Q1: If Shahada is a central tenet and one of the five pillars, why does it not exist in the Koran in the same form? (they are isolated sentences). Is it an afterthought?
A: The Shahada and the five pillars, recited and embraced by Muslims or those choosing to embrace Islam, trace their origin to words revealed over a span of 23 years. These words are not exclusive to Islam; rather, they represent the message accepted by every messenger of God, spanning from Adam (AS) to the final messenger, Muhammad (peace be upon him). Embedded in various Quranic verses, these words form a unified declaration of faith in the Oneness of God and the acceptance of Muhammad as His messenger. Being a Muslim involves not only embracing the Quran but also recognizing and accepting Hadith. Thus, it is not an afterthought but a formulation from Quranic teachings and the Prophetic sayings.
For this we must understand: Just how did the Shadah and 5 pillars come out?
- Gradual responses to events over a period of time.
- Addressing aspects of life while helping faith holders gain greater closeness to Allah (SWT)
- Allowing sincere faith expression without a specific Shahada wording.
Emphasizing God’s oneness, divine guidance and the role of Muhammad (pbuh) in the life of the believer.
- The formulations aim is in laying down principles like monotheism and prophethood.
Thus, these words were not an afterthought. They serve as foundational principles that individuals were summoned to affirm even before the completion of the revelation.
Q2: What is the hidden book referred to in the Koran? (56.77-80). Is it referring to itself? I would like to know more; it seems it points to another book with divine revelations that can be touched only if purified.
A: The Quran is the only Book known to humanity that is memorized for over 1400 years, preserved and unchanged during this duration of time and remains in its original language.
The “hidden book” mentioned in Surah Al-Waqi’ah (56:77-80) of the Quran is often understood to refer to the “Lawh Al-Mahfuz,” which translates to the “Preserved Tablet” or “Well-Protected Book.” This concept is central in Islamic theology. Some that are opposed to the Quran use phrases such as it referring to a ‘hidden book,’ such a notion is also derived from inaccurate translation of the phrase, Preserved tablet.
Lawh Al-Mahfuz is believed to be a celestial tablet on which Allah has inscribed His decrees and divine knowledge. It is considered a repository of preordained events, including the destiny of individuals. The Quran describes it as a well-protected and preserved book which also includes information about the Quran, the very same Quran that Muslims value and believe was sent down from it to a lower heaven and then dispatched to earth over a period of time.
In the context of the mentioned verses within your inquiry, to avoid confusion between phrases, it also emphasizes that none can touch this Book except those that are purified or those that are seeking to purify themselves — physically and spiritually. This concept signifies that access to divine knowledge and understanding of these decrees requires physical and spiritual purification and adherence to righteousness or the seeking of it.
Q3:Why did Muslims change the direction of prayer? (Qibla from Jerusalem to Mecca). There is no such instruction I can see in the Koran. Maybe I missed something.
A: The change in the direction of prayer, known as the Qibla, from Jerusalem to Mecca is addressed in the Quran in Surah Al-Baqarah (2:144). The initial Qibla was set toward the Sacred Mosque Known as Musjidul Aqsa, but later, it was changed to the Kaaba in Mecca. The specific verse is as follows (translation may vary):
“We have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face toward the Sacred Mosque. And wherever you [believers] are, turn your faces toward it [in prayer]. Indeed, those who have been given the Scripture well know that it is the truth from their Lord. And Allah is not unaware of what they do.”
This change in Qibla occurred during the lifetime of Prophet Muhammad (pbuh) while he was in worship as a test of faith as a test of faith and allegiance. It also was a test of faith and to distinguish between those who truly followed the Prophet’s guidance.
The specific instruction for the change in Qibla is found in the verse mentioned above. It emphasizes that the turning of the face toward the Sacred Mosque in Mecca is a direction with which the believers will be pleased. This event is a significant aspect of Islamic history and is recorded in the context of the Prophet’s migration from Mecca to Medina.
The change in Qibla serves as a demonstration of the submission and obedience required of the believers in following the guidance and commands of Allah, as conveyed through the Prophet Muhammad.
Q4: What was the reason for the incomplete sentence for Latt and Uzza? (53.19)
A: For Arabic readers of the Quran, its unique style prompts a reflective pause, especially when sentences begin with conjunctions like ‘and.’ This suggests that each sentence, while meaningful on its own, gains depth and emphasis through connection with preceding thoughts and should not always be viewed as only a singular. In the context of verses mentioning Laat, Uzza, and Manat in the next sentence, the arabic letter’ woow’ which mean ‘and’ underscores various types of worship, particularly focused on Laat and Uzza, with Manat not to be overlooked. This structure encourages readers to consider all idols collectively, recognizing that each deity held a distinct relationship with its followers.
Added note to your comment:
Your observation is valid, and seeking “informed answers” can indeed be subjective. It’s important to clarify that by “informed responses,” the intention is typically to encourage thoughtful and well-researched answers that go beyond superficial or commonly known information. However, it’s crucial to recognize that interpretations and perspectives can vary, and what may be considered informed by one person may differ from another’s viewpoint.
My suggestion is for you to kindly consult an interfaith specialist that is also part of the Islamic faith for deeper understanding. Engaging with individuals who have expertise in this area can provide a broader and more nuanced understanding, fostering dialogue and continual mutual respect.
Thank you for reaching out on behalf of your acquaintance.
Allah Certainly Knows Best.
