

Abualrub may wish to say that surah 70:4 is obviously speaking of human years, even though it doesn’t explicitly state this, since it is addressing human beings. (This is in fact what he does say above, or at least implies it). In case he does reason this way, then we only return the favor and say that surahs 32:5 and 70:4 are obviously speaking of Allah’s days, even though these texts don’t explicitly state this, since the one supposedly speaking in the Quran is Allah and reflects his perspective of things.

Abualrub’s explanation that not every day of Allah is 1,000 years, or that Allah can have different days of varying lengths isn’t any better, since this too introduces another major problem; namely the issue of God existing as a timeless Being. How can a timeless Being, One who doesn’t exist in time, One who created time, have any days at all? God is eternal, and doesn’t experience time or moments since everything is a present reality to him. As the late Muslim scholar Muhammad Asad stated in his note to S. 22:47:

63 I.e. what men conceive of as "time" has no meaning with regard to God, BECAUSE HE IS TIMELESS, without beginning and without end, so that "in relation to Him, one day and thousand years are alike" (Razi). Cf. 70:4, where IN THE SAME SENSE, a "day" is said to be equal to "fifty thousand years", or the well-authenticated saying of the Prophet, "God says, ‘I am Time Absolute (ad-dahr)’." (Asad, Message of the Qur'an [Dar Al-Andalus Limited 3 Library Ramp, Gibraltar rpt. 1993], p. 513; online edition; capital emphasis ours)

He also said regarding S. 70:4:

5 The very concept of "time" is MEANINGLESS in relation to God, who is TIMELESS and INFINITE: cf. note 63 on the last sentence of 22:47 - "in thy Sustainer's sight a day is like a thousand years of your reckoning": in other words, a day, or an aeon, or a thousand years, or fifty thousand years are alike to Him, having an apparent reality only within the created world and NONE with the Creator. And since in the hereafter time will cease to have a meaning for man as well, it is irrelevant to ask as to "when" the evildoers will be chastised and the righteous given their due. (Ibid., p. 892: Source; underline and capital emphasis ours)

Another Muslim writer puts it this way:

No person can know the future, because all people are bound by time and can assess events only from the standpoint of the moment in which they are currently living. As they cannot know the future, they may not always be aware of the long-term significance or usefulness of what they are facing. But Allah, WHO CREATED TIME, is and therefore sees all from "outside time." Here we come to the reality of destiny, defined as Allah's knowledge of all past and future events, as well as their results, IN MOMENT. (For a detailed discussion of this topic, see Harun Yahya's Timelessness and the Reality of Fate [New Delhi: Goodword Publisher, 2001].)

Thus, Allah knows the beginning and the end of all human trials, the past and the future, as well as the present moment. In His sight, everything HAS ALREADY BEEN ACCOMPLISHED. However, we learn about these events only when we experience them at the appropriate time.

Unbelievers cannot understand this "knowledge of destiny," and thus cannot be aware of it. It is this knowledge that allows Muslims to show patience in all of their difficulties and trials. As the Qur'an says: "No misfortune occurs except by Allah's permission. Whoever believes in Allah—He will guide his heart. Allah has knowledge of all things" (Surat at-Taghabun, 11), believers live in the comfort of knowing that whatever happens to them is the result of destiny. (Source; capital emphasis ours)

Therefore, how can Allah have multiple days of varying lengths or time periods if he is timeless? It is one thing when God speaks of his creative acts or of future events as occurring over several days or on a certain day as a means of communicating specific divine truths to us, using analogous language to speak of himself in ways that we can relate to or understand. It is quite a different thing altogether to speak of God as actually having multiple days which vary in time. The only way God could even have or experience differing days of varying time periods is if he existed in time, or is experiencing time on some level. But if this is the case, then this either means that God didn’t create time or didn’t create all levels of time, i.e. God only created the time that is a component, or part, of the physical universe, but did not create time that is part of his own spiritual existence and reality.

The problem for Abualrub is that he can only embrace the view of Allah existing within or experiencing time by denying that Allah created everything. But if he believes that Allah did create everything then he must also believe that Allah created time since time itself is part of creation. For example, time is a measurement of change. Change can only happen when matter exists, so before creation, without matter existing, there cannot be time. Physicists never extend the time line backwards from the Big Bang because it would not have any meaning to speak of time before there was anything else (space and matter). We present the following questions in order to help explain this point:

Did Allah allegedly create ALL things? Yes. (We say allegedly since we don’t believe that the Allah of the Quran is the true God).

Is time part of all the things which Allah created? Yes.

Doesn’t this mean that Allah created time? Yes.

Therefore, if time is created then can Allah have or experience various days which differ in length of time? No.

Now, Abualrub may not believe that ALL material things have been created, since he believes that Allah actually, literally has eyes, hands, feet, shins, and actually sits on a real throne. The only thing that is different is that Allah's body is unlike anything in creation, as if this is really saying anything. The only way for Allah to have a body of some kind is if he occupies spatial and material dimensions. But this would further imply that not all space and matter are created since Allah's body must be eternal which would require certain aspects of space and matter to be eternal as well.

However Abualrub decides to answer, he will be left with problems which he needs to resolve.

How old is the Universe?

Abualrub complains:

Verse 32:5 is discussing an entirely different topic, i.e. it has a different ‘context', and ‘context' is the word that the Neos make a profession out of ignoring, yet pretend to be making research. This is the Text of Quranic Sentences 32:3-6,

{ Allâh it is He Who has created the heavens and the earth, and all that is between them in six Days. Then He rose over (Istawâ) the Throne (in a manner that suits His Majesty) . You (mankind) have none, besides Him, as a Walî (protector or helper) or an intercessor. Will you not then remember (or receive admonition) ? He manages and regulates (every) affair from the heavens to the earth; then it (affair) will go up to Him, in one Day, the space whereof is a thousand years of your reckoning }.

These Verses discuss the specific topic of creating the universe in six days, not eight as Katz falsely claims on his website (we will revisit this incredible falsehood later on, Allah willing), and managing the affairs of the life of this world wherein the affairs go up to Him, while He is settled above His Throne,

{ The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne }; [20:5] .

RESPONSE:

First, there is nothing false about Katz’s claims that the Quran contradicts itself regarding the number of days it took Allah to create the cosmos, i.e. 6 or 8 days. Both Jochen Katz and myself have addressed several Muslim attempts of trying to explain away this contradiction:

http://answering-islam.org/Responses/Naik/quranclaims_app.htm
http://answering-islam.org/Responses/Learner/days.htm
http://answering-islam.org/Responses/Menj/creationdays.htm
http://answering-islam.org/Responses/Menj/creationdays-1.htm
http://answering-islam.org/Shamoun/creationdays.htm
http://answering-islam.org/Responses/NA/science2.htm

We kindly advise Abualrub to make sure to read our rebuttals before attempting to resolve the issue, since this will save both him and ourselves from wasting time on arguments that have already been addressed.

