The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition of Qur’anic Guidance in Its Own Words - Part Eleven
By Muhammad Yunus, New Age Islam
(Co-author (Jointly with Ashfaque Ullah Syed), Essential Message of Islam, Amana Publications, USA, 2009)
14 May 2025
Section-11 Against Adultery / Homosexuality /Abominable Deeds
117. Sexual Norms of Pre-Islamic Arabia
It was normative for many tribal women in pre-Islamic Arabia to cohabit with strangers when their husbands were away on trading missions or tribal raids (Ghazwa), leaving them to live on their own. Even otherwise, in many tribes, sexual norms were relaxed, and a casual encounter between the strangers of opposite sexes could readily culminate into intimate relationship often openly promoted by women, leading to their pregnancy and motherhood and concomitant social problems. At the same time, it absolved men-folk of all financial responsibilities towards the women they espoused or cohabited with and their offspring if born from their union.
This was in stark contradiction to the Qur’anic family laws that were designed to
i) divest men of their sexual, financial and social licenses,
ii) abolish adultery which it prohibited saying: “Do not go near Zina (adultery), for this is indeed an abominable deed (Fahishah) and an evil way” (17:32),
iii) empower women and
iv) give financial protection to women and children, as reviewed in the preceding chapters.
The Qur’an therefore had to stop this practice – a cultural construct of Pre-Islamic Arabia that is akin to but not the same as present day adultery or prostitution.
As a first step, the Qur’an asks the Prophet to take an oath of fealty from newly converted women who came to him, that they will not commit Zina – the Qur’an’s specific word for adultery (60:12).
• “O Prophet! When believing women come to you to swear allegiance to you, (let them declare that:) they will not associate anything with Allah, nor will they steal, nor commit Zina, nor kill their children, nor invent any slander deliberately*, nor disobey you in anything fair. Then you accept their allegiance, and seek forgiveness for them from Allah. Indeed! Allah is Most Forgiving and Merciful” (60:12). *Lit., ‘between their hands and their feet’.]
119 Punishment for Adultery (Zina)
The Qur’an parallels those who commit adultery with perverts in faith (Mushrik, Mushrikah) (24:3). Possibly this synergy draws on the fact that both adultery and shirk are about bringing an unlawful partner in a sacred relationship – marriage and faith – Allah knows best.
As an interim measure, the Qur’an retains the prevalent capital punishment for women who invited men into adultery but changes the form from stoning to death to confinement at homes until death overtakes them or Allah ordains some other way for them, and imposes the stringent requirement of testimony by four direct witnesses (4:15). In the succeeding verse (4:16), the Qur’an calls for punishing both the partners of an adulterous act without specifying any punishment and asks to leave them alone if they repent and declares that Allah is Merciful and accepts repentance.
In its conclusive legislative phase on adultery (Zina), the Qur’an prescribes flogging the man, and the woman found guilty of adultery, each with a hundred lashes, and calls for the witnessing of the punishment by a group of believers, conceivably for communication to the public in the absence of any media (24:2). Since with a phenomenal rise in the incidence of divorce in this era the persons who are tempted to take a parallel spouse (commit adultery) can take a divorce from their spouses and circumvent the hassle of navigating through family or civil courts, and therefore we have only referenced the relevant Qur’anic verses without quoting them to avoid taxing the reader with material that has become somewhat routine if not normative today.
The Qur’an’s specific punishment, e.g. flogging, drew on the prevalent code and aimed at bringing about a quantum social change. Therefore, to take the punishment in isolation or out of its historical context as harsh or draconian will be misleading. The Qur’an was not sent down to punish humanity but to deliver humanity – particularly the womenfolk and the oppressed classes, “from their burdens and shackles that were upon them (before)” (7:157/ 1 above),) and the achievement of its noble objectives inevitably entailed some hard measures.
120 Punishment for Slandering Against Chaste Women
The Qur’an says: “As to those who accuse chaste women, but fail to bring four witnesses, flog them with eighty lashes, and never accept their testimony, ever, for it is they who are perverse (24:4), except those who repent after that (Ba‘Da Dhalika) and reform (themselves); for Allah is Most Forgiving and Merciful” (24:5).
The underlined stipulation Ba‘Da Dhalika indicates that the guilty may be forgiven ‘after’ (Ba‘da) the prescribed punishment of ‘flogging’ has been inflicted upon them.
