Chapter 9: QUESTIONS & ANSWERS

Question 1: What is God Like?

What exactly is God? What is the precise nature of this fundamental ultimate reality that is conscious, intelligent, and capable of doing everything? What is it composed of? How can it exist forever and be infinite? Is it energy? Is it light?

Sadly, the Quran proclaims that we cannot know the exact nature of God at this time. The God of the Quran states that He is beyond space and time (Quran 57:3), and so completely alien that nothing in existence can be used as a parable or analogy to comprehend His true nature (42:11 & 112:4) – so no, He is neither light nor energy – He is something beyond these things.

The Quran employs analogies to help humans understand aspects of the unseen realm such as paradise, hell, angels, and the soul. However, it clearly states that no analogy can fully encapsulate God—His true nature is completely beyond our comprehension. It does make sense. If God created time and space yet transcends both, it means we can never fully imagine the true reality of God, be-cause we are forced to think and comprehend within the framework of space and time. Everything in our reality exists in a specific place and form. As long as we are prisoners of space and time, anything outside these boundaries will be truly and absolutely incomprehensible to us.

Thus, according to the Quran, God is completely unlike anything else in existence. Although we can understand some attributes of God, we cannot comprehend His true nature as long as we exist in this limited worldly existence. Only on the day of judgment will we fully understand the truth about God’s true nature.

Question 2: Why Did It Take God Billions of Years to Create the Universe and Earth, and What Was God Doing During Those Billions of Years Before?

Firstly, as we discussed earlier regarding the nature of time—time is a very fluid entity. Billions of years mean nothing to a photon of light, as it does not experience time. Similarly, as an object approaches the speed of light, time slows down for that object—hence, we should not impose our own perception of time on the universe or on God by asking such questions. Perhaps it took God only a fraction of a second to create the universe, while we perceive it as billions of years. The Quran addresses the issue of time being a relative concept and mentions that a day for God is not akin to the 24-hour day that we humans experience (Quran 22:47).

Secondly, the Quran presents a non-human-centric model of exis-tence. Consequently, the God of the Quran has plenty of other mat-ters to attend to beyond humans. For example, the Quran mentions a race of sentient beings that inhabit the entire universe and predate humans—this race, undergoing their own test of free will, is called the Jinn. The Quran notes that they were created well before humankind and are made of “smokeless fire” or “hot wind” (Quran 55:15 and 15:27). Accordingly, in the Quran’s non-human-centric model, there were di-vine activities in the universe before the creation of humans.

Question 3: Why is Shirk (Associating Partners with God) Considered an Unforgivable Sin?

Shirk is considered an unforgivable sin primarily for three reasons: 1) When a person says that God has taken partners, they are lying about God because there is no reason within us or around us that can make one sincerely come to a conclusion that there is more than one God. In fact, Quran 7:172 states that an innate awareness of being created by a single God has been placed within all human beings. Even Atheism or rejection of God has some intellectual basis, but associating partners with God has absolutely no basis in anything. Hence, when one claims that God has taken partners, they are lying about God! This act of associating a lie to God is the greatest injustice one can do to God.

2) If I know that it is God who has created me out of nothing, sustains me, and offers me eternal Paradise, yet I give the same kind of love and loyalty to others that is due to God alone, then that is the greatest and deepest betrayal of God one can commit. 3) There is also a practical reason why Shirk cannot be forgiven. When you hold anything or anyone equal to God, it is akin to challenging the authority of God. It is like being in the army and pledging allegiance to two Army Chiefs, or being the citizen of a country and declaring that there are two or three presidents or prime ministers of that country—that is not acceptable. If Paradise is to be a perfect place, then there needs to be complete subservience to a single all-powerful authority, and any rebellion against this authority cannot be acceptable even in the least bit. As previously discussed, genuine mistakes in belief might be for-given. For instance, an individual may not have had sufficient exposure, or perhaps someone grew up in an environment that so distorted their intellect and morality that it became impossible for them to recognize the truth.

Question 4: Why Do We See Violence Among Animals, Experience Natural Disasters, Suffer From Horrible Diseases, and Face Birth Defects?

For a critical mind, it makes sense that man-made evil exists because God has granted humans freedom in this world as a test, and humans frequently misuse this freedom, causing harm to others. But what about natural disasters, horrible diseases, and birth defects? Why does God allow such pain and suffering to afflict people and animals? The short answer is that these are means of testing humans and providing lessons for us to navigate through this test.

For those who anticipated a world free from suffering—excluding that caused by humans—the Quran presents a starkly different reality. The world depicted in the Quran is fundamentally flawed and imperfect for living, yet it is perfectly designed for testing humans. In this world, human trials are conducted through prosperity, wealth, and comfort, as well as through pain, suffering, fear, and misery.

Secondly, human beings are meant to learn from the classroom of this world, and we learn everything by understanding its opposite—for example, we become aware of what kindness is when we encounter cruelty. That is why there is both perfection and benevolence, as well as imperfection and violence, in humans and in nature. Paradise is described as perfect, with no suffering. However, in this realm, for our testing and learning, there is a mix of benevolence and violence within us and all around us.

Question 5: Why Does God Allow the Infliction of Pain on Animals for Food, and What Is the Purpose of Animal Sacrifice in Islam?

This world is an imperfect one, designed to test its inhabitants; pain and suffering are among those imperfections. In contrast, the next world is perfect. In Paradise, all forms of food will be available without the need for killing or inflicting pain.

I’m not sure how relevant this point is in today’s industrial age, but historically, killing an animal for food was a significant event aimed at igniting feelings of extreme gratitude, as it allowed for taking a life to attain a nutritional luxury and a culinary delight.

When I was not a believer in God, I discussed with my friend the brutality of God allowing the killing of animals for food and ritual sacrifices. I stressed the pain inflicted on the animals. However, my friend, a staunch believer, raised a point worth mentioning. He sug-gested that if God is merciful and has permitted the killing of certain animals, then He must have adjusted their pain thresholds so that they do not suffer excessively.

This struck a chord with me. It is known that many animals do not experience emotional pain as humans do. For instance, when the offspring of an animal is killed by another animal, there might be little to no display of sadness before the animal resumes its life. Elephants and a few other species are known to exhibit more significant emotional reactions to their dead, but only for a day or two before they move on as usual. If animals do not experience emotional pain as acutely as we do, then perhaps—and this is mere speculation—for those animals whose killing God has permitted, just like their emotional pain, their experience of physical pain might also be reduced.