Second, Abualrub connects 32:5 with the verse preceding it, again, without reflecting on the problem he has just caused for himself. Abualrub wants to connect the days of creation with the day which is a 1,000 years of our reckoning, which means that each of the creation days were equivalent to a thousand years of our time. What this basically means is that, according to the Quran, it took Allah 6,000 years to create the cosmos. This figure contradicts modern scientific views regarding the age of the universe, which is estimated to be between 11.2 billion and 20 billion years old. In recent years the range between 10 billion and 15 billion years has been proposed. In fact, most recently, an apparently refined estimate of 13 billion to 14 billion was given due to the data supplied by the Hubble Space Telescope.

Now, Abualrub will have to either recant his statement or discard the modern scientific theories on the estimated age of the universe.

The Muslim Commentators Have Spoken

Abualrub makes a rather bold assertion:

The Quran is Different

There is nothing in the Quran that is remotely similar to the example from the Bible given here. The Evangelicals know this. This is why they bring Quranic Texts that are not in conflict with each other and intentionally provide their own interpretation on them, making them appear to be in conflict with each other and thus attribute contradiction to the Quran. The contradiction is not in the Quranic Texts , but in the faulty interpretation of them given by non-Muslims who mainly rely on hatred of Islam as their scientific evidence that the Quran did not come from God. Muslims hereby declare that every interpretation that the Evangelicals may give for the Quran and Prophetic Tradition (Sunnah) is rejected and not binding on Muslims or Islam and should not be taken seriously. Muslims take religious instructions only from the Quran and Sunnah as properly explained by Muslim Scholars. This utter Evangelical nonsense has to stop. Why would anyone ask deranged enemies of Islam to explain Islam's Holy Book, Creed and Law, yet, ignore asking Muslims about Islam ?

Again, he says:

Who Advocates a Day With The Lord That is Both 1,000 Years Long and 50,000 Years Long?

Muslims do not advocate the idea that every day or one certain day with Allah is both 1,000 and 50,000 years long. Evangelicals do. Thus, if they wish to keep and preach this idea as a Christian dogma, they are welcome to do so, especially since they have changed their religion innumerable times. But when they claim that this is what Islam advocates, Muslims say to them in the clearest terms, "THIS IS A LIE."

Abualrub pretends that it is only we evil Evangelicals who are trying to make these specific passages conflict with one another by our false interpretations. Abualrub gives the impression that at no time have Muslims ever struggled over these passages, or that they never considered the idea that these passages all have the same day in view, i.e. that all these days are Allah’s and refer to the same event.

In light of this, we now present the commentary of al-Qurtubi to see who has actually been lying and withholding information from the readers. All underline and capital emphasis is ours.

Explanation of al-Qurtubi for Surah 32:5

"A day, the space whereof will be a thousand years" is the day of resurrection, based upon the sayings that were narrated earlier…

As for the verse, "The angels and the Spirit ascend unto Him in a Day the measure whereof is fifty thousand years (Sura 70:4)" THIS IS IN CONFLICT WITH THE PREVIOUS VERSE (Sura 32:5). Abdullah Ibn Fairuz Al-Dilmy asked Abdullah Ibn Abbas about this verse, as well as Allah’s saying, "a Day the measure whereof is fifty thousand years" (Sura 70:4) and his response was, "These are days that were named by the Most High, AND I DO NOT KNOW WHAT THEY ARE. For I would hate to say about it (the Day) WHAT I DO NOT KNOW."

Sa’id Ibn Al-Musa’yib was then asked about (the difference in the Day) and he replied, "I DO NOT KNOW." I then informed him about the response of Ibn Abbas (regarding this topic) so Ibn Al-Musa’yib replied to (me) the inquirer, "This Ibn Abbas has refrained from commenting on this issue and he is more knowledgeable than I."

The scholars then spoke about this topic and some said, "The verse in Sura 70:1, ‘A questioner asked about a Penalty to befall the unbelievers,’ refers to the day of resurrection, in difference to this verse. This means that Allah the Almighty has made the difficulty of this day feel as though it was 50,000 years on the infidels" …

It was also said (by the scholars) that the day of resurrection has a number of days in it; some that are a 1,000 years in duration and some that are 50,000 years in duration.

It was also said that there are different times within the day of resurrection; for the infidel will be punished with one kind of torture that lasts for a 1,000 years and then he will be transferred to another (kind of torture) that lasts for 50,000 years.

It was also said that the day of resurrection has 50 stations, each lasting 1,000 years. (Translation by Dimitrius, Arabic original)

Explanation of al-Qurtubi for Surah 70:4

It was also narrated by Mujahid, Al-Hakam and Akrama that (50,000 years) is the life span of the Earth, from the moment of its creation till the last that remains will be 50,000 years. No one knows how much time has already passed except Allah, may He be Glorified and Exalted. It was also said that (50,000 years) refers to judgment day, meaning the length of time judgment itself would take if it were measured in human time. This was also narrated by Akrama, Al-Kalbi and Muhammad Ibn Ka’b…

Al-Hassan also stated that this is in reference to judgment day, but judgment day has no measure. Rather, what is intended is to relay the situation (of the infidels), for it will feel like 50,000 years measured on Earth. Then, the people of each group (heaven and hell) will settle in their abode.

Yaman related that 50,000 years refers to judgment day, for in it are 50 stations each of which will last for a 1,000 years….

It was also narrated by Ibn Abbas that he was asked about this verse, "A day, the space whereof will be a thousand years" (Sura 32:5), and he replied, "These are days that Allah has named, may He be Honored and Exalted, and He is more knowledgeable how they will be. I HATE TO SAY ABOUT THEM WHAT I DO NOT KNOW."… (Translation by Dimitrius, Arabic original)

Here are Muslims who didn’t know the exact meanings of these surahs! Al-Qurtubi even admitted that the passages were conflicting with one another. Ibn Abbas’ response is most interesting, especially since this is what Abualrub had to say about his knowledge and scholarship in the very same article:

Further, the Prophet of Islam, peace be upon him, invoked Allah to grant his paternal cousin, Abdullah Ibn Abbas, knowledge in the interpretation of the Quran, [ Shar`h at-Ta`hawiyyah , Hadeeth No. 180]. When Abdullah Ibn Abbas was asked about the Day that is 50,000 years long, he said that it is the Day of Resurrection; [ Nihayatu al-Bidayati wan-Nihayah , by Ibn Kathir (323\1)]. Thus, the Quranic Verses before, after and including 70:4, the Prophet of Islam and his devout student Abdullah Ibn `Abbas all stated that this day is the Day of Resurrection.

