In this post I am going to provide further examples of Shabir Ally’s willful lies and misrepresentations of sources. I will be focusing on his criticisms of what the late Dr. Robert A. Morey wrote in his classic volume Islamic Invasion. Morey’s book that caused an uproar among Muhammadans such as Ally and his mentor Dr. Jamal Badawi.

NO SEVEN HELLS IN THE QURAN?

Ally accuses Morey of criticizing the Quran for things it does not say. He writes:

Morey sometimes condemns the Qur’an for what he incorrectly supposed that the Qur’an says. Certainly he made a mistake in his book The Islamic Invasion, p.150, where he writes:

The seven heavens and hells described in the Qur’an came from the Zohar and the Hagigah (The Islamic Invasion, p.150).

Yet there is no verse in the Qur’an which says “seven heavens and hells.” (Shabir Ally, Reply to Robert Morey’s Source of Islam Theories)

Note again carefully what Morey wrote:

12. The seven heavens and hells described in the Quran came from the Zohar and the Hagigah. (Morey, Islamic Invasion: Confronting the World’s Fastest Growing Religion [Christian Scholars Press, Revised and expanded edition 1992], p. 172)

As the astute reader can see, Morey did not say that there is a Quranic verse which explicitly says “seven heavens and hell.” This is nothing more than Ally’s deliberate misreading of Morey’s words.

Contrary to Ally, the Muslim scripture does indeed teach that there are seven heavens, earths and hells, and even goes so far as to teach that these earths are all flat!

Note carefully what the Quran says about the number of heavens and earths and the shape of the earth:

It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds (comprehends) all things in (His) Knowledge. S. 65:12 Hilali-Khan

Nor even how the earth has been flattened out (sutihat)? S. 88:20 (T.B.Irving https://www.islamawakened.com/quran/88/st47.htm)

Here’s how some of Islam’s greatest scholars and commentators interpreted these texts:

(Allah it is Who hath created seven heavens) one above the other like a dome, (and of the earth the like thereof) seven earths but THEY ARE FLAT. (The commandment cometh down among them slowly) He says: He sends the angels down from heaven with revelation, Scripture and calamities, (that ye may know) and acknowledge (that Allah is Able to do all things) relating to the dwellers of the heavens and the earths, (and that Allah surroundeth all things in knowledge) and that His knowledge encompasses everything’. (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs , Q. 65:12 https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=65&tAyahNo=12&tDisplay=yes&UserProfile=0&LanguageId=2; bold, capital and underline emphasis mine)

And the earth We have stretched it out, SPREAD IT FLAT, and cast therein firm mountains, lest it should sway beneath its inhabitants, and caused to grow therein every kind of balanced thing, [every kind of thing] known and determined. (Tafsir al-Jalalayn, Q. 15:19: https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=15&tAyahNo=19&tDisplay=yes&UserProfile=0&LanguageId=2; bold and capital emphasis mine)

And God has made the earth a FLAT [open] expanse for you, (Tafsir al-Jalalayn, Q. 71:19: https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=71&tAyahNo=19&tDisplay=yes&UserProfile=0&LanguageId=2; bold and capital emphasis mine)

And the earth, how it was laid out FLAT?, and thus infer from this the power of God, exalted be He, and His Oneness? The commencing with the [mention of] camels is because they are closer in contact with it [the earth] than any other [animal]. As for His words sutihat, ‘LAID OUT FLAT’, this on a literal reading suggests THAT THE EARTH IS FLAT, which is the opinion of MOST OF THE SCHOLARS THE [revealed] LAW, AND NOT A SPHERE as astronomers (ahl al-hay’a) have it, even if this [latter] does not contradict any of the pillars of the Law. (Tafsir al-Jalalayn, Q. 88:20: https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=88&tAyahNo=20&tDisplay=yes&UserProfile=0&LanguageId=2; bold, capital and underline emphasis mine)

These expositors further admit that the earth was created and flattened out before the seven heavens were made and fashioned:

and after that He spread out the earth: He made it FLAT, for it had been created BEFORE THE HEAVEN, but without having been spread out; (Tafsir al-Jalalayn, Q. 79:30 https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=79&tAyahNo=30&tDisplay=yes&UserProfile=0&LanguageId=2; bold, capital and underline emphasis mine)

As far as the number of hells are concerned, the Islamic scripture refers to those who will be thrown into the lowest depths of hellfire, a clear implication that hell consists of more than one level:

Verily, the hypocrites will be in the lowest depths (grade) of the Fire; no helper will you find for them. S. 4:145 Hilali-Khan

This next passage expressly mentions the seven gates of hell,

“And surely, Hell is the promised place for them all. It (Hell) has seven gates, for each of those gates is a (special) class (of sinners) assigned.” S. 15:43-44 Hilali-Khan

An expression which many authorities interpreted as referring to seven different levels or divisions of hell:

‘Ali Ibn Abi Talib asked once, “Do you know what the gates of Gehenna are like?” Then he placed one of his hands on the other, indicating that there are seven gates, one on top of the other. Ibn Juraij said, “Fire is [divided into] downward steps; the first is Jahannam [‘Gehenna’], then Laza [‘furnace1, then al-Hutama [‘the crushed’], then al-Sa’ir [‘the blaze’], then Saqar [‘scorching heat’, then Hell, then the Pit.” Al-Dahhak said, “The monotheists who enter the fire in order to be chastised according to their sins are in the first step, and they shall come out of it thereafter. The Christians are in the second step. The Jews are in the third. The Sabaeans are in the fourth. The fire-worshippers are in the fifth. The unbelievers are in the sixth. The deceivers are in the seventh.” Al-Baidawi said, “It has seven gates through which they will be admitted for their great number. The layers they will descend, according to their rank, are respectively: Jahannam, al-Laza, al-Hutama, al-Sa’ir, Saqar, Hell and the Pit.” The gate of each has a divided portion that was set apart for it. The highest is for the rebellious monotheists, the second is for the Jews, the third is for Christians, the fourth is for the Sabaeans, the fifth is for the fire-worshippers, the six is for the unbelievers and the seventh is for the deceivers.” (‘Abdallah ‘Abd al-Fadi, Is the Qur’an Infallible? [Light of Life, P.O. Box 13, A-9503, Villach, Austria], pp. 151-152)

And:

The Gates of Hell are Seven

Then Allah tells us that Hell has seven gates…

(for each of those gates is a (special) class (of sinners) assigned.) means, for each gate a portion of the followers of Iblis have been decreed, and they will have no choice in the matter. May Allah save us from that. Each one will enter a gate according to his deeds, and will settle IN A LEVEL OF HELL according to his deeds. Ibn Abi Hatim recorded that Samurah bin Jundub reported from the Prophet about…

(for each of those gates is a class assigned.) He said…

(Among the people of Hell are those whom the Fire will swallow up to the ankles, and those whom it will swallow up to the waist, and those whom it will swallow up to the collarbone.) The degree of which will depend upon their deeds. This is like the Ayah…

(for each of those gates is a class assigned.) (Tafsir Ibn Kathir http://www.alim.org/library/quran/AlQuran-tafsir/TIK/15/39; capital emphasis mine)

Again:

It has seven gates SEVEN LAYERS — to each gate therein belongs an appointed portion lot of them. (Tafsir al-Jalalayn https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=15&tAyahNo=44&tDisplay=yes&UserProfile=0&LanguageId=2; capital emphasis mine)

Praise be to Allah.

“The Fire of Hell has many names, which reflect its characteristics. It is called Jaheem, Jahannam, Lazaa, al-Sa’eer, Saqar, al-Hatamah and al-Haawiyah, according to its various characteristics. That which is named is one and the same. The believer is obliged to believe in and affirm all the names that have been proven in the Book of Allaah or the Sunnah of His Messenger.” 

Majmoo’ Fataawa wa Rasaa’il al-‘Uthaymeen by al-Salmaan, 2/58. 

It is called al-Jaheem (fire) because of its blazing fire. 

It is called Jahannam (Hell) because of the depth of its pit – according to al-Qaamoos. 

It is called Lazaa (blazing fire) because of its flames. 

It is called al-Sa’eer (blazing flame) because it is kindled and ignited (this word is derived from the root sa’ara meaning to kindle).  

It is called Saqar (Hell) because of the intensity of its heat. 

It is called al-Hatamah (broken pieces, debris) because it breaks and crushes everything that is thrown into it. 

It is called al-Haawiyah (chasm, abyss) because the one who is thrown into it is thrown from top to bottom… and so on. 

Some of the scholars, mufassireen (Qur’aan commentators) and others mentioned other names besides these. 