121. Accusing One’s Wife of Adultery If Her Husband Is the Only Witness
In a clearly stated verse, the Qur’an says:
• “Those who accuse their own wives but have no witnesses except themselves, the testimony of one such person should be to swear by Allah four times that he is truthful (24:6), (swearing) a fifth (time) invoking Allah’s wrath upon himself if he is lying (24:7). However, it will avert the punishment from her if she swears by Allah four times that he (her husband) is lying (24:8), (swearing) a fifth time invoking Allah’s wrath upon herself if he (her husband) is truthful” (24:9).
122. The Qur’an Condemns Homosexuality
The Qur’an condemns homosexual behaviour (7:80/81), and refers to it as a transgression beyond bounds (7:81). In a number of its passages, it refers to the homosexual behaviour of the people of Prophet Lot, who were destroyed for their sins.
• “Lot said to his people, ‘Would you commit such an abomination (Fahishah) that none in the world has ever done before you (7:80)? You approach men in your lust, instead of women. Indeed, you are a transgressing people.” (7:81)
There is a growing debate in the West to treat homosexuality as a moral norm. They argue that that homosexuality is a natural disposition that comes with the fuller awakening of sexual impulses during the adolescence; and therefore it should be treated as a completely normal behaviour. The biological fact is, the awareness of sex sets in much early in life. If homosexuality is regarded as perfectly acceptable behaviour, it will, like any addiction, infest children even at primary school level, who will then boldly carry their addiction through to adulthood creating serious cultural and demographic issues and a breakdown of moral fabric and social order
123. Abominable Deeds Are Sinful and Forbidden
As summarily reviewed under 20 above (Verse 91:8), man is imbued with the polarity of instincts between moral depravity and moral uprightness. So those who are morally weak may readily fall into moral lapses and depravities and may be prone to commit all kinds of abominations and corruption. The Qur’an uses a generic term ‘Fahishah for various forms of abominations and sins, including corruption, injustice, terrorism (Baghya) and sexual laxity The Qur'an consistently warns against these behaviours and promotes virtues like justice (Adl), goodness (Ihsan), and charity. Here is a broad cross section of Qur’anic verses against all forms of abominations
• “Say, ‘My Lord has forbidden (declared haram) abominable deeds (Fawahisha) - whether open or secret, sin (Ithm), and unlawful terrorism (Baghya), and that you should associate (others) with Allah for which He has not sent down any authority, or say things concerning Allah that you do not know’” (7:33).
• “Do not cause corruption (Fasad) on earth after it has been reformed, but pray to Him with fear and longing. Indeed! Allah’s Mercy lies close to the doers of good” (7:56).
• “Allah commands justice (Adl), goodness (Ihsan) and giving to fellowmen (Qurba), and He forbids (Yanha) the abominable (Fahsha), the evil (Munkar), and terrorism (Baghye), and instructs you that you may be mindful” (16:90/ 41 abive).
124. Allah Is Merciful to The Repentant:
The Qur’an says:
• “If anyone commits a sin or wrongs his own soul and then seeks Allah's forgiveness, he will find Allah Most Forgiving and Merciful (4:110). So anyone who commits a sin, earns it upon himself (and must know that) Allah is All-Knowing and Wise (4:111). But anyone who commits a mistake (Khata) or a sin, and then throws the blame upon the innocent, burdens himself with a slander as well as an open sin” (4:112).
• “Say, ‘Bad (things) (Khabisah) and good (things) (Tayyibah) are not equal, though the plentiful of bad (things) pleases you. So, heed Allah – O you prudent, that you may succeed’” (5:100).
• “Those who believe and do not confuse their faith with wrongdoing - it is they who (are in) security, and they are (rightly) guided” (6:82).
• “Those who avoid grave sins and abomination except for minor lapses* (will) indeed (find) Allah Boundless in forgiveness. He knows you (well) as He caused you to grow from the earth and when you were hidden in your mothers’ wombs; so do not redeem yourselves. (Remember,) Allah knows best who heeds” (53:32). *Lit., ‘a touch thereof’.]
Section-12. Exemplary Punishments for Heinous Crimes
125. Definition and Perception of Crime:
The word crime is porous, subjective and era specific and its perception in the society varies with space, time, culture, law and order norms, public security and juristic views. Thus, beating up one’s own child or wife, normative not in distant past, are now criminal offences – albeit with ifs and buts attached to it. and so is the case with myriad of customs and practices in man-woman and filial relationships – customs that may be regarded as societal norm or criminal depending upon the culture and law of the land that evolve constantly.