Here is Muhammad’s first cousin, a man recognized as one of the most knowledgeable Muslims that ever lived, who didn’t even have a clue as to how to reconcile these conflicting passages. And yet Jalal Abualrub of the 21^st century thinks he knows the solution.

What makes this even more disappointing is that Abualrub must have known Ibn Abbas’ response, since he is aware that Ibn Abbas linked surah 70:4 with the day of judgment. This means that, despite knowing full well that Ibn Abbas had no solution to the conflict posed by these passages, Abualrub bothered not to disclose that information to his readers. He chose to give the misleading impression that Ibn Abbas’ comments somehow resolved the contradictions between these references, when in reality Ibn Abbas candidly admitted not knowing how to solve the problem of the conflicting statements.

The fact is no Muslim really knows the meaning of these contradictory verses, and all of the harmonizations are nothing more than pure conjecture, just as the following scholar candidly admitted:

Commentary

The length of the day of Qiyamah

The text in verse 5 cited above says: … (in a day the measure of which is a thousand years according to the way you count). And it appears in a verse of Surah Al-Ma‘arij: … (in a day the extent of which is fifty thousand years - 70:4).

A simple explanation of this verse appears in Bayan-ul-Qur’an – since this day will be horrendous, people would find it very long. Then, this length will be felt in terms of one’s measure of faith and deeds. Big criminals will find the day longer while the small ones will find it comparatively shorter, so much so that the day some would feel to be of a thousand years, to others, it would appear as of fifty thousand years.

Tafsir Ruh-ul-Ma‘ani reports several other explanations from the ‘Ulama and Sufiya’. But, all these are nothing but conjectures. Something which can be traced back to a proved meaning of the Qur’an or something which can be believed in is just not there. Therefore, the most sound approach in this matter is the same as was taken by the early elders of Islam, the Sahabah and the Tabi‘in. They had left the knowledge of this difference between one and fifty to Allah without explaining it on the basis of human whims and, on their part, they had found it sufficient to say, ‘we do not know.’

About it, Sayyidna ‘Abdullah Ibn ‘Abbas said:

They are two days mentioned by Allah Ta‘ala in His Book. Allah Ta‘ala knows best about them and I dislike to say in the matter of the Book of Allah that which I do not know. (Mufti Shafi Uthmani, Maariful Quran, Q. 32:4-9, p. 68; source; underline emphasis ours)

Despite all this, Abualrub still has the audacity to accuse Jochen Katz and Evangelicals in general of being liars. Notice his comments:

After reading through a good part of Katz's list of claimed Quranic errors, I must confess that I am disgusted by the level of ignorance and intentional deceit that this man and his authors resort to so as to satisfy their rage and extreme hatred for Islam. By doing this, the Neos think they can divert attention from having to explain Trinity –which no Christian can convincingly explain- to discussing numerous minor aspects of Islam.

This slander forces us to respond to his emotionally charged attack. Having studied Islam in quite some depth and having debated with Muslims for many years, we are no longer surprised, but still disgusted how lightly Muslim polemicists handle issues of truth and intellectual integrity. We are, therefore, not surprised that Abualrub would lie for his religion and that he would dare to slander others for doing the very thing he is guilty of doing. Disgusted yes, surprised no. And, unlike Abualrub, we provided clear evidence and reasons to be disgusted, while he only presented a hot air balloon.

The truth be told, whenever an Evangelical lies he is clearly violating the commands of the Holy Bible. But when a Muslim lies he/she is only following the Quran and the Sunna of Muhammad which permits lying in the cause of Allah (1, 2).

Compounding the Errors: The Chaotic Result of Abualrub’s Scientific Research

Abualrub states:

Verse 22:47 narrates a challenge to Prophet Muhammad, peace be upon him, posted by those who disbelieved in him, demanding that he hastens on the torment promised to those who disbelieve –both in this life and in the Hereafter,

{ And they say: "When will be this promise (the torment or the Day of Resurrection) , if you speak the truth?" }; [10:48] .

Allah rejected the challenge and gave this Commandment to His Prophet [22:49],

{ Say (O Muhammad) : "O mankind! I am (sent) to you only as a plain Warner" } .

This Ayah means: "I am only human; deciding when the torment will come is Allah's exclusive Domain." Allah also made this statement in Verses 47-8,

{ And Allâh fails not His Promise…And many a township did I give respite while it was given to wrongdoing. Then (in the end) I seized it (with punishment)}.

Thus, Allah reminded the disbelievers, who challenged Prophet Muhammad to hasten on the torment, that even though the term may seem prolonged to them, it also seemed prolonged to earlier disbelievers who also asked for the torment, then the punishment came to them in the end,

{ And verily, a day with your Lord is as a thousand years of what you reckon }.

This Ayah discusses a challenge made in this life to Prophet Muhammad, peace be upon him, to hasten on the torment to which Allah responded that even if it seemed to the disbelievers that the torment is slow to come, it is in fact prompt in the Sight of Allah: a day with Him is as long as a thousand of man's years. Thus, the topic here pertains to this life and the length of a day of it with Allah. Again, this is the only Quranic Verse wherein is mentioned the statement, "A day with your Lord."

And:

Evidence Establishing the Day of Resurrection as the Day That is 50,000 Years Long

Scientific research requires time and effort. The articles I have seen that criticize Islam demonstrate that neither of these respectable traits of valid scientific research was used by the Neos in their articles. Three topics, one about distance, one about the length of a day to Allah and one about the length of the Day of Resurrection were made into one and the same topic. Thus, we are reminded of a formula that has confused Christians, and the rest of the world with them, for 2,000 years: 1+1+1=1 . No, thanks! We, Muslims, are pleased and clearly satisfied with explaining these three Texts as discussing three distinct topics: 1+1+1=3 .

Prophet Muhammad, peace be upon him, who brought the Quran from the Lord of all that exists, clearly stated that the Day that is fifty thousand years long is the Day of Resurrection. Imam Muslim Ibn al-`Hajjaj reported that Abu Hurairah, the Prophet's companion, said that Allah's Messenger, peace be upon him, said,

" If any owner of gold or silver does not pay what is due on him (obligatory charity) , when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, forehead and back would be cauterized with them. Whenever these cool down, (the process is) repeated during a Day the extent of which would be fifty thousand years ."

Once more:

What Day that is 50,000 Years Long?

Verse 70:4 discusses an entirely different topic. I will mention here the Verses immediately before, after and including Verse 4 (1-18), so that the readers can discover for themselves why I call Katz and his authors ‘liars'. I will then draw a comparison between Verses 22:47 and 70:4 in what used to be called ‘scientific research'.