There are times when I ponder why God couldn’t devise a plan where He populates Paradise without any suffering. But then I remind myself that I am a mere being with limited knowledge. Imagine for a moment that you were God and had created billions and trillions of self-aware entities with a sense of justice and morality. Consider the trillions of parameters you would need to fine-tune to ensure all facets of justice, morality, and ethics are met for these billions upon billions of beings for eternity. Keeping all of this in mind, perhaps this was the optimal plan to satisfy all aspects of justice.

Will Animals Be Compensated For Their Suffering?

Firstly, animals do not possess a pronounced sense of right and wrong; therefore, they are not subject to any tests, which means there is no dan-ger of hell for them. According to the Quran (81:5 and 6:38), animals will also be resurrected on the Day of Judgment. However, some hadiths state that animals will be turned to dust once God’s justice is completely carried out. Meanwhile, other hadiths suggest that certain animals are creatures of Paradise. For example, there is a hadith in Sahih al-Jaami where Muhammad (PBUH) is reported to have told his followers to respect sheep and branded them as animals of Paradise (Sunan al-Kubra of al-Bayhaqi, No: 4357).

As far as the Islamic view on the animal afterlife is concerned, we understand from the Quran that animals will be resurrected on the Day of Judgment. Whether they enter Paradise remains unknown. Do some of them reach Paradise? This is uncertain. The appropriate way to consider animals within the divine scheme is to recognize that if any possess a sufficient level of consciousness to merit an afterlife, then they surely will have one.

Purpose of Animal Sacrifice in Islam

Millions of animals are killed every day for their meat; Islam has also permitted killing certain animals for food. However, there is also a ritual sacrifice of animals that occurs after the Hajj pilgrimage. A worldly benefit of this sacrifice is that millions of poor people receive free meat—a culinary luxury they might not have otherwise for long durations of time. But the religious significance of the sacrifice ritual is as follows:

A human being has various relationships in life, and there are rit-uals that exist to express one’s love and devotion in these relationships. In Islam, the most important relationship one has is with God. Ritual worship is the expression of this relationship—for example, the ritual obligatory prayers and fasting. Hajj and ritual sacrifice are also acts of worship that are symbolic expressions to signify and represent one’s willingness to sacrifice everything for God if needed.⁶⁴

Question 6: Why Does God Need to Test People? Doesn’t God Already Know?

Even though a teacher knows which students will pass and which will fail, he does not issue the final results based solely on his knowledge but allows the students to take the exam and demonstrate what they deserve.

According to the Quran, we have the freedom to make our own moral choices. Although God does not dictate or control these choices, He is aware of the decisions we will make—similar to how a teacher doesn’t control the performance of the students but can predict how they will perform on the exams. Moreover, we humans experience time in a way that prevents us from seeing the future; however, any high-er-dimensional being can perceive time in all directions. As three-di-mensional beings, it is impossible for us to fully comprehend this. The concept that God does not control our actions yet knows the future is understandable in principle, even though we cannot fully grasp it be-cause of our limited perception of time.

Question 7: Could God Have Still Achieved His Objective of Choosing People for His Paradise Without This Testing Mechanism?

For instance, could He not have simply created those individuals who would make it to Paradise and endowed them with the knowledge of how they achieved this without actually implementing the entire testing scheme and making people undergo these tests? It’s possible. However, when considered from the perspective that, according to the Quran, God created many trillions of free-willed sentient beings—humans, jinns, angels, and others we do not know about—all endowed with a sense of right and wrong and a sense of justice, then perhaps this was the best possible way to select residents of Paradise while fulfilling all parameters of justice for all the sentient, free-willed beings in existence and those who will be born in Paradise for all eternity.

Let me give you an example of how a parameter of justice is met by this testing mechanism: In selecting the residents of Paradise, this test also serves the purpose of choosing its rulers. If God appointed certain humans as rulers of Paradise without implementing this testing mech-anism, future residents could rightfully claim that these rulers, enjoying all the perks and powers of their position, should have physically under-gone the process to demonstrate why they deserve this position rather than having it granted by God based solely on His foreknowledge while they did nothing to earn it. Hence, it is fairer for God to make decisions based on actions rather than solely on His knowledge of events.

Question 8: The Dual Nature of God – God is Not All Peaches and Cream!

The Quran depicts God as loving and forgiving to the righteous, but also as extremely capable of inflicting violence, torment, and pun-ishment on the wicked and evil. Therefore, God is portrayed as both benevolent and loving, but also as violent and stern. This duality makes sense when considering nature. If God truly created nature, then it becomes clear that this God possesses the duality mentioned above, because in nature we find both love, beauty, and benevolence, as well as extreme violence and suffering.

Question 9: What is God’s Law of Guidance?

A one-time layperson’s study of the Quran reveals that God has estab-lished specific laws for guiding people. God has instilled within us a fundamental guidance that encompasses a sense of right and wrong and a sense of being created by a higher power. The more care you show for the guidance installed within you by listening to your inner conscience and making life choices accordingly, the more guidance you will receive. Conversely, the more you shun this guidance by engaging in wrongful actions and ignoring the voice of your inner conscience, the more mis-guided you will become. There will come a time when God will put a seal on your heart and mind, and then you will never be guided again.

God guides those who make a sincere, persistent, and serious effort to seek guidance while shunning moral pollutions such as arrogance and biases and are ready to analyze and accept things based on merit and reason. The more effort one invests in these aspects, the more guidance one receives. The Quran clearly states that those who persistently ignore God’s signs and do not shun arrogance and biases reach a point where God allows them to remain misguided.

Question 10: What Does the Quran Mean When It Tells Husbands That Their Wives Are Like Their Farm Fields?

Quran 2:223 states that for husbands, their wives are akin to their farmland. Some critics interpret this verse as demeaning to women, suggesting it brands them as property for husbands to exploit. However, this parable is being misunderstood. It is a beautiful parallel because, for a farmer, his entire existence is tied to his farmland. The farmer does not exploit the land but nurtures, protects, and sows seeds in it, working tirelessly day and night for its well-being and upkeep. The concerns of the farmland keep the farmer awake at night, worried. This parable serves to remind men of their duties to women, rather than giving them license to exploit them. This is why the verse continues to remind men that they should be mindful of God in their daily affairs and dealings.

Question 11: Was It Eve’s (PBUH) Fault That They Ate From the Tree?

No! In nearly all instances where the matter of Adam and Eve (peace be upon them both) is mentioned in the Quran, it is stated that both made a mistake, rather than placing the blame on one over the other. However, there is one specific instance where the Quran appears to hold Adam (peace be upon him) more accountable for the mistake than Eve (peace be upon her). Quran 20:115 states:

I (God) gave a directive to Adam yet he forgot it – I (God) did not find him very determined and resolute in this matter.

Question 12: Was Eve (PBUH) Created From Adam’s (PBUH) Rib?

