Debunking the Islamic Dilemma

Introduction

The Islamic Dilemma is a recently popularised argument used by Christian apologists such as David Wood, Sam Shamoun and GodLogic. The argument claims that the Quran affirms the authenticity of the Torah and Bible. If the Torah and Bible are authentic, then the Quran is wrong for contradicting them. If they are corrupted, then the Quran is still wrong because it affirms them. Either way, Islam is supposedly disproven, hence the name “Islamic Dilemma.” This article focuses on debunking this argument, showing it relies on misinterpretations of Quranic verses

Reassessing the “Islamic Dilemma” Verses

Did Allah Tell Muhammad (SAW) to Consult the Bible? (10:94)

It is claimed that this verse instructs Prophet Muhammad (SAW), when in doubt about his revelations, to consult Jews and Christians to whom the prior scriptures were revealed, implying those scriptures are trustworthy.

فَإِن كُنتَ فِي شَكّٖ مِّمَّآ أَنزَلۡنَآ إِلَيۡكَ فَسۡـَٔلِ ٱلَّذِينَ يَقۡرَءُونَ ٱلۡكِتَٰبَ مِن قَبۡلِكَ ۚ لَقَدۡ جَآءَكَ ٱلۡحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلۡمُمۡتَرِينَ ٩٥

Translation: And if thou art in doubt concerning that which We have sent down to thee, ask those who have been reading the Book before thee. Indeed the truth has come to thee from thy Lord; be not, therefore, of those who doubt.

[Quran 10:94]

However, this verse does not mention Prophet Muhammad (SAW) and does not suggest that he was the one in doubt, because one who receives revelation cannot experience doubt. The Quran itself cannot be described as something that produces doubt. The Qur’an elsewhere states about the Prophet Muhammad (SAW):

قُلۡ هَٰذِهِۦ سَبِيلِيٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِي ۖ وَسُبۡحَٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلۡمُشۡرِكِينَ

Translation: Say, ‘This is my way: I call unto Allah on sure knowledge, I and those who follow me. And Holy is Allah; and I am not of those who associate gods with God.’

[Quran: 12:108]

That is to say, Prophet Muhammad (SAW) and his followers did not accept this religion based on conjecture; rather, through direct observation and revelation they came to recognize the truth. It is clear that those who accept something through such knowledge cannot experience doubt or uncertainty about it.

What this actually refers to is the people who argue and dispute. The verse repeats the objections of the disbelievers, who claimed that the Quran’s words caused doubt in their minds. Allah responds by saying that if they think this, they should ask those people who, before them, have read the Quran and benefited from it. They will see that the Quran does not create doubt, but brings clarity and certainty to those who understand it.

By saying, “ask those who have been reading the book before thee”, the verse also makes it clear that person needs a teacher, because understanding spiritual knowledge requires a certain level of spirituality. Therefore, when studying a revealed book, one should not decide on matters about which they have doubts without consulting the experts, as the understanding of a revealed book is granted according to spirituality.

Surah Yunus (10:94) in Light of Hazrat Mirza Bashir-ud-Din Mahmud Ahmad’s Tafseer-e-Kabeer

All these arguments that Christians raise were already addressed over 80 years ago in Hazrat Mirza Bashir-ud-Din Mahmud Ahmad’s Tafseer-e-Kabeer, published in 1940. This passage from Tafseer-e-Kabeer refutes the objections raised by Christians regarding this verse:

The doubters cannot be the Holy Prophet (peace and blessings of Allah be upon him). The words “So if you are in doubt…” (فَإِنْ كُنْتَ فِي شَكٍّ) cannot refer to the Holy Prophet (peace and blessings of Allah be upon him), because the one upon whom revelation is sent cannot have doubt. Therefore, what is meant by this is the people who differ and dispute. The Holy Qur’an cannot be something that produces doubt. Nor does this verse mean that the Qur’an creates doubt. Rather, in this place the words of the disbelievers’ objection have been repeated. They used to say that the expressions of the Holy Qur’an create doubts in our minds. Allah the Almighty repeats their own words and says: O objector, if according to you this speech produces doubts, then ask those people who, before you, have read the Holy Qur’an and have benefited from it—ask them what kind of illumination and light this Book has granted to their hearts. By questioning them, you will come to know that this speech is not something that creates doubt, but rather something that creates certainty.

For teaching, it is necessary not only to have a book, but also to have a human teacher. From this verse, it becomes clearly evident that a book alone is not sufficient. A person is also in need of a teacher, because for the unveiling of spiritual knowledge, a certain level of spirituality is also required. Therefore, when a person studies a revealed book, he should not make any decision regarding matters about which he has doubts without asking the experts of that book. Because if the book is revealed, then surely its understanding will be granted in accordance with spirituality.

Some people mistakenly think that the ones who are in doubt are the Noble Messenger (peace and blessings of Allah be upon him) and his companions, and that those whom he is commanded to ask are the Jews and the Christians. But as has already been proven earlier, the Noble Messenger (peace and blessings of Allah be upon him) cannot be meant by this, nor can his companions. Because regarding them, the Holy Qur’an says elsewhere:

“Say: This is my way: I call to Allah with clear insight—I and those who follow me.” (Yusuf 12:109)

Meaning: Say that I and my followers do not accept this religion merely on the basis of conjecture; rather, through direct observation we have come to know the truthfulness of the Holy Qur’an. And it is obvious that those who accept something through observation cannot fall into doubt and uncertainty regarding it. The next verse also shows that in this place the Noble Messenger (peace and blessings of Allah be upon him) cannot be the one being addressed

[Tafseer-e-Kabeer. vol 4, pg. 178-179]

Conclusion

The Islamic Dilemma relies on a false understanding of numerous ayahs. One key verse cited is 10:94, but it actually addresses disbelievers who doubt the Quran, instructing them to consult those who have understood and benefited from the Quran.