Allah said, what translated means,

{ A questioner asked concerning a torment about to befall. Upon the disbelievers, which none can avert; from Allâh, the Lord of the ways of ascent. The angels and the Rûh [Jibrîl (Gabriel)] ascend to Him in a Day the measure whereof is fifty thousand years. So be patient (O Muhammad) , with a good patience. Verily, they see it (the torment) afar off. But We see it (quite) near; the Day that the sky will be like the boiling filth of oil. And the mountains will be like flakes of wool. And no friend will ask a friend (about his condition) ; though they shall be made to see one another. The Mujrim, (criminal, sinner, disbeliever) would desire to ransom himself from the punishment of that Day by his children; and his wife and his brother; and his kindred who sheltered him; and all that are in the earth, so that it might save him. By no means! Verily, it will be the fire of Hell. Taking away (burning completely) the head skin! Calling (all) such as turn their backs and turn away their faces (from Faith) [picking and swallowing them up from that great gathering of mankind on the Day of Resurrection] . And collect (wealth) and hide it (from spending it in the Cause of Allâh)}.

This Ayah Discusses the Day of Resurrection

Clearly, Verse 70:4 discusses the Day of Resurrection, a special Day, a specific Day the length of which will be 50,000 years, a Day that has not come yet, a Day after which there will be no night [22:55], a Day that will not come but after this universe is destroyed and another universe is created,

{ On the Day when the earth will be changed to another earth and so will be the heavens }; [14:48] .

How can this Verse, which does not mention the words, "A day with your Lord is 50,000 years long", contradict Verse 22:47, which states that, "A day with the Lord is 1,000 years long"?

Glad Tidings for the Believers in Muhammad, peace be upon him

I should add here that the entire length of the Day of Resurrection will only be felt by the disbelievers in Allah [74:9-10]:

{ Truly, that Day will be a Hard Day; Far from easy for the disbelievers }.

In contrast, Allah will make the stance on that Day seem as brief as the time it takes the sun to set in the late afternoon; [ Sahih at-Targheeb , Hadeeth no. 3589]. This is good news for the believers and a befitting end to their hard struggle in this life to preserve their faith and practice it. They endure all types of trouble, aggression and oppression in this life by the hands of tyrants, including those who claim to honor Jesus, yet, dishonor his legacy by their deviant dogma and by acting opposite to how Jesus would have acted had he lived during their time.

Another point of interest regarding this topic: Chapter 22, Verses 47-56, mentioned two types of days, a day with the Lord and the Day of Resurrection,

{ And they ask you to hasten on the torment! And Allâh fails not His Promise. And verily, a day with your Lord is as a thousand years of what you reckon … And those who disbelieved, will not cease to be in doubt about it (this Qur'ân) until the Hour comes suddenly upon them, or there comes to them the torment of the Day after which there will be no night (i.e. the Day of Resurrection) . The sovereignty on that Day will be that of Allâh (the One Who has no partners) . He will judge between them }.

RESPONSE:

Scientific research does indeed require time and effort. But the sad thing with Abualrub is that after all that effort, the result is so meager and so wrong! It took a lot of effort, we will grant him that, but still doesn’t qualify for careful research as it is riddled with errors and inconsistencies. Time and effort alone do not guarantee correct results. His articles have so far demonstrated that he hasn’t been able to produce any sort of valid scientific investigation, but only manages to cause more errors and confusion. We have noticed that this is a typical trait amongst Dawagandists such as Abualrub.

Abualrub asserts that surah 22:47 is essentially saying that the day of judgment will happen, even though disbelievers may see its arrival being delayed. By saying this, Abualrub seeks to deny any connection this day has with the afterlife, that this day is not in reference to the day of judgment or resurrection. But a careful reading of the immediate context doesn’t support this interpretation, or at least doesn’t provide conclusive evidence that this is what the verse actually means:

And they demand of thee to hasten the chastisement! God will not fail His promise; and surely a day with thy Lord is as a thousand years of your counting. How many a city I have respited in its evildoing; then I seized it, and to Me was the homecoming. Say: 'O men, I am only for you a plain warner.' Those who believe, and do deeds of righteousness -- theirs shall be forgiveness and generous provision. And those who strive against Our signs to void them -- they shall be the inhabitants of Hell. S. 22:47-51

In light of the immediate context, the statement that a day with Allah is like 1,000 human years is general. The day is not connected to anything specific. Now, since it is general, it can also be connected to the judgment day being 1,000 years long. In fact, this is precisely how many Muslim commentators understood the verse. For example, one Muslim who tried to resolve the errors said regarding the above:

As one can see, even if taken literally, 22:47 simply states that a day for Allah is the equivalent of a thousand years for humans. However, Muslim scholars read into this the context of the duration of the Day of Judgement (since that is the topic of this verse) which will appear as long as a thousand years to humans. Nevertheless, even if Jochen wants to ignore what Muslim scholars read into 22:47 and wants to insist on "scientific facts", (which is quite fair and not unreasonable), he should at least agree that at minimum, 22:47 is telling us that a day for Allah is the equivalent of a thousand years for humans.

In Verse 32:5, again Muslim scholars read into this the context of the duration of the Day of Judgement, however let us take only one of its literal meanings viz. that in the end, the time it will take all to ascend to Allah will be the equivalent of a thousand years for humans. (http://answering-islam.org/Quran/Contra/i004d1.html; underline emphasis ours)

To support the above claim, we now cite the commentary of al-Qurtubi and al-Tabari. All underline, bold, italic and capital emphasis ours.

Commentary of al-Qurtubi on Surah 22:47

Ibn Abbas and Mujahid said, "This day refers to the days in which Allah created the heavens and the earth." However, Akrama stated that "The Day" refers to judgment day; meaning if the infidels challenged Allah to bring the punishment (due to them) in a short period of time, He would instead extend it over a long period.

Al-Fara’ said, "This (day) is a promised to the infidels that (Allah) will extend their torment in the afterlife, meaning that one day of torment in the afterlife lasts for a thousand years."

It was also said that the meaning of this verse is that a day of fear and hardship in the afterlife is similar to a 1,000 years of fear and hardship on earth. Likewise is the measure of bliss in the afterlife. (Translation by Dimitrius, Arabic original)

Commentary of Tabari on Surah 22:47

The people of commentary have differed as to what the "The Day" that was mentioned by the Almighty refers to, "A Day in the sight of thy Lord is like a thousand years of your reckoning" (Sura 22:47). Some have said that this day refers to one of the days in which Allah created the heavens and earth. Of those who held this opinion were Ibn Bashar, Abdel Rahman, Israel, Simak, Akrama who quoted Ibn Abbas…

Others, on the other hand, have said that "The Day" refers to the days of the afterlife. Of those who held this opinion:

It was narrated by Ibn Humaid, narrated by Hakam, narrated A’nbasa, narrated by Samak, narrated by Akrama, narrated by Ibn Abbas who said, "The length of judgment on judgment day is a 1,000 years."