No! Regarding this specific issue, the Quran states:

O humankind – it is God who created you from one soul and from it created its mate…(Quran 4:1).

Hence, the Quran seems to suggest that we are all descended from Adam (PBUH), and from either his soul or his species, God created Eve (PBUH). There is a Hadith in which Muhammad is reported to have said that Eve (peace be upon her) was created from Adam’s (peace be upon him) rib. O Muslims! I advise you to be gentle with women, for they are created from a rib, and the most crooked portion of the rib is its upper part. If you try to straighten it, it will break, and if you leave it, it will remain crooked; so, I urge you to take care of women (Sahih al-Bukhari, No: 5185; Sahih of Muslim, No: 3468).

If the attribution of this narration to Muhammad is accurate and he genuinely made this statement, then it’s conceivable that he was creat-ing a metaphorical parable using a woman and a rib to emphasize that women have a complex nature, and men should not attempt to forcefully shape them according to their expectations.

Question 13: What Is the Significance of Hadith of Gabriel?

If one wishes to understand what Islam is through key points, there sits the pinnacle of the most steadfast tradition across all Hadith lit-erature, known as the Hadith of Gabriel. During the final months of Muhammad’s (PBUH) life, an unrecognized man entered the mosque while Muhammad (PBUH) delivered a sermon. Given that Medina was a small community where locals were familiar faces, it was peculiar that nobody recognized him. Additionally, the man bore no signs of travel; he appeared remarkably fresh, clad in brand-new clothing. This stranger sat next to the Prophet (PBUH) and began asking questions about the faith. As the Prophet (PBUH) responded, the man nodded in approval of the answers, astonishing those in attendance. They wondered who this man could be to affirm the Messenger of God’s explanations about their religion. Upon the man’s departure, Muhammad (PBUH) re-vealed to everyone that this was Gabriel in human form, sent by God to elucidate their faith. Imagine that—God sent Gabriel in human form to simplify religious teachings through straightforward points! I want to share this hadith here because it is an excellent and perfect summary of the entire message of Islam. Gabriel asked Muhammad (PBUH) – “What is Faith?” – he re-plied – “Faith is to believe in God, His Angels, the Meeting with God on Judgment Day, His Messengers and to believe in being resurrected on Judgment Day.”

Gabriel asked – “What is Islam?” – he replied – “To worship God alone and no one else in the least bit – to offer prayers and to pay com-pulsory tax (zakat) and to observe fasts of Ramadan.”

Gabriel asked further – “What is Ihsan (Perfection)?” – he replied – “To worship God as if you see Him and if you cannot achieve this state of devotion then you must remember that God sees you.”

Gabriel asked – “When will the Day of Judgment be established?” – he replied “The answerer has no better knowledge than the questioner (meaning no one knows about the exact date) – but I shall tell you its signs:

1) When the slave gives birth to her master. (I agree with the opin- ion of Mr. Javed Ahmed Ghamidi that Muhammad (PBUH) said in a symbolic way that slavery as an institution shall be abolished in the world – which is a good thing.)

2) When Bedouin shepherds (Arabs) start competing in making tall buildings” (Sahih of Bukhari, No: 43 and Sahih of Muslim, No: 1).

It is noteworthy that both signs of Judgment Day foretold in this Hadith have materialized roughly in the same era: slavery was officially abolished globally in the UN Declaration of Human Rights in 1948, and Arabs began competing to construct tall buildings globally since the early 2000s.

Question 14: What Is Faith in the Unseen?

There is a common belief among Muslims that the Quranic term “Iman bil Ghaib” or “Faith in the Unseen” implies blind faith without reason. This is not the case. The Quran emphasizes the use of reason on nearly every page.

Faith signifies trust in something based on evidence, while blind faith implies trust without any evidence. The Quran emphasizes faith, or trust, based on evidence. Faith in the Unseen refers to trusting in the existence of an unseen God and realm, grounded on available evidence.

Question 15: Why Is the Universe So Vast?

Quran 14:48 states that this present universe is the primordial form of the infinite, eternal world that is yet to form. To put it in very simplistic terms, it is the scattered raw material for the next world to come.

Question 16: Why is God Called Allah?

God, as referenced in the Quran, identifies Himself with two names: Rahman, meaning the Most Compassionate, and Allah, which trans-lates simply to “God” in Arabic. Similar appellations are found for God in the Bible as well; for instance, the Hebrew word Elohim in Genesis 1:1-2:4a and the Aramaic word Eloi in Mark 15:34. Thus, whether it’s Allah in Arabic, Elohim in Hebrew, or Eloi in Aramaic, all these terms in their respective languages mean “God.”

The Quran, in Chapter 7, Verse 80, proclaims that all beauti-ful names can be attributed to God. Hence, God can be called by any beautiful name in any language, as long as it aligns with the attributes of God mentioned in the Quran.

Question 17: What Is the Importance of Knowing Our Limitations, and Can We Truly Understand the Reality of God, Angels, the Soul, and the World to Come?

For thousands of years, humanity has debated the true nature of the metaphysical but made no real progress. A consensus began to develop a few hundred years ago that humans should accept the limits of what they can know, let go of our focus on what is beyond the scope of our senses, and concentrate solely on understanding what we can objectively observe and measure. This acceptance of our limits led to the modern scientific revolution.

The Quran expects humans to accept the limits of what they can know and cautions people that the true nature of the Soul, Angels, the coming world, and the exact physical nature of God cannot be known by humans at this time, as they are beyond our observation and compre-hension in this limited worldly life. The Quran calls verses that refer to such concepts as “Mutashabihaat,” meaning things that are explainable only through parables and analogies. It cautions against trying to un-derstand the true nature of Mutashabihaat in the following verse:

God is the One Who has revealed to you ࡈO Prophetࡉ the Book, of which some verses are clear and they are the founda-tion of the Book – while others are Mutashabihaat (allegor-ical and ambiguous). Those with deviant hearts pursue the true meaning of these allegorical and ambiguous verses seek-ing ࡈto spreadࡉ doubt through their ࡈfalseࡉ interpretations but none grasps their ࡈfullࡉ meaning except God (Quran 3:7.)

Question 18: If the Quran’s God is Universal, Why Do So Many Religions Exist?

Quran’s God – A Global God

Typically, many religions portray God as being active exclusively within a particular area or culture. They often fail to address questions like: Why was God involved only in one part of the world for a specific cul-ture and seemingly absent from the rest?

The Quran presents a universal God – a God who instilled guid-ance within humankind and then sent reminders, details, and correc-tions through Messengers to all societies. Finally, this God dispatched His Emissaries to all communities as earthly demonstrations of God’s judgment before making the phenomenon of Prophethood exclusive to Abraham’s lineage, with the purpose of raising nations to undertake God’s work.