Given the variability and subjectivity in defining and perceiving crime, the Qur'an refrains from providing an exhaustive discussion on the grave subject of dealing with heinous crimes. It only outlines exemplary punishments for some of the most serious offenses prevalent at the time, while offering universal principles to guide jurists in determining the appropriate mode and extent of punishment (7:159, 7:181/ 43 above) These principles underscore the importance of fairness and justice in legal judgments, ensuring that penalties are neither arbitrary nor excessive.
126. Qur’an Warns of Amputation Punishment
There were past examples of rulers inflicting severe punishment on those who defied them and of communities suffering awesome punishments because of their errant ways. The Qur’an warns its audience of these punishments (5:33), and commands amputating of hand for stealing (5:39) as an exemplary punishment. It, however, leaves a forgiveness clause (5:39), thereby allowing flexibility in the mode of punishment.
• “(It is but) a just recompense (Jaza’) for those who wage war against Allah and His Prophet, and storm about the earth causing corruption (Fasad) that they are slain, or crucified, or have their hands and feet amputated from opposite sides, or expelled from the land. This has been their disgrace in this world, and a severe punishment (awaits) them in the hereafter (5:33), except (for) those who repent before you overpower them. (If so,) know that Allah is Most Forgiving and Merciful” (5:34).
Note: this translation is illustrative as illustrated by Muhamad Asad in his encyclopaedic work, The Message of the Qur’an. notes 44, 45, Surah al Maidah
• “(As for) the thief, male and female, amputate the hands of both of them as a recompense for what they have earned - as an exemplary punishment from Allah. (Remember,) Allah is Almighty, Wise (5:38). But (as for) anyone who repents after his wrongdoing, and reforms - Allah will turn towards him. Indeed! Allah is Most Forgiving and Merciful” (5:39).
127. Punishments Are Exemplary and Era Specific
On the face of it, the punishment prescribed in the above passages are draconian and verge on the inhuman. But both the passages incorporate forgiveness clauses (5:34, 5:39) and conclude with Allah’s attribute of Mercy and Forgiveness. This admits of a flexibility in the mode of punishment, depending upon the severity of a crime, its impact on the victim, prevalent social conditions, mitigating circumstances if any, and emotional sensitivities of the era with regard to human sufferings. Accordingly, Caliph Umar introduced jailing for lower offences, and reserved the Qur’anic exemplary punishment (5:38) for grave offences (5:33)
Section-13. Clarification of Institutional Misinterpretations in Qur’anic Message.
128. Allah Will Not Accept Any Religion Other Than Islam
The verse 3:85 states: “If anyone seeks other than Islam as a din (religion), it will not be accepted of him, and in the hereafter he will be among the losers” (3:85).
But this is the concluding verse of the passage 3:84/85 which together reads as follows:
Say: ‘We believe in Allah, and in what has been revealed to us, and in what has been revealed to Abraham, Ishmael, Isaac, Jacob, and the tribes, and to Jesus and Moses and (other) prophets from their Lord. We make no distinction between any of them; and surely to Him do we all submit (Muslimun)’ (3:84). “If anyone seeks other than Islam as a din (religion), it will not be accepted of him, and in the hereafter he will be among the losers” (3:85).
The passage, read as a whole – and not part by part, constitutes a declaration of Allah’s acceptance of all monotheistic religions that all Prophets of Allah preached. Quoting only the underlined concluding part, to claim exclusivity of Islam is a restrictive interpretation of Qur’anic message.
To reinforce the generic connotation of the word Islam in the passage, the Qur’an qualifies it with the following opening verse: "Do they seek a religion other than that of Allah, when everything in the heavens and on earth has submitted (Aslama) to Him, willingly or unwillingly, and to Him, they will be returned? (3:83)
129.Jiziya Tax for Non-Muslims for Exemption from Active Military Service
The following verse mandated the Jizya tax on physically able non-Muslims living in Muslim lands, offering them exemption from military service.