It was narrated by Ya’qub, narrated by Ibn U’lia, narrated by Sa’id Al-Jurairi, narrated by Ibn Nadra, narrated by Sumair Ibn Nahar related that Abu Huraira said, "The poor (people) of the Muslim community will enter heaven before the wealthy by a measure of half a day. I asked ‘And what is half a day?’ He replied, ‘Do you not read the Koran?’ I said ‘I do.’ He said ‘A Day in the sight of thy Lord is like a thousand years of your reckoning (Sura 22:47).’"

The (commentators) also differed on the explanation of the verb "hasten" (by those who requested an immediate punishment) in relation to the length of a day with Allah. Some of them said that a tribe of people requested a hastened torment on earth, so Allah revealed (Allah will not fail in His promise) meaning that Allah will not relent from sending down punishment upon them on earth. For a day of punishment from Allah on earth and in the afterlife will be equal to 1,000 years of what you count on earth…

Others said that the meaning (of this verse) is that the burden and fear of a day (in the afterlife for the infidel) is as 1,000 years on earth. (Translation by Dimitrius, Arabic original)

Both these renowned commentators mention Muslims who differed regarding what day surah 22:47 was referring to, i.e. whether one of the creation days, the day of judgment or a day spent in hell. This supports our position that surah 22:47 is speaking of day in a general sense which allows for it to be applied to the day of judgment, a position consistent with Tabari's narration from Ibn Abbas who pretty much said the same thing. The hadiths provide additional evidence for this interpretation:

Narrated AbuSa'id al-Khudri:

I was sitting in the company of the poor members of the emigrants. Some of them were sitting together because of lack of clothing while a reader was reciting to us. All of a sudden the Apostle of Allah (peace_be_upon_him) came along and stood beside us. When the Apostle of Allah (peace_be_upon_him) stood, the reader stopped and greeted him.

He asked: What were you doing? We said: Apostle of Allah! We had a reader who was reciting to us and we were listening to the Book of Allah, the Exalted.

The Apostle of Allah (peace_be_upon_him) then said: Praise be to Allah Who has put among my people those with whom I have been ordered to stay. The Apostle of Allah (peace_be_upon_him) then sat among us so as to be like one of us, and when he had made a sign with his hand they sat in a circle with their faces turned towards him.

The narrator said: I think that the Apostle of Allah (peace_be_upon_him) did not recognize any of them except me.

The Apostle of Allah (peace_be_upon_him) then said: Rejoice, you group of poor emigrants, in the announcement that you will have perfect light on the DAY OF RESURRECTION. You will enter Paradise half a day before the rich, and that is five hundred years. (Sunan Abu Dawud, Book 25, Number 3658)

Narrated Sa'd ibn AbuWaqqas:

The Prophet (peace_be_upon_him) said: I hope my community will not fail to maintain their position in the sight of their Lord if He delays them half a day. Sa'd was asked: How long is half a day? He said: It is five hundred years. (Sunan Abu Dawud, Book 37, Number 4336)

Narrated AbuHurayrah

Allah's Messenger (peace be upon him) said, "The poor will enter Paradise five hundred years, i.e. half a day, before the rich."

Tirmidhi transmitted it. (Tirmidhi Hadith, Number 1375- ALIM CD-ROM Version)

Narrated AbuHurayrah

The Prophet (peace be upon him) said: The poor people will enter Paradise five hundred years earlier than the rich.

Transmitted by Tirmidhi. (Tirmidhi Hadith, Number 1872- ALIM CD-ROM Version)

A questioner asked of a chastisement about to fall for the unbelievers, which none may avert, from God, the Lord of the Stairways. To Him the angels and the Spirit mount up, in a day whereof the measure is fifty thousand years. So be thou patient with a sweet patience; behold, they see it as if far off; S. 70:1-5

According to these narrations, a half a day on the day of judgment is equal to five hundred years, which means that the day of judgment is equivalent to 1,000 years. But these comments and narrations all contradict surah 70:4 which, according to Abualrub, says that the day of judgment is actually 50,000 years in length! Hence, a half-day would be 25,000 years, not five hundred.

A further problem with Abualrub’s exegesis of surah 70:4 is that it contradicts several Quranic passages which state that angels do not ascend on the day of judgment. Rather, the Quran says that the angels will actually descend:

They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and the matter has (already) been decided; and (all) matters are returned to Allah. S. 2:210

Muhammad Asad said of this passage:

193 I.e., it will be too late for repentance. ALL COMMENTATORS agree in that the "decision" relates to the unequivocal manifestation of God's will on the Day of Judgment, which is alluded to in the words, "when unto God all things will have been brought back". Since, in the next verse, the children of Israel are addressed, it is possible that this rhetorical question is connected with their refusal, in the time of Moses, to believe in the divine message unless they "see God face to face" (cf. 2:55). (Ibid., p. 45: Source)

Ibn Kathir wrote:

<Do they then wait for anything other than that Allah should come to them over the shadows of the clouds and the angels?>

on the Day of Resurrection to judge the early and the latter creations. Allah shall then reward each according to his or her deeds; and whoever does good shall see it, and whoever does evil shall see it. This is why Allah said: …

<(Then) the case would be already judged. And to Allah return all matters (for decision).>

Similarly, Allah said: …

<Nay! When the earth is ground to powder. And your Lord comes with angels in rows. And Hell will be brought near that day. On that Day will man remember, but how will that remembrance (then) avail him?> (89:21-23) (Tafsir Ibn Kathir (Abridged): Parts 1 and 2 (Surat Al-Fatihah to Verse 252 of Surat Al-Baqarah) , abridged buy a group of scholars under the supervision of Shaykh Safiur-Rahman Al-Mubarakpuri [Darussalam Publishers & Distributors, Riyadh, Houston, New York, Lahore; First Edition: January 2000], Volume 1, pp. 583-584)

And:

On the authority of Abu Hurayrah, Ibn Jarir narrated the Hadith of the trumpet (Sur): The Prophet … said, " … When people are concerned with their case, they will ask all the Prophets, beginning with Adam, to intercede between them and Allah … All the Prophets will turn away till they reach the Prophet Muhammad … who will say: "I am fit for it! I am fit for it!" … Then he will go and prostrate to Allah … under the Throne, and will intercede with Allah to judge amongst the Servants. Allah … will accept his intercession AND DESCEND in the shadows of the clouds after the worldly Heaven is opened AND ALL THE ANGELS THEREIN DESCEND, afterwards the Second Heaven, then the Third Heaven .. until the Seventh Heavens. The Bearers of the Throne and those who are around them WILL COME DOWN... Allah … will, then, DESCEND in the shadows of the clouds WITH THE ANGELS who will recite Glory is He to Whom belongs the Sovereignty and the dominion of all things, Glory be to the All-Might, Glory be to Allah, the Ever living One Who dies not, Glory be to He Who causes death to all creatures and He dies not, … Glorified be Allah. (Tafsir Ibn Kathir Part 2: Surah Al-Baqarah, ayat 142 to 252, abridged by Sheikh Muhammad Nasib Ar-Rifa‘i [Al-Firdous Ltd, London 1998: First Edition], pp. 161-162; capital emphasis ours)