The Quran Explains the Existence of Other Religions

The Quran also accounts for the existence of all other religions. It states that other religions have emerged due to a combination of the following reasons:

1) Quran 2:213 states that all humanity originally followed the same religion, but over time, they began to differ due to mutual animosity.

2) Furthermore, the Quran states that people began to worship the Jinn, Angels, and pious individuals in their societies, as outlined in Quran 6:100, 34:40-41, and 9:31, inventing elaborate stories and mythologies around them.

Question 19: Why Did God Need to Send Scriptures Repeatedly?

Islam is not a new message of guidance; it is, in fact, the same message that has been provided to humanity since its inception. This message evolved and expanded to meet the needs of human cultural and societal evolution, and was finally completed in the 7th century. Consequently, the God of the Quran proclaimed:

This day, I (God) have perfected your religion for you and completed my favor upon you and have chosen Islam (Submission to the will of God) as a way of life for you [Quran 5:3].

Question 20: What does Islam mean?

Islam is an Arabic word meaning “to surrender.” Therefore, in its Quranic context, Islam signifies surrendering oneself to God and em-bracing the Truth.

Question 21: If Morality Can Only Be Derived From Religious Scriptures, Then Why Do Morally Good Atheists Exist?

There is a common criticism from skeptics of religion that questions the need for a religious book to be a moral person, asking why there are moral atheists if such a book is necessary. The Quran addresses this doubt by asserting that humans do not need a book to distinguish right from wrong, as this knowledge is inherently embedded within them (Quran 91:7-8). The scriptures given through prophets serve as remind-ers and elaborate on the moral guidance innate to every individual. They also offer divine direction in situations where the human moral compass has been corrupted.

Question 22: What Are Some Predictions in the Quran That Came True?

There are certain predictions made in the Quran about the immediate future that miraculously came true. These are some additional reasons why my belief in the credibility of the Quran is strengthened

a) In 615 AD, Khusru Parviz of Persia attacked the Byzantine (Roman) Empire and gained control of Syria, Palestine, and North Africa. He ransacked Jerusalem, set fire to the Holy Sepulcher, and destroyed numerous cities. The war concluded with a significant and clear victory for Persia, and the Byzantine Empire seemed doomed. However, the Quran immediately predicted that within a few years, the Byzantines would triumph against the Persians. It also foretold that on the same day, Muslims would rejoice over a victory granted to them by God. God describes this as a promise from Him that will surely come to pass (Quran 30:2-7).

This prediction was extremely risky because if it had not come true, then the entire case for the Quran being divinely inspired would have become doubtful. Remarkably, nine years later, in 624 AD, the Byzantine Empire bounced back and won a decisive victory against Persia on the same day the Muslims won their first battle, the Battle of Badr, against the Meccan polytheists.

b) Quran chapter 28, verse 85, was revealed when Muhammad, then a solitary preacher with only a few followers, was compelled to leave Mecca. This verse foretells his triumphant return to Mecca, an event that history indeed confirms.

c) Following the Treaty of Hudaybiyah in 628 AD, Muslims be-lieved they had entered into a disastrous agreement with the Meccans, one that would greatly harm them in the years to come. However, Quran 48:27 predicted the imminent Muslim takeover of Mecca, and just two years later, the Muslims indeed captured Mecca.

d) Quran 24:55 predicts that those who support Muhammad, the Messenger of God, will be made rulers of a massive empire as a divine reward. This prophecy was fulfilled as Muhammad’s (PBUH) imme-diate followers, who initially lacked substantial military prowess, ended up as rulers of a truly vast empire historically known as the “Rashidun Caliphate,” which emerged after defeating the two superpowers of that era, the Byzantine and Persian Empires. This empire encompassed territories which would include modern states such as Libya, Egypt, Turkey, Armenia, Azerbaijan, Jerusalem, Syria, Iraq, Jordan, Saudi Arabia, Yemen, Oman, the UAE, Iran, Afghanistan, Turkmenistan, and parts of Pakistan.

Question 23: Does the Quran Inaccurately Quote Earlier Religious Texts?

Another remarkable aspect of the Quran is that it corrects historical errors found in earlier scriptures. Even more astounding is the fact that there was absolutely no way anyone could have access to the information the Quran provides when correcting these historical errors. Let us con-sider two examples:

a) Haman, as described in the Book of Esther from the Bible (starting from Esther 3), was a minister to a Persian king. In con-trast, the Quran in Surah 40:36 portrays Haman as a minister for Pharaoh, tasked with overseeing construction. For those who believe Muhammad (PBUH) copied from the Bible, this was deemed an error from Muhammad (PBUH).

It was impossible to determine whether Haman was with Pharaoh or the Babylonian king, as the Egyptian language had become extinct. No one could decipher it until the Rosetta Stone was discovered in 1799 AD. In his book, “Moses and Pharaoh in the Bible, Quran, and History,” French researcher Maurice Bucaille noted that he uncovered “Haman” (represented in Egyptian Hieroglyphics as HMNH) was a title used under the Pharaohs of Egypt, signifying the official in charge of construction materials.

It is important to note that while it is a popular idea that Rameses I was the Pharaoh during the time of Moses (PBUH), there is no historical proof of this, and the Quran does not mention Rameses by name. Therefore, to be more accurate, we don’t know for sure which exact Pharaoh the Quran is referring to in the story of Moses (PBUH).

b) The correct historical use of the title “Pharaoh”: The Bible states that the Egyptian rulers who interacted with Joseph and Moses (PBUH) were called Pharaohs (Genesis 12:10-20 and Genesis 41:1-57).

We know that the title of Pharaoh was given to Egyptian kings much later, specifically in the New Kingdom era (from 1400 BC onwards).⁶⁵

Although it is nearly impossible to provide a verifiable, exact date for the existence of the two prophets mentioned, there is a general consensus that Joseph (PBUH) lived in Egypt during its early kingdom period, before the mass migration of the Hebrews. Moses (PBUH), on the other hand, existed much later, at a time when Egypt had enslaved the Hebrews for many centuries. Therefore, it is highly probable that during Joseph’s time, the Egyptian rulers of the early period were not referred to as Pharaohs. I find it extremely intriguing that, although the Bible refers to all Egyptian kings as Pharaohs, the Quran, in a remark-able display of historical accuracy, specifically calls the ruler of Egypt during the time of Moses (PBUH) “Pharaoh,” as in Quran 40:26, but refers to the rulers during Joseph’s (PBUH) era simply as “Ruler” or “King,” as seen in Quran 12:54.