• “Fight those from among the People of the Book (Christians and Jews) who do not have faith in Allah, nor in the Last Day, and do not consider forbidden what Allah and His messenger have forbidden, and do not acknowledge the religion of truth - until they pay tribute (Jizyah) willingly as subjects” (9:29)
The verse was revealed in the concluding phase of the revelation and empowered the Prophet to form peace alliances with the Christian and Jewish settlements of the southern regions of Byzantium without any military engagement or forced conversion.
In the historical context, the institutionalization of Jizya served as a diplomatic alternative to conflict, securing the rights and safety of the non-Muslim communities while providing the Muslim state with necessary resources to support its governance without imposing military burdens on non-Muslims. Besides, but for the sole verse on Jizyah (9:29), the conquering Muslim army might have plundered, brutalized and enslaved the vanquished people in its early sweep and before long found it impossible to sustain its occupation of its expanding empire that included all the major neighbouring countries – Egypt, Syria, Iraq and Persia within thirty years of the Prophet’s death.
The question arises: does the verse constitute a Qur’anic injunction for all times? The Qur’an has the answer.
The inclusion of the Prophet in the verse lends it an existential character. If perpetual warfare was intended, fighting (Qatala) might have been a compulsory duty for all Muslims for all times. But neither the Prophet, nor his immediate successors imposed any such condition on the community. Thus, from early decades of Islam, the Muslim soldiers were paid for their services. Hence, the Qur’anic foregoing instruction to fight against the People of the Book must be context specific, and cannot therefore be regarded as a Qur’anic injunction for perpetual warfare.
130.Sunnah versus Hadith +
As a generic term, Sunnah (pl. Sunnat) means a model behaviour, or proven example for others in the same generation or posterity to follow. It represents the ideals and virtues of a leader or the head of a family that those living with him/ her as part of a close knit team assimilate through prolonged association and transmit to the posterity through personal example. In the absence of any books, written materials, or any other forum or institution of learning, the Sunnah [technically, Sunnat] served as the sole repository of ancestral wisdom.
The Arabs transmitted the Sunnah of their ancestors in the form of oral accounts or narratives (Ahadith sing. hadith). Accordingly, the verb Haththathna and its other roots (including hadith) appear in the Qur’an with varying connotations: an ancient story (12:6, 23:44), an account (4:42), a truthful account or speech (4:78, 4:87), a topic of conversation or theme of discussion (4:140, 6:68),) social conversation (33:53) – for example
The Hadith (with capital H for distinction) embody the Sunnah of the Prophet in the form of stories, anecdotes, or verbal reports. The reports originate from the first narrator, often the sole witness, and are told and retold to various audiences over generations.
Due to the nature of oral transmission, Hadith can vary, become inaccurate, get embellished over time and adopt different versions. Many hadith accounts conflict with the Quran’s ethical and moral teachings, such as those that justify violence, gender inequality, or harsh punishments, some are self-contradictory while there are others that contradict the Qur’an. Therefore, Hadith are not regarded as a reliable or uncontested source of religious knowledge.
In Islam's theological hierarchy, Hadith are regarded as secondary sources, with the Qur'an being the primary. source, free from any doubts, revision or alteration.
131. The Sharia Law Of Islam – A Cumulative Juristic Tradition, Not A Word Of Allah
As the world of Islam expanded across new lands and diverse cultures and traditions came into its fold, it was not possible to abruptly change the entrenched legal traditions and paradigms to an Islamic order because of fragmented nature of the society, slow communication pace and institutional resistance to change – especially when the change was colossal. Accordingly, the jurists of Islam had to appropriate local customs and traditions within the broader ambit of Sharia law. This process of adaption continued down the generations with constant flow of new rulings and legal opinions. As a result, Sharia law of Islam grew as a legal tradition that represented the sum total of the opinions and rulings of all the past jurists of Islam – a cumulative juristic tradition in technical terms. Accordingly, the Classical Sharia Law of Islam is shaped and informed by customs, traditions, social and political conditions, juristic norms, penal notions and state of knowledge of the diverse historical points of Islamic civilization - dating from the founding Caliphate (632-661/10-40 AH) through the medieval ages to this day.
Evolved in tandem with the Hadith corpus, many Sharia law rulings are rooted in hadith rather than the Quran. Such rulings often contradict the Quranic principles of justice, compassion, and equality (e.g., stoning for adultery, restriction on women from going out in public without a male forced veiling). Thus there is an overriding historical need for re-evaluation of Sharia Laws in light of the Quran’s principles.