Modern Muslim scholar, Mahmoud M. Ayoub, reports a hadith from Tabari related to this surah:

... I shall fall on my face in prostration and thus will I remain until God shall send to me an angel, who will take me by the shoulders and lift me up. God then shall address me, saying, 'O Muhammad!' 'Yes,' I shall answer, but He knows best [that is, what I will say]. He shall ask, 'What is your wish?' I will answer, 'O my Lord, you have promised me intercession; let me therefore intercede with you on behalf of your creatures. Judge O Lord, among them!' He shall say, 'I have accepted your intercession. I shall come to you and judge among you.'"

The Apostle of God said, "Then will I depart and stand with the people. As we so stand, we shall hear a loud noise from heaven, which will frighten us. The inhabitants of the heaven of this world WILL COME DOWN, being twice the number of the inhabitants of the earth, jinn and humans. When they come close to the earth, it shall shine with their light; then they shall take their places. We shall ask, 'Is our Lord among you?' 'No,' they will say, 'BUT HE IS COMING.'... [The inhabitants of every heaven SHALL COME DOWN, their multitudes being twice of the ones before.] Then the All-powerful SHALL COME in canopies of white cloud WITH THE ANGELS, praising God in unison, saying, 'Exalted be the Lord of sovereignty and dominion. Exalted be the Lord of the Throne, the Lord of all power. Exalted be He, the Everliving, who shall never die. Exalted be He who shall cause all creatures to die, but He shall never die. Praised, praised, and holy, holy is He, the Lord most high; exalted be He, the Lord of sovereignty and majesty; exalted be He for ever and ever.'

"He, the Blessed and Exalted One SHALL DESCEND; eight angels shall bear His Throne on that day. Now, however, there are only four, their feet resting on the lowest [seventh] earth, their necks reaching heaven and the Throne upon their shoulders. God shall then place His Throne wherever He wills on the earth. A crier shall then cry out, and all creatures shall hear him: 'O people of the jinn and humankind! I have listened to you since the day I created you, hearing your words and seeing your deeds. Listen now to me, for it is your books and deeds which we shall recite before you. Let him who finds good thank God, and he who finds otherwise blame no one but himself.' Thus God shall judge among all His creatures; jinn, humans, and beasts. Then requital will be given to the hornless against the horned beast" (this is perhaps to demonstrate the exactitude of the divine judgment, or perhaps that the weak shall be vindicated against the strong.) (Tabari, III, pp. 266-268; see also Ibn Kathir, I, pp. 440-441.) (Ayoub, The Qur'an and its Interpreters [State University of New York Press, Albany 1984], volume 1, pp. 214-215; underline and capital emphasis ours)

The next citations link the Spirit and the Angels with Allah coming to judge the earth:

Surely the Day of Decision is an appointed time, the day the Trumpet is blown, and you shall come in troops, AND HEAVEN IS OPENED, and become gates, and the mountains are set in motion, and become a vapour. Behold, Gehenna has become an ambush, for the insolent a resort, therein to tarry for ages, tasting therein neither coolness nor any drink save boiling water and pus for a suitable recompense. They indeed hoped not for a reckoning, and they cried loud lies to Our signs; and everything We have numbered in a Book. 'Taste! We shall increase you not save in chastisement.' Surely for the godfearing awaits a place of security, gardens and vineyards and maidens with swelling breasts, like of age, and a cup overflowing. Therein they shall hear no idle talk, no cry of lies, for a recompense from thy Lord, a gift, a reckoning, Lord of the heavens and earth, and all that between them is, the All-merciful of whom they have no power to speak. Upon THE DAY when THE SPIRIT AND THE ANGELS stand IN RANKS they shall speak not, save him to whom the All-merciful has given leave, and who speaks aright. That is the true day; so whosoever wills takes unto his Lord a resort. Lo, We have warned you of a nigh chastisement, upon the day when a man shall behold what his hands have forwarded, and the unbeliever shall say, 'O would that I were dust!' S. 78:17-40

Nay! when the earth is made to crumble to pieces, And your Lord comes and (also) the angels IN RANKS, And hell is made to appear on that day. On that day shall man be mindful, and what shall being mindful (then) avail him? He shall say: O! would that I had sent before for (this) my life! But on that day shall no one chastise with (anything like) His chastisement, And no one shall bind with (anything like) His binding. S. 89:21-26 Shakir

The Spirit and angels stand in ranks on the day that Allah comes to pass judgment, showing that they are not ascending but descending, i.e. they FIRST come down, and then stand when Allah comes down.

Here are some additional references:

And the trumpet shall be blown, so all those that are in the heavens and all those that are in the earth shall swoon, except such as Allah please; then it shall be blown again, then lo! they shall stand up awaiting. And the earth shall beam with the light of its Lord, and the Book shall be laid down, and the prophets and the witnesses shall be brought up, and judgment shall be given between them with justice, and they shall not be dealt with unjustly. And every soul shall be paid back fully what it has done, and He knows best what they do. And those who disbelieve shall be driven to hell in companies; until, when they come to it, its doors shall be opened, and the keepers of it shall say to them: Did not there come to you apostles from among you reciting to you the communications of your Lord and warning you of the meeting of this day of yours? They shall say: Yea! But the sentence of punishment was due against the unbelievers. It shall be said: Enter the gates of hell to abide therein; so evil is the abode of the proud. And those who are careful of (their duty to) their Lord shall be conveyed to the garden in companies; until when they come to it, and its doors shall be opened, and the keepers of it shall say to them: Peace be on you, you shall be happy; therefore enter it to abide. And they shall say: (All) praise is due to Allah, Who has made good to us His promise, and He has made us inherit the land; we may abide in the garden where we please; so goodly is the reward of the workers. And you shall see the angels going round about the throne glorifying the praise of their Lord; and judgment shall be given between them with justice, and it shall be said: All praise is due to Allah, the Lord of the worlds. S. 39:68-75 Shakir