Question 24: If God Is the Sustainer, Then Why Are There Hunger, Drought, and Famines?

This answer is divided into three parts.

1) The Quran informs us that God tests creatures both through abundance and scarcity, thus some people are inevitably bound to have more than others.

2) This world operates in a cycle of life and death; therefore, an-imals, in particular, sometimes face death due to drought and famine.

3) On an individual level, one must make an effort to receive God’s sustenance. This is God’s law. For example, one must farm the land, open a shop, or perform certain labor; only then will sustenance be earned. God, being the Sustainer and Provider, does not imply that one can simply sit idly and expect God to rain down money or provisions. This principle applies to all humanity. God as the Sustainer means that He has provided sufficient resources on this earth to feed everyone. It is now humanity’s responsibility to make an effort to earn this suste-nance and, more importantly, ensure that it reaches everyone. Factors such as politics, poor economic policies, tremendous food waste, the control and exploitation of resources, and border controls or restrictions on movement lead many people to suffer from starvation and hunger, despite the earth’s capacity to feed significantly more than eight billion people.

Question 25: Why Is the World So Imperfect?

This world is imperfect and flawed by design, serving the purpose of testing people. The Quran repeatedly states that everyone is be-ing tested, either through abundance, prosperity, and good times or through scarcity, loss, and hard times. Thus, it can accurately be stated that while this world is imperfect for living, it is perfectly designed for testing. According to the Quran, Paradise is the perfect world, created for eternal living.

Question 26: What are the Quran’s Guidelines for Those Who Want to Preach God’s Message.

The Quran provides detailed guidelines for those who wish to preach God’s message. Quran 16:125 specifically demands particular manners and states:

Call people to the way of God but with wisdom and with kindness. If you are to debate, do it in the most amicable manner.

The verse further stipulates that people should only preach God’s message in the best way and prohibits them from passing judgment on others in matters of faith:

Only God alone knows who has strayed from His path and who is rightly guided.

Even Muhammad (PBUH) was repeatedly told in the Qur’an that his duty was only to clearly deliver the message; proclaiming judgment is solely up to God. When a living Rasool of God is in the world, God proclaims judgment on matters of faith here on Earth. Now, because there will be no Rasool of God on Earth, all matters of faith will be judged by God on the Day of Judgment, and no one has any right to pass any judgment or punishment on anyone in this world on matters of faith.

Furthermore, the Quran makes it abundantly clear in various pas-sages, such as Quran 14:4, that the primary role of a preacher is to convey the truth to the best of his abilities. However, it is not within the preacher’s power to ensure that others are guided; rather, it is God who determines who receives guidance and who does not. God decides the extent of guidance granted to each individual based on various factors, including the sincerity with which a person follows his moral compass, the seriousness, sincerity, and persistence of the seeker, the honesty and truthfulness of the individual, and the person’s ability to rise above all biases when analyzing facts.

Question 27: Is the Quran meant to Provide Scientific Explanations of Natural Phenomena?

When the Quran comments on the sun, moon, stars, and other natural phenomena, it is not attempting to elucidate the science behind these phenomena. Instead, it aims to appeal to what the 7th-century Arabs, its immediate audience, observed with their own eyes, thereby arousing their intellectual faculties to contemplate God and the afterlife. For example, in Quran 36:40, it addresses the 7th-century Arabs, urging them to observe how the sun does not overtake the moon and vice-versa, thereby encouraging reflection on existential questions. This passage is not intended to educate him or future readers of the Quran about astronomy or astrophysics.

Thus, the correct view of the Quran is that it is not a book of sci-ence, nor does it claim to be one. However, when there is information in the Quran with scientific implications—such as details about the multiverse or human origin—established science and the Quran do not contradict each other.

Question 28: Why Does the Quran Mention the Carnal Pleasures of Paradise for Men, and What Will Women Receive?

Quran 43:31, along with many other verses, clearly states that those in Paradise—both men and women—will receive whatever they wish for. It is inherently implied that one cannot wish for anything unjust or evil. Therefore, regardless of whether you are a man or a woman, you will receive everything you desire in Paradise.

The Quran specifically mentions the fulfillment of carnal desires for men, as they were the primary audience during its revelation, being central to the political and military efforts of Islam. These men were called upon to exercise extreme self-control while simultaneously being required to engage in war and perform other strenuous duties for Islam.

Islam does not view sexual desire as inherently evil; however, the ex-pression of sexual desire is strictly limited to marriage in this worldly life to safeguard the family institution, as previously discussed. In Paradise, the institution of family will be an optional wish rather than a human necessity, hence there will be no restrictions on sexual desire.

Question 29: How Does the Quran Describe Paradise, and Are These Descriptions Literal or Symbolic?

The Quran fundamentally asserts that the true essence of the life to come—Paradise, Hell, the nature of God, Angels, and so forth—can-not be completely understood at present. Therefore, it employs parallels and analogies to offer humans a glimpse of what the future world might be like.

While making a principled statement that Paradise is a place of utmost contentment, pleasure, fulfillment, peace, and happiness, the Quran also provides specifics, stating that there will be rivers of milk and honey in Paradise and that people will wear silk and ornaments. These specific details were conveyed with the immediate audience in mind, reflecting their conception of what luxury and abundance encompass.

The principles governing Paradise are eternal and timeless; for in-stance, one will receive whatever they wish for, and there will be perfect contentment and satisfaction. However, the particulars of Paradise ex-plained in the Quran are laid out with the immediate audience in mind.

Question 30: Why Did God Choose Arabic to Deliver His Final Message?

Because the immediate recipients of God’s message at the time spoke Arabic (Quran 12:2 & 41:3).

Question 31: Why is God invisible?

So people can have freedom of choice. This freedom of choice is at the core of the life test we are undergoing. The whole point of this test is to see whether we choose to be truthful and good or dishonest and wicked. It makes sense because if such an all-powerful phenomenon like God (along with angels) were visible and immediately held people account-able, then it would most definitely compromise human freedom to do anything we want. Consider this overly simplistic parable: if a traffic sergeant is standing right in front of the traffic light, no sane person would cross at the red light.

Moreover, how could anyone have the option of rejecting God and His message if they could directly see God? Therefore, to afford people the freedom of choice, God and His entire realm are not directly visible. However, there are signs within us and around us that proclaim their existence.

Question 32: Are Human Beings at the Center of Existence?

We humans often feel we are special, and this sense of self-importance is frequently reflected in many religious ideologies that place humankind at the forefront and center of existence.

