Let the Quran Speak

Dr. Shabir Ally explains that in the Quran 61:6, Jesus tells the Israelites about a messenger who will come after him, “whose name is Ahmed.” Many scholars interpret this as a reference to Prophet Muhammad, since Ahmed and Muhammad share the same Arabic root meaning “to praise.” The verse can mean either that the prophet’s actual name would be Ahmed or that he would be “most praised.” Dr. Shabir clarifies that the Quranic wording supports both possibilities but, in context, it most likely describes Prophet Muhammad, whose name and character are highly honored in Muslim tradition. While some, such as Mirza Ghulam Ahmad, later claimed the verse referred to themselves, the broader linguistic, historical, and scriptural evidence, including parallels with the parakletos passages in the Gospel of John, indicates that Jesus was foretelling the coming of Prophet Muhammad as the next messenger after him.

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Dr. Shabir Ally explains that Quran 46:30, where the jinn say they heard a book “confirming what came before it,” has been misunderstood by critics who take the phrase literally to mean that the Prophet Muhammad was confirming the exact physical Torah and Gospel of his time. In reality, Dr. Shabir says, the Arabic expression “between his two hands” is idiomatic, meaning “that which came before” in time, not something physically held. The Quran affirms the revelations originally sent to previous prophets, not necessarily the present forms of those scriptures. It confirms their core truths while also correcting distortions that arose later, so there is no contradiction or “Muslim dilemma” in believing both that the earlier revelations were true and that the Quran refines and restores them.

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Dr. Shabir Ally explores a commonly misunderstood Quranic passage, verses 9–12 of chapter 41, which some interpret as suggesting that God created the universe in eight days instead of six. Dr. Shabir explains that the Arabic term "yawmain" can refer to long periods or “eons,” not literal days, and that the Quran’s concise style allows for overlap between phases of creation, making the total six, consistent with other Quranic references. He also clarifies that the word "thumma" (“then”) in this context does not necessarily indicate sequence, resolving the seeming contradiction that the earth was created before the heavens. Interpreted together, the verses align with modern cosmology, suggesting that the heavens and the earth were formed simultaneously, similar to the Big Bang.

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Dr. Shabir Ally and Dr. Safiyyah Ally respond to a viewer's question: “Can you please advise me on how to lower my gaze? I don’t want to sin, but how do I do this practically?” Dr. Shabir explains that the Quran 24:30-31 instructs both men and women to avert some of their gaze, not to avoid looking altogether. The goal isn’t to make interactions awkward, but to foster modesty, respect, and self-awareness. Dr. Shabir notes that during Prophet Muhammad’s time, men and women interacted naturally and respectfully, and much more freely than we often imagine today. Islam, they conclude,, encourages that same balance of guarding morality without discouraging healthy, dignified human connection.

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Dr. Shabir Ally and Dr. Safiyyah Ally respond to a question about how halal and kosher compare, and whether Muslims can eat kosher food. Dr. Shabir explains that kosher food is generally permissible for Muslims, since the Quran only forbids four categories of meat: carrion, blood, pork, and anything dedicated to another god. While Muslims usually say bismillah when slaughtering, scholars differ on whether this is required, and most agree that forgetting to say it doesn’t make the meat haram. The Quran also allows the food of Jews and Christians, and because Jews invoke the same one God when performing kosher slaughter, their meat is acceptable for Muslims.They add that kosher laws are stricter than halal ones -- for instance, Jews avoid mixing meat and dairy and exclude certain seafoods --though Muslims must still avoid kosher foods that contain alcohol or pig-derived ingredients.

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High school student Sulayman Hasan sits down with Dr. Shabir Ally to discuss what it means to be a young Muslim today. Together, they explore how youth can turn their energy, creativity, and insight into meaningful activism by writing to leaders, raising awareness, and stepping up in their local communities. Dr. Shabir says that young people aren’t just the future; they’re essential right now, with fresh perspectives that can reshape how Muslims engage the world and respond to injustice, including what’s happening in Gaza. Sulayman adds that Muslims should branch out into all spaces, including politics, media, and storytelling, to make their presence felt and their voices heard. The two agree that real change comes when elders open doors and youth walk confidently through them, working together to build stronger, more vibrant Muslim communities.

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The Quran describes Solomon as a grateful servant of God who admired his swift horses as blessings from his Lord. When they were led away and out of sight, he asked for them to be brought back so he could stroke their necks and legs. This was an expression of appreciation, not anger. However, many classical commentators misunderstood the story, claiming Solomon became so absorbed in his horses that he missed his prayer and, in rage, slaughtered them. Dr. Shabir Ally explains this misreading stems from grammatical and interpretive errors: mistaking the pronoun for “sun” instead of “horses,” assuming Solomon had fixed prayer times like Muslims today, and misinterpreting the verb “to wipe” as “to strike with a sword.” The true meaning, he clarifies, is simple and dignified: Solomon was thankful to God and enjoyed the beauty of what He had given.

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Dr. Shabir Ally and Dr. Safiyyah Ally discuss whether Muslims should participate in Halloween, exploring its ancient pagan roots among the Celts and how those customs evolved into today’s largely secular celebration. They explain that while it’s important to understand the history behind traditions, Muslims should approach them with balance, neither fully rejecting nor uncritically adopting them. Dr. Shabir notes that aspects like trick-or-treating, which once involved threatening tricks in exchange for treats, can clash with Islamic values emphasizing generosity over asking. Still, Muslims can engage thoughtfully with their communities by offering alternatives such as “Halaloween,” community events where children enjoy treats and learn about the holiday’s background in a fun, faith-aligned way. The Allys ultimately encourage Muslims to stay rooted in Islamic ethics while maintaining openness, compassion, and balance in interacting with broader cultural traditions.

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Dr. Shabir Ally discusses Quran 38:21-26, which recounts the story of Prophet David and two disputants who suddenly appear before him. The passage is often misunderstood as suggesting that David committed a serious moral wrongdoing, an interpretation influenced by the biblical account of David’s adultery with Bathsheba and the killing of her husband. Dr. Shabir clarifies that the Quranic story, by contrast, presents only a brief exchange in which David makes a quick judgment without hearing both sides, realizes this was a divine test, and repents. The “misunderstood” aspect lies in assuming that the Quran affirms the same moral failings described in the Bible. In fact, the Quran preserves David’s prophetic dignity, using the story as a moral lesson on the dangers of hasty judgment and the importance of fairness, self-correction, and humility in leadership.

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Dr. Shabir Ally examines Quran 33:59, often cited as a command for women to cover their faces. He compares multiple translations, noting differences in how the verse’s key verb "dana", meaning “to be close” or “to hang low,” is rendered, leading to varying interpretations about drawing garments “over” or “around” the body. Dr. Shabir explains that these differences suggest flexibility, not a strict requirement for face covering, and that early Muslim women appeared publicly with uncovered faces. The association between the verse and face veiling emerged centuries later through evolving cultural interpretations that became embedded in classical commentaries like al-Tabari’s. The original intent, he argues, was for women to be recognized as respectable and protected in society, not to conceal their faces.

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