And those who disbelieve say: Do not listen to this Quran and make noise therein, perhaps you may overcome. Therefore We will most certainly make those who disbelieve taste a severe punishment, and We will most certainly reward them for the evil deeds they used to do. That is the reward of the enemies of Allah -- the fire; for them therein shall be the house of long abiding; a reward for their denying Our communications. And those who disbelieve will say: Our Lord! show us those who led us astray from among the jinn and the men that we may trample them under our feet so that they may be of the lowest. (As for) those who say: Our Lord is Allah, then continue in the right way, THE ANGELS DESCEND UPON THEM, saying: Fear not, nor be grieved, and receive good news of the garden which you were promised. We are your guardians in this world's life and in the hereafter, and you shall have therein what your souls desire and you shall have therein what you ask for: A provision from the Forgiving, the Merciful. S. 41:26-32 Shakir

So, when the Trumpet is blown with a single blast and the earth and the mountains are lifted up and crushed with a single blow, then, on that day, the Terror shall come to pass, and heaven shall be split, for upon that day it shall be very frail, and the angels shall stand upon its borders, and upon that day eight shall carry above them the Throne of thy Lord. On that day you shall be exposed, not one secret of yours concealed. Then as for him who is given his book in his right hand, he shall say, 'Here, take and read my book! Certainly I thought that I should encounter my reckoning.' S. 69:13-20

The foregoing citations make it clear that the angels will descend on the day of judgment. Thus, since Abualrub believes that surah 70:4 refers to the day of judgment, and since this passage refers to the angels and the Spirit ascending, Abualrub has only managed to help us find another contradiction.

Space Travel

Abualrub wrote:

In his explanation of the meaning contained in the Quran, Imam Ibn Kathir said that the angel crosses this distance in the blink of an eye; [The English translation of, Tafsir Ibn Kathir , published by Darussalam, Riyadh, Volume 7, Pg., 608]. Therefore, here is the news about Verse 32:5: it pertains to distance , i.e. the space whereof between the heavens and the earth, including the thickness of the heaven, that the affairs of this life cross while being ascended to Allah with the angels, not a mere time-frame as Quranic Sentence 22:47. To explain, even the English transliteration of the Quran said this,

{ the space whereof }…

Yet, I should add, even if Verse 32:5 is describing a day with Allah, and it is clear that it is not, then the number mentioned in it is exactly the same as the number mentioned in Verse 22:47, and that is, 1,000 human years.

Abualrub makes it ever more evident that he really didn’t bother doing a thorough "scientific investigation" before producing his rebuttal. He somehow failed to see how Ibn Kathir’s comments contradict certain narrations, specifically the following hadith:

Narrated AbuHurayrah

While Allah's Prophet (peace be upon him) and his companions were sitting clouds came over them and Allah's Prophet (peace be upon him) asked, "Do you know what these are?" On their replying that Allah and His Messenger knew best, he said, "These are the clouds (anan), these are the water-carriers of the Earth, which Allah drives to people who do not thank Him or call upon him." He then asked, "Do you know what is above you?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "It is the firmament, a ceiling which is guarded and waves which are kept back." He then asked, "Do you know what is between you and it?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Between you and it are five hundred years." He then asked, "Do you knew what is above that?" On their replying that Allah and His Messenger (peace be upon him) best he said, "Two heavens with a distance of five hundred years between them." He went on speaking like that till he counted seven heavens, the distance between each pair being like between Heaven and Earth. He then asked, "Do you know what is above that?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Above that is the Throne, and the distance between it and the (seventh) heaven is the same as that between each pair of heavens." He then asked, "Do you know what is below you?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "It is the earth." He then asked, "Do you know what is under that?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Under it there is another Earth with a journey of five hundred years between them," and so on till he had counted seven earths with a journey of five hundred years between each pair. He then said, "By Him in Whose hand Muhammad's soul is, if you were to drop a rope to the lowest earth it would not pass out of Allah's knowledge." He then recited, "He is the First and the Last, the Outward and the Inward, and He is omniscient." (Tirmidhi commented that Allah's Messenger's recitation of the verse indicates that it would go down within Allah's knowledge, power and authority, for Allah's knowledge, power and authority are everywhere, while He is on the Throne, as He described Himself in His Book.)

Ahmad and Tirmidhi transmitted it. (Number 1513- taken from the ALIM CD-ROM Version)

When you tally up the years Muhammad believed it would take to get from the earth to the seventh heaven, you end up with 3,500 years. But according to Ibn Kathir, it takes life’s affairs 50,000 years to reach the seventh heaven, 46,500 years longer than the estimate given by Muhammad! The obvious question to ask is why would the affairs of this life need to travel a farther distance of time to reach the seventh heaven than the distance given by Muhammad? Isn’t this additional evidence that both the Quran and Islamic sources are confused?

There is also a scientific problem with the hadith from Tirmidhi. Dr. William F. Campbell, while dealing with a similar narration found in the Muslim forgery the Gospel of Barnabas, demonstrates why the claimed distance from the earth to the seventh heaven is scientifically impossible. The one major difference between the two narrations is that the Gospel of Barnabas mentions nine heavens, instead of seven. The reader can make the necessary subtractions to take into account the distance it would take to traverse seven heavens in light of Campbell’s measurements. Campbell writes:

I think that we can summarize this information with the following statements:

1. The first heaven is a hemisphere (or sphere) with a radius of a five hundred year journey and the earth floating on water as the center. Each successive heaven has an added radius equal to the distance which one can cover in 500 years.

2. The planets are set in these nine heavens at a five hundred years journey from each other.

3. This journey is the "journey for a man."

Since the is supposed to be an eye-witness account written during or just after the life of Christ, that is between 30 and 50 AD, we will follow out two hypotheses for a "journey for a man". We will consider a 1^st century speed of 30 miles a day (50 kilometers) and a 21^st century futuristic man going at the speed of light. This latter being a possibility if the writer of this book was really a prophet writing a prophecy under the guidance of the Holy Spirit of God.

Hypothesis A. 30 miles (50 Km) per day.

30 miles x 365 days per year = 10,950 miles or 18,250 km in one man-year.

10,950 miles x 500 man-years = 5,478,750 miles or 9,125,000 km to the first heaven.

5,478,750 miles x nine heavens (4500 man-years) = 49,308,750 miles or 82,125,000 km from earth to the 9^th heaven.

We will round these distances off to 50 million miles and 80 million kilometers. The first thing that strikes us is that this is only a little more than half the distance from the earth to the sun. As we learn in secondary school, the sun is 93,000,000 miles (149,000,000 km) away. In other words according to hypotheses A as seen in Figure 5: all the planets, all the heavenly bodies (sun, moon, and stars) and all the nine heavens – whether spiritual or material – are closer to us than the sun.

Our current knowledge about the distance of the planets from each other is summarized in millions of miles and millions of kilometers in Table 1.

From Table 1 and Figure 5 it can quickly be seen that only two of the planets – Venus and Mars – ever come within 50 million miles of the earth. All the rest, plus the sun and all the stars are outside the ninth heaven of the Gospel of Barnabas. So this hypothesis is clearly false.

Hypothesis B. A man traveling at the speed of light – 186,000 miles per second (300,000 km per second).

The reader will probably realize that this is one of the measuring units in actual use in modern astronomy. Because the distances are so great we speak of light years or how far light can travel in a year as the measure of distance. The nearest star to our sun is 4.3 light years away. If one uses the period at the end of this sentence to represent the sun, then a similar tiny dot 10 miles (16 km) away would represent Alpha Centauri, the nearest star.

At the speed the first heaven would be 500 light years away – or well outside our solar system and the ninth heaven would be 4500 light years away. This seems a little closer to the facts, but it still leaves us with two very bad – in fact, insurmountable problems.

The first is that the planets were also stated to be 500 years journey from each other. They would then be 500 light years apart and completely outside the solar system. In fact they would be way beyond the closest stars. The second error is that 4500 light years is still way too small to include all the stars. Our galaxy, which is called the milky way, is 120,000 light years across all by itself. Beyond it are many other galaxies. Using the largest telescope stars have been seen which are up to 1.6 billion light years away. 4500 light years is nothing. (Campbell, The Gospel of Barnabas: Its True Value [Christian Study Centre, Rawalpandi Pakistan, 1989], pp. 72-73, 75)

The foregoing should make it obvious that the more Abualrub tries to respond, the more problems he causes for both himself and his religion.

A Free Math Lesson for Abualrub

As a way of making fun at the Christian doctrine of the Trinity, Abualrub mockingly wrote:

Jalal wrote: these Quranic Verses must be less logical than the Christian famous formula of 1+1+1=1)

In Islam, 1+1+1=3; here is the explanation…

Scientific research requires time and effort. The articles I have seen that criticize Islam demonstrate that neither of these respectable traits of valid scientific research was used by the Neos in their articles. Three topics, one about distance, one about the length of a day to Allah and one about the length of the Day of Resurrection were made into one and the same topic. Thus, we are reminded of a formula that has confused Christians, and the rest of the world with them, for 2,000 years: 1+1+1=1 . No, thanks! We, Muslims, are pleased and clearly satisfied with explaining these three Texts as discussing three distinct topics: 1+1+1=3 .

It never ceases to amaze us how Muslims somehow think that by reducing God to a mathematical equation they will then manage to undermine the doctrine of the most Holy and Blessed Trinity. Yet, Abualrub’s comments only prove that he hasn’t even managed to comprehend basic math, since even mathematically it is possible for three multiples of 1 to still be 1. Note the following:

1 x 1 x 1 = 1.

1 divided by 1 divided 1 = 1.

1³, or 1 to the third power = 1.

It is also possible to add or subtract certain things without increasing or decreasing the number or volume:

Infinity + infinity + infinity = infinity.

Infinity – infinity – infinity = infinity.

What we are basically getting at is that there is nothing logically incoherent or implausible with the doctrine of the Trinity. To say God is one in Being, essence, nature and yet three in Person is no more logically implausible than saying that God is one Being who has multiple attributes. God is one in a certain sense (Being, essence, nature), while more than one in another sense (Persons, attributes, qualities).

For more on the logical coherency and plausibility of the Trinity, we recommend reading the following articles:

www.muhammadanism.com/Jesus/JesusInfinite.htm
www.muhammadanism.com/Trinity/Trinity_Fallacy01.htm
www.muhammadanism.com/Trinity/Trinity_Misconceptions01.htm
www.muhammadanism.com/Inquiries/Trinity/trinity_not_in_bible.htm
http://ic.net/~erasmus/RAZ246.HTM
http://www.geocities.com/denis_giron/trinity.html

Abualrub on the Spirit’s Identity

Abualrub quoted certain Quranic translations which identify the Spirit as Gabriel:

•  Allah said in Surat al-Ma`arij (Chapter 70), Ayah 4,

{ The angels and the Rûh [Jibrîl (Gabriel)] ascend to Him in a Day the measure whereof is fifty thousand years }.

And:

The three Verses quoted here contain these statements, " A day WITH YOUR LORD is as a thousand years of what you reckon , " and, " Then it (affair) will go up to Him, in one Day, the space whereof is a thousand years of your reckoning ," and, " The angels and the Rûh [Angel Jibrîl] ascend to Him in a Day the measure whereof is fifty thousand years . "

RESPONSE:

Abualrub has assumed, without any Quranic proof, that the Ruh or Spirit here is Gabriel. He has quite obviously not pondered on the text carefully since the Spirit is presented as separate from the angels, i.e. the text clearly refers to the angels AND the Spirit. The word angels (plural) is obviously inclusive, implying that the author intended that the plural here would be understood as encompassing every angel under one category. This essentially means that, by distinguishing the Spirit from the angels, the author wanted the readers to make the connection that the Spirit is someone or something other than an angel. If the Spirit were also an angel, especially the angel Gabriel, then there would have been no need to distinguish him from the other angels.

We are not alone in understanding the text in this manner. The late Abdullah Yusuf Ali wrote:

Ruh: "The Spirit". Cf. lxxviii. 38, "The Spirit and the angels"; and xcvii. 4, "the angels and the Spirit". In xvi. 2, we have translated Ruh by "inspiration". Some Commentators understand the angel Gabriel by "the Spirit". But I think a more general meaning is possible, and fits the context better. Man is gifted with the Spirit of God: xv. 29. In the spiritual kingdom we are all raised to the light of the Countenance of God, and His glory transforms us. (Ali, The Quran: Translation and Commentary, p. 1605, fn. 5677)

The Pooya/Ali Shiite commentary says of surah 78:38:

Verse 4 of Qadr confirms verse 38 of this surah that ruh (spirits) and malak (angels) are two different entities of the spiritual world. (Source)

Challenge to Abualrub

In light of the foregoing, we challenge Abualrub to provide any Quranic references which clearly, unambiguously identify the Spirit, the Faithful Spirit, and/or the Holy Spirit as the angel Gabriel.

In the meantime, we invite the readers to check out the following articles which deal with the issue of the Spirit in both the Holy Bible and the Quran:

http://answering-islam.org/Shamoun/gabriel.htm
http://answering-islam.org/Responses/Saifullah/t5_73.htm

Concluding Remarks

Abualrub made a promise to refute the "terrible pack of lies" of Jochen Katz and the authors of the Answering Islam website. What Abualrub actually managed to do is to provide further evidence that the Quran contains gross errors and is in a chaotic state. Abualrub’s response served to uncover additional errors within the Quran, and helped us to expose the confusion that exists amongst the Muslim scholars and commentators as they sought to reconcile the Quran’s blunders.

Responses to Jalal Abualrub
Articles by Sam Shamoun
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