This concept is also popular among many Muslims who mistakenly believe that the Quran refers to humans as “Ashraf ul Makhlookaat,” which translates to the most honored and superior creation of God. However, this phrase is not mentioned anywhere in the Quran. Quran 17:70 states that although God has exalted humans above “many” of His creations, it does not imply that humans are exalted over all of God’s creatures. Furthermore, the Quran mentions the existence of angels and jinns, who are physically much superior to humans. The entire narrative of God demanding angels and jinns to accept human governance on earth was to see which of these creatures would obey His order, despite being physically superior to humans. The main objection of Iblees—the Devil—was his refusal to bow down to humans, citing his physical su-periority. The Quran, in Surah Jinn, explains that apart from humans, jinns also undergo their own moral tests. Therefore, according to the Quran, the scheme of existence is not human-centric at all.

In essence, although the Quran states that humans are more special than many of God’s creatures, it presents a model of existence that is not human-centric.

Question 33: What Is Islam’s Stance on Homosexuality and Transgenderism?

Before we delve into this discussion, it is essential to understand that this matter is a subject of intense debate among liberals and conserva-tives. There are knowledgeable and accomplished individuals on both sides of the spectrum regarding this issue, and all parties claim to have scientific research supporting their perspectives. If you are liberal on the matters of sexual orientation and gender identity, you can find re-search material that supports your point of view. Similarly, if you are conservative on these issues, you will also find research material that supports your stance.

Islam on Transgenderism:

Proponents of transgenderism argue that biological sex and gender identity are distinctly separate concepts. They assert that chromosomes, sexual organs, and other biological traits do not define gender; instead, they view gender as a state of mind and a social construct.

Islam makes no such distinctions—if you are a biological male, you are a male; if you are a biological female, you are a female. The Quran treats this as an understood matter and does not specifically address the issue of whether one can identify as a different gender than their biological sex. However, there are certain Hadiths that directly address this issue and prohibit men from imitating women and vice versa (Sahih of Bukhari, No: 5885; Sunan of Abu Dawood, No: 4098 and 4099).

However, there is a general consensus among Muslim scholars that individuals with a biological anomaly should be allowed to undergo gender-affirming surgery. Conversely, if there are no biological anom-alies and the individual’s experience of a different gender identity is purely psychological, then, from the perspective of Islam, it is treated as a psychological disorder.

Islam and Homosexuality:

When addressing homosexuality, the Quran explicitly states that it is a sin, particularly in the context of the nation of Lot, the Prophet of God. But why is it deemed sinful? The primary reason is that the Quran strictly prohibits all forms of sexual activity outside of the marriage between a biological male and a biological female. This prohibition serves to protect and strengthen the institution of the family. Although we discussed earlier why the God of the Quran is so intent on fiercely protecting the family institution, I will reiterate it here for context.

The union of a man and woman serves as a mechanism to bring new human beings into this world. From day one, these new humans require tremendous care, extending up to at least 15 years or more. A human being is not merely a physical entity but also encompasses psychological, emotional, moral, and spiritual dimensions. Thus, the extensive care and nurturing a newborn requires must address all these categories. A human needs physical, psychological, emotional, moral, and spiritual care to enhance their well-being in this life and, more importantly, in the hereafter. God has established the institution of the biological family unit, which consists of a biological male and a biolog-ical female united in marriage. According to the Quran, God desires a stable family unit that can provide for and nurture this new human in all the aforementioned areas effectively.

Another extremely crucial function of the family institution is to care for individuals as they reach old age. A stable family institution is the best mechanism for providing physical and emotional care to the elderly. While old age homes are a viable plan B for many, and some individuals in developed countries might prefer them as their plan A, it is evident—without needing to cite specific research—that old age homes cannot provide the same level of psychological and emotional fulfillment and care as a stable family institution can.

Therefore, to protect and strengthen the institution of the biological family, any sexual behavior outside the marriage between a biological male and a biological female is considered a sin.⁶⁶

Through my learnings of the Quran, I have learned that if you are a Muslim who identifies as bisexual or gender fluid, accepting God’s plan and choosing heterosexuality, along with identifying with your biological sex, is seen as a personal decision, generally made without the need for external assistance.

However, if you are transgender or homosexual and feel that your inclinations are so inherent that you have no control over them regard-less of your efforts, I do empathize with you, for it is indeed a significant test and trial. The God of the Quran expects you to manage your de-sires. If this expectation from God seems overly demanding, know that you are not alone; many heterosexual individuals also undergo strenuous exercises of self-control in matters of sexuality and intimacy. Consider the requirement of being sexually and emotionally exclusive to your spouse—for instance, it demands an immense amount of self-control in heterosexual marriages, particularly if the marriage lacks emotional or sexual fulfillment. Nevertheless, the fact remains—if you identify as a compulsive transsexual or homosexual, your challenges are unique, and society should be tolerant and provide all possible assistance to al-leviate your suffering and address your concerns. If you fail to suppress these urges and commit sins in this category, the Quran expects you to conceal those sins and not flaunt them. However, also be aware that the Quran doesn’t condemn you to eternal hell for these sins. Continue to strive for abstinence, seek forgiveness, and maintain other aspects of your life to the best of your ability regarding God’s teachings. Persist in prayer, giving to charity, and strive to be a humble and good person.

As a Muslim, if I encounter a transgender person or a homosexual, even though I do not agree with their ideology, I still respect their right to make their own personal choices. I will treat them with the same respect as I would any other person. This approach extends to people I know who covertly or overtly engage in behaviors that Islam forbids. For instance, many of my acquaintances engage in sexual relations outside of marriage, gamble, or drink alcohol. Although I disagree with these choices because they contradict my moral and religious beliefs, I respect their right to make these decisions for themselves. Indeed, the God of the Quran has given people the choice to make their own decisions out of their free will.

However, certain actions, when performed publicly and defiantly, have worldly consequences in Islam. I would like to briefly address the worldly punishment for homosexuality in Islam. In Islam, all sexual activities, whether heterosexual or homosexual, that occur outside of a marriage between a male and a female are considered sins. If these sins are committed in secrecy, the issue remains solely between the individual and God. However, if these sins are openly and shamelessly committed, then four credible witnesses are required to register a case. Should the investigation confirm that the sin occurred, it then becomes a crime, punishable under Islamic law. This standard applies to all sexual activities outside of marriage, including both heterosexual and homosexual acts.