This topic is included in this paper as introductory briefing on the secondary source of Islam. Spanning over long eons of world history, Sharia Law of Islam is an encyclopedic domain which engaged numerous jurists and scholars through the Muslim lands for at least a thousand years. Though rooted in Qur'anic principles, Sharia law is ultimately the product of human agency, shaped by historical influences, and thus does not possess inherent divinity. Its rulings are context-specific, vary with space and time and adaptable to Islam’s evolving landscape. So they can be altered or refreshed with changing landscape of Islam and must be differentiated from the Qur’an – the Allah’s Final Edict, which cannot be subject to any alteration or refinement
132. Role Of Muslims As Witnesses To Humanity
• “Thus We have made you a justly balanced community, that you may be witnesses to humanity, and the Messenger, a witness to you. And We only established the direction of prayer that you were used to, that We might know those who followed the Messenger from those who turned on their heels. Indeed, it was a great (shock) except to those guided by Allah. (Remember,) Allah would not let your faith suffer decline, for indeed Allah is Most Compassionate and Merciful to humanity” (2:143)
• “Strive in Allah's (way) - a striving due to Him. He has chosen you (to convey His message), and placed no difficulty on you in religion - the creed of Abraham, your ancestor. He has named you Muslims before and herein, so that the Messenger acts as your witness, and you as witness to humanity. Therefore, keep up prayer, give charity, and hold fast to Allah: He is your Protector. What a splendid Protector and what a splendid Supporter!” (22:78)
By describing the Prophet as a witness to the Muslims, the Qur’an conceivably suggests that he was a living testimony to exemplary conduct and behaviour to his followers that elsewhere the Qur’an asks them to emulate (33:21/60 above). Thus, through these verses the Qur’an reminds the Muslims that like the Prophet as a witness among them, they have to act as a witness to humanity by grooming themselves as models of good conduct and behaviour for the followers of other faith-communities to follow their example.
133. Qur’anic Commandments Are Gender Neutral, Except Those Gender Specific
The Qur'an addresses its believers using a common gender pronoun, Aa’manu, but the Qur’an also uses this word to denote the male believer. Therefore, to leave no ambiguity that its commandments are directed to both men and women, the Qur’an states: **
• “Indeed, for Muslim men and Muslim women, for believing men (Mu’minin) and believing women (Mu’minat), for devout men and devout women, for truthful men and truthful women, for patient men and patient women, for humble men and humble women, for charitable men and charitable women, for fasting men and fasting women, for men and women who guard their chastity, and for men and women who remember Allah a lot - Allah has prepared for them forgiveness and a great reward” (33:35).
• “Anyone, whether a man or a woman, who does good deeds, and is a believer – it is they (who shall) enter the garden and will not be wronged at all” (4:124) [this verse is also cited under 19 above]
The Qur’an came at a time when patriarchy was the order of the day: men folk made and implemented all the laws, women had no legal status and practically no say in community matters – particularly, if it concerned their domination by men. Accordingly, the Qur’an directs all its commandments on social reforms and man-woman relationship to the community in general, or to the men folk. Therefore, it will be misleading to regard the Qur’an’s mode of address as any reflection of gender discrimination.
134. The Knowledge of the Un-Knowable (Alim Al Ghayb)
Human beings are inherently incapable of comprehending many categories of entities that interact with their lives imperceptibly, much like how we cannot see through an opaque wall or in darkness with the naked eye. These entities are collectively consigned to the category of Ghayb, or the unknowable. Examples include Allah (Allah), Angels, Jinn, the Soul (Ruh), the Day of Judgment, Paradise and Hell, Divine Decree and Destiny, Knowledge of the Hour (End of the World), and the Realm of the Hereafter.
Muslims are asked to refrain from probing these matters, speculating about them, or subjecting them to intellectual scrutiny. Instead, they are required to believe in them as an article of faith:
• “This is the Book, no doubt about it: a guide for the righteous (2:2). Those who believe in the unseen, perform the prayer, and spend from what We provide for them” (2:3).
Thus, there is an inherent tension between human reason and faith. Those without any faith possibly grope in the darkness to appropriate many harsh realities of life that they cannot explain by rational thought and reasoning. But those blessed with faith superimpose it upon the realities of life – however harsh and terrible. This serves as a humbling reminder of our place in the grand scheme of creation. We need faith to sustain us through the travails of life - for the reason that despite all its invigorating and regenerating power, life can leave us in agony when fait takes over and assails us with faith. This perspective can foster humility and submission, helping humans to trust in divine wisdom even when it defies their logic.