Some of them said that these names are the names for the various levels and degrees of Hell, and some of them divided people into various categories on the basis of these levels. But it is not correct to divide people in Hell into categories on this basis, even though the division of people into categories on the basis of their actions is something that is proven from the texts – just as it is not correct to name the various levels of Hell in the manner in which they mentioned. The correct view is that each of these names which they mentioned is a name for the whole of Hell, not for a part of it in exclusion of another part. (Names of Hell – Islam Question & Answer; bold emphasis mine) 

We even find the late liberal Muslim scholar and Quran translator Muhammad Asad referring to the seven names of hell, even though he interpreted them allegorically:

Lit., “it has seven gates, [with] an allotted share of them for each gate”. This probably means “seven degrees” of hell, i.e., of the suffering which, in the life to come, awaits the “followers of Satan” in accordance with the gravity of their sins (Razi; a similar explanation is given by Qatadah, as quoted by Tabari). It should also be remembered that the concept of “hell” as such is referred to in the Qur’an under seven different names, all of them metaphorical (necessarily so, because they relate to what the Qur’an describes as al-ghayb, “something that is beyond the reach of human perception”): namely nar (“fire, which is the general term), jahannam (“hell”), jahim (“blazing fire”), sa’ir (“blazing flame”), saqar (“hell-fire”), laza (“raging flame”), and hutamah (“crushing torment”). Since, as I have mentioned, these designations of other-worldly suffering are obviously allegorical, we may also assume that the “seven gates of hell” have the same character, and signify “seven approaches [or “ways”] to hell”. Furthermore, it is well known that in the Semitic languages – and most particularly in classical Arabic – the number “seven” is often used in the sense of “several” or “various” (cf. Lisan al-‘Arab, Taj al -Arus, etc.): and so the above Qur’anic phrase may well have the meaning of “various ways leading to hell” – in other words, many ways of sinning. (Asad, The Message of the Qur’an, p. 531 http://www.alim.org/library/quran/surah/english/15/ASD#ayanote-33; bold emphasis mine)

The foregoing is precisely why one finds Muslim authorities speaking of there being seven hells:

Q 15:44 states that hell has seven gates (abwāb), which were equated with hell’s seven levels (ṭabaqāt), mirroring the seven levels of paradise. At times, a terminological distinction was made between the levels of paradise, called darajāt (stairs upwards), and the levels of hell, called darakāt (stairs downwards; cf. Q 4:144).⁶⁸ The name for hell that is most often used in the Quran (some 125 times) is simply “the Fire” (al-nār). In the exegetical literature, seven of the other names for hell in the Quran were singled out and correlated with the seven levels of hell. According to the most common model, the descending order of these levels is as follows:⁶⁹ (1) jahannam “Gehenna”, a cognate of Hebrew gehinnom (Q 2:206, 3:12, passim in 109 places); (2) al-saʿīr “the blaze” (Q 4:10, 4:55, passim in fourteen places); (3) al-ḥuṭama “the crusher” (?) (Q 104:4–5); (4) laẓā “blazing fire” (Q 70:15); (5) saqar “extreme heat” (?) (Q 54:48, 74:26–7, 74:42); (6) al-jaḥīm “the furnace” (Q 2:119, 5:10, passim in twenty-four places); and (7) hāwiya “pit, abyss” (Q 101:9). Various similar models exist with a slightly differing order of names. Al-Qurṭubī warns against other, less sound divisions,70 possibly referring to models such as that recorded by al-Thaʿlabī (d. 427/1035), in which the seven layers of hell appear to merge with the seven earths of medieval Islamic cosmology and are called adīm (surface), basīṭ (plain), thaqīl (heavy, onerous), baṭīḥ (swamp), mutathāqila (oppressor), māsika (holder), and tharā (moist earth).⁷¹ One may also refer to the concept of Ibn al-ʿArabī and other Sufis of hell as a meganthropos, in which the seven body parts with which man sins (eyes, ears, tongue, hands, stomach, genitals, and feet) are equated with the seven levels of hell.⁷²

68 Ibid., 89; Suyūṭī, Budūr i, 69.

69 Cf. O’Shaughnessy, The seven names 444–69.

70 Qurṭubī, Tadhkira ii, 90.

71 Thaʿlabī, Qiṣaṣ 6–7.

72  Asín, La escatología musulmana 145. See above, n. 42. (Locating Hell in Islamic Traditions,

edited by Christian Lange [Koninklijke Brill NV, 2016], pp. 13-14; bold emphasis mine)

2.2 Geomorphization: The Quranic Names of the Layers of Hell ²⁰

According to nos. 401–8, hell has seven layers (ṭabaqāt). They are named after the seven names of hell that occur in the Quran: al-hāwiya, al-jaḥīm, al-saʿīr, saqar, laẓā, al-ḥuṭama, and jahannam. It is interesting that the name jahannam is used both for hell as a whole and for one of the layers. Every layer is assigned to a different group of denizens. Right at the bottom are the hypocrites, in accordance with Q 4:145; then the unbelievers; the devils, Yājūj and Mājūj and their like; the Jews, the Dajjāl, and the wrongdoers; the Christians; and finally, in the highest layer, the disobedient Muslim sinners. Al-Kisāʾī’s (fl. third/ninth century [?]) Qiṣaṣ al-anbiyāʾ has an almost identical enumeration of the layers, including the double function for the name jahannam, but in reverse order, and he does not call them layers, but gates of hell.²¹ Quranic commentaries apply a similar geomorphization and vary between “gates” and “layers”. Al-Kisāʾī himself speaks of gates for a good reason, since he quotes the Quranic verse: “Seven gates it has […]” (Q 15:44).²² His text is more modest than ʿAẓama. According to him, the distance between the gates is five hundred years of travel, whereas the distance between the layers in ʿAẓama is no less than “that between God’s Throne and the earth”. The main intention of both al-Kisāʾī and the description in ʿAẓama seems to have been “geographical exegesis”: to turn hell-related nouns in the Quran into names of places and thus determine their location. This is also the methodology used in the description of paradise.²³

20  Ibid., nos. 401–8; ʿAẓama 99 (ed. Abu Deeb).

21 Kisāʾī, Qiṣaṣ 18–9 (tr. 18–9).

22 I use the Quran translation by Majid Fakhry.

23 My edition http://wp.me/p2g0wF-7E; for an English translation, see http://wp.me/ p2g0wF-7H. Cf. ʿAẓama 148 (ed. Abu Deeb). (Ibid., pp. 149-150; bold emphasis mine)

The author begins by distinguishing three kinds of fire, each situated in a different part of the universe and corresponding to a particular mode of punishment. “Corporal fire” (al-nār al-jusmāniyya) refers to the element “fire”, which encompasses the three other elements: air, water and earth. As “corporal fire” is one of the four elements of the sublunary world, the hell to which it refers is located here on earth.¹⁶ Next, there is the “celestial fire” (al-nār al-jirmāniyya),¹⁷ generated by the rotation of the seven planetary spheres. As each sphere contains its own hell, there are seven celestial hells in which seven categories of ahl al-ẓāhir are punished. Both kinds of fire and the hells they nourish will last for as long as the heavens and the earth exist. After their annihilation (with the advent of the Qāʾim) only the third kind of fire will remain: the “spiritual fire” (al-nār al-rūḥāniyya), in which the souls of the damned will burn forever.¹⁸

Abū Tammām continues by giving a long description of the seven hells located in the planetary spheres. Strangely enough, these hells seem to be intended only for the punishment of “scholars and intellectuals”, and not for ordinary people. Only the khāṣṣ (“the elite”) is to be sent to these celestial hells, not the ʿāmm (“the populace”). According to the author, when the satans and the devils in potentia are separated from their corporal envelopes (qawālib), they become satans and devils in actu. This means that their souls, with their vegetative, sensitive, and rational faculties, are transported to the sphere of the moon, where they are attached to the ether that composes this sphere (probably because, prior to the advent of the Qāʾim, souls cannot exist without a material substrate). Their ethereal bodies are ignited by the fire generated by the rotation of the moon. Those souls which have acquired a highly imperfect, ugly, and compact form are compelled to stay there, as they are forbidden from proceeding further in their ascension through the spheres. These are the souls of well-known doctors and philosophers of nature who criticized the science of taʾwīl and proclaimed instead the eternity of the world, such as the materialists (dahriyya). This hell, located in the sphere of the moon, is called saqar in the Quran (Q 74: 42–7).¹⁹ (Ibid., pp. 245-246; bold emphasis mine)

Hence, Muslim scholars saw the Quran’s reference to seven gates of hell as referring in some sense to seven hells, even though they are supposed to be various levels of one and the same exact hell.

It is obvious why Ally chose to attack Morey’s character instead of refuting Morey’s actual point, namely, Muhammad derived his belief about the seven gates or levels of hell from uninspired Jewish tradition. This is a fact which many scholars of Islam have noted:

(7) The seven heavens and the seven gates of Gehenna (Suras al-Isra l 17:46,48 and al-Hijr 15:44); found also in the Hagiga (section 9, chapter 2) and Sefir Ha-Zohar, chapter 2. (Al-Fadi, Is the Qur’an Infallible?, p. 316)

Seven hells are pictured as forming different grades of punishment, and these have been developed out of the seven different names mentioned in the Talmud.⁴ These names with one exception⁵ (Erets tahtith, subterranean realm, which is clearly adopted from the Roman ideas at the time of their ascendancy) are Biblical. Later on these names came to be construed as seven hells, e.g. in the Midrash on the Psalms at the end of the eleventh Psalm where⁶ it is said, “there are seven abodes of the wicked in hell,” after which the above mentioned names are cited with a few variations. It is also said that David by a sevenfold reiterated cry of “my son” rescued Absalom from the seven habitations of hell⁷ furthermore hell is said to have seven portals.⁸ Muhammad is not behind hand, for we read in one passage that¹ “it (hell) hath seven gates, unto every gate a distinct company of them shall be assigned.” According to the Jews, a tree stands at the entrance to hell:² Two date palms grow in the valley of Ben Hinnom, smoke issues from between them and this is the entrance to hell”; but Muhammad knows a tree of hell called Al Zaqqum³ which serves sinners for food, about which he has much to relate. The step from such a definite idea of hell to the notion of a personality connected with it is an easy one, and we find such an individual mentioned by the Rabbis as the “prince of Gehinnom”;⁴ he is called however in the Quran simply Jahannam. In one Rabbinical book⁵ we find the following: “That the prince of hell says daily, Give me food to satisfy me, comes from Isaiah, v. 14.” Muhammad says similarly:⁶ “On that day We will say unto hell, ‘Art thou full?’ and it shall say ‘Are there more’?” (Abraham Geiger, Judaism and Islam, CHAPTER ONE: Thoughts belonging to Judaism which have passed over into the Quran, SECOND PART. View Borrowed From Judaism, pp. 49-50 https://answeringislam.net/Books/Geiger/Judaism/chap12.htm; bold emphasis mine)

In Surah XVII., Al Asra’, 46 ⁶², mention is made of seven heavens, and in Surah XV., Al Hajr, 44, the seven doors of hell are spoken of. Both these statements are derived from Jewish tradition. The former is found in the Hagigah, cap. ix. § 2, the latter in Zohar, cap. ii. p. 150. It is remarkable that the Hindus hold that beneath the surface of the earth there are seven lower stages, so to speak, and above it seven higher storys, all of which rest upon one of the heads of an enormous serpent named Sesha, who possesses a thousand heads. The seven heavens doubtless are, or at least were, identical with the orbits of the sun, moon, and the planets Mercury, Venus, Mars, Jupiter and Saturn, which in Muhammad’s time were supposed to revolve round the earth. According to Muhammadan tradition the earth with its seven⁶³ storys rests between the horns of a Bull named Kajutah, who has 4,000 horns, each of which is 500 years journey from every other. He has as many eyes, noses, ears, mouths and tongues as he has horns. His feet stand upon a fish, which swims in water forty years’ journey deep. Another authority holds that the earth in the first place rests upon the head of an angel and that the feet of this angel are placed upon an immense rock of ruby, which is supported by the Bull. This idea of the connexion between the Earth and a Bull is probably of Aryan origin⁶⁴. The legend which represents the Earth as consisting of seven storys is possibly due to the desire to represent it as resembling the sky in this respect. It may, however, have originated from a misunderstanding of the Persian statement, found in the Avesta, that the Earth consists of seven Karshvares, or great regions now spoken of as the “seven climes.” Thus in Yesht, xix. § 31, Yima Khshaeta or Jamshid is said to have reigned “over the seven-regioned earth.” These again correspond with the dvipas of Hindu geography. It was a mistake, however, to fancy that these were situated one below another, except in so far as the first of the seven Karshvares was a high mountain plateau and the others stood at lower levels. (W. St. Clair Tisdall, Original Sources of Islam, CHAPTER III. Influence of Sabian and Jewish Ideas and Practices)

Now compare what the Quran and Islamic tradition state with the following Jewish references:

The second day of creation was an untoward day in more than the one respect that it introduced a breach where before there had been nothing but unity; for it was the day that saw also the creation of hell. Therefore God could not say of this day as of the others, that He “saw that it was good.” A division may be necessary, but it cannot be called good, and hell surely does not deserve the attribute of good. Hell has seven divisions, one beneath the other. They are called Sheol, Abaddon, Beer Shahat, Tit ha-Yawen, Sha’are Mawet, Sha’are Zalmawet: and Gehenna. It requires three hundred years to traverse the height, or the width, or the depth of each division, and it would take six thousand three hundred years to go over a tract of land equal in extent to the seven divisions.

Each of the seven divisions in turn has seven subdivisions, and in each compartment there are seven rivers of fire and seven of hail. The width of each is one thousand ells, its depth one thousand, and its length three hundred, and they flow one from the other, and are supervised by ninety thousand Angels of Destruction. There are, besides, in every compartment seven thousand caves, in every cave there are seven thousand crevices, and in every crevice seven thousand scorpions. Every scorpion has three hundred rings, and in every ring seven thousand pouches of venom, from which flow seven rivers of deadly poison. If a man handles it, he immediately bursts, every limb is torn from his body, his bowels are cleft asunder, and he falls upon his face. There are also five different kinds of fire in hell. One devours and absorbs, another devours and does not absorb, while the third absorbs and does not devour, and there is still another fire, which neither devours nor absorbs, and furthermore a fire which devours fire. There are coals big as mountains, and coals big as hills, and coals as large as the Dead Sea, and coals like huge stones, and there are rivers of pitch and sulphur flowing and seething like live coals. (Louis Ginzberg, Legends of the Jews, 1:1:28-29 https://www.sefaria.org/Legends_of_the_Jews.1.1.28-29?lang=bi; bold emphasis mine)

It is written with regard to David’s reaction after he learns of the death of Absalom: “And the king was much moved, and went up to the chamber over the gate, and wept; and as he went about he said: O my son Absalom, my son, my son Absalom! Would I had died in your place, O Absalom, my son, my son” (II Samuel 19:1), and a few verses later it adds: “And the king covered his face, and the king cried with a loud voice: O my son Absalom, O Absalom, my son, my son” (II Samuel 19:5). The Gemara asks: Why are there these eight mentions of “my son” by David, i.e., to what do they correspond? The Gemara answers: Seven times he said “my son,” by which he raised him up from the seven chambers of Gehenna. And as for the other, eighth, time, some say that David brought the head of Absalom close to Absalom’s body, and some say that with this eighth mention David brought Absalom to the World-to-Come. (Sotah 10b:15 https://www.sefaria.org/Sotah.10b.15?ven=William_Davidson_Edition_-_English&lang=bi; bold emphasis mine)

Rabbi Yehoshua ben Levi said: Gehenna has seven names, and they are as follows: She’ol, Avadon, Be’er Shaḥat, Bor Shaon, Tit HaYaven, Tzalmavet, and Eretz HaTaḥtit. (Eruvin 19a:16 https://www.sefaria.org/sheets/140507.59?lang=bi)

“… Here lies the mystery of Hell, called by seven names.²²³…

223. Hell, called by seven names. See BT Eruvin 19a: “Rabbi Yehoshua’s son Levi said, ‘Hell has seven names: Sheol, Ruin, Pit of Destruction, Tumultuous Pit, Miry Clay, Shadow of Death, and Netherworld.'” Cf. Zohar 2:150b. (The Zohar, Translation and Commentary by Daniel C. Matt [Stanford University Press, Stanford, CA 2004], Volume 1, p. 136)

Therefore, Morey was absolutely correct in stating that the Quran describes seven heavens and hells, which Muhammad “borrowed” from Jewish fairytales.

It is Ally who tried to deceive his audience into thinking that Morey was mistaken in order to cover up the fact that much of the Quran is nothing more than a hodgepodge of Jewish, Christian and pagan myths and fables, which Muhammad tried to pass off as revelations he had received from the one true God. And yet, as the Muslim scripture itself testifies, Muhammad’s contemporaries weren’t buying into Muhammad’s lies since they knew he was nothing more than a dishonest forger:

And when We exchange a verse in the place of another verse and God knows very well what He is sending down — they say, ‘Thou art a mere forger!‘ Nay, but the most of them have no knowledge. S. 16:101 Arberry

The unbelievers say, ‘This is naught but a calumny he has forged, and other folk have helped him to it.’ So they have committed wrong and falsehood. They say, ‘Fairy-tales of the ancients that he has had written down, so that they are recited to him at the dawn and in the evening.’ Say: ‘He sent it down, who knows the secret in the heavens and earth; He is All-forgiving, All-compassionate.’ S. 25:4-6 Arberry

With the foregoing behind us I am now ready to proceed to the next segment: Exposing More of Shabir Ally’s Misinformation and Deceit Pt. 2.

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