The Quran does not specify any worldly punishment for homosex-uality. It can be inferred that the punishment for adultery in the Quran applies to both heterosexual and homosexual acts. Consequently, all jurists agree that homosexuality is both a sin and a crime, but they dif-fer significantly in their prescribed punishments. These discrepancies have always existed in Islamic juristic tradition regarding the nature and severity of worldly punishments for this crime. Some Hadith re-ports suggest that certain companions of Muhammad (PBUH) believed the punishment for homosexual adultery should be more severe than that for heterosexual adultery. However, other Hadith reports led es-teemed scholars like Imam Shafi and Imam Ahmed to conclude that the punishment for homosexual adultery should be the same as that for heterosexual adultery. Scholars like Abu Hanifa considered the punishment for homosexual adultery should be less severe than that for heterosexual adultery, recommending that the punishment should be left to the discretion of the judge (Ta’zeer) rather than dictated by divine law or “Hadd.” There are reports in Hadith literature indicating that Muhammad (PBUH) ordained the death penalty for homosexuality (Jami’ of al-Tir-midhi, No: 1456; Sunan of Abu Dawood, No: 4462; Sunan of Ibn Majah, No: 2561). We must revert to our principle of understanding Hadith through the framework provided in the Quran. As discussed earlier, according to Quran 5:32, the death penalty can only be admin-istered for murder or crimes categorized as Fasaad fil Ardh, meaning “wreaking havoc on earth.” When adultery is committed persistently, openly, and defiantly despite repeated attempts to stop it, it qualifies as a crime under the category of Fasaad fil Ardh. The Hadith literature informs us that Muhammad (PBUH) issued the death penalty for heterosexual adultery when it fell into this category. Therefore, one can reasonably infer that if the attribution of this narration to Muhammad (PBUH) is accurate, then, just like heterosexual adultery, he is man-dating the death penalty for homosexual adultery if the crimes are committed openly, defiantly, and persistently.

In summary, any heterosexual or homosexual behaviors or actions outside the confines of marriage between a man and a woman are considered major sins, carrying severe punishment on Judgment Day. If these behaviors and actions are conducted publicly, persistently, and defiantly, then the sin escalates to a crime, which carries worldly punishment.

Question 34: Why Does the Quran State That All Glory and Praise Belong to God?

There are many passages in the Quran that state phrases such as “All praise and glory belong to God.”

The Arabic word often translated as “Praise” is “Hamd.” This term encompasses more than simply praising someone; it implies offering one’s gratitude in a holistic sense. Thus, these verses convey a fundamental truth: since God is the creator and sustainer of everything, all gratitude fundamentally belongs to God.

In other places, where the Quran declares that all praise and glory belong to God, it expresses a fundamental truth about God. Let me explain.

When we view this matter from a human perspective, it seems odd if someone says, “All praise belongs to me.” We feel this way because, as far as humans are concerned, being praiseworthy is a subjective matter. However, when we view this from the perspective of God, the phrase “All Glory & Praise Belong to God” is not a subjective statement but an expression of a fundamental and literal truth. Imagine if there truly is a God, then it is an absolute truth that all glory and praise indeed belong to God because God created everything!

Moreover, when we are not directly praising God but praising any-thing else, we are still praising God because He created it. Thus, it is a literal fact that all praise—both direct and indirect—belongs exclusively to God.

Question 35: Could God Have Created Everything Without Creating Hell? Is Hell Eternal?

Hell serves some crucial and unavoidable purposes.

For me, the concept of divine punishments made sense. It seemed logical that one would need to atone for their sins and crimes through some form of punishment in this world or the hereafter, and then be released once purged of their sins. One purpose of Hell is to serve as a place where those whose deeds merit punishment can atone before being admitted to Paradise. Thus, Hell had to be created by God as a form of temporary purgatory. But what about the concept of permanent Hell? Let us briefly an-alyze it. If your crimes are so heinous that no amount of purging can justify your release, then eternal death may seem appropriate. However, the idea of eternal suffering as punishment troubled me—no matter the crime committed in this world, it remains finite. How can someone suffer infinitely and eternally for a finite crime? Perhaps I am mistaken. Maybe a criminal does deserve eternal misery if they, while being mentally sound, are guilty of heinous acts such as the torture, rape, and murder of a child, committed entirely out of lust.

Quran 92:15 clearly states that the severest punishment in Hell is reserved for the most evil and wretched individuals. The Quran also unequivocally declares that those doomed to eternal Hell will reside there forever. However, there is a passage in the Quran suggesting that after everyone has received their due punishment, Hell, along with all its inhabitants, might eventually be permanently eradicated and subjected to eternal death by God. After all, being nothing forever is a form of punishment in itself.

Quran 11:106-107 states

Those who are bound for misery – they will be in the fire where they shall be sighing and gasping staying there forever as long as the heavens and the earth (of Hell) will remain – unless your Lord wills anything else. Surely – your Lord can do anything He wills.

So, these verses indicate that the most evil and wretched indi-viduals, once left in Hell, will remain there for as long as Hell exists. Then, God mentions that if He wills otherwise, He has the power to act—meaning, if He decides to permanently eliminate Hell along with all its residents, He can indeed do so. Now the same question arises about Paradise—can God eliminate Paradise if He wills? In the very next verse, God assures us that no, Paradise is eternal and permanent and shall never be eliminated.

Quran 11:108 continues the discussion from the preceding verses:

And as for those destined for joy, they will be in Paradise – staying there forever as long as the heavens and earth (of Paradise) will remain – unless your Lord wills anything else. But Paradise is an eternal and permanent gift of your Lord that will never end.

There is a slight chance that Hell might be eliminated permanently and all of its residents given permanent death. However, ideas like “Hell being a temporary purgatory” or the “possibility of the elimination of Hell and its permanent residents” should not cause a sigh of relief for anyone. This is because someone who ends up in Hell will have to en-dure it for God knows how many trillions upon trillions of years before they are given any relief..

Question 36: Who Is the Devil? Do We Commit Sin Because of the Devil?

Quran 12:53 clearly states that the tendency to commit evil resides within humans. The verse explains that a part of our soul persistently incites us to engage in wrongdoing. Ultimately, it is our decision whether to succumb to this aspect of ourselves or resist it.

The Quran clearly states that we have a formidable enemy in the race of Jinn. Jinn are sentient beings who are physically superior and more powerful than humans. According to Quran 7:27, they can see us from places where we are unable to see them—this could suggest that Jinn might be higher-dimensional beings.

The Jinn race is also undergoing its own test of free will and mo-rality. Like us, they form communities and encompass both virtuous and malevolent individuals. However, one specific Jinn named Iblees, mentioned in Quran 18:50, along with his progeny, are declared ad-versaries of humankind. Their enmity towards humans stems from their expulsion by God for Iblees’s refusal to submit to humans as commanded by God. Iblees justified his disobedience by claiming su-periority over humans, having been created from what he perceived as a superior essence. It was this arrogance and discriminatory belief that led to his banishment (Quran 7:12 & 38:76). Following this expulsion; Iblees and his descendants vowed to lead as many humans as possible into sin, aiming to prevent them from entering God’s paradise.

The only power that Iblees and his progeny possess is to instill thoughts into our minds, inciting us to commit wrongful acts. However, it is entirely up to us whether we listen to and obey these thoughts, or resist and reject them. Consequently, on the Day of Judgment, when people attempt to blame Iblees for their wrongdoing, he will respond:

I did not have any authority over you. I only invited you – it was your decision to accept my invitation. So do not blame me, blame yourself. I cannot save you now nor can you save me (Quran 14:22).

Hence, the ability and tendency to do evil are within us, and it is our decision to do evil or to refrain from it. Satan and his progeny can only instill thoughts and ideas into our minds and try to exploit our weaknesses to incite us to do evil.

Question 37: Why Does God Need Everyone’s Worship?

Quran 51:56 states that humans and jinn were created to worship God. However, this does not imply that humans and jinn are meant to con-stantly engage in rituals of worship. Rituals are merely one form of expressing worship. Worship is a holistic term that encompasses meanings such as love, loyalty, devotion, gratitude, and obedience. Therefore, the Quran states that humans and jinn are created to live with the acknowledgment that they are crafted by God and that it is God who has provided them with everything. In return, basic morality requires that they be humble and grateful, rather than rebellious and arrogant toward God.

Question 38: What Kind of Guidelines Must I Follow as an Actor/Artist?

Starting in 2014, I began to consider that Islam might be the truth. I use the phrase “might be” because, although Islam answered many of my ex-istential questions, there were still numerous inquiries left unanswered. During this period, Mr. Javed Ahmed Ghamidi played a crucial role in my quest for answers to these lingering questions. I cannot pinpoint the exact time, but it was around 2018-19 when I realized that all of my questions had been addressed, and I transitioned from believing that Islam “might be” the divine truth to being convinced that Islam “really is” the divine truth. This realization was life-altering.

In 2019, I made a video to announce to the public that I had con-cluded that Islam, scriptures, prophets, messengers, angels, and the Day of Judgment—all of this is true! I announced that I would be taking a very long hiatus from acting in order to learn more and preach about what I now believe is the divine truth from God.

In this video message, which remains uploaded on my YouTube channel, I specifically mentioned two things.

1) I clearly said that my hiatus from acting should not be inter-preted in the manner that I have left showbiz because Islam prohibits Art and I made it amply clear that the interpretation of Islam I have come to agree with does not forbid any art form like Music, Painting, Sculpting, and Acting. Instead, it sets certain moral limits set by God in which a Muslim can engage with all of these art forms.

2) I also said that I am not sure when or if I will come back to acting because now, as someone who is deeply concerned about being accountable to God on Judgment Day, I can only work in projects which are within the moral limits set by God and there are not many projects which are made completely within these divine moral limits especially when it comes to films. I also vowed that if I don’t find projects which are within the moral boundaries of God, then I will abstain from working, as God has provided me with other means to live my life relatively comfortably.

However, despite my clarity and unambiguity on the points men-tioned in the video message, newspapers and news channels the next day were filled with headlines stating, “Hamza Ali Abbasi quits showbiz for Islam.” I believe this occurred because there is a deep-rooted belief in my society that Islam forbids all forms of art, and perhaps also because many people did not listen to the complete video message.

According to the interpretation of Islam that I believe to be true, championed by Mr. Javed Ahmed Ghamidi in contemporary times, men and women are permitted to study and work together, and engage in various art forms, provided they adhere to the moral boundaries established by God. The Quran elaborates extensively on these moral boundaries; however, I have selected Quran 7:33 to mention here be-cause it delineates these moral boundaries clearly.

This verse prohibits the following:

1) All forms of intimate or sexual behavior must be strictly confined to marriage and conducted privately behind closed doors. Hence, whether it’s the lyrics of a song, dialogues in a film or drama, the clothing of the artists, or their interactions, anything even remotely sexual in nature is absolutely not allowed in Islam.

This means that as an actor, I cannot engage in any activities that require me to wear, do, or say anything that is even remotely sexual in nature. Additionally, I cannot touch any woman in any kind of intimate or sexual manner. Regarding women’s clothing, in light of certain verses of Surah Nur which I will discuss later, they must not wear anything that is tight or reveals their body in any way from the neck to wrists down to the ankle. If a woman has to wear jewelry or other adornments, she must ensure that she covers them, except for what is on the face, hands, and feet. If she cannot cover the adornments, then the least she can do is to ensure that her adornments do not make her sensual areas prominent or draw attention to these areas. For example, she should not wear necklaces that accentuate or draw attention to the chest area.

2) Injustice is prohibited.

Whether it’s the lyrics of a song or the storyline of a film, if anything within an art form justifies or glorifies injustice, then it is prohibited.

3) Unlawfully harming another person’s life, property, or dignity is prohibited.

If any element of an art form promotes or glorifies the infliction of unlawful harm to a person’s life, property, or dignity, then such art is prohibited. Violence itself is not prohibited; however, if violence is de-picted in a way that glorifies or justifies unlawful and immoral behaviors and actions, then it is prohibited.

4) Associating partners with God is prohibited.

If any art form promotes or glorifies shirk—the practice of associ-ating partners with God or worshiping multiple gods—then such art is prohibited. 5) Lying about God is prohibited.

If any art form is spreading false ideas about God, then such art form is prohibited.

Apart from these five prohibitions, the Quran also says in multiple places that if anything is done at the cost of any religious obligation, then that becomes an unlawful action. For example, trade is a com-pletely lawful activity in Islam but if trade is done while neglecting a religious obligation, then the Quran in chapter 61 verse 11 has forsaken such trade. Same goes for any art form; if one engages with any art form while being negligent towards any religious duty, then it is a sin.

Another very important point is that as a Muslim, I cannot endorse the use of any substance that is prohibited by God – for example I cannot endorse consumption of alcohol.

Also, the prevalent interpretation of Islam in my society believes that Islam makes gender segregation a compulsion, all musical instru-ments are prohibited, painting or sculpting living things is prohibited, an ideal Muslim woman should not step out of the house, she should cover herself up head to toe, and not have her voice heard by anyone outside of the family! The interpretation I have come to agree with negates all of these ideas, and I shall explain these points in detail in a later section.

It is a constant battle trying to abide by these guidelines because many things God has prohibited have become very normal in present times in the media. Hence, whenever I feel I have knowingly or un-knowingly been a part of something which might exceed the limits set by God, I remind myself of the Quranic verse that God will forgive minor sins. Quran 4:31:

If you avoid the major sins prohibited to you – I (God) will certainly forgive your minor sins and admit you into a place of honor.