This trust can be a profound source of Sakinah (mental relief) during the trials of life, which are decreed for all humanity in one form or another. Allah knows best if this attempt to explain the inexplicable carries any weight. Allah decrees this in clear terms:
• “We will certainly test you with a measure of fear, hunger, loss of wealth, lives, and fruits. But give good news to the patient (2:155). Those who, when a disaster strikes them, say, “To God we belong, and to Him we will return. (2:156). Upon them are blessings and mercy from their Lord, and these are the guided ones (2:157).
135. The Qur’an Does Not Connect Religion with Statecraft
The Qur’an is addressed to humans and not to any governing body of any human institution such as state. Thus it does not admit of categorizing any human institution as Islamic or un-Islamic except for places of worship. Thus as quoted earlier, Allah’s name is proclaimed in all places of worship (22:40/18 above).
The Qur’anic precepts relating to its social, commercial and legal reforms, family laws, and other aspects of life as covered in the preceding pages required the evolution of a truly Islamic community for their implementation. Such a community (Ummah) evolved in Medina under the leadership of the Prophet. However, it may be quite misleading to call the Muslim community under the Prophet’s spiritual and temporal leadership, an Islamic state. The Qur’an has been unequivocal about the Prophet’s role as Allah’s Messenger. Therefore, to describe him as a head of state or commander in chief will be tantamount to putting additional words into the Qur’an. Moreover, the Qur’an remains silent about the political, civil, financial, or military administration that goes with a state. As in case of all other fields of knowledge and sciences, it understandably left these domains to evolve with the progress of civilization. However, its emphasis on justice, equality, tolerance, social welfare, its priority on peace and security, its acknowledgment of man’s potential to pool, explore and advance knowledge, to travel by land and see and to tap the resources of nature for all people provided the ground rules for the establishment of some of the most progressive, harmonious and egalitarian multi-cultural and multi-religious societies in world history (notably in Spain and India). With time these values have permeated the global society and have crystallized into the notion of welfare state. At the same time, there is no definable model of an Islamic state: countries with highly diverse political agendas, ideologies and administrative portfolios have claimed this generic title, and are doing so to this day, as we can see around the Muslim world.
136. Allah and His Angels Bless the Prophet and The Believers
• “Indeed Allah and His angels bless the Prophet. You who believe, invoke blessings (Sal’lu) on him and submit (to his guidance) wholeheartedly” (33:56).
As mentioned in the Introduction, the believers are encouraged to send blessings and peace upon the Prophet - often done by reciting phrases like "Sallallahu Alayhi wa Sallam" that serves as a reminder of his importance in their lives.
The Verse also serves as a unifying reminder for Muslims worldwide to show love and reverence for the Prophet, fostering a shared devotion that transcends cultural or linguistic differences within the global Muslim community.
In essence, this verse calls on Muslims to honour and remember the Prophet Muhammad, recognizing his unique role in Islam while fostering a sense of spiritual solidarity and reverence to Allah as reinforced in the following verse
• “Allah is the One Who blesses (Yusal’li) you (O believers) as do His angels, that He may bring you from darkness into Light; and He is full of Mercy to the believers (Mu’minin)” (33:43).
The literal interpretation of these verses can raise complex doctrinal questions, and the best thing is to regard them as part of the divine liturgy, the exact meaning of which is known to Allah alone. What remains indisputable is the Qur’an’s acknowledgement of the Prophet as the role model for all his followers (as vested in the verse 33:21/60 above) who are thus expected to read the second part of the book with close attention.
Conclusion, Part-1.
With this, we conclude Part 1: a brief exploration of the diverse facets of Qur'anic guidance. This journey has offered a glimpse into the spiritual and intellectual richness of the Qur'an, which, centuries ago, guided humanity from darkness into light, ushering in an era of enlightenment through a series of revolutionary reforms, as we have attempted to capture in the preceding pages.
For those interested in understanding how the Qur’an established itself through the mission of a single man in the harsh, inhospitable terrain of ancient Arabia, Part 2 will delve into that remarkable history
Also Read (Previous Parts):
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Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009.
New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism