www.Allah.com
www.Muhammad.com
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Ahmed Deedat own Revealing the Truth
The Ultimatum manual
|
Ahmed Deedat, Kairanvi, Zakir Naik, Yusuf Estes (though Zakir and Estes are wrong to market Ibn Abdel Wahab innovated creed of the upper 6th direction for the Creator instead the pure Koran and Hadith creed by the Prophet from the 9 books of Hadith which negates their false assumption, also we just released it in 2777 hadith in Arabic and draft in 79 languages – I ask Allah forgiveness) are leading the Great Debate
or
Revealing the Truth of Islam to Christians
Izhar al Haq
|
Sheikh Ahmed Deedat decided to study English Bibles all various editions even Arabic versions,
he made a comparative study charts of the Gospels, he found in himself the full ability to work
for Islamic Call and to respond to missionaries, so Sheikh decided to leave all other business.
In Pakistan he found the book (Izhar Al Haq; revealing the truth) by Rahmatullah M.R. Kairanvi
of Agra, India (1854), so Sheikh practised what he learned from this book in responding to missionaries,
visiting them in their homes every Sunday. He then moved to the city of Durban, south Africa and
faced many missionaries and established
|
Islamic Propagation Centre International
|
http://www.youtube.com/results?search_query=Islamic+Propagation+Centre+International
|
http://www.youtube.com/results?search_query=ahmed+deedat+%2B+indonesia
|
http://www.youtube.com/results?search_query=ahmed+deedat
|
http://www.ahmed-deedat.net/wps/modules.php?name=myBooks2
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http://www.iipctube.com/categories/66/Ahmad-Deedat
|
Revealing the Truth debate
on 345 Proofs (196 ARGUMENTS plus 149 Additions to the Bible)
Covering 38 Bibles and books each is believed to be genuine and
authentic by almost all the Christians
|
Between
Rev. C.C.P. Fonder, Head of Global Christian Mission
|
And the Winner
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M.R. Kairanvi, The Scholar of Agra, India 1854
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The first English translation from Urdu by anonymous Blessed Mujawir in Medina
|
The second and last English revision by Anne Khadiejah & Ahmad Darwish
while living in Muhammad Ali Clay house, Chicago, IL, USA
|
Written originally in Persian and translated into Arabic by Prof. Abdusabour Shaheen,
Dar al Uloom, Cairo University, Cairo, Egypt.
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See also
The Articles of the Bishop of Uramiah
"Muhammad in the Old & New Testaments"
Prof. Rev. David Benjamin Keldani, B.D. 1904
Published by the Court of Doha, Qatar
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Referenced in this Dialogue the Old and New Testaments verses
are quoted from King James by American Bible Society.
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The Koran (Quran) verses are quoted from the contemporary Koran
by the Darwish of Allah.com
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The Arabic word "Allah" is a proper noun of the Creator
The Arabic word "Islam" means in English own ubmission" to Allah
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1 Bible outlines:
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THE BOOKS OF THE BIBLE
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"They are but names given by you and your fathers.
Allah has not sent down an authority for them.
They follow conjectures and their soul own Desire, although
the guidance of their Lord has come to them." [Koran 53:23]
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The books of the Bible are divided by the Christians
and the Jews into two main parts: The Old Testament and
the New Testament.
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The books of the Old Testament are claimed to have been
received through the Prophets who were prior to the Prophet
Jesus, the Messiah.
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The books of the New Testament are believed to have been written
through inspiration after Jesus.
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All the books of the Old and the New Testaments together are
called the Bible. Bible is a Greek word which means "book".
Both the Testaments are further subdivided into two parts. The
first part of the Old Testament is believed to be authentic by
almost all the ancient Christians, while the authenticity of the
other part is held to be doubtful and controversial.
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2 THE FIRST DIVISION OF THE OLD TESTAMENT
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This collection comprises of 38 books:
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1 GENESIS
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The Book of Genesis describes the creation of the earth and
the skies and gives an historical account of the Prophets Adam,
Noah, Abraham, Isaac and Joseph. The book ends with the death
of the Prophet Joseph. This is also called the book of Creation.
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2 EXODUS
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Exodus is mainly a description of the life of the Prophet
Moses. It includes the teachings of Moses, his altercations with
Pharaoh, Pharaoh own drowning in the sea and the oral
communication of God with Moses. It ends with the Israelites"
camping in the desert of Sinai. It is called Exodus because it
describes the event of the Israelites" exodus from Egypt.
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3 Leviticus
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Is a collection of the injunctions and laws given to the Israelites
during their wanderings in the desert of Sinai. It has 27 chapters.
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4 NUMBERS
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5 The Book of Numbers includes events of the census of the
Israelites, their history before their departure to Canaan and the
injunctions of the Prophet Moses revealed to him by the bank of
the river Jordan. It contains 36 chapters.
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6 DEUTERONOMY
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The Book of Deuteronomy is a collection of those events and
injunctions which took place from after the period of the Book of
Numbers to the death of Moses. It contains 34 chapters.
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The collection of these five books together is called the
Pentateuch or Torah. This is a Hebrew word meaning "the law
The word is also occasionally used to mean the Old Testament m
general.
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7 THE BOOK OF JOSHUA
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The Book of Joshua is ascribed to the Prophet Joshua son of
Nun who was the reliable servant and minister of Moses. He was
made the Prophet of Israelites after the death of Moses. He made
war on the Amalekites and was victorious over them. This book
describes his life up to the time of his death. It contains 24
chapters.
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8 THE BOOK OF JUDGES
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The Book of Judges covers the period after the death of
Joshua. This period is called the period of the Judges, because,
due to their transgression and wickedness God set cruel, foreign
kings over them to punish them until they returned to God and
repented their sins. Then some leaders were raised up among
them and came to their rescue. These Israelite leaders were
known as the Judges. It has 21 chapters.
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9 THE BOOK OF RUTH
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The Book of Ruth describes events in the life of a woman of
Moab called Ruth. She was the mother of Obed the grandfather
of the Prophet David. She migrated to Bethlehem and married
Boaz. They bore a child Obed. His son was Jesse who was the
father of the Prophet David. It has only 4 chapters.
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10 THE FIRST BOOK OF SAMUEL
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The First Book of Samuel concerns the Prophet Samuel who
was the last of the Judges of Israelites. Samuel was made king of
the Israelites in his period. It also includes the killing of
Goliath
by David and other incidents up until the death of Samuel. It has
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11 THE SECOND BOOK OF SAMUEL
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The Second Book of Samuel describes the events after the
death of Saul. It includes the kingship of David and his war
against the sons of Saul. It has 24 chapters.
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12 THE FIRST BOOK OF KINGS
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The First Book of Kings begins with the old age of David
an includes the event of his death, the reign of the Prophet
Solomon, his death and the lives of his sons up until the death of
Ahab. The Prophet Elijah own description is also included. It has 22
chapters.
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13 THE SECOND BOOK OF KINGS
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The Second Book of Kings includes the events from the
death of Ahab to the reign of Zedikiah. The Prophets Elijah and
Josiah are also mentioned. It has 25 chapters.
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14 CHRONICLES I
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Chronicles I comprises genealogies from Adam to Solomon.
It also includes short historical accounts leading up until the
time of David and gives details of David own reign over the
Israelites. It contains 36 chapters.
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15 CHRONICLES II
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Chronicles II describes Solomon own rule in detail and also
gives a short account of various Kings after Solomon up until the
reign of Zedikiah. The invasion of Nebuchadnezzar is also
covered at the end.
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16 THE FIRST BOOK OF EZRA
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Ezra I describes the reconstruction of Jerusalem by Cyrus the
King of Persia after the invasion of Nebuchadnezzar. It also
mentions the exile of Ezra and the return of the Israelites from
Babylon to their homeland. It contains 10 chapters.
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17 THE SECOND BOOK OF EZRA
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Ezra II is also called the Book of Nehemiah. Nehemiah was a
cupbearer of Artaxerxes the King of Persia. When he learnt about
the destruction of Jerusalem by Nebuchadnezzar, he sought the
king own permission and came to Jerusalem. He reconstructed it
with the help of Ezra. This book describes all these events and
the names of those who helped in rebuilding Jerusalem. These
events took place in 445 BC. It contains 13 chapters.
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18 THE BOOK OF JOB
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The Book of Job is said to be by the Prophet Job whose
patience and forbearance are also acknowledged and praised by
the Holy Koran. He was born in Uz, a city to the east of the
Dead Sea. The book mainly consists of conversations between
Job and his three friends Eliphaz the Temanite, Bildad the
Shubite, Zopher the Na"amathite who insist that the calamities of
Job are the result of his sins while Job refutes this. This book is
held to be of great literary merit. It contains 42 chapters.
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19 THE BOOK OF PSALMS
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The Book of Psalms is the corrupt form of the book of which
the Holy Koran says, "We have given the Zaboor to Dawood."
The book is a collection of 150 Psalms, or songs of praise, to
God.
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20 THE BOOK OF PROVERBS
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The Book of Proverbs is a collection of the exhortations and
proverbs of the Prophet Solomon. The Christians claim that this
book was compiled by Solomon himself. Kings I says: "And he
spoke three thousand proverbs." (4: 32). It contains 31 chapters.
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21 THE BOOK OF ECCLESIASTES
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The Book of Ecclesiastes is also called the "Book of the
Preacher". It is said that the name of one of the sons of David
was "the Preacher". It begins with these words: "The words of
the Preacher, the son of David." (1: 1). The book is a collection
of exhortations and advises.
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22 THE BOOK OF THE SONG OF SOLOMON
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The Book of the Song of Solomon is said to be a collection of
songs which were composed by Solomon of which the Book of
Kings says: "He spoke three thousand Proverbs and his songs
were a thousand and five." It has eight chapters.
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23 THE BOOK OF ISAIAH
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The Book of Isaiah is ascribed to the Prophet Isaiah, son of
Amoz, who was adviser to Hezekiah, the king of Judah, in the
8th century BC. When Sennacherib, the king of Assyria, invaded
Jerusalem, Isaiah was of great help to Hezekiah, the king of
Judah. This book is a collection of his visions and predictions of
future events. These predictions according to the Christians were
made by Isaiah in the reigns of the kings Azariah, Jotham and
Hezekiah. It has 66 chapters. This book contains many passages
of great literary merit.
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24 THE BOOK OF JEREMIAH
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Jeremiah was an apostle and pupil of the Prophet Isaiah. God
made him a prophet in the days of Joshua or Zedikiah. He was
sent to the Israelites to prevent them from their perversion. He
preached to the Israelites but they did not listen to him. God
revealed to him that the Israelites would soon be subjected to a
punishment from God in the form of an invasion by
Nebuchadnezzar. Jeremiah warned them of this and advised them
to surrender but they mocked him. In the end Jerusalem was
totally destroyed by Nebuchadnezzar. The Prophet Jeremiah
migrated to Egypt. According to some scholars the Holy Koran
refers to this incident in Surah 2: 259. It has 56 chapters.
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25 THE BOOK OF LAMENTATIONS
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The Book of Lamentations is a collection of songs of
mourning which are said to have been compiled by the Prophet
Jeremiah after the destruction of Jerusalem by Nebuchadnezzar.
It has only 5 chapters.
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26 THE BOOK OF EZEKIEL
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The Book of Ezekiel is claimed to be by the Prophet Ezekiel,
the son of Buzi. He was a descendant of Levi, the son of Jacob.
He fought bravely against Nebuchadnezzar. This book is said to
be a collection of his revelations which consists of predictions,
exhortations and warnings to the people about God own Judgement
on them and about the coming fall and destruction of Jerusalem.
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27 THE BOOK OF DANIEL
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The Prophet Daniel was among the wise people who were
exiled from Judah and were taken into captivity by
Nebuchadnezzar. The interpretation of some dreams of the king
were made clear by him through revelations, and the king made
him the governor of Babylon. It also includes the dreams of the
Prophet Daniel regarding the future of the Israelites. These
dreams also contain a prophecy about the advent of Jesus, the
Messiah. It has twelve chapters.
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28 THE BOOK OF HOSEA
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Hosea was one of the prophets of the Israelites. He is said to
have lived in the period of Jotham, Azariah and Hezekiah, the
kings of Judah. This book is said to have been revealed to him
during the period of their reigns. The book mostly consists of his
admonitions to the Israelites against their perversion. His
revelations are mostly in the form of proverbs or in symbolic
language. It consists of 14 chapters.
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29 THE BOOK OF JOEL
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The Torah (Pentateuch) claims that Joel was a prophet of
God. This book which has only three chapters consists of his
revelations and includes injunctions about fasting and warnings
against the evil deeds of the Israelites.
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30 THE BOOK OF AMOS
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Amos is also said to be a prophet. In the beginning he was a
shepherd in the city of Tekoa. He was made prophet by God in c.
783 BC. The nine chapters of this book are said to have been
revealed to him in the reign of King Azariah. This book
comprises his admonitions to the Israelites on account of their
evil deeds. The book also predicts the invasion of Jerusalem by
the king of Assyria as a punishment from God, which is
mentioned in Genesis (29: 15)
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31 THE BOOK OF OBADIAH
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This small scripture consists of only 21 verses and includes a
dream of Obadiah the Prophet. There are some predictions
regarding the defeat of Adom, the enemy of Judah.
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32 THE BOOK OF JONAH
|
This book is said to have been revealed to the Prophet Jonah.
He was sent to the people of Nineveh. The story given by Torah
is a little different from the one known by the Muslims.
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33 THE BOOK OF MICAH
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This book is said to be from the Prophet Micah, the
Morashite, who was a prophet in the period of the king Hezekiah
c. 900 BC. He warned the Israelites of God own wrath on account
of their perversion. The king, Hezekiah, acknowledged his
prophethood and abstained from evil deeds. (Kgs. 32: 26)
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34 THE BOOK OF NAHUM
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Nahum is also regarded as a Prophet by the Torah. Very little
is known about his life. This book of 3 chapters describes a
dream of Nahum which includes predictions of the downfall of
the City of Nineveh.
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35 THE BOOK OF HABAKKUK
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Habakkuk is also claimed to be a Prophet by the Torah. We
are not definite about his period. The Torah seems to put him in
the period before Nebuchadnezzar own invasion of Jerusalem. This
book mentions one of his dreams which admonishes the Israelites
on their evil deeds and predicts the destruction of Jerusalem by
Nebuchadnezzar. It has 3 chapters.
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36 THE BOOK OF ZEPHANIAH
|
Zephaniah is also supposed to be a Prophet who was
ordained by God to prophet-hood in the period of Josiah, the son
of Amon, king of Judah. This script of 3 chapters warns the
people of Israel against the invasion of Jerusalem by
Nebuchadnezzar.
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37 THE BOOK OF HAGGAI
|
This script of 2 chapters is attributed to the Prophet Haggai
who lived in the time of Darius, the king of Persia, in 500 BC
after the invasion of Nebuchadnezzar. He urged the Israelites to
rebuild Jerusalem and warned those who obstructed them.
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38 THE BOOK OF ZECHARIAH
|
Zechariah was also a Prophet. It should be noted here that
this Zechariah is not the one who has been mentioned in the Holy
Quran. He is said to be a companion of the Prophet Haggai at
the time of the rebuilding of Jerusalem. This book consists
mostly of dreams which include prophecies regarding the future
of the Israelites and the coming of the Prophet Jesus It has
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39 THE BOOK OF MALACHI
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The Book of Malachi is ascribed to the Prophet Malachi. He
is the last Prophet of the Old Testament. The book has 4 chapters
and describes the thanklessness of the Israelites. The Prophet
Malachi lived about 420 years before the Prophet Jesus, the
Messiah
|
These thirty eight books are believed to be genuine and
authentic by almost all the Christians. The Samaritans, however,
a sect of the Jews, believed in only seven of them, i.e. the five
books of Moses and the book of Joshua son of Nun and the
Book of Judges. Their name refers to the city of Samaria in
Palestine. They differ from the Jews in two points, the
acknowledged number of the Books and what constitutes a place
of worship.
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3 THE SECOND DIVISION OF THE OLD TESTAMENT
|
There are nine books in this part. The authenticity of these
books has been a point of great controversy among Christians.
The Protestant faith, for instance, does not acknowledge the
divine origin of these books, and they have discarded them from
their Bible. They do not form part of the King James version of
the Bible. The collection of these nine books and five other books
together are called the Apocrypha.
|
1 THE BOOK OF ESTHER
|
Esther was a Jewish woman who was among the captives
from Jerusalem in Babylon. Ahasuerus, the king of Persia, was
unhappy with his first wife and he married Esther. Aman, a
minister of the king, had some differences with Mardochaeus, the
father of Queen Esther. He plotted to destroy the Jews. Esther
convinced the king to combat this plot and saved the Jews. This
book describes this event in 10 chapters.
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2 THE BOOK OF BARUCH
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Baruch was a disciple and scribe of the prophet Jeremiah
(Jer. 32: 13 - 36, 36: 4 - 32, 43: 3 - 16, 45: 1 - 3) The
Protestant Bible does not include this book.
|
3 PART OF THE BOOK OF DANIEL
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4 THE BOOK OF TOBIAS
|
Tobias was a Jew who had been taken to Assyria in the
period of exile. The book describes a dangerous journey made by
him and his son. It also includes the event of his marriage with a
strange woman Sarah. This book is has great literary merit.
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5 THE BOOK OF JUDITH
|
This book is ascribed to a very brave Jewish woman named
Judith. She saved and delivered her people from the oppression
of the king of Assyria. It also includes the story of her love.
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6 WISDOM OF SOLOMON
|
This book is ascribed to the Prophet Solomon. It contains
wise sayings of the Prophet and is similar in many ways to the
Book of Proverbs.
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7 ECCLESIASTICUS
|
This is a collection of preachings and exhortations. It is
attributed to Masiah, a preacher in c. 200 BC. This book is also
of great literary merit.
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8 THE FIRST BOOK OF MACCABEES
|
This book describes the rebellion of the tribe of the
Maccabees.
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9 THE SECOND BOOK OF MACCABEES
|
This book describes the history of a short period of time and
contains some unbelievable or corrupt reports.
|
4 THE BOOKS OF THE NEW TESTAMENT
|
THE FIRST DIVISION OF THE NEW TESTAMENT
|
There are twenty books in the first part of the New
Testament. These twenty books are believed to be genuine and
authentic by the Christians.
|
1 THE GOSPEL OF MATTHEW
|
This is not the Matthew who was one of the Twelve Disciples of
the Prophet Jesus. This book is considered to be the oldest of
the Gospels. The book begins with the genealogy of the Prophet
Jesus and describes his life and teachings up until his ascension
to the heavens.
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2 THE GOSPEL OF MARK
|
Mark was a pupil of Peter, the Disciple of the Prophet Jesus.
This gospel begins with the prophecies made by previous
Prophets regarding the coming of the Prophet Jesus. It describes
the life of Jesus up until his ascension to heaven. It consists of
16 chapters.
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3 THE GOSPEL OF LUKE
|
Luke was a physician and was a companion of Paul and
travelled with him on his journeys (Col. 4: 14 Acts 16) He died
in 70 AD. His gospel begins with the birth of the Prophet John
"the Baptist" (whose name in Koran is Yahya) and covers the life
of Jesus up until his ascension to heaven. It has 24 chapters.
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4 THE GOSPEL OF JOHN
|
This book also begins with the birth of John the Baptist and
describes the events from the birth of the Prophet John to the
ascension of the Prophet Jesus. It consists of 21 chapters.
It should be noted here that John the son of Zebedee, the
disciple of Jesus is certainly not the author of this book. Some of
the Christians claim that the author of this book may be John the
Elder but this claim too is not supported by any historical
evidence.
|
These four books are also called the four Evangels.
Sometimes the word Evangel is also used for all the books of the
new Testament. The word is of Greek origin and means good
tidings and teaching.
|
5 THE ACTS OF THE APOSTLES
|
It is said that this script was written by Luke to Theopheus. It
includes the acts and achievements of the disciples of the Prophet
|
Jesus after his ascension. It particularly describes the journeys
of Paul until his arrival in Rome in 22 AD. It has 28 chapters.
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6 EPISTLE OF PAUL TO THE ROMANS
|
This is a letter written by Paul to some of his Roman
followers. Paul was a Jew and an enemy of the followers of
Jesus in the beginning. Some time after the ascension of Jesus to
heaven he suddenly appeared and claimed to have received
instructions from Jesus.
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7 FIRST EPISTLE OF PAUL TO THE CORINTHIANS
|
This is Paul own first letter to the Corinthians and it consists
mostly of teachings and injunctions regarding unity among the
Christians. At that time they were involved in various disputes.
Chapter 7 includes some injunctions concerning matrimonial
relations. In chapter 8 the evils of paganism and the Christians"
attitude towards a pagan society are discussed. The last few
chapters include a discussion on atonement and the Hereafter
Chapter 16 describes the blessings of alms-giving and donations
for Christianity.
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8 SECOND EPISTLE OF PAUL TO THE CORINTHIANS
|
This letter was also written to the Corinthians by Paul and
contains 16 chapters. These chapters include religious
instructions, guidance, and suggestions regarding the discipline
of the Church. From chapter 10 to the end Paul speaks of his
ministerial ourneys.
|
9 EPISTLE OF PAUL TO THE GALATIANS
|
Galatia was a province of Rome in the north of Asia Minor.
This letter was written to the churches of Galatia in early 57 AD.
Paul had heard that the people of Galatia were being influenced
by another religion. In this letter he tries to prevent them from
conversion.
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10 EPISTLE OF PAUL TO THE EPHESIANS
|
Ephesus was an important trading city of Asia Minor. There
was a great house of worship there to the goddess Diana. Paul
turned it into a great centre of Christianity in three years of
great effort. (Acts 1(): 19) In this letter he gives some moral
instructions to the people.
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11 EPISTLE OF PAUL TO THE PHILIPPIANS
|
This letter of Paul is addressed to the people of Philippi, a
city of Macedonia. This is the first city in Europe where Paul
preached Christianity. He was arrested there. This letter includes
his moral teachings and exhortations for unity among the
Christians.
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12 EPISTLE OF PAUL TO THE COLOSSIANS
|
This letter of Paul is addressed to the People of Colossae, a
city of Asia Minor. Paul is encouraging them to remain Christians
and calls upon them to abstain from evil deeds.
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13 FIRST EPISTLE OF PAUL TO THE THESSALONIANS
|
This letter of Paul was written to the people of Thessalonica,
a city of the province of Macedonia which is a part of Greece
today. He discusses, in this letter, the principles which bring
about God own pleasure. It also speaks of other subjects. It has 5
chapters.
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14 SECOND EPISTLE OF PAUL TO THE THESSALONIANS
|
This letter, containing only 3 chapters, offers Paul own
encouragement to the Thessalonians on their good deeds and
some instructions regarding their general behaviour.
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15 FIRST EPISTLE OF PAUL TO TIMOTHY
|
Timothy was a pupil and disciple of Paul. (Acts 14: 17, 16:
1-3) Paul had great trust and admiration for him (Cor. 16: 10 and
Phil. 2: 19). The letter contains descriptions regarding rituals
and ethics.
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16 SECOND EPISTLE OF PAUL TO TIMOTHY
|
This second letter to Timothy speaks of certain people who
had converted to other religions and also includes instructions to
Timothy about preaching and also some predictions for the last
ages. It has 4 chapters.
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17 EPISTLE OF PAUL TO TITUS
|
Titus was also a companion of Paul on some of his journeys
(Cal. 2 : 1). Paul had great love for him (Cor. 2 : 13). Paul left
him in Crete so that he could preach there. This letter has 3
chapters and gives preaching instructions and details of the
prerequisites of bishops.
|
18 EPISTLE OF PAUL TO PHILEMON
|
Philemon was also a companion of Paul and had travelled
with him. The letter was written by Paul when he sent Onesimus
to Philemon (Phil. 1: 10)
|
19 FIRST EPISTLE OF PETER
|
Peter was one of the closest apostles of Jesus. The study of
the New Testament shows that Paul had some differences with
him in later years. The letter was addressed to the Christians who
were scattered throughout the northern part of Asia Minor i.e. the
people of Poutus, Galatia, Cappadocia and Bithynia. The main
purpose of the letter was to encourage the readers who were
facing persecution and suffering for their faith.
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20 FIRST LETTER OF JOHN
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SECOND DIVISION OF THE NEW TESTAMENT
|
In this division of the new Testament there are seven books.
The genuineness and divinity of these books is doubted and
debated by the Christians. Some lines from the first letter of John
are also not believed to be authentic.
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21 THE EPISTLE OF PAUL TO THE HEBREWS
|
The Jews are also called the Hebrews. The word has an
association with "Aber" a title given to the Prophet Jacob
Hebrews is also used for Christians. The letter was addressed to
a group of Christians who were on the way to abandoning the
Christian faith. The writer encourages them in their faith.
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22 THE SECOND EPISTLE OF PETER
|
This letter from Peter is addressed to the early Christians. Its
main concern is to combat the work of false teachers and false
prophets. It also speaks of the final return of the Messiah.
|
23 THE SECOND EPISTLE OF JOHN
|
The second letter of John was written by John to the "dear
Lady and her children". According to the Christians the "Lady"
probably stands for the local church.
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24 THE THIRD EPISTLE OF JOHN
|
This letter was addressed to Gaius, one of the pupils of John
and a church leader. The writer praises the reader for his help to
other Christians, and warns against a man called Diotrephes.
|
25 THE GENERAL EPISTLE OF JAMES
|
This James is not the apostle James, the son of Zebedee and
brother of John. The writer is James, the son of Joseph the
carpenter. He is frequently mentioned in the Book of Acts. The
letter is a collection of practical instructions and emphasizes the
importance of actions guided by faith.
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26 THE GENERAL EPISTLE OF JUDE
|
Jude is a brother of the James who was one of the 12
apostles. He is mentioned in John 14: 22. The letter was written
to warn against false teachers who claimed to be believers. Jude
is not the Judas who is said to have betrayed Jesus.
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27 THE REVELATION
|
The Revelation of John is a collection of visions and
revelations written in symbolic language. Its main concern is to
give its readers hope and encouragement in their suffering for
their faith.
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5 REVIEW OF THE BOOKS BY THE COUNCILS
|
1 It is important to note that in 325 a great conference of
Christian theologians and religious scholars was convened in the
city of Nicaea under the order of the Emperor Constantine to
examine and define the status of these books. After thorough
investigation it was decided that the Epistle of Jude was genuine
and believable. The rest of these books were declared doubtful.
This was explicitly mentioned by Jerome in his introduction to
his book.
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2 [St. Jerome was a Christian scholar who translated the Bible
into Latin, he was born in 340 A.C.]
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3 Another council was held in 364 in Liodicia for the same
purpose. This conference of Christian scholars and theologians
not only confirmed the decision of the council of Nicaea
regarding the authenticity of the Epistle of Jude but also declared
that the following six books must also be added to the list of
genuine and believable books: The Book of Esther, The Epistle
of James, The Second Epistle of Peter, The Second and Third
Epistles of John, The Epistle of Paul to the Hebrews. This
conference pronounced their decision to the public. The book of
Revelations, however, remained out of the list of the
acknowledged books in both the councils.
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4 In 397 another great conference was held called the Council
of Carthage. Augustine, the great Christian scholar, W;tS among
the one hundred and twenty six learned participants. The
members of this council confirmed the decisions of the two
prevlous Councils and also added the following books to the list
of the divine books: The Book of the Songs of Solomon, The
Book of Tobit, The Book of Baruch, Ecclesiasticus, The First
and Second Books of Maccabees.
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5 At the same time the members of this council decided that the
book of Baruch was a part of the book of Jeremiah because
Baruch was the deputy of Jeremiah. Therefore they did not
include the name of this book separately in the list.
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6 Three more conferences were held after this in Trullo,
Florence and Trent. The members of these meetings confirmed
the decision of the Council of Carthage. The last two councils,
however, wrote the name of the book of Baruch separately.
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7 After these councils nearly all the books which had been
doubtful among Christians were included in the list of
acknowledged books.
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6 THE BOOKS REJECTED BY THE PROTESTANTS
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The status of these books remained unchanged until the
Protestant Refom1ation. The Protestants repudiated the decisions
of the councils and declared that the following books were
essentially to be rejected: The Book of Baruch, The Book of
Tobit, The Letter of Jude, The Song of Solomon, Ecclesiasticus,
The First and Second Books of Maccabees. They excluded these
books from the list of acknowledged books.
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Moreover, the Protestants also rejected the decision of their
forbears regarding some chapters of the book of Esther. This
book consists of 16 chapters. They decided that the first nine
chapters and three verses from chapter 10 were essentially to be
rejected They based their decision on the following six reasons:
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1 These works were considered to be false even in the
original Hebrew and Chaldaean languages which were no longer
available.
2 The Jews did not acknowledge them as revealed books.
3 All the Christians have not acknowledged them as
believable.
4 Jerome said that these books were not reliable and were
insufficient to prove and support the doctrines of the faith.
5 Klaus has openly said that these books were recited but not
in every place.
6 Eusebius specifically said in chapter 22 of his fourth book
that these books have been tampered with, and changed. In
particular the Second Book of Maccabees.
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Reasons: Numbers 1, 2, and 6 are particularly to be noted by the
readers as self-sufficient evidence of the dishonesty and perjury
of the earlier Christians. Books which had been lost in the
original and which only existed in translation were erroneously
acknowledged by thousands of theologians as divine revelation
This state of affairs leads a non-Christian reader to distrust the
unanimous decisions of Christian scholars of both the Catholic
and the Protestant persuasions. The followers of Catholic faith
still believe in these books in blind pursuance of their forebears.
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7 THE ABSENCE OF CERTAINTY IN THE BIBLE
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1 It is a prerequisite of believing in a certain book as divinely
revealed that it is proved through infallible arguments that the
book in question was revealed through a prophet and that it has
been conveyed to us precisely in the same order without any
change through an uninterrupted chain of narrators. It is not at
all sufficient to attribute a book to a certain prophet on the
basis of suppositions and conjectures. Unsupported assertions made
by one or a few sects of people should not be, and cannot be,
accepted in this connection.
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2 We have already seen how Catholic and Protestant scholars
differ on the question of the authenticity of certain of these
books. There are yet more books of the Bible which have been
rejected by Christians.
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3 They include the Book of Revelation, the Book of Genesis, the
Book of Ascension, the Book of Mysteries, the Book of Testament
and the Book of Confession which are all ascribed to the Prophet
Moses.
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Similarly a fourth Book of Ezra is claimed to be from the Prophet
Ezra and a book concerning Isaiah own ascension and revelation are
ascribed to him.
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4 In addition to the known book of Jeremiah, there is another
book attributed to him. There are numerous sayings which are
claimed to be from the Prophet Habakkuk. There are many songs which
are said to be from the Prophet Solomon. There are more than 70
books, other than the present ones, of the new Testament, which
are ascribed to Jesus, Mary, the apostles and their disciples.
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5 The Christians of this age have claimed that these books are
false and are forgeries. The Greek Church, Catholic church and
the Protestant Church are unanimous on this point. Similarly the
Greek Church claims that the third book of Ezra is a part of the
Old Testament and believes it to have been written by the Prophet
Ezra, while the Protestant and Catholic Churches have declared it
false and fabricated. We have already seen the controversy of the
Catholics and Protestants regarding the books of Baruch, Tobit,
Jude, the Song of Solomon, Ecclesiasticus and both the books of
Maccabees. A part of the book of Esther is believable to the
Catholics but essentially rejected by the Protestants.
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6 In this kind of situation it seems absurd and beyond the
bounds of reason to accept and acknowledge a book simply for
the reason that it has been ascribed to a prophet by a group of
scholars without concrete support. Many times we have
demanded renowned Christian scholars to produce the names of
the whole chain of narrators right from the author of the book to
prove their claim but they were unable to do so. At a public
debate held in India, one of the famous missionaries confessed to
the truth that the absence of authoritative support for those books
was due to the distress and calamities of the Christians in the
first three hundred and thirteen years of their history. We
ourselves examined and probed into their books and took great pains
to find any such authorities but our findings did not lead beyond
conjecture and presumption. Our impartial search in the sources
of their books showed that most of their assertions are based on
nothing but presumptions.
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7 It has already been said that presumption and conjecture are
of no avail in this matter. It would be quite justified on our part
if we refused to believe in these books until we had been given
some arguments and authorities to prove their genuineness and
authenticity. However, for the sake of truth, we still go forward
to discuss and examine the authority of these books in this
chapter. It is quite unnecessary to discuss the authority of each
and every book of the Bible and we intend to examine only some
of them.
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8 THE PRESENT PENTATEUCH IS NOT THE BOOK OF MOSES.
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The Pentateuch (Torah) included in the Old Testament is
claimed to be the collection of the revelations to the Prophet
Moses. We firmly claim that the books of Pentateuch do not
possess any authority or support to prove that they were in fact
evesled to Mose and that they were wrltten by him or through
him. We possess sound arguments to support our claim.
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9 THE FIRST ARGUMENT:
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1 The existence of the Torah, Pentateuch, is not historically
known before King Josiah [of Judah], the son of Amon. The script of
the Pentateuch which was found by a priest called Hilkiah 18 years
after Josiah own ascension to throne is not believable solely on the
grounds that it was found by a priest. Apart from this obvious
fact, this book had again disappeared before the invasion of
Jerusalem by Nebuchadnezzar [king of Babylon].
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2 Not only the Pentateuch, but also all the books of the Old
Testament were destroyed in this historical calamity. History
does not evince any evidence of the existence of these books after
this invasion.
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3 According to the Christians the Pentateuch was rewritten by
the Prophet Ezra.
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4 This book along with all its copies were again destroyed and
burnt by Antiochus [I Maccabees 1:59] at the time of his invasion
of Jerusalem.
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10 THE SECOND ARGUMENT:
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1 It is an accepted notion of all Jewish and Christian scholars
that the First and Second books of Chronicles were written by
Ezra with the help of the Prophets Haggai and Zechariah, but we
note that the seventh and eighth chapters of this book consist of
descriptions of the descendants of Benjamin which are mutually
contradictory. These descriptions also contradict statements in the
Pentateuch, firstly in the names, and secondly in counting the
number of the descendants. In chapter 7:6 we read that Benjamin
had three sons and in chapter 8:1-3 we find that he had five
sons while the Pentateuch claims that he had ten sons [Genesis
46:21].
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2 Both the Christian and the Jewish scholars are unanimous on
the point that the statement made by the First Book of Chronicles
is erroneous, and they have justified this error by saying that the
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3 Prophet Ezra could not distinguish and separate the sons from
the grandsons, because the genealogical 1ables from which he had
quoted were defective and incomplete
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4 It is true that the three prophets who wrote the Pentateuch)
were necessarily sincere followers of the Pentateuch. Now if we
assume that the Pentateuch of Moses was the same one written by
these Prophets, it seems quite illogical that they should deviate
and or make mistakes in the divine book, neither was it possible
that Ezra would have wrongly trusted an incomplete and defective
table of genealogy in a matter of such importance.
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5 Had the Pentateuch written by Ezra been the same famous
Pentateuch, they would have not deviated from it. These
evidences lead us to believe that the present Pentateuch was
neither the one revealed to Moses and written down by him nor
the one written by Ezra by inspiration. In fact, it is a collection
of stories and traditions which were current among the Jews, and
written down by their scholars without a critical view to their
authorities.
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6 Their claim that three prophets committed mistakes in copying
the names and number of the sons of Benjamin leads us to
another obvious conclusion that, according to the Christians, the
prophets are not protected from wrong action and can be involved
in committing major sins, similarly they can make mistakes in
writing or preaching the holy books.
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11 THE THIRD ARGUMENT:
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1 Any reader of the Bible making a comparison between
chapters 45 and 46 of the book of Ezekiel, and chapters 28 and
29 of the Book of Numbers, will find that they contradict each
other in religious doctrine. It is obvious that the Prophet Ezekiel
was the follower of the doctrines of the Pentateuch. If we
presume that Ezekiel had the present Pentateuch how could he
have acted upon those doctrines without deviating from it.
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2 Similarly we find in various books of the Pentateuch the
statement that the sons will be accountable for the sins committed
by their fathers up until three generations. Contrary to this, the
Book of Ezekiel (18: 20) says, "Son shall not bear the iniquity of
the father, neither shall father bear the iniquity of the son: the
righteousness of the righteous shall be upon him, and the
wickedness of the wicked shall be upon him."
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3 This verse implies that no-one will be punished for the sin of
others. And this is the Truth. The Holy Koran has confirmed it.
It says:
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"No bearer of burdens can bear the burden of another."
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12 THE FOURTH ARGUMENT:
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1 The study of the books of Psalms, Nehemiah, Jeremiah and
Ezekiel testifies to the fact that the style of writing in that age
was similar to the present style of Muslim authors; that is to say,
readers can easily distinguish between the personal observations
of the author and his quotations from other writers.
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2 The Pentateuch in particular, is very different in style, and
we do not find even a single place to indicate that the author of
this book was Moses. On the contrary it leads us to believe that
the author of the books of the Pentateuch is someone else who was
making a collection of current stories and customs of the Jews.
However, in order to separate the statements which he thought
were the statements of God and Moses, he prefixed them with the
phrases, "God says" or " Moses said". The third person has been
used for Moses in every place. Had it been the book of Moses,
he would have used the first person for himself. At least there
would have been one place where we could find Moses speaking
in the first person. It would certainly have made the book more
respectable and trustworthy to its followers. It must be agreed
that a statement made in the first person by the author carries
more weight and value than his statement made by someone else
in the third person. Statements in the first person cannot be
refuted without powerful arguments, while statements in the third
person require to be proved true by the one who wishes to
attribute those statements to the author.
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13 THE FIFTH ARGUMENT:
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1 The present Pentateuch includes within its chapters some
statements which are historically impossible to attribute to Moses.
Some verses explicitly denote that the author of this book cannot
have existed prior to the Prophet David but must either be a
contemporary of David or later than him.
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2 The Christian scholars have tried to justify the opinion that
these sentences were added later on by certain prophets. But this
is merely a false assumption which is not supported by any
argument. Moreover, no prophet of the Bible has ever mentioned
that he has added a sentence to a certain chapter of a certain bok
Now unless these chapters and sentences are not proved through
infallible arguments to have been added by a prophet they remain
the writings of someone other than the Prophet Moses.
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14 THE SIXTH ARGUMENT:
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The author of Khulasa Saiful-Muslimeen has quoted from
volume 10 of Penny Encyclopaedia (which we reproduce here
from Urdu) that Dr Alexander Gides, an acknowledged Christi;m
writer, has said in his introduction to the New Bible:
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"I have come to know three things beyond doubt through
some convincing arguments:
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1 The present Pentateuch is not the book of Moses.
2 This book was written either in Cana"an or Jerusalem. That is
to say, it was not written during the period when the Israelites
were living in the wilderness of the desert.
3 Most probably this book was written in the period of the
Prophet Solomon, that is, around one thousand years before
Christ, the period of the poet Homer. In short, its composition
can be proved to be about five hundred years after the death of
Moses.
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15 THE SEVENTH ARGUMENT:
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1 "There appears no appreciable difference between the mode
of expression of the Pentateuch and the idiom of the other books
of the Old Testament which were written after the release of the
IsraeliteS from the captivity of Babylon, while they are separated
by not less than nine hundred years from each other. Human
experience testifies to the fact that languages are influenced and
change rapidly with the passing of time.
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2 For example, if we compare current English language with the
language of four hundred years ago we notice a considerable
difference in style, expression and idiom between the two
languages. By the absence of this difference in the language of
these books Luselen, a learned scholar, who had great command over
Hebrew language assumed that all these books were written in one
and the same period.
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16 THE EIGHTH ARGUMENT:
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1 We read in the book of Deuteronomy (27: 5) " And there
shalt thou build an altar unto the Lord, thy God, an altar of
stones. Thou shalt not lift up any iron tool upon them. And thou
shall write upon the stones all the work of this law very plainly,
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2 This verse appears in Persian translation published in 1835 ln
these words:
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3 "And write all the words of the Pentateuch (Torah) on the
stones very clearly."
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4 In the Persian translation of 1845, it appears like this:
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5 "Write the words of this Torah (Pentateuch) on the stones in
bright letters."
And the Book of Joshua says:
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6 "Then Joshua built an altar unto the Lord God of Israel in
Mount Ebal, as Moses, the servant of the Lord commanded the
children of Israel." (8: 30,31)
And verse 32 of the same chapter contains:
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7 "And he wrote there upon the stones a copy of the law of
Moses which he wrote in the presence of the children of Israel."
(Josh. 8: 32).
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8 All these extracts sufficiently show that the laws of Moses or
the Pentateuch was just as much as could be written on the stones
of an altar.
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9 Now if we presume that it is the present Pentateuch that is
referred to in the above verses this would be impossible.
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17 THE NINTH ARGUMENT:
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1 Norton, a missionary, said, "Writing was not in vogue in the
time of Moses," indicating that if writing was not in use in the
period of Moses, he could not be the author of the Pentateuch. If
the authentic books of history confirrn his statement this can be
a powerful ARGUMENT in this connection. This statement is also
supported by the book "English History" printed by Charles
Dallin Press, London in 1850. It says:
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2 "The people of the past ages used to scribble on plates of
copper, wood and wax, with needles of iron and brass or pointed
bones. After this the Egyptians made use of the leaves of the
papyrus reed. It was not until the 8th century that paper was
made from cloth. The pen was invented in the seventh century
AD."
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3 If this historian is acceptable to Christians, the claim made
by Norton is sufficiently confirmed.
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18 THE TENTH ARGUMENT:
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1 The present Pentateuch contains a large number of errors
while the words of the Prophet Moses must have been free of this
defect. Genesis 46: 15 says:
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2 "These be the sons of Leah which she bore unto Jacob in
Padanaram with his daughter Dinah: all the souls of his sons and
daughters were thirty and three."
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3 The figure 33 is wrong. The correct number is 34. The
famous commentator Horsely, also admitted this mistake. He
said:
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4 "If you count the names, including Dinah, the total comes to
34 and Dinah must be included as is evident from the number of
the sons of Zilpha, because Sarah was one of the sixteen.
Similarly the Book of Deuteronomy 23: 2 contains this
statement:
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5 "A bastard shall not enter into the congregation of the Lord;
even to his tenth generation shall not enter into the congregation
of the Lord."
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6 This statement is also not correct. On the basis of this
statement the Prophet David and all his ancestors up to Perez
would be excluded from the congregation of the Lord because
Perez was an illegitimate son of Judah. This is quite evident from
the description in chapter 38 of the Book of Genesis. And the
Prophet David happens to be in his tenth generation according
to the genealogical descriptions of Jesus in the Gospels of
Matthew and Luke. Needless to say that the Prophet David was
the leader of the congregation of the Lord; and according to the
Psalms of David he was the first born of God.
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19 ERRORS IN THE CACULATION OF THE ISRAELITES" NUMBER.
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1 We read in the book of Numbers ( 1: 45 - 47 ) this statement:
"So were all those that were numbered of the Children of Israel
by the house of their fathers, from twenty years old and upward,
all that were able to go forth to war in Israel; even all they that
were numbered were six hundred thousand and three thousand and five
hundred and fifty. But the Levites after the tribe of their fathers
were not numbered among them."
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2 These verses imply that the number of fighting people of the
Israelites was more than six hundred thousand. This number
excludes the men, women and children of the Levi Tribe and all
the women of the other tribes of the Israelites and all those men
who were under twenty years of age. If we include the number of
all the people of Israelites excluded from this enumeration, their
total should not be less than twenty-five hundred thousand. This
statement is wrong for five reasons.
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20 THE FIRST REASON.
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1 The total number of men and women of the Israelites was
seventy a. he time of their arrival in Egypt. This is evident from
Genesis 46: 27, Exodus 1: 5 and Deuteronomy 10: 22. The
greatest possible period of their stay in Egypt is 215 years. It
cannot be more.
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2 It has been mentioned in the first chapter of the Book of
Exodus that the sons of the people of Israel were killed and their
daughters left to live, 80 years before their liberation from
Egypt.
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3 Now keeping in mind their total number at their arrival in
Egypt, the duration of their stay in Egypt, and the killing of
their sons by the King, if we assume that after every twenty five
years they doubled in number and their sons were not killed at all,
even then their number would not reach twenty-five thousand in the
period of their stay in Egypt let alone twenty-five hundred
thousand! If we keep in view the killing of their sons, this number
becomes a physical impossibility.
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21 THE SECOND REASON:
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1 It must be far from the truth that their number increased from
seventy to twenty-five hundred thousand in such a short period,
while they were subjected to the worst kind of persecution and
hardships by the king of Egypt. In comparison, the Egyptians
who enjoyed all the comforts of life did not increase at that rate.
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2 The Israelites lived a collective life in Egypt. If they are
believed to have been more than twenty-five hundred thousand it
would be a unique example in human history that a population of
this size is oppressed and persecuted and their sons killed before
their eyes without a sign of resistance and rebellion from them.
Even animals fight and resist to save their offspring.
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22 THE THIRD REASON:
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1 The Book of Exodus chapter 12:39 describes how the
Israelites had taken with them the cattle herds and flocks, and the
same book 5:19, also informs us that they crossed the river in a
single night; and that they used to travel every day 13:21, and
that Moses used to give them verbal orders to march 14:1.
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23 THE FOURTH REASON:
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1 If the number were correct it would necessitate that they had
a place for their camp large enough to accommodate twenty-five
hundred thousand of people along with their herds or cattle. The
fact is that the area surrounding Mount Sinai, and the area of the
twelve springs in Elim are not sufficiently large to have
accommodated the Israelites and their cattle.
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24 THE FIFTH REASON:
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1 We find the following statement in Deuteronomy 7:22.
"And the Lord, thy God will put out those nations before thee by
little and little: thou mayest not consume them at once, lest the
beasts of the field increase upon thee."
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2 It is geographically true that Palestine extended nearly 200
miles in length and ninety miles in breadth. Now, if the number of
the Israelites was really twenty-five hundred thousand, and they
had captured Palestine after killing all its residents all at once,
how was it possible for the beasts to have overcome the number of
the Israelites, because had they been much less in number than
stated, even then, they would have been enough to populate such
a small area.
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3 Ibn Khaldun, also refuted this number in his
"Introduction; Muqaddimma" saying that, according to the researches
made by the scholars, the gap between Israel and Moses is only
three generations. It is unbelievable that in a period of only
three generations they could increase to that number.
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4 In view of the above ARGUMENTs, it is obvious tht "the People
of the Book" (The Christians and the Jews) do not possess any
ARGUMENTs to prove their claim that the books of the Pentateuch
were written or conveyed by the Prophet Moses.
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5 It is, therefore, not binding upon us to believe in these books
until and unless they produce irrefutable ARGUMENTs to support
thetr clalm.
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25 THE STATUS oF THE BOOK OF JOSHUA
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1 We have already seen that the Pentateuch, which enjoys the
status of being a fundanlent;ll book of the Christian faith,
callnot
be proved to be authentic and believable. Let us now proceed to
find out the truth about the Book of Joshua, the next book in
importance.
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2 First of all, the nallle of the author of this book is not
known with certainty, and the period of its composition is also
unknown.
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3 The Christian scholars profess five different opinions:
|
1 Gerrard, Diodat Huet, Albert Patrick, Tomlin and Dr Gray
believe that it was written by the Prophet Joshua himself.
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2 Dr Lightfoot claims that Phineas [grandson of Prophet Aaron]
is the author of this book.
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3 Calvin says that it was written by Eleazer.
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4 Moldehaur and Van Til believe it to have been written by
Samuel.
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5 Henry claimed that it was written by the Prophet Jeremiah.
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4 Readers should note the contradictory opinions of these
Christian scholars, especially keeping in mind the fact that Joshua
and Jeremiah are separated by a period of 850 years. The presence
of this great difference in opinion is, in itself, a strong
evidence that the book is not believed to be authentic by them.
Their opinions are generally based on their calculations supported
by some vague notions indicatingthat a certain person might be the
author of a certain book. If we make a comparison between
Joshua 15: 63 and Samuel 5: 6-8, it is quite clear that this book
was written before the seventh year of the ascension of the
Prophet David to the throne. Joshua 15: 63 says, "As for the
Jebusites the inhabitants of Jerusalem, the children of Israel
could not drive them out; but the Jebusites dwell with the children
of Judah at Jerusalem unto this day." The above statement may be
compared with the statement made by the Second Book of Samuel
which confirms that the Jebusites were living in Jerusalem up until
the seventh year of the ascension of David to throne (5:6-8), the
author of Joshua own statement said that the Jebusites dwelt in
Jerusalem "unto this day" meaning the seventh year of David own
ascension to throne. This clearly implies that the author belonged
to that period.
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5 Similarly the same book includes this statement, "And they
drove not out the Canaanites that dwelt in Gezer, but the
Canaanites dwell among the Ephraimites unto this day."" We find
another statement in I Kings 9:16 that the Pharaoh had driven out
the Canaanites from Gezer in the time of Solomon. This leads to
the conclusion that the book was written before the time of
Solomon. G.T. Menley has therefore admitted that a comparison
of Josh. 15: 63 with 2 Samuel 5:7-9 and of Josh. 16:10, with I
Kings 9: 16 leads to the conclusion that this book was written
before Rehobo"aam. See 2-Samuel 1:18
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6 In view of this evidence, it is logical to conclude that the
author of the book of Joshua must have lived after the Prophet
David.
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26 THE STATUS OF THE BOOK OF JUDGES
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1 The book of Judges is the third most respected book of the Old
Testament. Again we are faced by a great difference of opinion
regarding the author of the book and the possible period of its
compilation.
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2 Some Christian writers claim it to be the book of Phineas,
while some other believe it to have been written by Hezekiah. In
neither of these cases can it be said to be a revealed book because
neither Phineas nor Hezekiah are Prophets. Hezekiah was the
King of Judah. (2 Kings 18 and Chr. 32)
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3 Some other writers have asserted that this book was written by
Ezra. It may be noted that difference of time between Ezra and
Phineas is not less than nine hundred years.
|
4 This difference of opinion could not arise if the Christians
possessed any real evidence concerning it. According to the Jews
all these claims and assertions are wrong. They, on the basis of
conjecture, attribute it to Samuel. So there are six different
opinions about it.
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27 THE BOOK OF RUTH
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1 This book, too, is the subject of great differences of opinion.
Some Christians think that it was written by Hezekiah, in which
case it is not a revealed book. Some others hold the opinion that
the author of this book is Ezra. All other Christians and the Jews
attribute it to Samuel.
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2 It is stated in the introduction to the Bible printed in
Strasbourg in 1819 that the book of Ruth is a collection of family
stories and the Book of Job is only a tale.
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28 THE BOOK OF NEHEMIAH
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1 The same kind of difference is present regarding the author
and the period of this book. The most popular opinion is that it
was written by Nehemiah. Athanasius, Epiphanius and
Chrysostome believe it to have been written by Ezra. Aecording
to popular opinion it cannot be accepted as a revealed book.
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2 The first 26 verses of chapter 12 are different from the rest
of the book of Nehemiah since in the first eleven chapters Nehemiah
is referred to in the first person, while in this chapter the third
person is used for no apparent reason. Furthermore, we find
Drius, the King of Persia being mentioned in verse 22 of the
same chpter, when in fact he lived one hundred years after the
death of Nehemiah. The Christian commeIltators have to declare
this anomaly as a later addition. The Arabic translator of the
Bible has omitted it altogetl1er.
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29 THE BOOK OF JOB
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1 The history of the book of Job is even more obscure and
uncertain than the other books. There are about twenty-four
contradictory opinions regarding its name and period.
Maimonides, a celebrated scholar and Rabbi of the Jews, Michael
Leclerc, Semler, Hock, Isnak alld other Christians insist that Job
is a fictitious name and the book of Job is no more than a fiction.
Theodore has also condemned it. Luther, the leader of the
Protestant faith, holds it as purely a fictitious story.
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2 The book has been attributed to various names on the basis of
conjecture. However if we assume that the book was written by
Elihu [son of Bar"achel the Buzite] or by a certain unknown person
who was a contemporary of Manasse, it is not acceptable as a
prophetic and revealed text.
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30 THE PSALMS oF DAVID
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1 The history of this book, too, is similar to the history of the
book of Job. We do not find any documentary evidence to show a
particular man to be its writer. The period of collection of all
the Psalms is also not known. Whether the names of the Psalms are
Prophetic or not is also unknown. The ancient Christians have
different opinions about it. The writers, Origen, Chrysostome and
Augustine believe it to have been written by the Prophet David
himself. On the other hand, writers like Hilary, Athanasius,
Jerome and Eusebius have strictly refuted this. Horne says:
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2 "Undoubtedly the fomler statement is altogether wrong".
According to the opinion of the latter group, more than thirty
psalms are from unknown authors. Ten psalms from 9() to 99 are
supposed to be from Moses and seventy-one psalms are claimed to
be from David. Psalm 88 is attributed to Heman and to Ethan [both
were physicians], while Psalms 72 and 177 are said to be from
Solomon.
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3 And three psalms are believed to be from Jeduthun and one
hundred and twenty psalms from Asaph, but some Christians
refute that Psalms 74 and 79 are written by him. Eleven psalms
[42 to 49 and 84,85 and 87] are supposed to have been written
by three sons of Kore.
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4 Some writers even think that the author of these psalms was a
totally different person who attributed these psalms to the various
writers concerned, while yet others of the psalms were written by
another unknown person. Calmat says that only forty-five psalms
were written by David, while the rest are by other people.
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5 The ancient Jewish scholars enumerate the following names as
the writers of the Psalms: the Prophets Adam, Abraham, Moses;
and Asaph, Heman, Jeduthun and the three sons of Kore.
David only having collected them together. According to them
David, himself, is not the author of any of the Psalms; he is just
the receiver of them:
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6 Horne said that the judgement of modern Christian and Jewish
scholars is that this book was written by the following authors:
the Prophets Moses, David and Solomon; and Asaph, Heman,
Ethan, Jeduthun and the three sons of Kore.
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7 The same contradiction and confusion is found regarding the
period of its compilation. Some scholars hold them to have been
written and compiled in the time of David; some believe that they
were collected by some friends of Hezekiah in his period; while
some others think that they were compiled in different periods.
Similar differences are also expressed about the names of the
Psalms. Some claim that they are revealed, while others think that
someone who was not a prophet had called them with these
names.
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8 Psalm 72, verse 20 says, "The Prayers of David, the son of
Jesse are ended." This verse has been omitted in the Arabic
translations apparently with the purpose of supporting the opinion
of the first group that the whole Book of Psalms was written by
the Prophet David. On the other hand it is also possible that this
verse might have been added later to support the second group own
opinion that the Prophet David was not the author of this book. In
both cases the distortion of the text is proved either by omission
of this verse or by addition of it.
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31 THE BOOK OF PROVERBS
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1 The condition of this book, too, is not much different from the
books we have discussed so far. A few writers have claimed that
the author of this whole book is the Prophet Solomon himself.
This claim is false because of variations in linguistic idioms and
style, and repetition of several verses found in this book
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2 Apart from this the first verses of chapters 30 and 31 also
refute this assumption.
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3 Even if we accept that some part of this book could have been
written by Solomon which is possibly true for 29 chapters, these
were not collected or compiled in his period because there is no
doubt that several of them were collected by Hezekiah as is evident
from 25:1:
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4 "These are also proverbs of Solomon, which the men of
Hezekiah, King of Judah, copied out. "
This was done 270 years after the death of Solomon.
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5 Some writers are of the opinion that the first nine chapters of
the book were not written by Solomon. Chapters 30 and 31 are
attributed to Agur and Lemuel, as cited, but strangely the
commentators could neither find out who these two authors were
nor are they sure of their being prophets.
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6 On the basis of their usual presumptions they hold that they
were prophets. However, this kind of conjecture is not acceptable
to an impartial reader.
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7 Some of them think that Lemuel is the second name of Solomon,
but Henry and Scott state:
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8 "Holden has rejected the assumption that Lemuel was another
name of Solomon, and he has proved that Lemuel was a separate
person. Perhaps he has got sufficient proof that the book of
Lemuel and the book of Agur are revealed books. Otherwise they
could have not been included in the canonical books."
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9 Adam Clarke says in his commentary:
"This claim is not supported by any evidence that Lemuel was
Solomon. This chapter was written a long period after his death.
The idioms of the Chaldean language that are found in the
beginning of this book also refute this claim.
And he comments on chapter 31:
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10 "Certainly this chapter could not have been written by
Solomon."
Verse 25 of this chapter says:
"there are also proverbs of Solomon which the men of
Hezekiah copied out."
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11 Verse 30 in the Persian version of the Bible printed 1838
says: "The words Aglr, the son of Jakeh, even the Prophecy: the
man spoken unto Ithiel and Ucal."
And the Bible printed in the Persian language in 1845 contains
this: "The words of Acur, son of Jafa, were such that the man
spoke unto Ithiel, evn Ithiel and Ucal."
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12 The majority of writers have admitted that the book was
compiled by many people including Hezekiah, Isaiah and perhaps
Ezra.
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32 THE BOOK oF ECCLESIASTES
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1 This book, too, has a history of serious differences. Some
writers have claimed that its author was Solomon. Rabbi Kammchi, a
famous Jewish scholar, said that it was written by Isaiah. The
scholars of the Talmud attribute it to Hezekiah while Grotius says
that this book was written by Zorobabel for his son, Ebihud. John,
a Christian scholar, and some Gerrnan scholars calculate it to have
been written after the release of the Israelites from Babylon.
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33 THE BOOK OF THE SONG OF SOLOMON
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1 The history of this book is even more obscure and uncertain.
Some of the writers attribute it to the Prophet Solomon or some
person belonging to his time. Dr Kennicot and some writers
coming after him had the opinion that the claim of its being
written by Solomon was historically wrong and that it was written
a long time after his death. Theodore, a missionary who lived in
the fifth century AD, strictly condemned this book and the Book of
Job, while Simon and Leclerc did not acknowledge it as a genuine
book. Whiston said that it was a foul song and should be
excluded from the holy books of the Old Testament. Some others
have made the same judgement about it. Semler holds it as a
forged and fabricated book. The Catholic, Ward, has pointed out
that Castilio declared it to be a vile song and decided that it
should be excluded from the books of the Old Testament.
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34 THE BOOK OF DANIEL
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1 The Greek Translation of Theodotion, the Latin translation and
all the translations of the Roman Catholics include the Song of
Three Children and chapters 13 and 14 of this book. The Roman
Catholic faith acknowledges this song and the two chapters, but
the Protestants disapprove of it and do not consider it genuine.
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2 THE BOOK OF ESTHER
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3 The name of the writer of this book as well as the time of its
compilation is unknown. Some Christian scholars believe that it
was written by scholars living in the period between Ezra and
Simon. A Jewish Scholar Philon [a contemporary of Paul] aims that
it was written by Jehoiachin, the son of Joshua [was the son of
Jehoakin] , who had come to Jerusalem after the release from
Babylon. St Augustine believed it to be a book of Ezra.
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4 Some other writers attribute it to Murdoch and Esther. Other
details of this book will later be discussed in chapter 2 of
this book.
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35 THE BOOK OF JEREMIAH
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1 We are certain that chapter 52 of this book cannot be claimed
to have been written by Jeremiah. Similarly the eleventh verse of
chapter 1() cannot be attributed to Jeremiah. In the former case,
because verse 64 of chapter 51 of the Persian Version 1838
contains: "Thus far are the words of Jeremiah". While the Persian
Translation of 1839 AD says: "The words of Jeremiah ended
here."
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2 In the latter case the reason is that verse 11 of chapter 10 is
in the Chaldean language, while the rest of the book is in Hebrew.
It is impossible to trace who inserted them in the text. The
commentators have made several conjectures regarding the
persons making this insertion. The compilers of Henry and Scott
remarked about this chapter:
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3 "It appears that Ezra or some other person inserted it to
elucidate the predictions occurring in the previous chapter."
Horne says on page 194 of Vol. 4:
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4 "This chapter was added after the death of Jeremiah and the
release from the captivity of Babylon, some of which we find
mentioned in this chapter too."
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5 Further in this volume he says:
"Certainly the words of this Prophet are in the Hebrew
language but chapter 10:11 is in the Chaldean language." I
The Reverend Venema said:
"This verse is a later addition."
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36 THE BOOK OF ISAIAH
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1 A public debate was held between Karkaran, a religious leader
of the Roman Catholics, and Warren about this book. This
discussion was published in 1852 in Agra (India). Karkaran
writes in his third letter that Stapelin, a learned Gerrnan writer,
had said that chapter 40 and all the chapters up to chapter 66 of
the book of Isaiah were not written by Isaiah. This implies that
twenty-seven chapters of this book are not the writings of
Isaiah.
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37 THE NEW TESTAMENT AND THE STATUS OF THE FOUR GOSPELS
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THE GOSPELS OF MATTHEW, LUKE AND MARK.
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1 All the ancient Christian writers and a great number of modern
writers are unanimous on the point that the Gospel of Matthew
was originally in the Hebrew language and has been completely
obscured due to distortions and alterations made by the Christians.
The present Gospel is merely a translation and is not supported by
any ARGUMENT or authority. Even the name of its translator is not
definitely known. There are only conjectures that possibly this or
that person might have translated it. This kind of ARGUMENT cannot
be acceptable to a non-Christian reader. The book cannot be
attributed to its author only on the basis of uncertain
calculations.
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2 The Christian author of Meezan-ul-Haq could not produce any
authority regarding the author of this book. He only conjectured
and said that Matthew might possibly have written it in the Greek
language. In view of this fact this translation is not acceptable
and is liable to be rejected.
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3 The Penny Encyclopedia says regarding the Gospel of
Matthew:
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4 "This Gospel was written in the Hebrew language and in the
language which was in vogue between Syria and Chaldea in 41
AD Only the Greek translation is available. And the present
Hebrew version is only a translation of the same Greek version."
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5 Thomas Ward, a Catholic writer, says in his book:
"Jerome explicitly stated in his letter that some ancient
scholars were suspicious about the last chapter of the Gospel of
Mark; and some of them had doubt about some verses of chapter
23 of the Gospel of Luke; and some other scholars were doubtful
about the first two chapters of this Gospel. These two chapters
have not been included by the Marchionites [who do not acknowledge
th old testament and believe in two gods, one of good and one of
evil] in their book."
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6 Norton writes in his book printed in 1837 in Boston:
" This Gospel contains a passage running from verse nine to
the end of the last chapter which calls for research. It is
surprising that Griesbach has not put any sign of doubt about its
text, since he has presented numerous ARGUMENTs to prove that this
part was an addition by some later people."
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7 Later in his book, giving some more ARGUMENTs, he said:
"This proves that the passage in question is doubtful,
especially if we keep in mind the habit of writers in that they
usually prefer to add to the text rather than to omit from it."
Griesbach is one of the most reliable scholars of the Protestant
faith.
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38 THE INAUTHENTICITY OF THE GOSPEL OF JOHN
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1 There is no authority for the claim that the Gospel of John is
the book of the Apostle John to whom it has been attributed. On
the contrary, there are several ARGUMENTs that strongly refute this
claim.
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39 THE FIRST ARGUMENT:
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1 Before and after the period of the Prophet Jesus, the style of
writing and the method of compiling books was similar to the style
of the present writers. Although this Gospel is John own it appears
that the writer of it is not John himself.
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2 It is not possible to refute the obvious evidence which the
text itself offers unless strong ARGUMENTs are presented to negate
it.
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40 THE SECOND ARGUMENT:
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1 This Gospel contains this statement in 21:24:
"This is the disciple which testifieth of these things: and we
know that his testimony is true," describing the Apostle John.
This denotes that the writer of this text is not John himself. It
leads us to guess that the writer has found some script written by
John and has described the contents in his own language making some
omissions and additions to the contents.
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41 THE THIRD ARGUMENT:
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1 In the second century AD when the authorities refused to
accept this Gospel as the book of John [the disciple],
Irenaeus - a disciple of Polycarp, the disciple of John - was
living.
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2 He did not make any statement to negate those who refused to
accept the book and did not testify that he had heard Polycarp
saying that this Gospel was the book of John, the Apostle. Had it
been the book of John, Polycarp must have known it. It cannot be
the truth that he heard Polycarp saying many secret and profound
things which he related but did not hear a single word about a
matter of such importance.
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3 And it is even more unbelievble that he had heard it and
forgot, since we know about him that he had great trust in verbal
statements and used to memorize them. This is evident from the
following statement of Eusebius regarding the opinion of Irenaeus
about verbal statements:
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4 I listened to these words with great care by the grace of God,
and wrote them not only on paper, but also on my heart. For a
long time, I have made it my habit to keep reading them."
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5 It is also unimaginable that he remembered it and did not
state
it for the fear of his enemies. This ARGUMENT also rescues us from
the blame of refusing the genuineness of this Gospel from
religious prejudice. We have seen that it was refused in the second
century AD and could not be defended by the ancient Christians.
Celsus, who was a pagan scholar of the second century AD,
fearlessly declared that the Christians had distorted their Gospels
three or four times or more. This change or distortion changed the
contents of the text.
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6 Festus, the chief of the Manichaeans and a scholar publicly
announced in 4th century AD:
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7 "It has been established that the books of the New Testament
are neither the books of the Christ, nor are they the books of his
apostles but unknown people have written them and attributed
them to the apostles and their friends."
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42 THE FOURTH ARGUMENT:
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1 The Catholic Herald, printed in 1844, includes the statement in
vol. 3 on page 205 that Stapelin said in his book that the Gospel
of John was undoubtedly written by a student of a school in
Alexandria. See how blatantly he claims it to be a book of a
student.
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43 THE FIFTH ARGUMENT:
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1 Bertshiender, a great scholar, said:
"The whole of this Gospel and all the Epistles of John
were definitely not written by him but by some other person in
the second century A.D."
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44 THE SIXTH ARGUMENT:
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1 Grotius, a famous scholar, admitted:
"There used to be twenty chapters in this Gospel. The
twenty-first chapter was added after the death of John, by the
church of Ephesus."
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45 THE SEVENTH ARGUMENT:
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1 The Allogin, a sect of the Christians in the second century AD,
disowned this Gospel and all the writings of John.
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46 THE EIGHT ARGUMENT:
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1 The first eleven verses of chapter 8 are not accepted by any of
the Christian writers and it will soon be shown that these verses
do not exist in the Syriac version.
If there were any authentic proof to support it most of the
Christian writers would have not made such statements. Therefore
the opinion of Bertshiender and Stapelin is undoubtedly true.
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47 THE NINTH ARGUMENT:
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1 Horne, in chapter two of vol. 4 of his commentary says:
"The information that has been conveyed to us by the
historians of the church regarding the period of the four Gospels
is defective and indefinite. It does not help us reach any
meaningful conclusion. The ancient theologians have confirmed
absurd statements and written them down. Subsequent people accepted
them just out of respect to them. These false statements thus were
communicated from one writer to another. A long period of time
has passed, and it has become very difficult to find out the
truth."
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2 Further in the same volume he says:
"The first Gospel was written either in 37 A.D. or 38 A.D. or
in 43 A.D. or in 48 A.D. or in 61,62,63 and 64 A.D. The second
Gospel was written in 56 A.D. or at any time after it up until 65
A.D. and most possibly in 60 or 63 A.D. The third Gospel was
written in 53 or 63 or 64 A.D. The fourth Gospel was written in
68,69,70 or in 89 or 98 A.D."
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3 following statement of Eusebius regarding the opinion of
Irenaeus about verbal statements:
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4 I listened to these words with great care by the grace of God,
and wrote them not only on paper, but also on my heart. For a
long time, I have made it my habit to keep reading them."
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5 It is also unimaginable that he remembered it and did not state
it for the fear of his enemies. This ARGUMENT also rescues us from
the blame of refusing the genuineness of this Gospel from
religious prejudice. We have seen that it was refused in the second
century AD and could not be defended by the ancient Christians.
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6 Celsus, who was a pagan scholar of the second century AD,
fearlessly declared that the Christians had distorted their Gospels
three or four times or more. This change or distortion changed the
contents of the text.
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7 Festus, the chief of the Manichaeans44 and a scholar publicly
announced in 4th century AD:
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8 "It has been established that the books of the New Testament
are neither the books of the Christ, nor are they the books of his
apostles but unknown people have written them and attributed
them to the apostles and their friends."
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48 THE FOURTH ARGUMENT:
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1 The Catholic Herald, printed in 1844, includes the statement in
vol. 3 on page 205 that Stapelin said in his book that the Gospel
ofJohn was undoubtedly written by a student of a school in
Alexandria. See how blatantly he claims it to be a book of a
student.
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49 THE FIFTH ARGUMENT:
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1 Bertshiender, a great scholar, said:
"The whole of this Gospel and all the Epistles of John
were definitely not written by him but by some other person in
the second century A.D."
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50 THE SIXTH ARGUMENT:
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1 Grotius, a famous scholar, admitted:
"There used to be twenty chapters in this Gospel. The
twenty-first chapter was added after the death of John, by the
church of Ephesus."
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51 THE SEVENTH ARGUMENT:
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1 The Allogin, a sect of the Christians in the second century AD,
disowned this Gospel and all the writings of John.
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52 THE EIGHT ARGUMENT:
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1 The first eleven verses of chapter 8 are not accepted by any of
the Christian writers and it will soon be shown that these verses
do not exist in the Syriac version.
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2 If there were any authentic proof to support it most of the
Christian writers would have not made such statements. Therefore
the opinion of Bertshiender and Stapelin is undoubtedly true.
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53 THE NINTH ARGUMENT:
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1 Horne, in chapter two of vol. 4 of his commentary says:
"The information that has been conveyed to us by the
historians of the church regarding the period of the four Gospels
is defective and indefinite. It does not help us reach any
meaningful conclusion. The ancient theologians have confirmed
absurd statements and written them down. Subsequent people accepted
them just out of respect to them. These false statements thus were
communicated from one writer to another. A long period of time
has passed, and it has become very difficult to find out the
truth."
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2 Further in the same volume he says:
"The first Gospel was written either in 37 A.D. or 38 A.D. or
in 43 A.D. or in 48 A.D. or in 61,62,63 and 64 A.D. The second
Gospel was written in 56 A.D. or at any time after it up until 65
A.D. and most possibly in 60 or 63 A.D. The third Gospel was
written in 53 or 63 or 64 A.D. The fourth Gospel was written in
68,69,70 or in 89 or 98 A.D."
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54 THE EPISTLES AND THE REVELATION
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1 The Epistle to the Hebrews, the Second Epistle of Peter, the
Second and the Third Epistles of John, the Epistle of Jacob, the
Epistle of Jude and several verses of the First Epistle of John are
wrongly attributed to the apostles. These books were generally
supposed to be doubtful up until 363 AD and continue to be
considered false and unacceptable to the majority of Christian
writers up until this day. The verses of the first Epistle of John
have been omitted in Syrian versions.
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2 The Arabian churches have rejected the second Epistle of
Peter, both the Epistles of John, the Epistle of Jude, and the
Revelation. Similarly the churches of Syria have rejected them
from the beginning of their history.
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3 Horne says in the second volume of his commentary (1822)
on pages 206 and 207:)
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4 "The following Epistles and verses have not been included in
the Syrian version and the same was the case with Arabian
churches: the second Epistle of Peter, the Epistle of Jude, both
the epistles of John, the Revelation, the verses from 2-11 of
chapter 8 in the gospel of John, and chapter 5 verse 7 of the first
Epistle of John. The translator of the Syrian version omitted these
verses because he did not believe them to be genuine. Ward confirms
this in his book (1841) on page 37: " Rogers, a great scholar of
the Protestant faith has mentioned the name of a number of
Protestant scholars who declared the following books as false and
excluded them from the holy scriptures: the Epistle to the Hebrews,
the Epistle of Jacob, the second and the third Epistles of John,
and the Revelation."
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5 Dr Bliss, a learned scholar of the Protestant faith stated:
"All the books up until the period of Eusebius are found
acceptable," and he insists on the point that:
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6 "The Epistle of Jacob, the second Epistle of Peter and the
second and third Epistles of John are not the writings of the
Apostles. The Epistle to the Hebrews remained rejected for a long
period, similarly the Syrian church did not acknowledge the
second Epistle of Peter, the second and third Epistles of John, thc
Epistle to Jude and the Revelation."
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7 Lardner said in vol. 4 of his commentary on page 175:
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"Cyrillus and the Church of Jerusalem did not acknowledge
the book of Revelation in their period. Apart from this, the name
of this book does not even occur in the list of Canonical books
which he wrote."
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8 On page 323 of the same volume he further said:
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"Revelation was not the part of the Syrian version.
Barhebroeus and Jacob did not include this book for comments in
their commentary. Abedjessu omitted the second Epistle of Peter,
the second and third Epistles of John, the Epistle of Jude and the
Revelation from his list. All other Syrians have the same opinion
about these books."
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9 The Catholic Herald (1844) contains the following statement
on page 206 of vol. 7: "Rose has written on page 161 of his book
that many Protestant scholars consider the book of Revelation non-
believable. Professor Ewald has produced powerful ARGUMENTs to
prove that the Gospel of John and the Epistles of John and the
Revelations of John cannot be the writings of the same person.
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10 Eusebius makes the following statement in chapter 25 of vol.
7 of his history:
"Dionysius says that some ancient writers excluded the book
of Revelation from the Holy Scriptures and have completelv
refuted it. He said that this book is meaningless and a great
example of ignorance. Any association of this book with John or
with a righteous man or with any Christian is wrong. In fact, this
book was attributed to John by a heretic Cerinthus. I wish I had
the powers of excluding it from the Holy Scriptures. As far as my
own opinion is concerned, I believe it to be from someone who
was inspired. But what I cannot easily believe is that the writer
was any of the apostles, or that he was the son of Zebedee or
brother of Jacob."
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11 On the contrary the idiom of the text and its style strongly
indicate that the writer cannot have been the Apostle John who is
mentioned in the Book of Acts because his presence in Asia Minor
is not known. This John is totally a different man who is an
Asian. There are two graves in the city of Ephesus, both bearing
the inscription of John. The contents and the style of this book
indicate that John, the Evangelist, is not the writer of this book.
Since the text of the Gospel and the Epistles is as refined as the
style of the Greeks. Contrary to this the book of Revelation
contains a text very different in style from the Greeks, full of
uncommon expressions.
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12 Besides this the Evangelists have a common practice in that
they do not disclose their names in the Gospels nor in the
Epistles, but describe themselves in the first person or in the
third person, while the writer of this book has mentioned his own
name. In the revelation of Jesus in chapter I he says: "The
revelation of Jesus Christ which God gave unto him to show unto his
servants things which must shortly come to pass; and he sent and
signified it by his Angel unto his servant John."
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13 He also writes in chapter 4:
"John to the seven churches which are in Asia." In chapter 9 he
says: "1, John, who am your brother, and companion in tribulation
and in this kingdom, and patience of Jesus Christ." Again in 22:8
he says: " I John saw these things and heard them."
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14 He mentions his name in all the above verses contrary to the
general practice of the Evangelists. The explanation that the
writer has disclosed his name against his normal practice in order
to introduce himself cannot be acceptable because if this had been
his object he would have used specific words together with his name
defining his intention. For example, he could have written John,
the son of Zebedee or brother of James. He only uses some
general words like " your brother ", companion in patience etc.
which do not serve the purpose of his introduction
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15 Eusebius also says in chapter 3 of vol. 3 of his book:
"The first Epistle of Peter is genuine, but his second Epistle
should never be included in the Holy Scripture. Fourteen Epistles
of Paul are, however, read. The Epistle to the Hebrews has been
excluded by some people."
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16 He further elaborates in chapter 25 of the same book:
"It has been a point of debate whether the Epistles to James,
and Jude, the second Epistle of Peter, and the Epistles of John I
and 11 were written by the Evangelists or some other writers of the
same names. It should be understood that the Acts of Paul, the
Revelation of Peter, the Epistle of Barnabas and the book entitled,
"The Institution of the Disciples" are rejected books and this can
be proved. The Revelation should also be included in this list."
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17 Eusebius also quotes a statement of Origen concerning the
Epistle to the Hebrews in chapter 25 of vol. 6 of his book:
"It is a popular notion among the people that this Epistle
(Hebrews) was written by Clement of Rome (150-22()) and some
people think that it was written by Luke."
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18 The Irish missionary Lyon (178) and Hippolitus (220) and
Nouclus, the missionary of Rome (251), refused to accept the
genuineness of the Epistle to the Hebrews. Turtullien, the bishop
of Carthage (d. 200) says that this Epistle belongs to Barnabas.
Caius, the Presbyter of Rome (d. 251) counted thirteen Epistles of
Paul and did not count this Epistle. Cyprien, the bishop of
Carthage (248), does not make any mention of this Epistle. The
Monophysite churches still refuse to acknowledge the second
Epistle of Peter and the second and third Epistles of John.
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19 Scaliger disowns the Epistle to the Hebrews by saying that
whoever was the author of this Epistle had wasted his time.
Eusebius, in chapter 23 of vol. 2 of his book says:
"Generally this Epistle is supposed to be false and several
ancient writers have mentioned this. Our opinion about the Epistle
of Jude is not different but many churches still act according to
it."
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20 The History of the Bible (1850) contains this statement:
"Grotius says that this Epistle, that is, the Epistle of Jude was
written by Jude Oskolf (Archbishop) the 15th Oskolf of Jerusalem
living in the period of the Emperor Hadrian."
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21 Eusebius has stated in his history vol. 6, chapter 25:
" Origen said in vol. 5 of his commentary on the Gospel of
John that Paul did not write anything to the churches, and if he
wrote to any church it was not more than a few lines."
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22 According to Origen, all the Epistles which are attributed to
Paul, were not written by him. They are hypothetically attributed
to him. Perhaps a few lines of Paul might also be present in these
Epistles.
|
23 Keeping all these statements in mind, we are led to believe
the truth of the following statement made by Festus:
"The author of the New Testament is neither Jesus Christ nor
his apostles, but a certain man of unknown identity has written
them and attributed them to the Evangelists."
|
24 The truth of this statement has been proved beyond doubt. We
have already shown earlier in this book that these six Epistles and
the Book of Revelation were not believed in and remained rejected
up until 363; and they were not acknowledged even by the council
of Nicaea in 325. Then in 364 the members of the council of
Liodesia acknowledged the six Epistles. The Book of Revelation
remained excluded even in this meeting but later on in 397 was
acknowledged by the Council of Carthage.
|
25 The decision of the two councils about these books cannot be
considered as an ARGUMENT for obvious reasons. Firstly all the
councils had acknowledged the Book of Jude. The Council of
Liodesia then accepted the ten verses of chapter 10 from the Book
of Esther, and the six chapters subsequent to chapter 10. The
Song of Solomon, Tobit, Baruch, Ecclesiastes and Maccabees
were acknowledged by the council of Carthage, while all the
subsequent councils confirmed the decision of the above three
councils.
|
26 Now, if the decisions of these councils were founded on
authenticated ARGUMENTs, which they most certainly were not, then
the Protestants would have accepted them, but on the other hand,
if their decisions were arbitrary, as was in fact the case, it was
necessary for the Protestants to reject all of these books. We are
very much surprised to note that they accepted the Councils"
decision regarding the six Epistles as well as the Book of
Revelation but rejected it concerning the other books, especially
the book of Judith which had been unanimously acknowledged by
all the councils. This decision is again arbitrary and without
justification.
|
27 Their only proffered reason, that the original versions of
these books had been lost, cannot be accepted because Jerome
confirmed the fact that he found the original versions of Jude and
Tobit in the Chaldean language and the original book of
Ecclesiasticus in Hebrew, and these books have been translated
from the original versions. On this basis, the Protestants should
at least accept these books and they should in fact reject the
Gospel of Matthew since the original of that book was lost.
|
28 The statement of Horne, already quoted previously, proves the
fact that the ancient Christians were not very particular about
looking into the authenticity of their traditions. They used to
accept and write all kinds of mythical and fabulous stories and
traditions which were followed and acted upon by the people of
subsequent times. In view of this, the most acceptable conclusion
is that the scholars of these councils must have heard some of
these traditions, which, after having been rejected for centuries,
were acknowledged by them without any authentication)
|
29 Because the holy scriptures are treated by the Christians in
the same way as ordinary books of law and civil administration,
they continually changed and altered the texts to suit their needs.
A few examples of this will be sufficient to establish our claim.
|
30 The Greek translation was consistently acknowledged as the
authoritative text from the time of the Apostles to the 1 5th
century. The Hebrew versions were believed to have been distorted
and the Greek translation was considered the accurate version.
Subsequently the position of these books was altogether changed.
The distorted version was acknowledged as accurate and the
accurate one as distorted.
|
31 The Book of Daniel in the Greek version was genuine in the
eyes of the early scholars, but after Origen declared that it was
incorrect, they rejected it and replaced it with the version of
Theodotion.
|
32 The Epistle of Aristias remained on the list of the Holy
Scriptures but in the seventeenth century some objections were
raised against it and suddenly it turned into a false document in
the eyes of a]l the Protestant scholars.
|
33 The Latin version is believed genuine by all the Catholics
while it is considered distorted and unbelievable by the
Protestants.
|
34 The small book of Genesis remained genuine and believable
up until the 15th century while the same book was declared false
and rejected in thel6th century.
|
35 The third Book of Ezra is still acknowledged by the Greek
church but has been rejected by both the Catholics and the
Protestants. Similarly the Song of Solomon was considered
genuine and a part of the Holy Scriptures and can still be found in
the Codex Elexandrine, yet it is now rejected.
|
36 The gradual realization of the distortions present in a number
of their holy books is bound to lead the Christians, sooner or
later, to admit to the truth of the fact that the great part of the
Judeo-Christian scriptures have undergone great changes and
distortions.
|
37 We have shown that the Christians do not possess any
authentic records or acceptable ARGUMENTs for the authenticity of
the books of either the Old Testament or the New T estament.
|
55 CONTRADICTIONS AND ERRORS IN THE BIBLICAL TEXT
|
"Had it the Holy Koran) been from other than God,
they would surely have found therein
much discrepancy." (Koran 4:82)
|
The texts of all the Judaeo-Christian scriptures contain sur-
prisingly numerous contradictions and errors that are easily
spotted by a serious reader of the Bible. This section is devoted
to pointing out some of these contradictionsl in numerical order.
The errors found in these texts will be discussed separately in
the following section.
|
1 Contradiction No. 1
|
Any serious reader making a comparison between chapters
45 and 46 of the book of Ezekiel, and chapters 28 and 29 of the
book of Numbers will notice great contradiction in the
doctrines2 mentioned therein.
|
2 Contradiction No. 2
|
A comparison between chapter 13 of the Book of Joshua and
chapter 2 of Deuteronomy concerning the inheritance of the
children of Gad discloses a plain contradiction. One of the two
statements has to be wrong.
|
3 Contradiction No. 3
|
I Chronicles chapters 7 and 8 concerning the descendants of
Benjamin makes a statement which contradicts chapter 46 of
Genesis. The Judaeo-Christian scholars have had to admit that
the statement made by Chronicles is erroneous. This will be dis-
cussed later.
|
4 Contradiction No. 4
|
There is great discrepancy in the description of genealogical
names in I Chronicles 8:29-35 and 9:35-44. This contradiction
was noticed by Adam Clarke who says in volume 2 of his com-
mentary:
|
The Jewish scholars claim that Ezra had found two
books which contained these sentences with the
contradicting names and since he could not prefer one to
the other, he included both of them.
|
5 Contradiction No. 5
|
In 2 Samuel 24:9, it says:
|
And Joab gave up the number of the people unto the
king: and there were in Israel eight hundred thousand
valiant men that drew the sword and the men of Judah
were five hundred thousand men.
|
On the other hand, we find in I Chronicles 21:5:
|
And Joab gave the sum of the number of the people
unto David. And all they of Israel were a thousand thou-
sand and an hundred thousand men that drew sword: and
Judah was four hundred and threescore and ten thousand
men that drew sword.
|
The discrepancy in these statements amounts to a great con-
tradiction in the number of people. There is a difference of three
hundred thousand in the number of the Israelites while the dif-
ferenCe in the number of the People of Judah is thirty thousand.
|
6 Contradiction No. 6
|
We read in 2 Samuel 24:13:
|
So Gadl came to David, and told him, and said unto
him Shall seven years of famine come unto thee in thy
land?
|
However we read in 1 Chr. 21:12:
|
Either three years famine or....
The contradiction is quite obvious, since the former state-
ment speaks of seven years of famine while the latter statement
mentions only three years of famine referring to the same occa-
sion. The commentators of the Bible have admitted that the for-
mer statement is erroneous.
|
7 Contradiction No. 7
|
In 2 Kings 8:26 we find this statement:
|
Two and twenty years old was Ahaziah when he
began to reign; and he reigned one year in Jerusalem.
|
In contrast with the above statement we read in 2 Chr. 22:2:
|
Forty and two years old was Ahaziah when he
began to reign...
|
This contradiction speaks for itself. The latter statement is
obviously wrong and the commentators on the Bible have
admitted this to be the case. It has to be wrong because the age
of Ahaziah own father, Jehoram, at the time of his death was 40
years and Ahaziah began reigning just after the death of his
father as is known from the previous chapter. In this case if we
did not negate the latter statement it would mean that the son
was two years older than his father.
|
8 Contradiction No. 8
|
In 2 Kings 24:8 it is stated that:
Jehoiachin was eighteen years old when he began to
reign...
|
This statement is contradicted by 2 Chr. 36:9 which says:
|
Jehoiachin was eight years old when he began to
reign...
|
The contradiction is more than obvious. The second state-
ment is erroneous as will be shown later in this book. This has
been admitted by Bible commentators.
|
9 Contradiction No. 9
|
There is an obvious contradiction between the statements of
2 Samuel 23:8l
|
["These be the names of the mighty men whom David had: The
Tachomonite that
sat in the seat, chief among the captains; the same was Adino the
Eznite: he lift up
his spear against eight hundred, whom he slew at one time."]
|
and 1 Chronicle 11:112
|
["And this is the number of the mighty men whom David had,
Jashobeam, an
Hachmonite, the chief of the captains: he lifted up his spear
against three hundred
slam by him at one time."]
|
Both are talking of the mighty men of David. Adam Clarke,
making comments on the former statements of 2 Samuel, has
quoted Dr Kennicot as saying that the verse in question contains
three great distortions. This requires no further comment.
|
10 Contradiction No. 10
|
It is stated in 2 Samuel 5 and 6 that David brought the Ark to
Jerusalem after defeating the Philistines, while chapters 13 and
14 of 1 Chronicles, describing the same event, make David
bring the Ark before the defeat of Philistines.
One of the two statements must be wrong.
|
11 Contradiction No. 11
|
In Genesis 6:19,20 and 7:8,9 we read:
|
And of every living thing of all flesh, two of every
sort shalt thou bring into the Ark, to keep them alive
with thee; they shall be male and female.
Of fowls after their kind and of cattle after their
kind, of every creeping thing of the earth after its kind,
two of every sort shall come unto thee.
|
But as we proceed a little further to the next chapter of this book
we suddenly come to this statement.
|
Of every clean beast thou shalt take to thee by
sevens, the male and his female, and of beasts that are
not clean by two, the male and the female.
|
When we proceed to the next verse it says: "Of fowls also of the
air by sevens..."
|
The contradiction speaks for itself.
|
12 Contradiction No. 12
|
It is understood from the Book of Numbers 31:7
|
["And they warred against the Midianites, as the Lord cornmanded
Moses- and
they slew all the males." 31:7]
|
that the Israelites killed all the men of Midian during the
lifetime of Moses,l and only their young girls were allowed to live
in se tude. This statement contradicts the description given in
Judges 6
|
["And the hand of Midian prevailed against Israel." Judges 6: 2
"And Israel was greatly impoverished because of the Midianites."
Judges 6:6]
|
from which it is understood that in the time of Judges the
Midianites were so strong and powerful that they dominated the
Israelites while historically the time difference between the two
periods is not more than one hundred years.
|
Having been totally wiped out, how could the Midianites
have been sufficiently strong and powerful to keep the Israelites
under their domination for seven years within the short period
of only one hundred years?2
|
13 Contradiction No. 13
|
Exodus 9:6 states:
|
And the Lord did that thing on the morrow, and all
the cattle of Egypt died: but of the cattle of the children
of Israel died not one.
|
This implies that all the cattle of Egypt had died but it is con-
tradicted by another statement of the same chapter of the same
book which says:
|
He that feared the word of the Lord among the ser-
vants of Pharaoh made his servants and his cattle flee
into the houses:
And he that regarded not the word of the Lord left
|
his serants and his cattle in the field.[Exodus 9:20,21]
|
The discrepancy in the above statements needs no comment.
|
14 Contradiction No. 14
|
Genesis 8:4,5 contains this statement:
|
And the Ark rested in the seventh month, on the sev-
enteenth day of the month, upon the mountains of
Ararat.
|
And the waters decreased continually until the tenth
month: in the tenth month, on the first day of the month,
were the tops of the mountains seen.
|
This statement contains a serious contradiction of facts, since
the Ark could have not rested on the mountain in the seventh
month as described in the first verse if the tops of the mountains
could not be seen until the first day of the tenth month as
described by the next verse.
|
15 Contradictions No. 15 - 26
|
A comparison between 2 Samuel 8 and l Chronicles 18, dis-
closes a great number of discrepancies and contradictions in the
original version in the Hebrew language, although the transla-
tors have tried to rectify some of them.
|
You can reproduce some of them in parallel columns
using the commentary of Adam Clarke on Samuel.
|
As can be seen there are numerous contradictions in these
two chapters.
|
16 2 Samuel vs. Chronicles
17 2 Samuel vs. Chronicles
18 2 Samuel vs. Chronicles
19 2 Samuel vs. Chronicles
20 2 Samuel vs. Chronicles
21 2 Samuel vs. Chronicles
22 2 Samuel vs. Chronicles
23 2 Samuel vs. Chronicles
24 2 Samuel vs. Chronicles
25 2 Samuel vs. Chronicles
|
26 2 Samuel vs. Chronicles
27 2 Samuel vs. Chronicles
28 2 Samuel vs. Chronicles
29 2 Samuel vs. Chronicles
30 2 Samuel vs. Chronicles
31 2 Samuel vs. Chronicles
32 2 Samuel vs. Chronicles
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33 Contradiction NO. 33
|
1 Kings 4:26 contains this statement:
|
And Solomon had forty thousand stalls of horses for
his chariots, and twelve thousand horsemen.
|
This statement is clearly contradicted by 2 Chronicles 9:25,
which says:
|
And Solomon had four thousand stalls for horses and
chariots, and twelve thousand horsemen;
|
Urdu and Persian translations have the same number but the
Arabic translator has changed four thousand to forty thousand.
Adam Clarke, the commentator, having pointed out the contro-
versies of various translations and commentaries, has said, that
in view of the various discrepancies, it would be better to admit
that the numbers (in the Book of Kings) have been changed and
distorted.
|
34 Contradiction No. 34
|
Comparison of 1 Kings 7:24 and 2 Chronicles 4:2-3 also dis-
closes a contradiction in the statement of facts.
In both texts a natatorium (molten sea) made by Solomon is
mentioned. The text of the Book of Kings is this:
|
And under the brim of it round about there were
knops compassing it, ten in a cubit, compassing the sea
round about: the knops were cast in two rows, when it
was cast.
|
The text of Chronicles contains this description:
|
Also he made a molten sea of ten cubits from brim to
brim, round in compass...
And under it was the similitude of oxen, which did
compass it round about: ten in a cubit, compassing the
sea round about. Two rows of oxen were cast, when it
was cast.
|
This is what it says in the Urdu and English versions while
the Arabic translation of 1865 describes neither knops nor oxen
but totally different things, a kind of cucumber. Knop! Ox! or
Cucumber! Can you find any relation between these totally dif-
ferent things?
|
Adam Clarke, making comments on the text of Chronicles,
points out that the opinion of great scholars was to accept the
text of the Book of Kings, and it was possible that the word
"bakrem" might have been used in place of "bakem". "Bakrem"
signifies a knop and "bakem" an ox. To be short, the commenta-
tor has admitted the presence of human manipulation in the text
of Chronicles. The compilers of Henry and Scott are forced to
say that this difference in the text was due to a change in the
alphabets.
|
35 Contradiction No. 35
|
2 Kings 16:2 says:
|
Twenty years old was Ahaz when he began to reign,
and reigned sixteen years in Jerusalem...
|
We find another statement in the same book in 18:2 regarding
his son Hezekiah:
|
Twenty and five years old was he when he began to
reign; and he reigned twenty and nine years in
Jerusalem.
|
This later statement means that Hezekiah must have been
born when his father Ahaz was only eleven years old which is
physically impossible.l Obviously one of the two texts is wrong.
The commentators have admitted that the former statement is
wrong. Commenting on chapter 16 the compilers of Henry and
Scott say that apparently thirty has been written instead of
twenty and have advised people to refer to 18:2 of the same
book.
|
36 Contradiction No. 36
|
2 Chronicles 28:1 says:
|
Ahaz was twenty years old when he began to reign,
and he reigned sixteen years in Jerusalem:
|
Chapter 29 of the same book starts with these words:
|
Hezekiah (the son of Ahaz) began to reign when he
was five and twenty years old...
|
Here too (as in No. 35) one of the two texts has to be wrong
and apparently it is the first text that is erroneous.
|
37 Contradiction No. 37
|
A comparison between 2 Samuel 12:31 and 1 Chronicles
20:3, presents another obvious contradiction between the two
texts. Horne has also noted this difference and has suggested
that the text of the 1 Chronicles should be changed to accord
with the text of the Book of Samuel. He says, "The text of
Samuel is correct, therefore the text of Chronicles may accord-
ingly be altered."
|
What is to be noted from this example is the despotic and
arbitrary attitude of the Christian theologians towards their holy
scriptures. The more surprising fact in this regard is that this
suggestion was followed by the Arabic translator in 1844 in the
opposite direction to this suggestion. That is to say, he altered
the text of the Samuel to accord with the text of Chronicles and
not the other way round as was suggested by Horne.
|
The readers of this book should not be shocked by this. They
will soon be coming to frequent distortions of this nature - a
usual practice of the Christians.
|
38 Contradiction No. 38
|
We read in 1 Kings 15:33:
|
In the third year of Asa king of Judah began Baasha
the son of Abijah to reign all over Israel in Tirzah,
twenty and four years.
|
Contrary to this 2 Chronicles 16:1 says:
|
In the sixth and thirtieth year of the reign of Asa
Baasha, King of Israel came up against Judah...
|
The contradiction between the texts is more than clear. One
of the two texts must be wrong because according to the first
text Baasha died" in the twenty-sixth year of Asa own reign so that
in the thirty-sixth year of Asa own reign he has been dead for ten
years. Obviously Baasha cannot invade Judah ten years after
his death.
|
The compilers of Henry and Scott, commenting on the text
of Chronicles have said, "Asher, a great Christian scholar, has
said, "This twenty-sixth year is not the year of Asa own reign, but
this is the year of the division of the kingdom which was in the
period of Jeroboam."
|
The Christian scholars, however, have admitted that the text
of Chronicles is erroneous - either the number thirty-six has
been replaced by twenty-six or the phrase "the division of the
kingdom" is to be put in place of Asa.
|
39 Contradiction No. 39
|
The text of 2 Chronicles 15:19 is this:
|
And there was no war unto the five and thirtieth year
of Asa.
|
This text is again contradicting the text of 1 Kings 15:33 as
has been shown in the previous ARGUMENT under Contradiction
No. 38.
|
40 Contradiction No. 40
|
The number of Solomon own officers looking after the work is
described as three thousand and three hundred in 1 Kings 5:16
whereas in 2 Chronicles 2:2 this number is mentioned as three
thousand and six hundred The Greek translators have altered
this number making it six hundred.
|
41 Contradiction NO. 41
|
The text of 1 Kings 7:26 giving the description of the
"molten sea" made by Solomon says, "It contained two thou-
sand baths", while the text of 2 Chronicles 4:5 claims, "It
received and held three thousand baths".
|
The Persian translation, 1838, speaks of the capacity of two
thousand "idols". The Persian translation, 1845, contains, "Two
thousand vessels," And the Persian translation, 1838, contains,
"three thousand idols". The inconsistencies and discrepancies
of these various texts speak for themselves.
|
42 Contradiction NO. 42
|
When chapter 2 of the Book of Ezra is compared with chap-
ter 7 of Nehemiah, several discrepancies and contradictions in
the texts can be seen. Apart from textual differences, there are
errors in number of the Israelites.
|
In the two chapters there are twenty numerical contradictions
and many others where names are concerned. You can notice
the errors concerning the numbers of the liberated
Israelites.
|
The following is the contradictory wording from both:
|
6 The children Pahath- 11 The children of Pahath
Moab... two thousand eight Moab...two thousand eight
hundred and twelve. hundred and eighteen.
8 The children of Zattu, nine 13 The chilren of Zattu,
hundred forty and five. eight hundred forty and five.
12 The children of Azgad, a 17 The children of Azad
thousand two hundred twenty two thousand three hundred
and two. twenty and two.
15 The children of Adin, four 20 The children of Adin, six
hundred fifty and four. hundred fifty and five.
19 The chlldren of Hashum, 22 The children of Hashum
two hundred twenty and three. three hundred twenty and
28 The children of Beth-el eight.
and Ai, two hundred twenty 32 The men of Beth-el and Ai,
and three. an hundred twenty and three.
|
Both texts agree on the total number of the Israelites who
came to Jerusalem after the release from captivity in Babylon.
These chapters claim that they were forty-two thousand three
hundred and sixty. But if we add them ourselves, we do not
obtain this number neither from Ezra or from Nehemiah. The
total according to Ezra comes to twenty nine thousand eight
hundred and eighteen, while in Nehemiah it adds up to thirty-
one thousand and eighty-nine.
|
Nor is this total number correct according to the historians.
Joseph (Eusephius) says in the first chapter of vol. 2 of his his-
tory:
|
The Israelites that came from Babylon count to
forty-two thousand, four hundred and sixty-two.
|
The compiler of Henry and Scott own commentary have said under
the comments on the text of Ezra:
|
A great difference has been caused between this
chapter and chapter 7 of Nehemiah by the copyists. At
the time of their rendering into English, the corrections
were made through the available copies. Wherever the
copies could not be found, the Greek translation was
preferred over the Hebrew.
|
It may be noted how the texts of the Holy Scripture are so
easily distorted in the name of correction, and how texts that
remained acknowledged for centuries vanish altogether from the
books. Meanwhile the books still remain full of errors and con-
tradictions.
|
In fact, participation of human element in these books has
been present from their very origin. The copyists are unjustifi-
ably blamed for making errors. Even today a comparative read-
ing of these two chapters will reveal more than twenty errors
and contradictions.
|
43 Contradiction No. 43
|
We find this statement in 2 Chronicles concerning the name
of the mother of King Abijah:
|
His mother own name also was Michaiah, the daughter
of Uriel of Gibeah. (13:2)
|
Contrary to this we find another statement in the same book to
the effect that:
|
He took Maachah the daughter of Absalom; which
bare him Abijah... (11:20)
|
Again this latter statement is contradicted by the book of 2
Samuel 14:27 which says that Absalom had only one daughter
named Tamar.
|
44 Contradiction No. 44
|
It is understood from the Book of Joshua chapter 10 that the
Israelites took over Jerusalem after killing the king, while 15:63
of the same book denies the capture of Jerusalem by the
Israelites.2
|
45 Contradiction No. 45
|
2 Samuel 24:1 says:
|
And again the anger of the LORD was kindled
against Israel, and he moved David against them to say,
Go, number Israel and Judah.
|
This statement is plainly contradicted by I Chronicles 21:1
where it says that this thought was provoked by Satan. Since,
according to the Christians, God is not the Creator of evil, this
turns into a very serious contradiction.
|
CONTRADICTIONS IN THE GENEALOGY
OF JESUS NO. 46-51
|
A comparative reading of the genealogy of Jesus according
to the Gospel of Matthew and the genealogy according to Luke
reveals a number of contradictions:
|
46 Contradiction No. 46
|
Matthew describes Joseph as son of Jacob 1:16, while Luke says
Joseph son of Heli 3:23
|
47 Contradiction No. 47
|
According to Matthew 1:6, Jesus was a descendant of Solomon,
the son of David, while Luke 3:31 puts him into the line of Nathan,
the son of David.
|
48 Contradiction No. 48
|
Matthew claims that the ancestors of Jesus right from David
to the exile of the Israelites were all kings of great repute,
while Luke says that except David and Nathan none of them was king.
They were not even known as prominent personalities of their
time.
|
49 Contradiction No. 49
|
From Matthew 1:12 we learn that Salathiel was the son of
Jeconias while Luke 3:27 informs us that he was the son of Neri.
|
50 Contradiction No. 50
|
We read in Matthew 1:13 that "Zorobabel begat Abiud," while
Luke 3:27 says, "which was the son of Rhesa which was the son of
Zorobabel." It will be more surprising or rather very interesting
for the reader to know that I Chronicles mentions all the names
of the sons of Zorobabel, and neither Rhesa nor Abiud appear.
It appears that both names are false.
|
51 Contradiction No. 51
|
According to Matthew there are twenty-six generations from
David to Jesus, while according to Luke there are forty. As the
period of time between David and Jesus is one thousand years,
the gap from one generation to another according to Matthew is
forty years and according to Luke twenty-five years. This con-
tradiction is so clear that it requires no comment. It has been a
cause of great embarrassment to the Christian theologians and
scholars from the very inception of these two Gospels.
|
A group of great scholars like Eichhorn, Kaiser, Heins, De
Wett, Winner Fritsche and others have plainly admitted that
these two Gospels do really contain contradictions of an unjusti-
fiable nature. Just as the two Gospels contain discrepancies in
other places, so here too they are different from each other. Had
they been free from discrepancies throughout, some justification
for the difference in genealogical description might have been
found.
|
Adam Clarke, however, making comments on chapter 3 of
Luke, has reluctantly quoted some justifications together with
his remarks of astonishment about them. He has, for instance,
quoted Harmer on page 408 of vol. 5 making this unpalatable
excuse:
|
The genealogical tables were well kept by the Jews.
It is known to everyone that Matthew and Luke have
erred in such a way as to embarrass all the ancient and
modern scholars. But as several objections were raised
in the past against the author, for several doubtful points
of the books, and, these objections, later on, turned out
to be in his favour, similarly this objection too, will
come to his aid. And time will certainly do it.
|
However, this contradiction is so serious that it has caused
great embarrassment to both ancient and modern scholars. Their
claim that the genealogical tables were kept safe by the Jews is
false as it has been historically proved that they were destroyed
in the course of the calamities and unfortunate accidents that
have dogged the history of the Jews. For this obvious reason
errors are found in the text of Ezra as well as these Gospels.
Now if this was the condition of the scriptures in Ezra own time,
one can imagine the condition of these texts in the time of the
disciples. If the genealogies of the notable personalities and the
priests could not be preserved, how much reliance can be put on
the genealogy of poor Joseph who was only a carpenter. It is a
possible assumption that the evangelists might have adopted
two different genealogical tables concerning Joseph, the car-
penter, without proper regard to their accuracy. Harmer own hope
that time would change this objection in favour of the authors
seems very far from being realized since nineteen centuries
have passed without the Evangelists being exonerated in this
matter.
|
Had it been possible to do so, it would have been done a long
time ago, seeing that in the last three centuries Europe has made
such extraordinary advances in all branches of science and tech-
nology and has accumulated a treasure-house of resources to
help in the search for the truth. As a result of scientific
research
in the field of religion, they first made some reforms in their
faith and then rejected outright many of the established tenets
and creeds of their religion.
|
Similarly the Pope, who was considered infallible and the
highest authority of the Christians all over the world, was
declared an impostor and unworthy of trust. Further, in the
name of reforms, the Christians became subdivided into several
sects and continued to make so-called reforms until they finally
had to declare that Christianity as a whole was not more than a
|
collection of whimsical ideas and fabulous stories. Given this
situation the future does not allow us to hope for any positive
results
|
The only explanation for this contradiction presented by
some scholars is to say that perhaps Matthew has described the
genealogy of Joseph whereas Luke might have written the
genealogy of Mary. In this case Joseph would become the son-
in-law of Heli who was himself without a son. Joseph, there-
fore, might have been described as the son of Heli. This expla-
nation is unacceptable and is rejected for several reasons.
Firstly because in this case Jesus would not be a descendant of
Solomon but a descendant of Nathan, as he would be included
in the genealogy on his mother own side, not that of Joseph, the
carpenter. If this were so, Jesus could not possibly have been the
Messiah, since the Messiah who had been predicted by the
prophets had to be a descendant of Solomon. This is why a great
leader of the Protestant faith rejected this explanation saying to
the effect that, "Whoever excludes the Christ from the
genealogical line of Solomon, precludes the Christ from being
the Christ."
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Secondly this explanation is not acceptable until it is proved
through authentic historical reports that Mary was indeed the
daughter of Heli and Nathan own line was through her. Mere
assumptions are of no avail in this regard especially in the pres-
ence of the adversary remarks of Calvin and Adam Clarke. On
the contrary, it is expressly mentioned in the Gospel of John that
the parents of Mary were Jehoachim and Joanna. And though
this Gospel is not recognised by the modern Christians as a
revealed book written by John, the disciple of Jesus, it is,
undoubtedly a document of great historical value. Its author cer-
tainly belongs to the early times of Christianity. The book cer-
tainly has more historical value than the most reliable books of
history. It cannot, therefore, be denied by unauthenticated
reports.
|
St. Augustine said that he found a statement in a certain book
that Mary was a Levite. This goes against her being a descen-
dant of Nathan. Besides, we find the following statement in the
Book of Numbers:
|
And every daughter, that possesseth an inheritance in
any tribe of the children of Israel, shall be wife unto one
of the family of the tribe of her father, that the children
of Israel may enjoy every man the inheritance of his
fathers.
|
Neither shall the inheritance remove from one tribe
to another tribe; but every one of the tribes of the chil-
dren of Israel shall keep himself to his own inheritance.
(Numbers 36:8,9)
|
And in the Gospel of Luke we read:
|
There was a certain priest named Zacharias, of the
course of Abia: and his wife was of the daughters of
Aaron.
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It is known from the Gospels that Mary was closely related
to the wife of Zacharias (Elisabeth) which implies that Mary
was also a descendant of Aaron. We have just read the com-
mandment of Torah (Pentateuch) that any daughter of the chil-
dren of Israel should be married to her own tribe, therefore
Joseph also should be a descendant of Aaron. Jesus, in this case,
would be a descendant of David.
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To avoid this confusion two different genealogies were writ-
ten. Since these Gospels were not known until the end of the
second century, the writer of one genealogy remained unknown
to the other genealogist. This is the apparent reason for the pre-
sent contradiction in the two Gospels.
|
Thirdly, had Mary been the daughter of Heli, it must have
been in the knowledge of ancient writers, who would not know-
ingly have presented such unbelievable explanations which,
later on, were rejected and laughed at by modern writers
|
Fourthly, the Gospel of Matthew says:
Jacob begat Joseph, the husband of Mary, of whom
was born Jesus, who is called the Christ.
|
While Luke says:
|
The son of Joseph, which was the son of Heli.
|
Both the statements clearly show that the authors are writing
the genealogy of Joseph.
|
Fifthly, if we presume that Mary was the daughter of Heli,
Luke own statement will not be true unless it is proved that it was
customary among the Jews that they, in the absence of a real
son, used to include the name of their son-in-law in their
genealogy. This has not so far been proved by any authentic
ARGUMENT. As far as the unauthentic claims of the scholars of the
protestant faith are concerned, they remain unacceptable to us
on account of their lack of proof and valid ARGUMENTs.
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We do not deny the possibility of a certain person being
associated with another person who is related to him through his
father or wife or even being his teacher or his priest and he may
be associated with the name of another person. That is to say we
may, for example, refer to him as the king own nephew or the
king own son-in-law in order to recognise him through a known
personality. This kind of association is a totally different thing
from someone being included in the genealogical line of another
person. It is possible that it might have been a custom among
the Jews to say that someone was the son of his father-in-law,
but it remains to be historically proved that such a custom
existed.
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Another point to be noted here is that the Gospel of Matthew
cannot have been known or acknowledged in the time of Luke.
Otherwise it would have not been possible for Luke to contra-
dict Matthew so blatantly that it has resulted in a serious embar-
rassment to the ancient and modem advocates of Christianity.
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52 Contradictions No. 52 - 53
53
A comparative reading of Matthew 2 and Luke presents a
great contradiction to the reader and tends to indicate that nei-
ther of the two Gospels are divinely inspired.
|
It is understood from the description in Matthew that the par-
ents of the Messiah lived in Bethlehem even after his birth. It is
also made clear by another description in Matthew that the peri-
od of their stay in Bethlehem was two years. Due to the domina-
tion of the Magians they afterwards migrated to Egypt and lived
there during the lifetime of Herod,l and after his death, they
retumed to live in Nazareth. Luke, on the other hand, gives us a
different description. He says that Jesus" parents went to
Jerusalem after Mary own confinement,2 and that after offering the
sacrifice they went to Nazareth and lived there. However they
used to go to Jerusalem every year at the feast of Passover.
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According to him there is no question of the Magians" com-
ing to Bethlehem. Similarly, the parents of Jesus could have not
gone to Egypt and stayed there as it is clear from what is said
that Joseph never left Judah in his life neither for Egypt nor for
any other place.
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We learn from the Gospel of Matthew that Herod and the
people of Judah were not aware of the birth of Jesus4 until the
Magians reported it to him.
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On the other hand Luke says that after Mary own confinement
when Jesus" parents had gone to Jerusalem to offer the sacrifice
they met Simeon, who was a righteous man and to whom it had
been revealed by the Holy Ghost that he would not die until he
had seen the Messiah. He lifted Jesus high in his arms and told
the people of his great qualities. Similarly Anna, a prophetess,
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also told the people about the coming of the Messiah and
thanked God. Now if we accept that Herod and his people were
enemies of Jesus, Simeon would have not informed the people
about Jesus in the temple where his enemies were all around,
nor would the prophetess, Anna, have disclosed the identity of
the Christ to the people of Jerusalem.
The scholar Norton, who is a great advocate of the Gospels,
has admitted the presence of real contradiction in the two texts,
and decided that the text of Matthew was erroneous and that of
Luke was correct.
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54 Contradiction No. 54
|
It is learnt from the Gospel of Mark that Christ asked the
congregation to go away after his sermon of parables,l and the
sea at that time was stormy. But from the Gospel of Matthew we
learn that these events took place after the Sermon on the
Mount.2 This is why Matthew described the parables in chapter
13 of his Gospel. This sermon, therefore, is proved to have been
a long time after these events, as the two sermons are separated
by a long period. One of the two statements, therefore, has to be
essentially wrong. The two authors, who claim to be men of
inspiration or are considered by the people to be so, should not
make erroneous statements.
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55 Contradiction No. 55
|
The Gospel of Mark describes the debate of Jesus with the
Jews as taking place three days after his arrival in Jerusalem.
Matthew writes that it took place on the second day.
One of the two statement obviously has to be wrong. Horne
says in his commentary (vol. 4 p. 275 1822 edition) regarding
this contradiction and the one discussed before it that: "There is
no way of explaining these discrepancies."
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56 Contradiction No. 56
|
The sequence of events after the Sermon on the Mount as
given by Matthew 8:3,13,16 is different from the one given by
Luke 4:38 5:13, 7:10
For instance, the events according to Matthew happened in this
order; curing a leper, Jesus" arrival at Capernaum, healing the
servant of a Roman officer, and healing of Peter own mother-in-
law. The Gospel of Luke first describes the event of Peter own
mother-in-law, then in chapter describes the healing of the
leper and in chapter the healing of the servant of a Roman
officer. One of the two statements certainly has to be erro-
neous.
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57 Contradiction No. 57
|
According to the Gospel of John 1:19-21 some of the priests and
Levites were sent by the Jews to John to inquire if he was Elias.
He replied, "I am not Elias." This statement is expressly contra-
dicted by Jesus according to Matthew 11:14 where Jesus is
quoted as saying "And if ye will receive it, this is Elias which
was for to come." And also we find this statement in Matthew
17:10-13:
|
And his disciples asked him, saying, Why then say
the scribes that Elias must first come?
And Jesus answered and said unto them, Elias truly
shall first come, and restore all things.
But I say unto you, That Elias is come already, and
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they knew him not, but have done unto him whatsoever
they listed. Likewise shall also the Son of man suffer of
them.
Then the disciples understood that he spake unto
them of John, the Baptist.
|
Both these texts denote that John the Baptist is the promised
Elias, with the result that the statements of John and Jesus con-
tradict each other.
|
A careful reading of the books of Christianity makes it
almost impossible to believe that Jesus was the promised
Messiah. To premise our ARGUMENT, the following four points
should first be noted:
|
Firstly, according to the book of Jeremiah when Jehoiakim,
son of Josiah, burnt the scripture which was written by Baruch
from Jeremiah own recitation, Jeremiah received the following rev-
elation from God:
|
Thus saith the Lord of Jehoiakim King of Judah; He
shall have none to sit upon the throne of David [Jeremiah 36:30]
|
According to the word of Gabriel as quoted by Luke it is neces-
sary for the Messiah to sit on the throne of David:
|
And the Lord God shall give unto him the throne of
his father, David [Luke 1:32]
|
Secondly, the coming of the Christ was conditional on the
coming of Elias prior to him. One of the major ARGUMENTs of the
Jews to support their disbelief in Christ was that Elias had not
come, whereas his coming prior to the Messiah was positively
necessary according to their books. Jesus himself confirmed that
Elias must come first, but at the same time he said that Elias had
already come but the people did not recognize him. On the other
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Unable to recognize this page.
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except that the earlier versions have been changed.
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64 Contradictions No. 64-67
65
66
67
|
The following texts contradict each other:
|
(1) Matthew 2:6 and Micah 5:2.
The Matthew text says:
|
And thou Bethlehem, in the land of Judah, art not the
least among the Princes of Judah: for out of thee shall
come a governor, that shall rule my people Israel.
|
In the text of Micah, Bethlehem is mentioned as little.
|
(2) Acts 2:25-28 and four verses of Psalm 15, according to
the Arabic version and Psalm 16:8-11 according to other trans-
lations.
|
(3) The Epistle to the Hebrews 10:5-7 contradicts Psalm No.
39 (Arabic) and Psalm No. 40:6-8 according to other transla-
tions. The text of Hebrews has:
|
Wherefore when he cometh into the world, he saith,
Sacrifice and offering thou wouldest not, but a body hast
thou prepared me: In burnt offerings and sacrifices for
sin thou hast had no pleasure. Then said I, Lo: I come to
do thy will, O God!
|
Whereas in the Psalms it says:
|
Sacrifice and offering thou didst not desire; mine
ears thou has opened: burnt offering and sin offering
hast thou not required.
Then said I, Lo, I come: in the volume of the book it
is written of me,
I delight to do thy will, O my God: yea, thy law is
within my heart.
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(4) Acts 15:16,17 are inconsistent with Amos 9:11,12.
In Acts 15 it says:
|
After this I will return, and will build again the
tabernacle of David, which is fallen down; and I will
build again the ruins thereof; and I will set it up, that the
residue of men might seek after the Lord.
|
Amos has:
|
In that day will I raise up the tabernacle of David
that is fallen, and close up the breaches thereof; and I
will raise up his ruins and I will build it as in the days of
old. That they may possess the remnant of Edom, and of
all the heathen, which are called by my name.
|
The Christian commentators have admitted the presence of
contradictions in these texts and have acknowledged that the
Hebrew version has been manipulated.
|
68 Contradiction No. 68
|
Paul own first letter to Corinthians 2:9 says:
|
But as it is written, Eye hath not seen, nor ear heard,
neither have entered into the heart of man, the things
which God hath prepared for them that love him.
|
The researches of the Christian theologians have concluded that
this statement derives from Isaiah 64:4 which is this:
|
For, since of the beginning of the world, men have
not heard, nor perceived by the ear, neither has the eye
seen, O God, besides thee, what he hath prepared for
him that waiteth for him.
|
The difference between the two texts is quite obvious. The
commentators of the Bible admit the presence of incompatibili-
ty in the above texts and say that the text of Isaiah has been dis-
torted.
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69 Contradiction No. 69
|
The Gospel of Matthew 9:27-31 describes in chapter 9 that Jesus
after departing from Jericho, saw two blind men on the way and
healed them of their blindness. Contradicting this, Mark writes
in chapter 10 of his gospel:
|
..blind Bartimaus, the son of Timaeus, sat by the
highway side begging.
|
So in Mark the healing of only one man by Jesus is mentioned.
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70 Contradiction No. 70
|
Matthew describes this event in chapter 8:28:
|
...into the country of Gergesenes, there met him two
possessed with devils, coming out of the tombs.
|
Then Jesus is described as healing them. This statement is
inconsistent with the texts of Mark chapter S and Luke chapter
8, which is this:
|
There met him out of the city a certain man which
had devils ...[Luke 8:27]
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Then he was healed by Jesus. Two men in the first quotation
become one in the second.
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71 Contradiction No. 71
|
It appears from chapter 21:7 of Matthew that Jesus sent two of
his disciples to bring an ass and a colt from a village and the
disciples:
|
...brought the ass and the colt, and put on them their
clothes, and they set him thereon.
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While the rest of the Evangelists said that Jesus asked his
disciples to bring only the colt or an ass and that when it came
he rode on it.
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72 Contradiction No. 72
|
Mark 1:6 says in his first chapter "And John ...did eat locusts
and wild honey.
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While Matthew 11:18,19 states that: "John came neither eating nor
drinking."
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73 Contradiction Nos. 73-75
74
75
|
A comparison between the texts of Mark chapter one,
Matthew chapter four and John chapter one, reveals inconsisten-
cies regarding the circumstances-in which the disciples
embraced the new faith. The Gospels of Matthew and Mark
write:
|
And Jesus walking by the sea of Galilee, saw two
brethren, Simon called Peter, and Andrew, his brother,
casting a net into the sea... and he saith unto them
Follow me ... And they followed him ... He saw other
two brethren James, the son of Zebedee and John his
Brother, mending their nets ... he called them . and they
followed him [Matthew 4:18-22]
|
But the text of John is different from the above text in three
ways. Firstly John does not mention the name of James
Secondly it describes that Jesus saw them with the exception of
John on the banks of the Jordan (not Galilee). Thirdly John does
not speak of their nets. The contents of John own text inform us
that Jesus met John and Andrew on the banks of the Jordan then
Peter was sent by Andrew. And on the next day came Philip and
Nathanael. James is not mentioned [John 5:22,23]
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76 Contradiction No. 76
|
A comparison of chapter 9 of Matthew with chapter 5 of
Mark reveals contradictions in the reports of the two evangelists
concerning the ruler own daughter. Matthew reports:
|
There came a certain ruler .... saying my daughter is
even now dead.
|
While Mark 5:22,23 says:
|
He fell at his feet... saying, my little daughter lieth at
the point of death.
|
Further he says that Jesus went with the ruler, but on the way
people came from the synagogue and said, "Thy daughter is
|
Some early scholars have admitted that incompatibility exist-
ed between the two texts. Some of them favoured the text of
atthew while some others preferred the text of Mark. Luke own
text is similar to the text of Mark except that he writes that the
report of the daughter own death was given only by one man [8:49]
|
The death of the ruler own daughter has consistently been a
point of confusion among scholars of the Bible. There is dis-
agreement on the question of whether the daughter had died or
was just looking as if she was dead. The learned scholar Nander
is not convinced that she was dead. He said that, in fact, she was
not dead but only looked as if she was. The scholars Balish,
Sliemasher and Sassoon are also of the opinion that she was not
dead but only unconscious. This is also supported by the state-
ment of Jesus [Like 8:52]
|
Weep not, she is not dead, but sleepeth.
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According to these opinions this event does not serve the
purpose of proving the miracle of the resurrection of the dead.
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77 Contradiction No. 77
|
It is understood from Matthew 10:10 and Luke that when Christ
sent his disciples to preach, he forbade them to keep staves with
them, while on the contrary the text of Mark 6:8 says that Jesus
allowed them to keep their staves.
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78 Contradiction No. 78
|
**
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It is said in chapter 3:13 of Matthew that:
|
Then cometh Jesus from Galilee to Jordan unto John,
to be baptized of him. But John forbad him, saying, I
have need to be baptized of thee, and comest thou to
me?
|
Further in the chapter it says:
|
And Jesus, when he was baptized, went up straight-
way out of the water ... and he saw the Spirit of God,
descending like a dove...
|
And the Gospel of John 1:32,23 describes this event in these
words:
|
And John bare record, saying, I saw the Spirit
descending from heaven like a dove, and it abode upon
him. And I knew him not: but he that sent me to baptize
with water, the same said unto me, Upon whom thou
shall see the Spirit descending, and remaining on him,
the same is he which baptizeth with the Holy Ghost.
|
The Gospel of Matthew 11:2 contains this statement in chapter
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Now when John had heard in the prison the works of
Christ, he sent two of his disciples and said unto him.
Art thou he that should come, or do we look for another.
|
The first statement gives us to understand that John knew
Jesus before the descending of the Spirit on him. Contrary to
this the second statement quotes the words of John, "I knew him
not", implying that John did not know Jesus before the descent
of the Spirit on him. While the third takes a middle position.
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Contradiction No. 79
|
The Gospel of John has reported Christ as saying:
|
If I bear witness of myself, my witness is not true.
(5:31)
|
And the same Gospel has reported Christ as contradict-
ing this:
|
Though I bear record of myself, yet my record is true.
(8:14)
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Contradiction No. 80
|
It appears from Matthew chapter 15:22 that the woman who
came to Jesus crying for her daughterl was from Canaan. This
information is contradicted by the Gospel of Mark chapter 7:26
where he reports that she was a Greek and a Syrophoenician by
tribe.
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Contradiction No. 81
|
We read in the Gospel of Mark 7:32 :
|
And they bring unto him one that was deaf, and had
an impediment in his speech.
|
It is clearly understood from this that the man who was deaf
and dumb, was a single person, but the description in the Gospel
of Matthew 15:30 plainly contradicts this, saying:
|
And great multitudes came unto him, having with
them those that were lame, blind, dumb, maimed and
many others, and cast them down at Jesus" feet, and he
healed them.
|
This exaggeration is similar to the one made by John 21:25, the
author of the fourth Gospel who says at the end of the book:
|
And there are also many other things which Jesus
did, the which, if they should be written every one, I
suppose that even the world itself could not contain the
books that should be written.
|
What one should think of such statements? They are sup-
posed to be men of inspiration beyond any criticism.
|
Contradiction No. 82
|
We read in the Gospel of Matthew 26:21-25 that Jesus, addressing
his
disciples, said:
|
...I say unto you, that one of you shall betray me.
And they were exceeding sorrowful, and began every
one of them to say unto him, Lord, is it I? And he
answered and said, He that dippeth his hand with me in
the dish, the same shall betray me, ... then Judas
answered and said, Master, is it I? He said unto him,
Thou hast said.
|
The same event is described by John 13:21-26 in a way that is
greatly
different from the above:
|
Verily, verily, I say unto you, that one of you shall
betray me, Then the disciples looked one on another,
doubting of whom he spake. Now there was leaning on
Jesus" bosom one of his disciples, whom Jesus loved.
|
Simon Peter, therefore beckoned to him, that he should
ask who it should be of whom he spake. He then Iying 13
on Jesus own breast saith unto him, Lord, who is it? Jesus
answered, He it is to whom I shall give a sop, when I
have dipped it. And when he had dipped the sop, he
gave it to Judas Iscariot, the son of Simon.
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Contradiction No. 83
|
The Gospel of Matthew, describing the event of the arrest of
Jesus says in chapter 26:48-50:
|
Now he that betrayed him gave them a sign, saying,
Whomsoever I shall kiss, that same is he: hold him fast.
And forthwith he came to Jesus and said, Hail, Master;
and kissed him... Then came they, and laid hands on
Jesus, and took him.
|
The Gospel of John gives the same story with great differ-
ences in chapter 18:3-12
|
Judas then, having received a band of men and offi-
cers from the chief priests and Pharisees, cometh thither
with lanterns and torches and weapons. Jesus therefore,
knowing all things that should come upon him, went
forth, and said unto them, Whom seek ye? They
answered him, Jesus of Nazareth. Jesus saith unto them,
I am he. And Judas also, which betrayed him, stood with
them. As soon then as he had said unto them, I am He,
they went backward and fell to the ground. Then asked
he them again, Whom seek ye? And they said, Jesus of
Nazareth. Jesus answered, I have told you that I am he:
if therefore ye seek me, let these go heir way.... Then
the band and the captain and officers of the Jews took
Jesus, and bound him.
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Contradiction No. 84
|
All the four Gospels give a description of Peter denying
Jesusl after his arrest. But each description is different from the
other in eight respects.
|
1. According to the reports of Matthew 26:6-75 and Mark 14:66-72
there
were two maids who claimed that Peter was one of the dis-
ciples of Jesus, and some other men who "stood by". While
Luke own description claims that there was one maid and two
other men.
|
2. According to Matthew, when the first maid spoke to
Peter he was sitting on the outside of the palace, while
according to Luke 22:55, he was "in the midst of the hall," and
according to Mark, he was "beneath in the palace", and
according to John he denied him when he was inside the
palace.
|
3. The wording of the maid own question to Peter is different
in all the four Gospels.
|
4. According to the reports of Matthew, Luke and John, the
cock crew only once after Peter had denied Jesus three
times, while according to Luke, the cock crew three times;
once just after the first denial of Peter, and twice, after the
second denial.
|
5. According to Matthew and Luke, Jesus had foretold
Peter that he would deny Jesus thrice before the cock crew
that night, while Mark has reported it differently, saying
that Jesus said to Peter that he would deny him three times
before the cock crew twice that night.
|
6. Peter own answer to the maid who first challenged Peter is
reported by Matthew 26:70 as: "I know not what thou sayest."
While according to John 18:25 he only said, "I am not." Mark 15:68
on the other hand, has reported it in these words: "I know
not, neither understand I what thou sayest." And Luke 22:57 has
put it this way: "Woman, I know him not."
|
7. Peter own second answer is also reported differently by all
the Evangelists. According to Matthew 26:72 ..Peter denied
him with an oath and said, "I do not know the man," and
according to John 18:25 his answer was, "I am not,"6 while Mark
14:70
has just said, "And he denied it again," and according to
Luke 22:58 his answer was, "Man, I am not."
|
8. The people who "stood by " at the time of Peter own denial
were, according to Mark, outside the palace, while Luke
reports them as being, "in the midst of the hall".
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Contradiction No. 85
|
Describing the event of crucifixion of Jesus Luke 23:26 says:
|
And as they led him away, they laid hold upon one
Simon, a Cyrenian, coming out of the country, and on
him they laid the cross, that he might bear it after Jesus.
|
This statement is contradicted by the Gospel of John 19:17, where
it says that Jesus, bearing his cross himself, went forth to the
place of crucifixion.
|
Contradiction No. 86
|
The first three [Matthew 27:45, Mark 15:23, Luke 23:44] Gospels
agree
that Christ was on the cross at the sixth hour on the day of
crucifixion,
but contrary to this the Gospel of John 19:14 reports him to be in
the court
of Pilate exactly at the sixth hour on the same day.
|
Contradiction No. 87
|
The Gospel of Mark 15:32 says regarding the thieves who were
crucified with Jesus:
|
And they that were crucified with him reviled him,
|
while Luke 23:43 reports that one of them reproached Jesus and the
other said,
|
Lord remember me when thou comest into thy king-
dom. Then Jesus replied to him, Today shalt thou be
with me in Paradise.
|
The Urdu translators of the editions 1839, 1840, 1844 and
1846 changed the texts of Matthew and Mark to avoid this
difference to the effect that there was only one person who was
crucified with Jesus.6 It is a common practice of Christian schol-
ars to change the texts of their Holy scriptures whenever they
think they should.
|
Contradiction No. 88
|
It is understood from chapters 20:29 and 21:1 of Matthew that
Jesus arrived in Jerusalem after departing from Jericho, while
from John 11:54; 12:1 we learn that Jesus, departing from Ephraim,
arrived
in Bethany, where he stayed for the night.
|
Contradiction No. 89
The Resurrection of Jesus:
|
We learn from Matthew 27:56; 28:5,6 that when Mary Magdalene and
Mary, the mother of James, arrived near the grave, an angel of
God descended from the heaven, and the stone rolled back from
the grave and he sat upon it, and said to the women not to fear
and go home quickly.
|
The Gospel of Mark 16:1-6 describes this incident as follows:
|
Mary Magdalene, and Mary, the mother of James
and Salome.... Came unto the sepulchre,.... and when
they looked, they saw that the stone was rolled away....
And entering into the sepulchre, they saw a young man
sitting on the right side, clothed in a long white
garment.
|
Luke own description of this is 24:2-4 :
|
And they found the stone rolled away from the
sepulchre, and they entered in and found not the body of
the Lord Jesus......behold, two men stood by them in
shining garments.
|
Contradiction No. 90
|
It is expressly mentioned in Matthew 28:8-10 that after the angels
informed the women of Jesus" resurrection, they returned from
there, and on the way they met Jesus. Jesus hailed them and
asked them to tell the people to go to Galilee where they would
see him.
|
But Luke 24:9-11 differs from this statement when he says:
|
And returned from the sepulchre, and told all these
things unto the eleven, and to all the rest. It was Mary
Magdalene and Joanna, and Mary, the mother of James
and other women that were with them which told these
things unto the apostles. And their word seemed to them
as idle tales, and they believed them not.
|
On the other hand we learn from the Gospel of John 20:13-15 that
Jesus met Mary Magdalene near the grave.
|
Contradiction No. 91
|
The Gospel of Luke says in chapter 11:51 :
|
From the blood of Abel, unto the blood of Zacharias
which perished between the altar and the temple: Verily
I say unto you, it shall be required of this generation.S
|
But we read this in the Book of Ezekiel 18:20 :
|
The soul that sinneth, it shall die. The son shall not
bear the iniquity of the father, neither shall the father
bear the iniquity of the son. The righteousness of the
righteous shall be upon him, and the wickedness of the
wicked shall be upon him.
|
However in other places in the Old Testament there are sev-
eral passages which imply that the children of a man will be
accountable for the sins of their father up to three or four gener-
ations.
|
Contradiction No. 92
|
Paul own first letter to Timothy 2:3,4 contains this statement:
|
For this is good and acceptable in the sight of God,
our Saviour, who will have all the men to be saved, and
to come unto the knowledge of the Truth.
|
This statement is incompatible with, and contradicts, Paul own
statement in his second letter to Thessalonians 2:11,12 :
|
And for this cause, God shall send them strong delu-
sion, that should believe a lie, that they all might be
damned who believed not the truth, but had pleasure in
unrighteousness.
|
It may be noted how Paul own two statements contradict each
other. The first text gives us to understand that God own aim is to
redeem all the men and take them to knowledge of the truth,
while the latter statement would have us believe that God sends
strong delusions to them so that they believe in falsehood like a
truth; and God will punish them for that. The Protestants raise
the same objection against other religions. According to them
God first deludes them to make them stray from the right path,
and then punishes them for unrighteousness.
|
Contradictions No. 93-6
|
Acts 9:1-5,22 and 26 give a description of Paul own conversion to
Christianity. The texts of all three chapters are different in
many respects. We intend to give only three discrepancies in
this book.
|
1. We read in Acts 9:7 this statement:
|
And the men which journeyed with him stood
speechless, hearing a voice, but seeing no man.
|
This statement is contradicted by the following Acts 22:9
statement:
|
And they that were with me saw indeed the light
and were afraid; but they heard not the voice of him that
spoke to me.
|
The contradiction between "hearing a voice" and "heard not the
voice of him" speaks for itself.
|
2. Again in Chapter 9:7 we find Paul quoting these words of
Jesus:
|
..and the Lord said unto him, Arise, and go into the
city; and it shall be told thee, what thou must do.t
|
Chapter 22 also contains this:
|
Arise, and go into Damascus; and there it shall be
told thee of all things which are appointed for thee to
do.
|
But in Chapter 26 we are told a different story:
|
But rise, and stand upon thy feet; for I have appeared
unto thee for this purpose, to make thee a minister and a
witness both of these things which thou has seen, and of
those things in the which I will appear unto thee.
Delivering thee from the people, and from the Gentiles,
unto whom now I send thee to open their eyes and to
turn them from darkness to light, and from the Power of
Satan unto God, that they may receive forgiveness of
sins, and inheritance among them which are sanctified
by faith that is in me.
|
It may be noted that according to the first two texts, Jesus
did not assign any duty to Paul at this occasion, but he was
promised that he would be told after he arrived in Damascus,
while the later statement shows that Jesus explained his duties
at the time of his appearance.
|
3. It is understood from the first text that the people who
were with Paul stood there silently, while the third text shows
them as having fallen onto the ground, and the second text does
not mention it at all.
|
Contradiction No. 97
|
We find in Paul own first letter to Corinthians 10:8 :
|
Neither let us commit fornication, as some of them
committed,l and fell in one day three and twenty thou-
sand.
|
This statement is contradicted by the book of Numbers 25:1,9 :
|
And those that died in the plague were twenty and
four thousand.
|
One of these two texts must be wrong.
|
Contradiction No. 98
|
We read this statement in the book of Acts 7:14 :
|
Then sent Joseph, and called his father Jacob to him,
and all his kindred, threescore and fifteen souls.
|
The above text expressly denotes that Joseph and his chil-
dren who were with Joseph in Egypt are naturally excluded
from this number. In fact, it refers to Jacob and his family, but
in
Genesis 46:27 we read:
|
And the sons of Joseph which were born of him in
Egypt were two souls. All the souls of the house of
Jacob which came into Egypt were threescore and ten.
|
and according to the commentaries of D"Oyly and Richardment
the number of the house of Jacob comes to seventy only when
Joseph and his two sons are included in it. They enumerate as
folloWS: the children of Leah thirty two souls, of Zilpah sixteen,
of Rachel eleven, and of Bilhah seven. They were in all sixty-
six souls. They become seventy when Jacob, Joseph and his two
sons are included. This means that the above text of the book of
Acts is certainly erroneous.
|
Contradiction No. 99
|
The death of Judas Iscariot is described both by Matthew and
Acts. The two texts disclose serious contradictions in two
respects. Firstly according to Matthew 27:4,5,6,7 Judas "departed,
and
went and hanged himself."
While Acts 1:18 says:
|
Now this man (Judas) purchased a field with the
reward of iniquity; and falling headlong; he burst asun-
der in the midst, and all his bowels gushed out.
|
Secondly, we know from the first text, that chief priests of
the temple bought a field with the money left by Judas3 while
the second text clearly says that Judas himself bought a field
with that money. Peter in the latter text also adds:
|
And it was known unto all the dwellers at Jerusalem.
|
There are several reasons to believe that the statement made
by Matthew is erroneous as compared to Luke, which may be
true. We discuss five of these reasons here:
|
1. It is clear from the text of Matthewl that Judas was
remorseful about his sin of betrayal, before hanging
himself, but this cannot be true as Jesus, at that hour,
was in the court of Pilate and not yet sentenced to
death.
|
2. The text shows that Judas had returned the money to
the high priests and elders of the Temple. This is also
wrong on the same ground that the high priests and
elders were all with Pilate at that time and were not pre-
sent at the temple.
|
3. The context of Matthew own text clearly indicates that
the passage referred to, which lies between the second
and ninth verses, does not correspond to the rest of the
text.
|
4. Judas died on the morning of the night in which Jesus
was arrested. It seems unlikely that, in such a short
time, he should repent and kill himself because he
knew, even before the arrest of Jesus, that Jesus would
be killed by the Jews.
|
5. The ninth verse of this text contains a serious error
which will be discussed in the section discussing the
errors of the Bible.
|
Contradiction No. 100
|
The First Letter to John 2:1,2 says:
|
Jesus Christ, the righteous: and he is the propitiation
for our sins: and not for ours only, but also for the sins of
the whole world.
|
Contrary to this we read in the book of Proverbs 21:18 :
|
The wicked shall be ransom for the righteous, and
the transgressor for the upright.
|
The contradiction here needs no comment.
|
Contradiction No. 101
|
It is understood from the text of Paul own letter to the Hebrews
7:18
that one of the commandments of Moses is weak and unprof-
itable and therefore defective, while Psalm No. 18 says in verse
7, "The law of the Lord is perfect."
|
Contradiction No. 102
|
The Gospel of Mark describes the women coming to the
grave of Jesus "very early in the morning", while the Gospel of
John tells us that only Mary Magdalene came to the grave
"when it was yet dark."
|
Contradiction No. 103
|
The inscription superscribed on the cross by the Pilate is
given differently in all four Gospels. In Matthew 27:37 it is,
"This is
Jesus, the king of the Jews."
|
In the Gospel of Mark 15:26 it appears as only, "The king of the
Jews."
|
Luke 23:38 says that written in letters of Greek, Latin and Hebrew
was, "This is the king of the Jews.""
And the Gospel of John 19:19 puts it in these words, "Jesus of
Nazareth, the king of the Jews."
It is strange that the evangelists could not record such a short
sentence consistently. How then can their records be trusted for
detailed and long reports.
|
Contradiction No. 104
|
We learn from the Gospel of Mark 6:20 that Herod believed in the
righteousness of John the Baptist, and was pleased with him.
He arrested and killed him only for the sake of Herodias (his
brother own wife).
Luke 3:19, on the other hand, reports that Herod did not persecute
John only for the sake of Herodias but also for the reproaches of
John regarding his own perversion.
|
Contradiction No. 105
|
The three evangelists, Matthew, Mark and Luke are unanimous
about the description of the names of eleven of the disciples of
Jesus, but all the three disagree regarding the name of the
twelfth disciple. The names of eleven disciples unanimously
mentioned are: Peter, Andrew, James son of Zebedee, John,
Philip, Bartholomew, Thomas, Matthew, James son of Alpheus,
Simon the Canaanite and Judas Iscariot. According to Matthew,
|
the name of the twelfth disciple was Lebbeus whose surname
was Thaddeus. Mark says it was Thaddaeus. Luke claims it was
Judas, the brother of James.
|
Contradiction No. 106
|
The first three Evangelists make mention of the man who
was sitting at the receipt of custom, and who followed Jesus
when he called him. There is, however, considerable disagree-
ment among them regarding his name. According to Matthew
his name is Matthew, l while Mark says he was Levi, the son of
Alpheus, 2 and Luke writes Levi without his father own name.3
|
Contradiction No. 107
|
We read in Matthew that Jesus considered Peter as the best
of his disciples, as Jesus said to him.
|
Blessed art thou Simon: .... and I say also unto thee,
That thou art Peter, and upon this rock I will build my
church; and the gates of hell shall not prevail against it.
And I will give unto thee the keys of the kingdom of
heaven: and whatsoever shalt bind on earth shall be
bound in heaven; and whatsoever thou shalt loose on
earth shall be loosed in heaven.4
|
Further in the same chapter, Jesus is reported to have said, to
Peter:
|
Get thee behind me Satan: thou art an offense unto me:
for thou savourest not the things that be of God, but
those that be of men.5
|
Protestant scholars have reproduced many statements of the
ancient scholars about Peter own accusation. John, in his commen-
tary on Matthew, said that Peter was arrogant and a man of
"feeble intellect". St Augustine said that he was not steadfast
and sure, at one time he would believe and at another he would
doubt.
Is it not strange and ridiculous that a man of such qualities is
promised "the keys of the kingdom of heaven"?
|
Contradiction No. 108
|
The Gospel of Luke describes two disciples of Jesus asking
him, "Wilt thou that we command fire to come down from
heaven, and consume them, even as Elias did?" Jesus rebuked
the two disciples saying, "Ye know not what manner of spirit ye
are of. For the Son of man is not come to destroy men own lives,
but to save them.""l Further on in the same Gospel we find
another statement of Jesus, which absolutely contradicts this. It
says, "I am come to send fire on earth; and what will I, if it be
already kindled?2
|
Contradiction No. 109
|
Matthew has reported that the mother of Zebedee own sons had
requested Jesus to:
|
Grant that these my two sons may sit, the one on thy
right hand, and the other on the left in thy kingdom.3
|
Mark on the other hand reports that the request was made by
Zebedee own sons themselves.4
|
Contradiction No. 110
|
The Gospel of Matthew includes a parable of a man who
planted a vineyard. At the end of the parable we find:
|
" When the lord therefore of the vineyard cometh,
what will he do unto those husbandmen? They say unto
him, He will miserably destroy those wicked men, and
will let out his vineyard unto other husbandmen which
shall render him the fruits in their seasons.""
|
Luke, however, has at the end of the parable:
|
What therefore shall the lord of the vineyard do unto
them? He shall come and destroy these husbandmen,
and shall give the vineyard to others. And when they
heard it, they said, God forbid.2
|
The texts are obviously contradictory. The second text con-
tradicts the first, by adding, "When they heard it, they said, God
forbid!"
|
Contradiction No. 111
|
The event of a woman of Bethany, who poured perfumed
ointment on the head of Jesus, is described in three gospels.3
There are several contradictions between the different
accounts.
|
1. Mark4 reports that this event took place two days before
|
the feast of Passover,l while John reports it to have hap_
pened SlX days prior to the festival.2 Matthew is silent
regarding the time of this incident.
|
2 Mark and Matthew agree that Jesus was in the house of
Slmon the leper when the woman came, while John reports
him to be in the house of Lazarus, the brother of Mary.
|
3. Matthew and Mark agree that the ointment was poured
on the head of Jesus,3 while John contradicts this and says
that she anointed the feet of Jesus.4
|
4. Mark says that the people who rebuked the woman were
from among the people who were present there at that time,
while Matthew has said that they were the disciples of
Jesus, and John own version is that the objection was raised
by Judas.
|
5 The three Gospels have quoted Jesus" speech to his dis-
clples on this occasion differently.
|
The serious contradictions presented by these texts cannot be
eliminated by claiming that this event of Jesus" anointment
might have taken place a number of times, and each gospel
might have reported a different story. The event is clearly the
same in each case and the contradictions in the different
accounts is clear indication of the usual manipulation in the
text.
|
Contradiction No. 112
|
A comparison of the texts of Matthew 22, Luke 26 and Mark
14 regarding the description of The Last Supper,l reveals two
serious contradictions
|
1. There are two cups mentioned in Luke own description, one
before the meal and the other after it, while Matthew and Mark
speak of only one cup. Apparently Luke own description is erro-
neous, because this description involves serious objection
against the faith of the Catholics who believe that the wine and
the bread actually turn into the flesh and the body of Christ.
|
2 According to Luke, the body of Christ was sacrificed only
for the disciples,2 while Mark reports it to have been sacrificed
is given for many,3 and from Matthew we understand that nei-
ther the body, nor the blood of Jesus is shed, but the blood of
the New Testament is the thing which is shed for others. How
the blood of the New Testament is shed is a riddle.
|
We are greatly surprised to note that the Gospel of John
describes ordinary events like Jesus riding on an ass or applying
perfume to his clothes, but does not make any mention of as
important an event as the Last Supper which holds such a vital
place in Christian ritual.
|
1. The Last Supper or Eucharist is a sacramental rite of the
Christians. According to
e Gospels, the origin of this sacrament was an event which took
place on the night
preceding Jesus" arrest when he was eating a meal with his
disciples. He took bread
and recited blessings and thanks over it and gave it to the
disciples to share among
themselves. Then he said, ""rhis is my body which is given for you,
this do in remem-
brance of me." Afler the supper he took a cup with wine in it and
said, ""rhis cup is
new testament in my blood, which is shed for you." The Christians
have made it a rite
that they take a cup of wine and offer their thanks, and break the
bread and offer their
thanks on it. The Catholics believe that the bread and wine
actually tum into the body
and flesh of Jesus. The ceremony was named Eucharist, which
signifies "thankful-
ness", by Paul.
2. "This is my body which is given for you." 22:19
3. "This is my blood of the new testament, which is shed for many."
14:24
|
Contradiction No. 113
|
We read this verse in Matthew:
|
Because strait is the gate, and narrow is the way,
which leadeth unto life, and few there be that find it.
|
But further in the same Gospel we read of Jesus" saying:
|
Take my yoke upon you, and learn of me, ... for my
yoke is easy and my burden is light.2
|
Contradiction No. 114
|
We read in chapter 4 of Matthew that the Devil first took
Jesus to the Holy City, and set him on the pinnacle of the tem-
ple, then took him up to the peak of a mountain. Jesus then
went to Galilee. Then leaving Nazareth came to Capernaum and
dwelt there.
Luke says in chapter 4 of his Gospel that the Devil first took
Jesus onto the mountain then to Jerusalem and then he was
stood on the Pinnacle of the Temple, then Jesus returned to
Galilee and started teaching there, then he went to Nazareth,
where he had been brought up.
|
Contradiction No. 115
|
Matthew reports that a Roman officer himself came to Jesus
and requested him to heal his servant and said:
|
Lord, I am not worthy that thou shouldest come
under my roof, but speak the word only, and my servant
shall be healed.3
|
Jesus, commending the faith of the officer, said:
|
As thou hast believed, so be it done unto thee. And
his servant was healed in the selfsame hour.l
|
Luke reports this event differently. According to him the
centurion himself did not come to Jesus, but sent some elders of
the Jews. Then Jesus went with them. When he came near the
house:
|
...the centurion sent friends to him saying unto him,
Lord, trouble not thyself: for I am not worthy that you
shouldest enter under my roof. Wherefore neither
thought I myself worthy to come unto thee: but say in a
word, and my servant shall be healed.2
|
Then Jesus praised the officer, and the people who were sent
by the officer returned to his house, the servant had been healed.
|
Contradiction No. 116
|
Matthew reports in chapter 8 that a scribe came to Jesus and
asked his permission to follow him wherever he went. Then a
disciple said to him that first he should go and bury his father
and then follow Jesus. Matthew describes many events after
this, and in chapter 17 reports the event of the Transfiguration3
of Jesus. Luke, on the other hand, reports the request of the
scribe in chapter 9 after the Transfiguration. One of the two
texts must be wrong.
|
Contradiction No. 117
|
Matthew talks in chapter 9 of a dumb man possessed by
devil who is healed by Jesus. Then in chapter 10 he describes
the mission of the disciples and Jesus commanding to them to
heal the sick, cleanse the lepers, raise the dead and cast out dev-
ils. Then in other chapters he describes many other events and
then in chapter 17 the event of the Transfiguration. Luke, on
the other hand, first describes the mission of the disciples, then
the Transfiguration of Jesus in the same chapter and then after
the description of many other events in chapters 9, 10 and 11 he
has the report of the dumb man healed by Jesus.
|
Contradiction No. 118
|
Mark states that the Jews crucified Christ at the third hour of
the day.l This statement is contradicted by the Gospel of John
which reports that Jesus was in the court of Pilate until sixth
hour of the day.2
|
Contradiction No. 119
|
It is understood from the descriptions of Matthew and Mark
that the soldiers who mocked Jesus and put the scarlet rope on
him were Pilate own soldiers not Herod own , while Luke own statement
is just the opposite.
|
HE ERRORS
|
This section contains the errors mistakes and contradictions
of the Biblical Text that are in addition to the ones discussed
previously.
|
Error No. 1
|
It is stated in the Book of Exodus that the period that the
Israelites stayed in Egypt was 430 years, which is wrong. The
period was 215 years.l This error is admitted by the historians
and the biblical commentators.
|
Error No. 2
|
It appears in the Book of Numbers that the total number of
the Israelites, who were 20 years of age or over, was six hun-
dred thousand, while all the males and females of the Levites
and the women and children of all the other tribes are not
included in this number. This statement is highly exaggerated
and erroneous.
|
Error No. 3
|
The statement of Deuteronomy 23:2, "A bastard shall not
enter into the congregation of the Lord..." is wrong, as has
already been discussed in Part One.
|
Error No. 4.
|
In Genesis 46:15 the phrase "thirty and three" is certainly
wrong, thirty-four is the correct number. The details of this error
|
have been given in part one under the tenth ARGUMENT on page
twenty-seven.
|
Error No. 5
|
I Samuel contains this statement "...fifty thousand, three
score and ten men." " The number fifty thousand in this verse is
wrong as will be discussed later.
|
Errors No. 6 and 7
|
2 Samuel 15:7 contains the words "forty years" and in the
next verse of the same chapter the name "Geshur" is mentioned
Both are wrong. The correct words are "four years" and
"Adom" respectively.
|
Error No. 8
|
It is stated in 2 Chronicles:
|
And the porch that was on the front of the house, the
length of it was according to the breadth of the house,
twenty cubits, and height was a hundred and twenty.2
|
This is an exaggerated and erroneous account of the height.
According to 1 Kings the height of the porch was thirty cubits 3
Adam Clarke in volume 2 of his commentary expressly admit-
ted the error in this statement and said that the height was
twenty cubits.
|
Error No. 9
|
The Book of Joshua, describing the borders of the land given I "
to the children of Benjamin, states:
|
And the border was drawn thence and compassed the
corner of the sea southward.l
|
The word "sea" in this statement is wrong as there was no sea
near their land. The commentators D"Oyby and Richardment
acknowledged this fact and said, that the Hebrew word which
was translated as "sea" actually signified "west".
|
Error No. 10
|
In Chapter 19 of the Book of Joshua, under the description
of the borders of Naphtali, we read:
|
And reacheth to Asher on the west side and to Judah
upon Jordan toward the sun rising.2
|
This statement is also wrong as the land of Judah extended
towards the South. Adam Clarke also pointed out this error in
his commentary.
|
Errors No. 11-13
|
The commentator Horseley remarked that verses 7 and 8 of
Chapter 3 of the Book of Joshua are wrong.
|
Error No. 12
|
The Book of Judges contains this statement:
|
And there was a young man out of Bethlehem-Judah,
of the family of Judah, who was a Levite.
|
In this statement the phrase, "who was a Levite", cannot be true
because anyone belonging to the family of Judah cannot be
Levite. The commentator Horseley also acknowledged this
error, and Houbigant even excluded this passage from his text.
|
Error No. 13
|
We read this statement in 2 Chronicles:
|
And Abijah set the battle in array with an army of
valiant men of war even four hundred thousand chosen
men: Jeroboam also set the battle in array against him,
with eight hundred thousand chosen men, being mighty
men of valour. 1
|
Further in the same chapter it gives this description:
|
And Abijah and his people slew them with a great
slaughter: and so there fell down slain of Israel five hun-
dred thousand chosen men.2
|
The numbers mentioned in the two texts are wrong. The com-
mentators of the Bible have admitted the error. The Latin trans-
lators changed four hundred thousand to forty thousand, and
eight hundred thousand to eighty thousand, and five hundred
thousand to fifty thousand men.
|
Error No. 14
|
It is stated in 2 Chronicles:
|
For the Lord brought Judah low because of Ahaz,
King of Israel. l
|
The word Israel in this statement is certainly wrong, because
haz was the King of Judah and not the the King of Israel. The
Greek and the Latin translations, therefore, have replaced Israel
with Judah which is an open distortion of the text of their Holy
Scriptures
|
Error No. 15
|
We find this statement in 2 Chronicles:
|
...and made Zedekiah, his brother, king over Judah
and Jerusalem.
|
The words "his brother" are incorrect in this statement. It
should say his uncle or his father own brother.2 The Arabic and the
Greek translators have replaced "his brother" with "his father own
brother", another example of blatant manipulation of the text of
the Holy scriptures. Ward says in his book words to this effect,
"Since it was not correct, it has been changed to uncle in the
Greek and other translations."
|
Error No. 16
|
The name "Hadarezer" is wrongly spelled in 2 Samuel
1o:l6-l9 in three places and in 1 Chronicles 18:3-10 in seven
places, whereas the correct spelling is Hadadezer (as given in
all other references in the Old Testament).
|
1.2Chr.28:19.
|
2. We do find the words, "his father own brother" in 2 Kings 24:17,
and this is correct
|
because Jehoiachin was the son of Jehoiakim. He would have been
known as
Zedekiah, the son of Jehoiakim, while in fact he is called
Zedekiah, the son of Josiah.
See Jen 26 1 and 27:1.
|
Errors No. 17-19
|
Another name "Achan" is given wrongly in the Book of
Joshua." The correct name is Achar, with an "r" at the end.2
|
Error No. 18
|
We find in 1 Chronicles 3:5 under the description of the sons
of David, "Bath-shua, the daughter of Ammiel". The correct
name is, "Bath-sheba, the daughter of Eliam, the wife of
Uriah".3
|
Error No. 19
|
The Second Book of Kings4 gives the name "Azariah" which
is certainly wrong. It should be "Uzziah", as can be ascertained
from several other sources.5
|
Error No. 20
|
The name "Jehoahaz", which appears in 2 Chronicles,6 is not
correct. It should be "Ahaziah". Horne admits that the names
we have pointed out in errors No 16 20
- are all wrong and then
adds that there are some other places in the scriptures where
names have been written erroneously.
|
Error No. 21
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2 Chroniclesl gives an account of how Nebuchadnezzar, the
king of Babylon, bound Jehoiakim in chains and deported him
to Babylon. This statement is certainly not true. The fact is that
he killed him in Jerusalem and ordered his body to be thrown
outside the city wall and left unburied.
The historian Josephus says in Volume 10 of his book:
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The King of Babylon came with a great army and
captured the city without resistance. He killed all the
young men of the city. Jehoiakim was one of them. He
threw his body outside the city wall. His son Jehoiachin
was made the king. He imprisoned three thousand men.
The Prophet Ezekiel was among the captives.
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Error No. 22
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According to the Arabic versions of 1671 and 1831, the
Book of Isaiah (7:8) contains this statement:
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...and within three score and five years shall Aram
be broken.
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While the Persian translation and English version says:
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...and within three score and five years shall Ephraim
be broken.
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Historically this prophecy was proved false, as in the sixth
year of Hezekiah own reign,2 the King of Assyria invaded Ephraim,
as is recorded in 2 Kings in Chapters 17 and 18. Thus Aram was
destroyed in twenty-one years. l
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Vitringa, a celebrated Christian scholar, said:
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There has been a mistake in copying the text here. In
fact, it was sixteen and five years, and the period
referred to was sixteen years after the reign of Ahaz and
five after that of Hezekiah.
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There is no justification for the opinion of this writer, but at
least, he has admitted the error in this text.
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Error No. 23
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The Book of Genesis says:
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But of the tree of the knowledge of good and evil,
thou shalt not eat of it: for in the day that thou eatest
thereof, thou shalt surely die.2
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This statement is clearly wrong since Adam, after eating from
that tree, did not die that very day but lived for more than nine
hundred years after it.
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Error No. 24
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We find in the book of Genesis:3
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My spirit shall not always strive with man, for that
he also is flesh: his days shall be an hundred and twenty
years.
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To say that the age of man is a hundred and twenty years is
erroneous as we know that the men of earlier ages lived far
longer - Noah own age, for instance, was nine hundred and fifty,
Shem, his son, lived for six hundred years and Arphaxad for
three hundred and thirty-eight years; while the life-span of pre-
sent-day man is usually seventy or eighty years.
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Error No. 25
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Genesis reports this address of God to Abraham:
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And I will give unto thee, and to thy seed after thee,
the land wherein thou art a stranger, all the land of
Canaan, for an everlasting possession, and I will be their
God.
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This statement is again historically wrong, since all the land
of Canaan was never possessed by Abraham nor has it been
under the everlasting rule of his descendants. On the contrary
this land has seen innumerable political and geographical revo-
lutions.
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Errors No. 26, 27, 28
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The Book of Jeremiah says:
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The word that came to Jeremiah, concerning all the
people of Judah in the fourth year of Jehoiakim, the son
of Josiah, king of Judah, that was the first year of
Nebuchadrezzar, king of Babylon.
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urther in the same chapter it says:
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And this whole land shall be desolation, and an
astonishment: and these nations shall serve the king of
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Babylon seventy years. And it shall come to pass, when
seventy years are accomplished, that I will punish the
king of Babylon, and that nation, saith the Lord, for their
iniquity, and the land of Chaldeans, and will make it per-
petual desolations.l
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And further in Chapter 29 of the same book, it states:
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Now these are the words of the letter that Jeremiah
the Prophet sent from Jerusalem unto the residue of the
elders which were carried away captives, and to the
priests, and to the prophets, and to all the people whom
Nebuchadnezzar had carried away captives from
Jerusalem to Babylon; (After that Jeconiah, the king and
the queen, and the eunuchs, the princes of Judah and
Jerusalem, and the carpenters, and the smiths were
deported from Jerusalem;)2
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And further in the same chapter we read:
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For thus saith the Lord, that after seventy years be
accomplished at Babylon I will visit you and perform
my good word to you in causing you to return to this
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In the Persian translation of 1848 we find these words:
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After seventy years be accomplished in Babylon, I
Wlll turn towards you.
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Further in chapter 52 of the same book we find the following
statement:
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This is the people whom Nebuchadrezzar carried
away captive in the seventh year, three thousand Jews
and three and twenty: In the eighteenth year of
Nebuchadrezzar, he carried away captive from
Jerusalem eight hundred and thirty and two persons: in
the three and twentieth year of Nebuchadrezzar
Nebuzar-adan the captain of the guard carried away cap-
tive of the Jews seven hundred forty and five persons: all
the persons were four thousand and six hundred.l
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After a careful reading of the several passages quoted above
the following three points are established:
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1. Nebuchadnezzar ascended the throne in the fourth year of
the reign of Jehoiakim. That is historically correct. The Jewish
historian Josephus said in Vol. 10 and Chapter 5 of his history
that Nebuchadnezzar ascended the throne of Babylon in the
fourth year of Jehoiakim. It is, therefore, necessary that the
first
year of Nebuchadnezzar must coincide with the fourth year of
Jehoiakim.
2. Jeremiah sent his words (the book) to the Jews after the
deportation of Jeconiah, the king, the elders of Judah and other
artisans to Babylon.
3. The cumulative number of the captives in the three exiles
was four thousand and six hundred, and that the third exile by
Nebuchadnezzar took place in the twenty-third year of his reign.
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This reveals three obvious errors. Firstly, according to the
historians, Jeconiah, the elder of Judah, and other artisans were
exiled to Babylon in 599 B.C. The author of Meezan-ul-Haq
printed in 1849 says on page 60, that this exile took place in 600
B.C. and Jeremiah sent the letter after their departure to
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Babylon. According to the Biblical text quoted above their stay
in Babylon should be seventy years, which is certainly not true,
because the Jews were released by the order of the king of
Persia in 536 B.C. This means that their sojourn in Babylon was
only sixty-three years and not seventy years. We have quoted
these figures from the book Murshid-ut-Talibeen printed in
Beirut in 1852 which is different s from the edition printed in
1840 in several places. We find the following table in the 1852
edltlon.
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THE YEAR THE VENT THE YEAR
OF THE BEFORE
CREATION CHRIST BC
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3405 Jeremiah own writing to the 599
captives of Babylon
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3468 The death of Darius, the uncle of h
Koreish, the ascension of CYrus tc
the throne of Babylon, Madi and
Pharus. His orders to release the
Jews and send them back to
Jerusalem
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Secondly, the cumulative number of those exiled during the
three exiles is mentioned as four thousand and six hundred peo-
ple, while according to 2 Kings the number of captives, includ-
ing the princes and the brave men of Jerusalem, at the time of
the first exile, was three thousand, the craftsmen and the smiths
not being included in this number. I
Thirdly, from the text quoted above, we understand that the
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1. "And he carried away all Jerusalem, and all the princes, and all
the mighty men of
valour, even three thousand captives, and all the craftsmen and
smiths." 2 Kings
24: 14
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r
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, third captivity took place in the twenty-third year of
Nebuchadnezzars reign whereas this is contradicted in 2 Kings
which says that Nebuzar-adan took them captive in the nine-
- teenth year of Nebuchadnezzar.
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Error No. 29
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The Book of Ezekiel contains the following words:
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And it came to pass in the eleventh year, in the first
day of the month, that the word of the Lord came unto
me.2
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And later in the same chapter we find:
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For thus saith the Lord God; Behold, I will bring
upon Tyrus Nebuchadrezzar, king of Babylon, a king of
kings, from the north, with horses, and with chariots,
and with horsemen and companies, and much people.
He shall slay with the sword thy daughters in the
f1eld, and he shall make a fort against thee, and cast a
mount against thee, and lift up the buckler against thee;
And he shall set the engines of war against thy walls,
and with his axes he shall break down thy towers.
By reason of the abundance of his horses their dust
shall cover thee, thy walls shall shake at the noise of the
horsemen, and of the wheels, and of the chariots, when
he shall enter into thy gates, as men enter into a city
wherein is made a breach.
With the hoofs of his horses shall he tread down all
thy streets; he shall slay thy people by the sword, and
thy strong garrisons shall go down to the ground.
And they shall make a spoil of thy riches, and make
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a prey of thy merchandise, and they shall break down
thy walls, and destroy thy pleasant houses, and they
shall lay thy stones and thy timber and thy dust in the
midst of thy water."
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History proved this prediction false because Nebuchad-
nezzar tried his best to capture the city of Tyrus, and kept the
city in a state of siege for thirteen years, but had to go back
without success. Since it is inconceivable that God own promise
would not be fulfilled, it must be that the prediction itself is
misreported.
In Chapter 29, we find the following words attributed to
Ezekiel:
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And it came to pass in the seven and twentieth year, in
the first month, in the first day of the month, the word of the
Lord came unto me saying,
Son of man, Nebuchadrezzar, king of Babylon caused
his army to serve a great service against Tyrus; every head
was made bald, and every shoulder was peeled: yet he had
no wages, nor his army, for Tyrus...
...thus saith the Lord God: Behold, I will give the land of
Egypt unto Nebuchadrezzar, king of Babylon; and he shall
take her multitude, and take her spoil, and take her prey; and
it shall be the wages for his army.
I have given him the land of Egypt for his labour where-
with he served against it...2
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The above text expressly states that since Nebuchadnezzar
could not get the reward of his siege of Tyrus, God promises to
give him the land of Egypt.
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Error No. 30
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The Book of Daniel contains this statement:
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Then I heard one saint speaking, and another saint
said unto that certain saint which spake, how long shall
be the vision concerning the daily sacrifice, and the
transgression of desolation, to give both the sanctuary
and the host to be trodden underfoot?
And he said unto me, unto two thousand and three
hundred days; then shall the sanctuary be cleansed.l
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The Judaeo-Christian scholars, from the very beginning,
have wondered about the significance of this prediction. Almost
all the Judaeo-Christian commentators of the Bible are of the
opinion that it is Antiochus, the consul of Rome who invaded
Jerusalem in 161 BC, who is referred to in this vision,2 and the
days mean the usual days of our calendar. Josephus, the famous
commentator, also agreed with this opinion.
Historically, however, this opinion does not hold water,
because the occupation of the sanctuary and host, lasted for
three and a half years, whereas the period of two thousand and
three hundred days referred to comes to six years, three months
and nineteen days. For the same reason Issac Newton rejected
the assumption that Antiochus had to do anything with this
vlsion.
Thomas Newton who wrote a commentary on the predic-
tions and prophesies of the Bible first quoted several other com-
mentators on this point, and then, like Isaac Newton, completely
rejected the possibility of it being Antiochus who is referred to
in this vision of Hezekiah. He asserted that the Roman emperors
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and the Popes are the import of the vision.
Snell Chauncy also wrote a commentary on the predictions
of the Bible which was published in 1838. He claimed that in
his commentary he incorporated the essence of eighty five other
commentaries. Commenting on this vision he said that from the
earliest times it has been very difficult for the scholars to
ascer-
tain and define the time of the commencement of the event to
which this vision refers.l
The majority of the scholars have concluded that the time of
its commencement is certainly one of four periods in which four
royal commands were issued by the Kings of Persia:
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1. Cyrus, who issued his ordinance in 636 B.C.
2. The king Darius, who issued his orders in 815 B.C.
3. Ardashir, who gave his commands about Ezra in 458 B.C.
4. The king Ardashir, who issued his ordinance to Nehemiah
in the twentieth year of his reign in 444 B.C.
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He also added that the days mentioned in this vision are not
days as usually understood, but days signifying years. Keeping
this in mind Snell Chauncy said, the ending of the period of this
vision would be as follows:
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1. According to the first command of Cyrus it would end in
1764 A.D.
2. According to the second of Darius it would end in 1782
A.D.
3 .According to the third command of Ardashir it would be
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1. As far as we understand Snell Chauncy interpreting the days of
this vision as years
has presumed that the vision foretold the realpearance of the
Christ Jesus. The two
thousand three hundred days are assumed to be years. This number
of years should be
counted from any of the occasions when Jerusalem has been taken
out of the posses-
sion of Judaeo-Christian followers.
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4. According to the fourth ordinance it would end in 1856.
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All these dates passed without the prophecy being fulfilled
and, in any case, this illogically metaphorical interpretation is
not acceptable.
Firstly it is a mis-statement to say that it would be difficult
for scholars to ascertain the period of its commencement. The
difficulty lies only in the fact that the period should start
right
from the time when this vision was shown to Daniel not from
any period after it.
Next an arbitrary change in meaning of days into years is
not acceptable, because the word, "day" continues to mean the
usual period of 24 hours unless otherwise indicated by the writ-
er himself. The word is used in both the Old and the New
Testaments in its usual meaning and never means "year". Even
if we accept that the word might have been used to mean "year"
it would have been in a figurative sense; but a figurative use of
a word requires some strong indication of it. In the account of
this vision the word "day" has been used for the purpose of
defining a period of time and we do not find any indication that
it should be taken in a figurative sense. Most scholars have,
therefore, accepted it in its usual meaning otherwise scholars
like Isaac Newton, Thomas Newton and Snell Chauncy would
not have tried to put forward such confusing explanations.
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Error No. 31
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The Book of Daniell states:
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And from the time that the daily sacrifice shall be
taken away, and the abomination that maketh desolate
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set up, there shall be a thousand two hundred and ninety
days.
Blessed is he that waiteth, and cometh to the thou-
sand three hundred and five and thirty days.
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This prophecy is similar to the one previously discussed
which never came true. Neither Christ nor the Messiah of the
Jews appeared within this period.
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Error No. 32
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The Book of Daniel contains this statement:
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Seventy weeks are determined upon thy people and
upon thy holy city, to finish the transgression, and to
make an end of sins, and to make reconciliation for iniq-
uity, and to bring in everlasting righteousness, and to
seal up the vision and prophecy, and to anoint the most
Holy.l
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This prophecy is also wrong as the Messiah did not appear in
this period. None of the explanations forwarded by the Christian
scholars in this regard deserve any serious consideration, partly
for the reasons we have already discussed and partly on account
of a number of facts we discuss below:-
Firstly the period between the first year of the reign of Cyrus,
the year of the release of the Jews as confirmed by Ezra2 and the
birth of the Prophet Jesus is nearly six hundred years according
to Josephus and five hundred and thirty-six years in Snell
Chauncy own estimation.
Secondly, if we accept this as a correct explanation, it would
mean that all true dreams have come to an end for ever, which is
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obviously untrue. Watson, in the third part of his book, has
reproduced Dr. Grib own letter who said, "The Jews have so much
distorted the text of this prophecy that it has been rendered inap-
plicable to Jesus." This confession by Watson is enough to con-
firm our contention that this prediction, according to the origi-
nal copy of the Book of Daniel, still preserved with the Jews,
which is free from the objection of any kind of manipulation,
that this prophecy is inapplicable to Jesus.
Thirdly, the word "Christ", meaning anointed, has been used
for all the kings of the Jews irrespective of their character or
deeds. It appears in Psalm 18 verse 50. Similarly, David is men-
tioned as the anointed in Psalm 131. And also 1 Samuel con-
tains this statement of David regarding King Saul, who is said
to have been one of the worst kings of the Jews:
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Behold this day thine eyes have seen how that the
Lord hath delivered thee into mine hand in the cave: and
some bade me to kill thee: but mine eye spared thee; and
I said, I will not put forth mine hand against my lord, for
he is the Lord own anointed.l
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The same application of this word is also found in 1 Samuel
24 and 2 Samuel 1. Besides, this word is not only limited to the
kings of the Jews. We find it being used for other kings too. It is
stated in Isaiah:
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Thus saith the Lord to his anointed, to Cyrus, whose
right hand I have holden.2
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Cyrus, the king of Persia, is mentioned as God own anointed or
the Christ in this text. Cyrus is the one who liberated the Jews
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from their captivity and allowed the Temple to be rebuilt.
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Error No. 33
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The following statement is given through the Prophet David
in 2 Samuel:
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Moreover I will appoint a place for my people Israel,
and will plant them, that may dwell in a place of their
own, and move no more; neither shall the children of
wickedness afflict them any more, as beforetime.
And as since the time that I commanded judges to be
over my people Israel.l
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The same prediction appeared in slightly different words in
the Persian translation of 1835. According to this text God had
promised them that they would live in peace there, without any
affliction to them at the hands of wicked people. This promised
place was Jerusalem, where they made their habitations and
lived. History has proved that this promise was not fulfilled.
They were severely afflicted at the hands of several rulers.
Nebuchadnezzar invaded them three times and slaughtered
them, captured them and deported them to Babylon. Titus,2 the
Emperor of Rome, persecuted them so barbarously that one mil-
lion of the Jews were killed, a hundred thousand people were
hanged and ninety-nine thousand were imprisoned. Up to this
day their descendants are living in degradation around the
world.
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.l Error No. 34
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In 2 Samuel we read the following promise of God to David:
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And when thy days be fulfilled, and thou shalt sleep
with thy fathers, I will set up thy seed after thee, which
shall proceed out of thy bowels, and I will stablish his
kingdom.
He shall build an house for my name, and I will stab-
lish the throne of his kingdom for ever.
I will be his father, and he shall be my son. If he
commit iniquity, I will chasten him with the rod of men,
and with stripes of the children of men;
But my mercy shall not depart away from him, as I
took it from Saul whom I put away before thee.
And thine house and thy kingdom shall be estab-
lished for ever before thee; thy throne shall be estab-
lished for ever.l
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,1 Another statement of similar nature is given in I Chronicles:
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Behold, a son shall be born to thee, who shall be a
man of rest: and I will give him rest from all his enemies
round about: for his name shall be Solomon, and I will
give peace and quietness unto Israel in his days.
He shall build a house for my name: and he shall be
my son,... and I will establish the throne of his kingdom
over Israel for ever.2
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Although, God had promised everlasting kingdom in the
family of David, this promise was not fulfilled, as the family of
David was deprived of the kingdom, a long time ago.
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Error No. 35
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Paul reported God own word regarding the prominence of Jesus
over the angels in his letter to the Hebrews: I
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I will be to him a father, and he shall be to me a son.2
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Christian scholars have claimed that this is a reference to the
verses in 2 Samuel and 1 Chronicles discussed in the previous
paragraph. This claim is not acceptable for several reasons.
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1. The text of Chronicles is unambiguous saying that the
son own name will be Solomon.
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2. Both the texts say that he would build a house in the name
of God. This can only be applied to Solomon who built the
house of God, as promised. Jesus, on the other hand was born
one thousand and three years after the construction of this house
and used to talk of its destruction. This will be discussed under
Error No.79.
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3. Both predictions foretold that he would be a king, where-
as Jesus was not a king, on the contrary he was a poor man as
he himself said:
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And Jesus saith unto him, The foxes have holes, and
the birds of the air have nests; but the son of man hath
not where to lay his head.3
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1. Heb. 1:5.
2. To prove the greatness of ùesus over the angels, Paul argued
that God never said to
any of the angels that any of them was His Son. He only said it to
Jesus that, "I will
be to him a father, and he shall be to me a son."
3. Mat:8:20.
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4. It is clearly stated in the first prediction that:
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If he commit iniquity, I will chasten him with the rod
of men, and with the stripes of the children of men.
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This implies that he will be a man of iniquitous nature.
ccording to the Christians - and they are far from the truth -
Solomon was a man of that nature and gave up the prophethood
and became an apostate in his last days, indulging in idol wor-
ship. building temples for the idols, and committing himself to
heathenism.l Whereas Jesus was absolutely innocent, and could
not commit a sin of any kind.
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5. In the text of Chronicles it says clearly:
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Who shall be a man of rest, and I will give him rest
from all his enemies round about.
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However, Jesus, according to the Christians, was never in
peace right from his early days up to the time of the crucifixion.
He lived in constant fear of the Jews and left one place for
another until he was arrested by them and, they say, killed.
Solomon, on the other hand, fulfilled the condition of living in
rest from his enemies.
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6. In the prediction of Chronicles the Israelites are promised:
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I will give peace and quieteness unto Israel in his
days.
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Whereas it is historically known to everyone that the Jews were
servile to and dominated by the Romans in the time of Jesus.
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7. The Prophet Solomon, himself has claimed that the predic_
tion was made about him. This is clear from 2 Chronicles.l
Although the Christians agree that these tidings were for
Solomon. they say that it was in fact for Jesus too, as he was a
descendant of Solomon. We contend that this is a false claim
because the attributes of the predicted son must coincide with
the description of the prophecy. We have already shown that
Jesus does not fulfill the requirements of the prediction.
Apart from this, Jesus cannot be the subject of this predic-
tion, even according to the Christian scholars. In order to
remove the contradiction between the genealogical descriptions
of Jesus in Mathew and Luke, they have said that Matthew
described the genealogy of Joseph of Nazareth, while Luke
described the genealogy of Mary. However, Jesus was not the
son of Joseph, but rather the son of Mary, and according to her
genealogy Jesus is the descendant of Nathan, son of David, and
not the son of Solomon.
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Error No. 36
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It is said regarding the Prophet Elijah in I Kings:
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And the word of Lord came unto him, saying,
Get thee hence, and turn thee eastward, and hide thy-
self by the brook Cherith, that is before Jordan.
And it shall be, that thou shalt drink of the brook;
and I have commanded the ravens to feed thee there.
So he went and did according unto the word of the
Lord: for he went and dwelt by the brook Cherith, that is
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1. "But the Lord said to David my father, Forasmuch as it was un
thine heart to build a
house for my name, thou didst well in that it was in thine heart:
Not withstanding
thou shalt not build the house; but thy son which shall come forth
out of thy loins. he
shall build the house for my name. The Lord therefore hath
performed his word that
he hath spoken: for I am risen up in the room of David my father."
2 Chr. 6:8-10.
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before Jordan,
And the ravens brought him bread and flesh in the
morning, and bread and flesh in the evening, and he
drank of the brook.l
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In the above text the word "raven" is a translation of the orig-
inal word "arem". All the translators except Jerome have trans-
lated it as "raven", only Jerome has translated it differently as
"Arab". Since his opinion did not gain popularity, his followers
distorted the texts in Latin translations and changed the word
"Arab" to raven. This has been much laughed at by non-
Christian scholars. Horne, a famous scholar, was much sur-
prised at it and was, in fact, inclined to agree with Jerome in
that the word "arem" most likely signifies "Arab" and not raven.
He greatly criticised the other translators and gave three argu-
ments to prove the absurdity of their opinion. He said on page
639 of the first volume of his commentary:2
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Some critics have censured the translators saying that it is
far from being true that crows should provide sustenance to a
Prophet. If they had seen the original word, they would not have
reproached them, because the original word is "Orim" which has
the meaning of "Arab". This word is used for the same purpose
in 2 Kings 21 and in Nehemiah 4.
Besides, it is understood from "Perechat Riba", an exegesis
of the Book of Genesis, that this prophet was commanded to
live and hide himself in a place in the vicinity of "Butshan".
Jerome said that the "Orim" were the residents of that town
which was within the limits of Arabia. They provided food for
this prophet.
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This is a valuable finding and evidence for Jerome. Although
the Latin translations contain the word "raven", the Book of
Chronicles, the Book of Nehemiah and Jerome have translated
it as "Arab". Similarly it is indicated by the Arabic translation
that this word signified men, and not crows. The famous Jewish
commentator Jarchi also translated this word as "Arab". It is cer-
tainly not likely that God would have provided bread and flesh
to his prophet through such impure birds. A prophet like Elijah,
who was so strict a follower of the commandments of God
would not be satisfied with flesh provided by crows unless he
knew beforehand that the crows were not bringing carrion.
Elijah was provided with such flesh and bread for a whole year.
How could this kind of service be attributed to crows? It is
much more likely the inhabitants of "Orbo" or "Arabs" rendered
this service to him."
It is up to the Protestants now to decide which of the two
opinions is correct.
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Error No. 37
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We find the following statement in I Kings:
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...in the four hundred and eightieth year after the
children of Israel were come out of the land of Egypt, in
the fourth year of Solomon own reign over Israel, in the
month Zif, which is the second month, that he began to
build the house of Lord.l
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According to the historians, this statement is incorrect. Adam
Clarke, for example, said, when commenting on this verse in
Vol. 2 of his commentary:
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The historians have differred from this text in the
following details: The Hebrew text gives 480, Latin 440,
Glycas 330, Melchior Canus 590; Josephus 592,
Slipicius Severus 585, Clement Alexander 570,
Cedrenus 672 Codomanus 598, Vosius Capellus 580,
Seranius 680, Nicholas Abraham 527, Mastlinus 592,
Petavius and Watherus 520.
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Had the year, described by the Hebrew text been correct and
revealed by God, the Latin translator and so many of the
Judeao-Christian historians would have not contradicted it.
Josephus and Clement Alexandrianus also differed from the
Hebrew text, even though both of them are known as staunch
believers in their religion. This, naturally, leads us to believe
that the biblical text was to them no more worthy of respect
than any other book of history. Otherwise they would have not
even thought of disagreeing with it.
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Error No. 38
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It is stated in Matthew:
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So all the generations from Abraham to David are
fourteen generations; and from David until the carrying
away into Babylon are fourteen generations; and from
the carrying away into Babylon unto Christ are fourteen
generations.l
|
According to this statement the genealogy of Jesus from
Abraham is subdivided into three groups, each consisting of
fourteen generations. It is obviously not correct, because since
the first group from Abraham to David, includes David in it, he
must be excluded from the second group as he cannot be
|
counted twice. The second group should start with Solomon and
end with Jeconias, thus excluding him from the third group. The
third group should start from Salathiel, which leaves only 13
generations in the last group. All of the ancient as well as mod-
ern scholars have criticized this error, but the Christian scholars
are unable to produce any convincing explanation for it.
|
Errors No. 39-42:
|
According to the Arabic translation printed in 1849, describ-
ing the genealogy of the Christ, the Gospel of Matthew states:
|
Josias begat Jeconias and his brethren, in the
captivity of Babylon.l
|
It can be understood from this text that Jeconias and his
brothers were born in the period of exile in Babylon, which
obviously implies that Josias was alive during that period.
However this cannot be the case for the following four reasons:
|
1. Josias had died twelve years before the exile, because after
his death his son Jehoahaz became king and ruled for three
months. Then Jehoiachin, another son of Josias reigned for
eleven years. And it was only when Jeconias, the son of
Jehoiakim. had been ruling for three months in Jerusalem, that
Nebuchadnezzar invaded Jerusalem and imprisoned him along
with all other Israelites and deported them to Babylon.2
2. Jeconias is the grandson of Josias, and not his son, as is
clear from the above statement.
3. At the time of exile, Jeconias was 18 years old,3 therefore
his birth in this period is out of the question.
4. Jeconias had no brothers but his father had three brothers.
|
In view of the above textual difficulties, the commentator
Adarn Clarke reported in his commentaries that:
|
Calmet suggested that this verse should be read as
follows: "Josiah begat Jehoiakin, and his brethren,
Jehoiakin begat Jeconiah about the time of carrying
away to Babylon."
|
This suggestionl of manipulating the text of the holy scrip-
tures is something to be noted by the reader. Even after this
change, our objection discussed in no. 3 above remains unaf-
fected.
In our opinion, some ingenious priests have deliberately
deleted the word Jehoiakin from the text to avoid the objection
that Jesus, being a descendant of Jehoiakin, would not be able to
sit on the throne of David,2 and that in this case it would no
longer be possible for him to be the Messiah.
They did not appreciate the implications that were to occur
as a result of this tiny change in the text. Perhaps they thought
it
|
1. This suggestion has been partially carried out. The suggestion
said that Jehoiachin
should be inserted within the text and that instead of the phrase
" in the captivity" it
should be, "about the time of..." So the translators have
manipulated the text, and in
almost all the translations the text now reads: " Josias begat
Jeconias and his brethren,
about the time they were carried away to Babylon."
By adding the phrase "about the time" they have tried to avoid the
objection that
the author raised in no.3 above.
In the English translation published by the Anglican Church in
1961, this difficul-
ly has been solved a bit differently. In this translation the
verse reads:
"And Josias was the father of Jecohias and his brethren at the
time of the deportation
to Babylon.
2. "Therefore, thus saith the lord of Jehoiakin king of Judah, he
shall have none to sit
upon the throne of David." Jer. 36:30
3. According to Bible it is necessary for the Messiah to be a
descendant of David.
|
was easier to lay blame on Matthew than to preclude Jesus fron
being the descendant of David and from his being the Messiah.
|
Error No. 43
|
The genealogical description in Matthew records seven gen-
erations between Judah and Salmon,l and five generations from
Salmon to David. The period from Judah to Salmon is about
three hundred years, and from Salmon to David four hundred
years. Even bearing in mind the long lives of those people, this
statement cannot be true, as the age of the first group of genera-
tions was longer than the second group. Matthew own description
puts seven generations in three hundred years, and five genera-
tions in four hundred years.
|
Error No. 44
|
The second of the three groups of fourteen generations
described by Matthew in the genealogy of Jesus, has in fact
eighteen generations and not the fourteen mentioned in the third
chapter of I Chronicles. Newman expressed great concern about
this and mocked it saying that so far it had only been necessary
to believe in the parity of one and three, now it was necessary to
believe in the parity of eighteen and fourteen, because the holy
scriptures cannot be thought of as being incorrect.
|
Errors No. 45 & 46
|
In the same passage of Matthew we read:
|
1. According to this the generations from David to Jeconias are as
follows: David.
Solomon, Roboam, Abia, Asa, Josaphat, Joram, Ozias, Joatham,
Achaz, Ezekias.
Manasses, Amon, Josias, Jehoiachin, and Jeconias, whereas Matthew
records thirteen
generations which is wrong. Matt. 1:6-11
|
Jehoram begat Uzziah.
|
This statement is incorrect for two reasons:
|
1. It claims that Uzziah was the son of Jehoram which is not
true, because Uzziah was the son of Ahaziah, son of Joash who
was the son of Amaziah, son of Joram. These are the three gen-
erations which have been left out by Matthew perhaps to make
them fourteen. These three were kings of repute. They are men-
tioned in Chapters 8, 12 and 14 of the Second Book of Kings,
and in Chapters 22-25 of 2 Chronicles. There is no way of
knowing why these generations have been left out by Matthew
from the geneology. It seems simply to be one of his great mis-
takes.
2. Is the correct name Uzziah or Ozias, as he is named by 2
Kings and I Chronicles?
|
Error No. 47
|
Again in the same passage we find this statement:
|
And Salathiel begat Zorobabel.l
|
This is also incorrect because Zorobabel was the son of
Pedaiah2 and the nephew of Salathiel as is expressly mentioned
in I Chronicles 3.
|
Error No. 48
|
The same passage of genealogy in Matthew states:
|
2 I Chr. 3:19 says: "And Ihe sons of Pedaiah were Zerubbabel arld
Shimei."
|
Zorobabel begat Abiud.l
|
This, too, is wrong since Zerubbabel had only five sons, as is
confirmed by I Chronicles. None of the five sons is of this
name.2
There are in all eleven errors in the genealogy recorded by
Matthew. If the differences of Luke and Matthew, discussed ear-
lier are also included they total seventeen mistakes. This short
passage of Matthew is, therefore, erroneous in no less than sev-
enteen places.
|
Error No. 49
|
Matthew describes the event of some wise men from the east
who had seen the star which was the sign of the birth of Christ.
They came to Jerusalem, and, guided by the star, they reached
Bethlehem where the star halted above the head of the infant.
Astronomically this statement is ridiculous and unacceptable.
The movement of stars and some comets as seen from the earth
is from the East to the West, and some of the comets move con-
trarily from the West to the East. Bethlehem is situated to the
south of Jerusalem. Besides the men coming from the east could
not possibly see the movement of a star which is too slow to be
seen by the naked eye. And in any case how could a moving
star, if it did ever come to a stop in the sky, be said to have
stopped at the head of a new born child.3
|
Error No. 50
|
In Chapter One of Matthew we read this statement:
|
Now all this was done, that it might be fulfilled
which was spoken of the Lord by the prophet, saying,
Behold, a virgin shall be with child, and shall bring
forth a son, and they shall call his name ""Emmanuel"".l
|
According to the Christian writers the Prophet referred to in
this verse is the Prophet Isaiah, because in his book he had said:
|
Therefore, the Lord himself shall give you a sign:
Behold, a virgin shall conceive, and bear a son, and shall
call his name "Emmanuel.2
|
This is again incorrect for the following reasons:
|
1. The original word that has been translated as "virgin" by
Matthew and the translator of the book of Isaiah is "alamah"
which is the feminine form of "alam" which according to the
Jewish scholars, signifies a "young girl" married or unmarried.
This word is also used, as they say, in the Book of Proverbs,
Chapter 30, where it is used for a young married woman. The
three famous Latin translations say "young woman". These
translations are the earliest known translations and are said to
have been made in 129,175, and 200. In view of these ancient
translations and the opinion of the Jewish scholars, Matthew own
statement is shown to be erroneous.
Frier, in his book on the etymology of Hebrew words, a book
|
cometS and stars as explained by the author was accepted up to the
18th century A.D.
Modern scientific data, however, has produced more convincing
explanations of the
directions and paths of the stars.
|
that is considered the most authentic work on the subject, said
that the word "alamah, had a dual meaning: "virgin" and "young
woman". His opinion, as compared to the commentaries of the
Jews, is not acceptable, and even if we accept this opinion, the
word cannot be taken to mean a virgin with any ARGUMENT
against the established meaning adopted by the commentators
and the ancient translators. The above facts are certainly enough
to prove falsity of the statement of the author of Meezan-ul-
Haq, who claimed that the word had no other meaning than
"virgin".
|
2. Jesus was never called by the name Emmanuel, nor did his
adopted fatherl give this name to him:
|
The angel told his father to call him with the name of
Jesus.2
|
It is also a fact that Gabriel came to his mother and said:
|
Thou shall conceive in thy womb, and bring forth a
son and shalt call his name Jesus.3
|
Apart from this Jesus himself never claimed that his name was
Emmanuel.
|
3. The passage where this word occurs, precludes its applica-
tion to Jesus. It states that Rezin, the king of Syria, and Pekah,
the king of Israel, went together to war against Ahaz, the king
of Judah. He was very frightened and God sent a revelation to
Isaiah as a consolation for Ahaz, saying that he should not be
|
,F frightened as his enemies would not be able to prevail against
him. and that their kingdoms would be destroyed, and that the
sign of their destruction was that a young woman would bring
forth a son and before the child grew up their kingdoms would
be destroyed.l
In fact Jesus was born after 721 years of the destruction of
the kingdoms which were destroyed only 21 years after the
above Prophecy. Judaeo-Christian scholars disagree on this
1 point. Some of them have claimed that Isaiah used the word
young woman" for his own wife who would conceive and give
birth to a child. And the two kings, of whom the people were
frightened, would be destroyed along with their kingdom before
the child grew up. This was said by Dr. Benson and seems to
have logic and bear truth.
|
Error No. 51
|
There is another statement in Matthew regarding Joseph, the
carpenter
|
And was there until the death of Herod, that it might
be fulfilled which was spoken of the Lord by the
Prophet, saying out of Egypt have I called my son.2
|
The Prophet referred to in this text is Hosea and Matthew
makes reference to the first verse of Chapter 11 of his book,
which is absolutely incorrect as that verse has nothing to do
with Jesus. The verse, according to the Arabic translation, print-
ed in 1811, reads like this:
|
When Israel was a child, then I loved him and called
|
his sons out of Egypt.
|
This verse, is in fact, an expression of God own benevolence to
the Israelites conferred upon them in the time of Moses.
Matthew made two changes in the text. He changed the plural,
own ons", into the singular, own on", and turned the third person "his"
into the first person making it "my son".
Following the example of Matthew, the Arabic translator of
1844 changed the text to incorporate this alteration.
Besides, this change cannot be overlooked because further in
this chapter the people who were called from Egypt are men-
tioned in these words:
|
As they called them, so they went from them, they
sacrificed unto Baalim.l
|
This statement cannot be applied to Jesus.
|
Error No. 52
|
It is also stated in Matthew:
|
Then Herod, when he saw that he was mocked of the
wise men, was exceeding wroth, and sent forth, and slew
all the children that were in Bethlehem, and in all the
coasts thereof, from two years old and under, according
to the time which he had diligently inquired of the wise
men.2
|
This statement is wrong both logically and historically.
Historically because none of the non-Christian historians men-
tioned this event of the slaying of the infants by Herod.
|
For example Josephus did not said anything regarding this
. event Similarly the Jewish scholars, who are very hostile and
antagonistic towards Herod, and have been very particular in
describing any weak points of Herod which they could dig out
from history, have not said anything in this regard. Had this
incident been true they would have jumped at it and described it
as negatively as possible. If any Christian historian were to
describe it, he would certainly base his description on the state-
ment in the Gospel of Matthew.
And logically it is not acceptable because Bethlehem, at that
time, was a small village situated near Jerusalem. Herod, being
the governor could easily have found out the house where the
wise men had stayed. It was absolutely unnecessary for him to
commit such a heinous act as killing innocent children.
|
Error No. 53
|
The Gospel of Matthew also contains this statement:
|
Then was fulfilled that which was spoken by
Jeremiah the Prophet, saying,
In Rama was there a voice heard, lamentation, and
weeping, and great mourning, Rachel weeping for her
children, and would not be comforted because they are
not.2
|
This is again a clearly distorted rendering of the text of
Jeremiah. Any reader can himself look up the passage in
|
Jeremiah," and see for himself that the above verse has nothing
to do with Herod. It is clearly related to the famous historical
calamity of Nebuchadnezzar own invasion of Jerusalem. The peo-
ple of Rachel own tribe were among the Israelites who were exiled
to Babylon. Her soul lamented over the misery of her people.
God, therefore, promised that her children would be released to
go back to their own land.
|
Error No. 54
|
We find this statement in Matthew:
|
And he came and dwelt in a city called Nazareth:
that it might be fulfilled which was spoken by the
prophets. He shall be called a Nazarene.2
|
This is also certainly incorrect, as this statement is not found
in any of the books of the Prophets. The Jews deny the validity
of this kind of prediction. According to them it is simply a false
claim. On the contrary they had a firm belief that no prophet
would ever come from Galilee, not to speak of Nazareth, as is
expressly stated in the Gospel of John:
|
They answered and said unto him, Art thou also of
Galilee? Search, and look: For out of Galilee ariseth no
Prophet.3
|
The Christian scholars have put forward4 weak explanations
|
Oregarding this, which do not deserve any serious consideration.
f Readers will have noted that there are seventeen errors in
the first two chapters of Matthew.
|
Error No. 55
|
According to the Arabic translations printed in 1671, 1821,
1826, 1854 and 1880, there is a statement in Matthew which
reads as follows:
|
In those days came John the Baptist, preaching in the
wildemess of Judaea.l
|
And in the Persian translations printed in 1671, 1821, 1826,
1854 and 1880, we find the same statement:
|
In those days came John the Baptist, preaching in the
wilderness of Judaea.
|
In this passage the phrase, "in those days" refers to the days
when Archelaus did reign in Judaea, because just before the
verse in question, Matthew has described that after the death of
Herod, Archelaus became the king of Judaea and Joseph, the
carpenter, took the child (Jesus) and his wife to Galilee and set-
tled in the city of Nazareth, and that at this time came John, the
Baptist.
This statement is certainly wrong because John, the Baptist
delivered his sermon preaching the baptism of repentance for
the remission of sins eighteen years after the events discussed
above, since it is clear from Luke that John, the Baptist deliv-
ered this sermon when Pontius Pilate was the governor of
Judaea, and that it was the fifteenth year of Tiberius" reign. The
|
Emperor Tiberius began his reign fourteen years after the birth
of Jesus. (Britannica page 246 Vol. 2 under Tiberius) This
implies that John, the Baptist came twenty-nine years after the
birth of Jesus. In the seventh year after the birth of Jesus,
Archelaus had left his throne of Judaea. (Britannica 246 vol. 2
under Archelaus) If we assume that the beginning of Archelaus
reign and the arrival of Joseph in Nazareth were before the birth
of Jesus, the coming of John the Baptist will be proved to have
been twenty-eight years after the birth of Jesus.
|
Error No. 56: The Name of Herodias" Husband
|
We find in Matthew:
|
For Herod had laid hold on John and bound him, and
put him in prison for Herodias" sake, his brother Philip own
wife.l
|
This statement is also historically wrong, because the name
of Herodias" husband was Herodius, as is stated by Josephus in
Chapter 12 of Vol. 8 of his history.
|
Error No. 57
|
It is stated in Matthew:
|
But he said unto them, Have ye not read what David
did, when he was an hungred, and they that were with
him;
How he entered into the house of God and did eat
the shewbread, which was not lawful for him to eat, nei-
ther for them which were with him.2
|
The phrase "neither for them which were with him" is clear-
Iy wrong as will be discussed under Error No. 92.
|
Error No. 58
|
Matthew contains this statement:
|
Then was fulfilled that which was spoken by Jeremy
the prophet, saying, And they took the thirty pieces of
silver, the price of him that was valued, whom they of
the children of Israel did value.l
|
This statement is also wrong as will be shown later in the
book.
|
Error No. 59: The Earthquake on Jesus" Crucifixion
|
Once more we find in Matthew:
|
And, behold, the veil of the temple was rent in twain
from the top to the bottom; and the earth did quake, and
the rocks rent;
And the graves were opened; and many bodies of the
saints which slept arose.
And came out of the graves after his resurrection,
and went into the holy city and appeared unto many.2
|
This is a concocted story. Norton, the famous scholar,
though he favoured the gospels, said, proving the falsity of this
story with several ARGUMENTs, "This is a totally false story. It
seems that such stories were prevalent among the Jews at the
time of destruction of Jerusalem. Possibly someone might have
written this story as a marginal note in the Gospel of Matthew,
|
and later on it might have been included in the text, the transla-
tor might have translated it from that text.l
The falsehood of this story is evident for several reasons:
|
1. The Jews went to Pilate, the day after the Crucifixion of
Christ, and said to Pilate:
|
Sir, we remember that that deceiver said, while he
was yet alive. After three days I will rise again.
Command therefore, that the sepulchre be made sure
until the third day.2
|
Moreover, Matthew, in the same chapter expressly states that
Pilate and his wife were not pleased at the crucifixion of Christ.
The Jews would not dare go to Pilate in these circumstances,
especially when there was an earthquake and the graves opened
and the rocks rent. The fact that Pilate was not pleased at the
crucifixion of Christ, would have put him into a rage against the
Jews. They could have not gone to Pilate to say that Christ was
a "deceiver", God forbid.
|
2. In the presence of such miraculous signs a great number of
people of that time would have embraced the new faith without
hesitation, whereas, according to the Bible, three thousand peo-
ple did accept the new faith, but only when the Holy Spirit
descended on the disciples and they spoke several languages
before the people. This event is explicitly mentioned in Acts.3
The events described by Matthew were obviously of a much
more compelling nature than the disciples speaking in several
|
languages.
|
3. Is it not surprising that none of the historians of that time
and of the time succeeding it, and none of the evangelists except
atthew, has written a single word about these events of so
great an historical importance?
It is of no avail to say that opponents have deliberately avoid-
ed any reference to these events. But what do they have to say
of the absence of any account of these events in the books of
those Christian historians who are considered to be advocates of
Christianity. In particular the absence of any description of
these events in the Gospel of Luke is very surprising, as he is
generally known for reporting the rarities of the life of Jesus, as
is clear from the first chapters of his gospel and of the Book of
A ts
c .
We cannot understand why all the evangelists, or at least
most of them, have not referred to these events when they have
given full account of events of no or lesser, significance. Mark
and Luke, too, only speak of the splitting of the veil and not of
anything else.
|
4. Since the veil in question was made of silk, we cannot
understand how a soft curtain of silk could be torn like this, and
if it was true, how the building of the temple could remain unaf-
fected. This objection is forwarded equally to all evangelists.
|
5. The bodies of the saints coming out of the graves happens
to be in clear contradiction to the statement of Paul, in which he
said that Christ was the first to rise from the dead.
The learned scholar Norton truthfully said that this evange-
list seems to be in the habit of making his own guesses, and is
not always able to sort out the truth from the available stock of
|
events. Can such a man be trusted with the word of God?
|
Errors No. 60,61,62: The Resurrection of Jesus
|
The Gospel of Matthew reports Jesus" answering to some
scribes:
|
But he answered and said unto them, An evil and
adulterous generation seeketh after a sign; and there
shall no sign be given to it, but the sign of the Prophet
Jonas:
For Jonas was three days and three nights in the
whale own belly; so shall the son of man be three days and
three nights in the heart of the earth.2
|
We find a similar statement in the same gospel:
|
A wicked and adulterous generation seeketh after a
sign; and there shall no sign be given unto it, but the
sign of the Prophet Jonas.3
|
The same is understood from the statement of the Jews
reported by Matthew:
|
Sir, we remember that, that deceiver said while he was
yet alive, After three days I will rise again.4
|
f All these statements are incorrect for the fact is that accord-
ing to the gospels Jesus was crucified on Friday in the afternoon
and died at about nine in the evening. Joseph asked Pilate for
his body in the evening and arranged his funeral, as is clear
from the Gospel of Mark. He was therefore buried in the night
of Friday, and his body is said to have disappeared on the morn-
ing of Sunday, as described by John. According to this detail,
his body did not remain in the earth for more than one day and
two nights. Therefore his statement of staying in the earth for
three days and three nights is proved incorrect.
Seeing the error in these statements, Paley and Channer
admitted that the statement in question was not of Jesus but was
the result of Matthew own own imagination. Both of them said
words to the effect that Jesus would have meant to convince
them only through his preachings without their asking a sign
from him, like the people of Nineveh, who embraced the new
faith without a sign from Jonah.
According to these two scholars this statement was proof of a
lack of understanding on the part of Matthew. It also proves that
Matthew did not write his gospel by inspiration. His not under-
standing the intention of Jesus in this case, shows that he could
well have written similarly erroneous accounts in other places.
It is, therefore, a natural conclusion that the gospel of
Matthew cannot, in any way be called revelation but is rather a
collection of accounts influenced by the local environment and
the result of human imagination.
|
Error No. 63: The Second Coming of Jesus
|
It is stated in Matthew:
|
For the son of man shall come in the glory of his
Father with his angels; and then he shall reward every
|
man according to his works.
Verily I say unto you, There be some standing here,
which shall not taste of death, till they see the son of
man coming in his kingdom.l
|
This statement has definitely been wrongly attributed to
Jesus, because all those own tanding here", died nearly two thou-
sand years ago, and none of them saw the Son of Man coming
into his kingdom.
|
Error No. 64: Another Prediction of Jesus
|
Matthew reports Jesus saying to his disciples:
|
But when they persecute you in this city, flee ye into
another, for verily I say unto you, Ye shall not have gone
over the cities of Israel, till the son of man be come.2
|
Again this is obviously wrong as the disciples have, long,
long ago, done their duty of going over the cities of Israel, but
the Son of Man never came with his kingdom.
|
Errors No. 65 - 68
|
The book of Revelations contains this statement:
|
Behold, I come quickly:3
|
The same words are found in chapter 22 verse 7 of the same
book. And verse 10 of the same chapter contains this statement:
|
Seal not the sayings of the prophecy of this book: for
the time lS at hand."
|
Further in verse 20 it says again:
|
Surely, I come quickly.
|
On the basis of these statements of Christ, the earlier follow-
ers of Christianity held the firm belief that the second coming of
Christ would be in their own time. They believed that they were
living in the last age and that the day of Judgement was very
near at hand. The Christian scholars have confirmed that they
held this belief.
|
Errors No. 69 - 75
|
The Epistle of James contains this statement:
|
Be ye also patient; stablish your hearts: for the com-
ing of the Lord draweth near.
|
It also appears in I Peter:
|
But the end of all things is at hand: be ye therefore
sober and watch unto prayer.2
|
And the First Epistle of Peter contains these words:
|
Little children, it is the last time.3
|
And the First Epistle of Paul to the Thessalonians states:
|
For this we say unto you, by the word of the Lord,
that we which are alive and remain unto the coming of
|
the Lord shall not prevent them which are asleep.
For the Lord himself shall descend from heaven with
a shout, with the voice of the archangel, and with the
trump of God: and the dead in Christ shall rise first
Then we which are alive and remain shall be caught
up together with them in the clouds, to meet the Lord in
the air: and so shall we ever be with the Lord.
|
And Paul said in his letter to Philippians:
|
The Lord is at hand.2
|
And in his First Epistle to the Corinthians, Paul said:
|
And they are written for our admonition, upon whom
the ends of the worlds are come.3
|
Paul also said later in the same letter:
|
Behold, I shew you a mystery; We shall not all sleep,
but we shall all be changed,
In a moment, in the twinkling of an eye, at the last
trump: for the trumpet shall sound and the dead shall be
raised incorruptible, and we shall be changed.4
|
The above seven statements are the ARGUMENTs for our claim
that the early Christians held a firm belief in the second coming
of Christ during their own lifetime, with the result that all the
seven statements are proved false.
|
Errors No. 76 - 78: The Signs of the End of the World
|
Matthew describes in Chapter 24 that the disciples of Jesus
|
asked the Messiah, when they were on the Mount of Olives,
about the signs of the destruction of the Temple and the second
coming of Jesus and about the end of the world. Jesus told them
all the signs, first of the destruction of the House of the Lord,
of
his own coming to the earth again and of the day of Judgement.
The description up to verse 28 talks of the destruction of the
Temple; and verse 29 to the end of the chapter consists of the
events related to the second coming of Christ and the Day of
Judgement. Some verses of this chapter according to the Arabic
translation" printed in 1820, read thus:
|
Immediately after the tribulation of those days, shall
the sun be darkened, and the moon will not give her
light, and the stars shall fall from heaven, and the pow-
ers of the heavens shall be shaken.
And then shall appear the sign of the son of man in
heaven: and then shall all the tribes of the earth mourn,
and they shall see the son of man coming in the clouds
of heaven with power and great glory.
And he shall send his angels with a great sound of
trumpet, and they shall gather together his elect from the
four winds, from one end of the heaven to the other.2
|
And in verses 34 and 35 it says:
|
Verily I say unto you. This generation shall not pass,
till all these things be fulfilled.
Heaven and earth shall pass away but my words
shall not pass away.
|
The text of the Arabic translation printed in 1844 is exactly
the same. However, the Persian translations of 1816, 1828, 1842
|
Immediately after the trouble of those days, the sun
shall be darkened.
|
Verse 34 of these translations is identical to the one quoted
above. It is, therefore necessary that the day of Judgement
should come at the time when the House of God has been
destroyed and Jesus has reappeared on the earth, "...immediate-
ly after the trouble of those days," according to the statement of
Jesus. Similarly it is also necessary that the generation contem-
porary with Christ should not have died until they saw these
event with their eyes, as was the belief of the early Christians.
However they did die centuries ago and heaven and earth still
continue to exist.
The evangelists, Mark and Luke also included similar
descriptions in Chapters 13 and 21 respectively of their gospels.
The three evangelists are equally responsible for this historical-
ly proved-false statement.
|
Errors No. 79 - 80: The Reconstruction of the Temple
|
The Gospel of Matthew reports this statement of Christ:
|
Verily I say unto you. There shall not be left here
one stone upon another, that shall not be thrown down.l
|
The Protestant scholars have therefore said that any con-
struction to be built on the foundations of the temple would be
razed to the ground as had been foretold by Jesus. The Author
of Tehqeeq-e-Deen-ul-Haq, (Inquisition into the True Faith)
printed in 1846, said on page 394:
|
King Julian, who lived three hundred years after
Christ and had become an apostate, intended to rebuild
the temple of Jerusalem, so that he could thus refute the
prediction of Jesus. When he started the construction
suddenly a fire jumped out from its foundations. All the
workers were frightened and fled away from there. No-
one after him ever dared to refute the saying of the
truthful, who had said, "The heaven and the earth shall
pass away but my words shall not pass away."
|
The priest Dr. Keith wrote a book in renunciation of the dis-
believers in Christ which was translated into Persian by Rev.
Mirak entitled "Kashf-ul-Asar-Fi-Qisas-e-Bani Israel" (An
exposition of the Israelite Prophets) and printed in Edinburgh in
1846. We produce the translation of a passage from page 70:
|
King Julian allowed the Jews to rebuild Jerusalem
and the temple. He also promised that they would be
allowed to live in the city of their ancestors, the Jews
were no less grieved than the king was pleased. They
started the work of the Temple. Since it was against the
prophecy of Christ, the Jews, in spite of their best efforts
and all the possible help from the king could not succeed
in their mission. Some pagan historians have reported
that the huge flames of fire burst out of this place and
burnt the workers stopping the work altogether.
|
Thomas Newton, in vol 3 (pages 63 and 64) of his commen-
tary on the prophecies of the Holy Scripture printed in London
in 1803 said, which we translate here from Urdu:
|
Omar, the second great Caliph of Islam, spread cor-
ruption all over the world. He reigned for ten and a half
years. In this short period he made great conquests and
conquered all the countries of Arabia, Syria, Iran and
Egypt. The Caliph personally besieged Jerusalem and in
637 A.D. signed the treaty of peace with the Christians
|
who were tired of the prolonged siege. The Christians
surrendered and handed over the city to Omar.
Omar offered generous terms to the Christians. He
did not take any church into his possession, but he
requested the high priest for a piece of land to build a
mosque. The priest showed him the room of Jacob and
Solomon own temple. The Christians had covered this place
with dirt and filth out of their hatred for the Jews. Omar,
himself, cleansed the place with his own hands.
Following the example of Omar, the great officers of his
army thought it their religious duty and cleansed the
place with religious zeal and built a mosque there. This
was the first mosque ever built in Jerusalem. Some his-
torians have also added that in the same mosque Omar
was murdered by a slave. Abdul Malik, son of Marvan,
who was the twelfth Caliph extended this mosque in his
reign.
|
Though, the above description of this commentator is not
true in several places, he has admitted that the first mosque built
at the place of Solomon own Temple was that built by the Caliph
Omar, and that it was extended by Abdul Malik and still exists
in Jerusalem after over 1200 years.l How would it have been
possible for Omar to succeed in building a mosque there if it
had really been against the prophecy of Christ?
Since this statement of Jesus is also reported by Mark and
Luke, they are equally responsible for this false description.
|
Error No. 82: A False Prediction
|
Matthew reports this statement as having been said by Jesus
to his disciples:
|
And Jesus said unto them, Verily I say unto you,
|
. More than 1400 years have now passed since this event.
|
That ye which have followed me, in regeneration when
the son of man shall sit in the throne of his glory, ye
shall also sit upon twelve thrones, judging the twelve
tribes of Israel.l
|
It is quite apparent from this that Jesus assured his twelve
disciples, of eternal success and redemption promising them to
sit upon twelve thrones on the Day of Judgement. This prophet-
ic witness of eternal success has been proved wrong by the
gospels themselves. We have already seen2 that one of the disci-
ples of Jesus, namely Judas Iscariot, betrayed Jesus and became
an apostate, how, then is it possible for him to sit on the twelfth
throne on the Day of Judgement?
|
Error No. 83
|
We find in the Gospel of John:
|
And he (Jesus) saith unto him, Verily, verily I say
unto you. Hereafter ye shall see heaven open, and the
angels of God ascending and descending upon the son of
man.3
|
This is also historically false and incorrect, for, this was said
by Jesus after his baptism and after the descent of the Holy
Spirit upon him,4 while we know that nothing like this ever hap-
pened in history after this. These prophetic words have never
come true.
|
who were tired of the prolonged siege. The Christians
surrendered and handed over the city to Omar.
Omar offered generous terms to the Christians. He
did not take any church into his possession, but he
requested the high priest for a piece of land to build a
mosque. The priest showed him the room of Jacob and
Solomon own temple. The Christians had covered this place
with dirt and filth out of their hatred for the Jews. Omar,
himself, cleansed the place with his own hands.
Following the example of Omar, the great officers of his
army thought it their religious duty and cleansed the
place with religious zeal and built a mosque there. This
was the first mosque ever built in Jerusalem. Some his-
torians have also added that in the same mosque Omar
was murdered by a slave. Abdul Malik, son of MaNan,
who was the twelfth Caliph extended this mosque in his
reign.
|
Though, the above description of this commentator is not
true in several places, he has admitted that the first mosque built
at the place of Solomon own Temple was that built by the Caliph
Omar, and that it was extended by Abdul Malik and still exists
in Jerusalem after over 1200 years.l How would it have been
possible for Omar to succeed in building a mosque there if it
had really been against the prophecy of Christ?
Since this statement of Jesus is also reported by Mark and
Luke, they are equally responsible for this false description.
|
Error No. 82: A False Prediction
|
Matthew reports this statement as having been said by Jesus
to his disciples:
|
And Jesus said unto them, Verily I say unto you,
|
That ye which have followed me, in regeneration when
the son of man shall sit in the throne of his glory, ye
shall also sit upon twelve thrones, judging the twelve
tribes of Israel.l
|
It is quite apparent from this that Jesus assured his twelve
disciples, of eternal success and redemption promising them to
sit upon twelve thrones on the Day of Judgement. This prophet-
ic witness of eternal success has been proved wrong by the
gospels themselves. We have akeady seen2 that one of the disci-
ples of Jesus, namely Judas Iscariot, betrayed Jesus and became
an apostate, how, then is it possible for him to sit on the twelfth
throne on the Day of Judgement?
|
Error No. 83
|
We find in the Gospel of John:
|
And he (Jesus) saith unto him, Verily, verily I say
unto you. Hereafter ye shall see heaven open, and the
angels of God ascending and descending upon the son of
man.3
|
This is also historically false and incorrect, for, this was said
by Jesus after his baptism and after the descent of the Holy
Spirit upon him,4 while we know that nothing like this ever hap-
pened in history after this. These prophetic words have never
come true.
|
Error No. 84: The Ascension of Christ
|
It is said in John:
|
And no man hath ascended up to heaven, but he that
came down from heaven, even the son of man which is
in heaven.l
|
This is also incorrect, as is evident from the fifth chapter of
|
Genesis2 and 2 Kings Chapter 2.3
|
Error No. 85
|
We find this statement in the gospel of Mark:
|
For verily I say unto you, That whosoever shall say
unto this mountain, Be thou removed, and be thou cast
into the sea; and shall not doubt in his heart, but shall
believe that those things which he saith shall come to
pass; he shall have whatsoever saith.4
|
We find another similar statement in the same book:
|
And these signs shall follow them that believe; In
my name shall they cast out devils; they shall speak with
new tongues;
They shall take up serpents, and if they drink any
deadly thing, it shall not hurt them; they shall lay hands
on the sick, and they shall recover.5
|
And in the gospel of John we read the following statement:
|
Verily, verily I say unto you, He that believeth on
me, the works that I do, shall he do also, and greater
works than these shall he do; because I go unto my
Father.l
|
The prophetic promise made in the above texts is a general
statement that does not particularise any man or people, particu-
larly the phrase, "Whosoever shall say unto this mountain"
which is totally unconditional and can be applied to any people
of any time. Similarly the statement, "He that believeth on me,"
can include any believer in Christ of any time. There is no argu-
ment to support the claim that the above predictions were par-
ticularly made in respect of the early Christians. It is therefore,
necessary for a mountain to move and be cast into the sea, if a
believer says so to it, of course, with firm belief in Christ.
Everyone knows that nothing like this has even happened in his-
tory. We would like very much to know if any Christian, in or
after the time of Jesus, did perform "works greater than Christ"
as the evangelist has made Jesus say this in the above predic-
tion.
The Protestants have more than admitted that after the time
of Jesus the occurrence of miracles and marvels has never been
proved in history. We have seen many priests in India, who, in
spite of making strenuous efforts for many years are not able to
speak correctly in Urdu, let alone take up serpents, drink poison
and heal the sick.
|
THE FALLIBITY OF LUTHER AND CALVIN
|
Perhaps we might be allowed at this juncture, for the interest
of the readers, to reproduce two incidents directly related to
Luther and Calvin, the founders of the Protestant faith. We
quote this from the book entitled Mira"atus Sidq that was trans-
lated into Urdu by a Catholic scholar and priest Thomas Inglus
and printed in 1857. He relates the following incidents on pages
105-107:
|
In 1543 Luther tried to cast out the devil from the
son of Messina with a result similar to the Jews who
once tried to cast out devil as is described by the Book
of Acts in Chapter 19. Satan, in the same way attacked
Luther and wounded him and his companions. Stiffels
seeing that his spiritual leader, Luther was being choked
and strangled by Satan, tried to run away but being in
great terror was not able to open the latch of the door
and had to break down the door with a hammer which
was thrown to him from the outside by his servant
through a ventilator.
Another incident is related of Calvin, the great leader
of the Protestants, by another historian. Calvin once
hired a man called Bromius and told him to lie down in
front of the people and pretend to be dead. He arranged
with him that when he heard Calvin say the words,
"Bromius, rise from the dead and be alive," he should
rise from the bed as though he had been dead and had
just risen, having been miraculously brought to life. The
wife of Bromius was also told to cry and lament over the
body of her husband.
Bromius and his wife acted accordingly and people,
hearing her cries and lamentation, gathered there for her
consolation. Calvin came and said to the weeping
woman, "Do not cry. I will raise him from the dead."
He began to recite some prayers and then holding the
hand of Bromius, said, "Rise in the name of God." but
|
his design of deceiving people in the name of God was
not a success as Bromius really had died. God had
avenged Calvin for his deception and iniquity. Bromius"
wife, seeing that her husband had died in reality started
crying and blaming Calvin.
|
Both these leaders were considered to be the greatest spiritu-
al leaders of their time. If they can be blamed for such acts what
remains to be said of the generality of the people.
Pope Alexander VI, the head of the Roman church and the
representative of the Lord on the earth, according to the
Catholic faith, had prepared some poison for some other per-
sons, but drinking it himself by mistake he died. One cannot
avoid coming to the conclusion that the leaders of both the rival
sects do not possess any of the qualities mentioned in the pre-
diction under discussion.
|
Error No. 86
|
The gospel of Luke states:
|
Which was the son of Joanna, which was the son of
Rhesa, which was the son of Zorobabel, which was the
son of Salathiel, which was the son of Neri.l
|
This genealogical description of the Christ contains three
errors:
|
1. The sons of Zorobabel or Zerubbabel are described very
clearly in 1 Chronicles Chapter 3 and none of them has this
name. We have already discussed this earlier and besides this, it
is against the description of Matthew.
2. Zerubbabel is the son of Pedaiah, not Salathiel. He is,
however, his nephew.
3. Salathiel is the son of Jeconias, not of Neri. Matthew has
also agrees with this.
|
Error No. 87
|
In his account of the genealogy of Jesus, Luke states:
|
...which was the son of Sala,
Which was the son Cainan which was the son of
Arphaxad...l
|
This statement is also not correct as Sala was the son of
Arphaxad, and not his grandson, which is clear from the book of
Genesis2 and from I Chronicles.3
The Hebrew version has always preference over any transla-
tion according to the Protestants.4 No translation can be pre-
ferred to the original Hebrew version simply because it corre-
sponds with the description of Luke. On the contrary, such a
translation would be considered unacceptable on the grounds
that it has been modified.
|
Error No. 88
|
We read the following statement in Luke:
|
And it came to pass in those days, that there went
out a decree from Caesar Augustus that all the world
|
should be taxed,
(And this taxing was first made when Cyrenius was
governor of Syria).l
|
This, too, is incorrect because the phrase "all the world"
includes the total population of the Roman empire. No historian
prior to, or contemporary with Luke ever mentioned this tax
before the birth of Jesus in his history.
Later historians, when describing it, only do so using Luke as
their source which is unacceptable. Apart from this, it seems
impossible that Cyrenius, who was governor of Syria fifteen
years after the birth of Jesus, could have done the taxing which
was accomplished fifteen years prior to the birth of Jesus.
Equally unbelievable is the notion that Jesus was born during
the time of his governorship, because in this case we are
required to believe that Mary remained in the state of pregnancy
for as long as fifteen years. It is so because Luke has admitted
in the second chapter that the wife of Zacharias conceived in the
reign of Herod2 and that Mary conceived Jesus six month later.
Realizing this "difficulty" some Christian scholars have
declared that verse 2 is a later addition and not written by Luke.
|
Error No. 89
|
Luke t t -
|
s a es.
|
Now in the fifteenth year of the Tiberius Caesar,
Pontius Pilate being governor of Judaea, and Herod
being tetrarch of Galilee, and his brother Philip, tetrarch
of Ituraea and of the region of Trachonitis, and Lysanias
the tetrarch of Abilene.3
|
This is incorrect as the historians have denied of there being
any ruler of Abilene named Lysaneas in the time of Herod and
Pontius Pilate.
|
Error No. 90
|
In the same chapter of Luke we find this statement:
|
But Herod the tetrarch, being reproved by him for
Herodias, his brother Philip own wife, and for all the evils
which Herod had done.l
|
This is absolutely wrong, as we have shown under Error No.
56 and as will be discussed later in the book. The mistake was
made by Luke and not by the copier, as has been said by some
exegetes admitting the presence of the mistake in the text.
|
Error No. 91
|
We find in Mark:
|
For Herod himself had sent forth and laid hold upon
John, and bound him in prison for Herodias" sake, his
brother Philip own wife...2
|
This statement too, is erroneous, as we have already dis-
cussed. All the three evangelists are equally responsible for this
error. The translator of the Arabic versions printed 1821 and
1844 has manipulated the texts of Matthew and Luke and delet-
ed the word Philip, while other translators have not followed his
example.
|
Errors No. 92-94: Did David Eat Shewbread?
|
It appears in Mark:
|
Have ye never read what David did, when he had
need, and was an hungred, he, and they that were with
him?
How he went into the house of God, in the days of
Abiathar, the high priest, and did eat the shewbread,
which is not lawful to eat but for the priests, and gave
also to them which were with him?l
|
Earlier in the book we showed that this statement is also
incorrect, since David at that time was alone,2 therefore the
phrase "they that were with him" is a mis-statement. Besides, it
is incorrect to say the high priest at that time was Abiathar,
whereas, in fact, Ahimelech was the high priest. The falsity of
this statement can also be understood from the beginning of 1
Samuel 21 and 22.
There are three errors in two verses of Mark. The third error
will also be discussed later. The Christian scholars have plainly
admitted that Mark has made a mistake in this text.
|
Errors No. 95 - 96
|
The Gospel of Luke also describes the same event with
words signifying that David was accompanied at that time,
when, as we have just shown, he was alone.
|
Error No. 97
|
The First Epistle to Corinthians contains the following sen-
|
tence:
|
And that he was seen of Cephas, then of the twelve.l
|
This statement is quite obviously wrong, since one of the
twelve, Judas Iscariot had died prior to this event, reducing the
number of the disciples to eleven. Mark, therefore, says in
Chapter 16:
|
He appeared unto the eleven as they sat at meat.2
|
Errors No. 98-100
|
Matthew says:
|
But when they deliver you up, take no thought how
or what ye shall speak: for it shall be given you in that
same hour what ye shall speak.
For it is not ye that speak, but the Spirit of your
Father which speaketh in you.3
|
Luke also reports this in the following words:
|
And when they bring you unto the synagogues, and
unto magistrates, and powers, take ye no thought, how
or what thing shall ye answer, or what ye shall say:
For the Holy Ghost shall teach you in the same hour
what ye ought to say.4
|
A similar statement is also given in Mark in chapter 13. The
implication of the texts contained in the three gospels is that
Jesus promised his disciples that whatever they said to the offi-
|
cers would be inspired to them by the Holy Ghost, which in turn
signified that their words would not be their own words but the
word of the Holy Ghost.
This statement is shown to be incorrect in the light of the fol-
lowing passage of the Book of Acts:
|
And Paul, earnestly beholding the council, said, Men
and brethren, I have lived in all good conscience before
God until this day.
And the high priest Ananias commanded them that
stood by him to smite him on the mouth.
Then said Paul unto him, God shall smite thee, thou
whited wall: For sittest thou to judge me after the law
and commandest me to be smitten contrary to the law?
And they that stood by said, Revilest thou God own
high priest?
Then said Paul, I wist not, brethern, that he was the
high priest: for it is written, Thou shall not speak evil of
the ruler of thy people."
|
Had the statement of Matthew and Luke been true, their spir-
itual leader Paul, who is considered equal in status with the dis-
ciples and who himself claims to be equal to Peter, the greatest
of all disciples,2 could have not said anything erroneous before
the council.l Paul own admission to his fault is enough to prove the
text incorrect. We shall later on show that the Christian scholars
have admitted the presence of error in this text. Since this text
has appeared in the three gospels, this makes three errors in the
text.
|
Errors No. 101& 102
|
In Luke we find:
|
...in the days of Elias, when the heaven was shut up
three years and six months...
|
and in the Epistle of James:
|
...and it rained not on earth by the space of three
years and six months.2
|
This also seems incorrect as it is understood from I Kings
that there was rain in the third year.3
Since this statement has appears in Luke as being said by
Jesus, while in the Epistle of James, as the statement of James
himself, this, in fact, makes it two mistakes.
|
Error No. 103: Jesus and the Throne of David
|
The Gospel of Luke says in chapter 1:
|
And Lord God shall give unto him the throne of his
father David:
And he shall reign over the house of Jacob for ever,
and of his Kingdom there shall be no end.4
|
This is incorrect for the following two reasons:
|
1. Because Jesus, according to the genealogy given by
MaKhew, is a descendant of Jehoiakim, and none of his descen-
|
dants can sit on the throne of David according to the statement
of the Prophet Jeremiah.l
2. Secondly because historically we know that Jesus never
sat on the throne of David even for a single minute; nor did he
ever rule over the house of Jacob. On the contrary, the Jews
became hostile to him to the extent that they arrested him and
took him to Pilate, who reviled him and then handed him over
to the Jews to crucify.
Besides, it is clear from the Gospel of John that Jesus hated
the idea of being a king,2 and, moreover, it is unbelievable that
Jesus would hate something for which he was sent by God.
|
Error No. 104
|
We find the following passage in Mark:
|
Jesus answered, and said, Verily I say unto you,
There is no man that hath left house, or brethren, or
sisters, or father, or mother, or wife, or children, or lands
for my sake, and the gospel own ,
But he shall receive hundred-fold now in this time,
houses, and brethren, and sisters and mothers, and chil-
dren, and lands, with persecutions; and in the world to
come eternal life.3
|
And Luke reports these words in the same context:
|
...who shall not receive manifold more in this pre-
sent time, and in the world to come, life everlasting.
|
This cannot be true because, according to their law the
Christians are not allowed to marry more than one woman. It
would therefore, not be possible for a man leaving his wife for
the sake of Jesus, to receive "hundred-fold or at least manifold
wives in this present life."
Besides the phrase, "lands with persecutions", is out of place
here as Jesus is speaking of the reward that would be given to
them by God, hence the phrase "with persecutions" is not rele-
vant, and does not fit the context.
|
Error No. 105: Jesus Healing the One Possessed by Devils
|
The Gospel of Mark describes the event of a man possessed
by evil spirits and being healed by Jesus, saying:
|
And all the devils besought him saying, Send us into
the swine that we may enter into them.
And forthwith Jesus gave them leave. And the
unclean spirits went out, and entered into the swine; and
the herd ran violently down a steep place into the sea.l
|
This is incorrect, for the reason that the Jews were not
allowed to keep swine, being inadmissible for them under the
law.
|
Error No. 106
|
Matthew reports Jesus saying to the Jews:
|
I say unto you, Hereafter shall ye see the son of man
sitting on the right hand of power, and coming in the
clouds of heaven.2
|
It is wrong because the Jews have never seen Christ coming
in the clouds of heaven before or after his death.
|
Error No. 107
|
Luke has reported in chapter 6:
|
The disciple is not above his master, but every man
that is perfect shall be as his master.l
|
This appears to be wrong as there are many personalities
who have had greater perfection than their teacher.
|
Error No. 108: Parents: Honour or Hate Them?
|
The following statement of Jesus has been reported by Luke:
|
If any man come to me, and hate not his father, and
mother, and wife, and children, and brethren, and sisters
yea, and his own life also, he cannot be my disciple.2
|
It is, all the more, incredible to think that such a remark
could have been made by Jesus, when he had said, reproaching
the Jews:
|
For God commanded, saying, Honour "y father and
mother, and, He that curseth father or mother, let him
die the death.3
|
We cannot see how Jesus could have said this.
|
Error No.109
|
The Gospel of John says:
|
And one of them, named Caiaphas, being the high
priest that same year said unto them, Ye know nothing at
all.
Nor consider that it is expedient for us, that one man
should die for the people, and that the whole nation per-
ish not.
And this spake he not of himself, but being high
priest that year, he prophesied that Jesus should die for
that nation;
And not for that nation only, but that also he should
gather together in one the children of God that were
scattered abroad.l
|
This statement cannot be accepted as true for the following
inconsistencies in the text.
Firstly, because this statement implies that the high priest
should necessarily be a prophet which is certainly not correct.
Secondly, if the statement of the high priest is accepted as
prophetic, it necessitates that the death of Jesus should be an
atonement only for the Jews2 and not for the whole world,
which is obviously against the established beliefs and claims of
the Christians. And the phrase, "not only for this nation"
becomes an absurd statement and against the prophethood of
Jesus.
Thirdly, according to the evangelist, this high priest who
enjoys the status of a prophet happens to be the same man who
was the high priest at the time of the "crucifixion" of Jesus and
the one who passed the religious decree against Jesus accusing
|
him of being a liar, a disbeliever and being liable to be killed.
And he was the one who was pleased at the smiting and insult-
ing of Jesus. This is witnessed to by Matthew who says:
|
And they that had laid hold on Jesus led him away to
Caiaphas the high priest, where the scribes and the
elders were assembled.l
|
And further in the same chapter we find the following details:
|
But Jesus held his peace. And the high priest
answered and said unto him, I adjure thee by the living
God, that thou tell us whether thou be the Christ, the son
of God.
Jesus saith unto him, Thou hast said: nevertheless I
say unto you, Hereafter shall ye see the son of man sit-
ting on the right hand of power, and coming in the
clouds of heaven.
Then the high priest rent his clothes saying, He has
spoken blasphemy; what further need have we of wit-
nesses? Behold, now ye have heard his blasphemy.
What think ye? They answered and said, He is guilty
of death.
Then did they spit in his face, and buffeted him; and
others smote him with the palms of their hands,
Saying, Prophesy unto us, thou Christ, Who is he
that smote thee?
|
The fourth gospel, John, is even more explicit, saying:
|
And led him away to Annas first: for he was father
in law of Caiaphas, which was the high priest that same
year.
Now Caiaphas was he, which gave counsel to the
|
Jews, that it was expedient that one should die for the
people.l
|
We may now be allowed to say that if this statement of the
high priest was made by him as a prophet why did he gave his
judgement to kill Jesus? He declared him blasphemous and was
happy at the humiliation of Jesus in his court. Is it in any way
credible that a prophet should command people to kill his God?
We declare our utter disbelief in such prophet who remains a
prophet even after committing such profane and sacrilegious
acts. From this situation it logically deduced that Jesus was a
prophet of God but having gone astray (may God forbid) he
claimed of being God incarnate and put a false blame on God.
In short, the innocence of Christ, in this case, becomes doubtful.
In fact, the evangelist John is also innocent, as is Jesus Christ,
of making such incredible statements. The responsibility for all
such statements lies totally on the shoulders of the Trinitarians.
If, for a moment, we suppose that Caiaphas own statement is
true, even then the significance of his statement would be that
when the disciples and the followers of Jesus confirmed that
Jesus was, in fact, the Promised Messiah or Christ, since it was
generally believed by the people that it was necessary for the
Messiah to be a great king of the Jews, Caiaphas and his elders,
were afraid that having come to know this fact, the Caesar of
Rome would be angry and might make trouble for them, he pro-
posed, "one should die for the people"
This was the real and natural significance of that statement
and not that the people of the world would be redeemed and
saved from their "original sin", as they call it, which was com-
mitted by Adam thousands of years prior to the birth of the
Christ, which is a whimsical and, of course, illogical interpreta-
|
tion of the statement. The Jews also do not believe in this
whimsical conception of the Trinitarians.
Perhaps this evangelist, later on, realised the mistake and he
replaced the phrase "he prophesied" with the words "he gave
counsel", in Chapter 18, because to give counsel is very differ-
ent from making a prophesy as a prophet. Though by making
this change he has opened himself to the charge of contradicting
his own statement.
|
Error No. 110
|
Paul own letter to Hebrews contains this statement:
|
For when Moses had spoken every precept to all the
people according to the law, he took the blood of calves
and of goats, with water and scarlet wool, and hyssop,
and sprinkled both the book and all the people,
Saying, This is the blood of the testament which God
hath enjoined unto you.
Moreover he sprinkled with blood both the taberna-
cle and all the vessels of the ministry.l
|
The above statement is incorrect for the following three rea-
sons:
Firstly because the blood was not of calves and goats, but
was only of oxen, at that occasion.
Secondly because, the water, the scarlet wool and hyssop
were not present; at that moment only the blood was sprinkled.
Thirdly, because Moses himself did not sprinkle on the book
and on the vessels as described by Paul, rather half the blood
was sprinkled on the altar and half of it on the people.
These three mistakes are clear from the following description
|
given by the book of Exodus. It reads:
|
And Moses came and told the people all the words
of the Lord, and all the judgements: and all the people
answered with one voice, and said, All the words which
the Lord hath said will we do.
And Moses wrote all the words of the Lord, and rose
up early in the morning, and builded an altar under the
hill, and twelve pillars, according to the twelve tribes of
the Israel...
...which offered burnt offerings and sacrificed peace
offerings of oxen unto the Lord.
And Moses took half of the blood and put it in
basons; and half of the blood he sprinkled on the altar.
And he took the book of the covenant, and read in
the audience of the people: and they said, All that the
Lord hath said will we do, and be obedient.
And Moses took the blood, and sprinkled it on the
people, and said, Behold the blood of the covenant,
which the Lord hath made with you concerning all these
words.l
|
In view of the textual defects and inconsistencies present in
the Bible, pointed out to the readers so far, the Roman Catholic
Church prohibited the study and reading of these books for
common people. They rightly said that the damage caused by
the reading of them would be greater than the benefit to be
expected from them. They were certainly right in having this
opinion. In fact, the contradictions, errors and inconsistencies
of
the biblical texts were not known to the people until the appear-
ance of the Protestant movement. They discovered and dug into
these books and the secrets were disclosed, causing the strong
reaction which is well known to the world today.
The book entitled, Kitabu"th-Thalathu-Ashrah (The Thirteen
|
Books) printed in Beirut in 1849, contains the following on
pages 417, 418 of the Thirteenth Book. We give its faithful
translation from Urdu:
|
Let us now look at the law passed by the Council of
Trent and duly stamped by the Pope. It said that the
experience of the past showed that such words when
read by common people would produce greater evil than
good. It was therefore the responsibility of the priest or
of the judge that, according to his description, or in con-
sultation with the teacher of confession, he should allow
the reading of the words in these books only to those
who, in their opinion, might be benefited by them, and it
was of great importance that the book must have been
previously checked by a Catholic teacher, and it had to
bear the signature of the teacher who allowed it to be
read. Anyone who dared read it without permission, was
not to be excused unless he was sent to the proper
authorities.
|
THE BIBLICAL TEXTS
ARE THEY REVEALED?
|
THE ARGUMENTS
|
We intend to show in this chapter that the Judaeo-Christian claim
that the Bible, - both Old and New Testaments, was revealed to and
written down by men inspired by God, is false and ungrounded. There
are numerous ARGUMENTs to prove this, but we will confine ourselves
in the following pages to seventeen of them which, in our opinion,
are
more than sufficient to prove our claim.
r
|
DISTORTIONS
|
A large number of clear contradictions are to be found in the books
of the Bible. The Christian scholars and commentators have always
been at a loss to find any way of explaining them. For some of the
textual differences they have had to admit that one of the texts is
cor-
rect and the other false, due either to delibeMte distortion on the
part
of later theologians or to mistakes of the copiers. For some
contMdic-
tory texts they have put forward absurd explanations that would
never
be accepted by a sensible reader. These have already been
discussed.
|
The Biblical books are full of errors and we have pointed out more
than one hundred of them already. It is self-evident that a
revealed
text must be free from errors and contMdictions.
|
There are also many cases of distortion and human manipulation
in the texts of these books. The alteMtions and changes which have
been delibeMtely or unknowingly made have even been admitted by
Christian theologians. Texts which have been definitely changed or
distorted cannot be accepted as revealed or inspired even by the
Christians. We intend to present a hundred examples of such distor-
tions in the Bible later in this book.
|
As we mentioned previously, certain books or part of books are
accepted by the Catholics as being the revelations of their
Prophets
while the Protestants have proved that these books were not
divinely
inspired. These books are: the Book of Baruch, the Book of Tobit,
the
Book of Judith, the Wisdom of Solomon, Ecclesiastes, Maccabees I
and II, chapters eleven to sixteen of the Book of Esther, and ten
verses
from chapter ten of the same book, and the song of the three
children
from chapter three of the Book of Daniel.
|
These books are considered by the Catholics to be an integMl part
of the Old Testament, whereas the Protestants have rejected them
and
do not include them in the Old Testament. We, therefore, leave them
out of our discussion. Any readers particularly curious about these
books should refer to the books of the Protestant scholars. The
Jews
do not accept these books as genuine either.
|
Similarly, the third Book of Ezra is considered part of the Old
Testament according to the Greek church, while both the Catholics
and the Protestants have proved conclusively that this book is not
genuine. The revealed status of the Book of Judges is also in
question
for those who claim it to be written by Phineas or Hezekiah, and
the
same applies to the Book of Ruth, according to those who perceive
it
as being written by Hezekiah. Nor, according to the majority of
writ-
ers, is the Book of Nehemiah divinely inspired, especially the
first
twenty-six verses of chapter twelve.
|
The Book of Job was also not considered revelation by
Maimomides, Michel, Semler, Stock, Theodore and Luther, the
founder of the Protestant faith. The same opinion is held by those
who
attribute this book to Elihu or to someone unknown. Chapters thirty
and thirty-one of the Book of Proverbs are not divinely inspired.
According to the Talmud, Ecclesiastes is not an inspired book.
|
The same applies to the Song of Solomon according to Theodore,
Simon, Leclerc, Whiston, Sewler, and Castellio. Twenty-seven chap-
ters of the Book of Isaiah are also not revelation according to the
learned scholar Lefevre d"Etapes of Germany. The Gospel of
Matthew, according to the majority of ancient scholars and almost
all
later scholars who consider it to have been originally written in
the
Hebrew language and that the present Gospel is merely a translation
of the original which has been lost, is not, and cannot be,
divinely
inspired.
|
As for the Gospel of John, the scholars, Bretschneider and
Lefevre d"Etapes have refused to accept it as genuine. The last
chapter
was certainly rejected by the scholar Grotius as being neither
genuine
or inspired.
|
Similarly all the Epistles of John are not accepted as prophetic by
Bretschneider and the Alogi school. The Second Epistle of Peter,
the
Epistle of Jude, the Epistle of James, the First and Second
Epistles of
John and the Book of Revelations are not considered as genuine by
most of the scholars.
:
|
THE ADMISSIONS OF CHRISTIAN SCHOLARS
|
Horne says on page 131 of Vol. I of his commentaries printed in
1 822:
|
If we accept that some books of the Prophets have been
lost and have disappeared, we shall have to believe that those
books were never written with the help of inspiration. St.
Augustine proved this fact with very strong ARGUMENTs saying
that he had found many things mentioned in the books of the
kings of Judea and Israel, but could not find any description
of the things in these books. For their explanations, they have
referred to the books of other Prophets, and in some instances
they have also mentioned the names of the Prophets. These
books have not been included in the canon acknowledged by
the church, which has not assigned any reason for their exclu-
sion, except to say that the Prophets, to whom significant reli-
gious instructions are revealed, have two kinds of writings.
Writings without inspiration, which are similar to the writings
of honest historians, and writings guided by inspiration. The
first kind of writings are attributed to the Prophets them-
selves, while the others are ascribed directly to God. The first
kind of writings are meant to add to our knowledge while the
others are the source of the law and religious instructions.
|
Further on page 133 of Vol. I, discussing the cause of the disap-
pearance of the Book of Wars of the Lord, mentioned in the Book of
Numbersl (21:14), he said:
|
The book which has disappeared was, according to the
great scholar Dr. Lightfoot own findings, the one that was writ-
ten for the guidance of Joshua, under the command of the
Lord aRer the defeat of the Amalekites. It seems that the book
in question contained some accounts of the victory of this war
|
l.There is a description given in the Book of Numbers with
reference to the Book
of Wars of the Lords. Only some sentences from that book have been
given, the rest
of the book has been lost.
|
as well as strategic instructions for the future wars. This was
not an inspired book nor was it a part of the Canonical books.
|
Then in the supplement of his first volume he said:
|
When it is said that the Holy books were revealed by
God, it does not necessarily signify that every word and the
whole text was revealed. The difference of idiom and expres-
sion of the authors show that they were allowed to write
according to their own temperament and understanding. The
knowledge of inspiration was used by them similar to the use
of the current sciences. It cannot be imagined that every word
they said or every doctrine they passed was revealed to them
by God.
|
Further he said that it was confirmed that the writers of the books
of the Old Testament were "sometimes inspired".
The compilers of Henry and Scott own Commentary, in the last vol-
ume of their book, quote from the Alexander Canon, that is, from
the
principles of faith laid down by Alexander:
|
It is not necessary that everything said by a Prophet
should be an inspiration or a part of the Canon. Because
Solomon wrote some books through inspiration it does not
mean that everything he wrote was inspired by God. It should
be known that the Prophets and the disciples of Jesus were
sometimes inspired for important instructions.
|
Alexander own Canon is held as a book worthy of great respect and
trust in the eyes of the Protestants. Warn, a great scholar of the
Protestants, has used ARGUMENTs from this book in his discursive
examination of the authenticity of the Bible.
THE OPINION OF ENCYCLOPAEDIA BRITANNICA
|
The author own entry ""Inspiration""l in the Encyclopaedia
Britannica2
has this statement on page 274 vol. 11
|
It has always been a matter of controversy whether every-
thing which is written in the sacred books is inspired or not.
Similarly all accounts of the events described in them are not
inspired by God according to Jerome, Grotius, Papias and
many other scholars.
|
Furlher in vol. 19 on page 20 it says:
|
Those who claim that everything of the Gospels is
inspired by God cannot prove their claim easily.
|
It also says:
|
If ever we are asked which part of the Old Testament is
held by us as inspiration of God, we would answer that the
doctrines and the predictions for future events which are the
foundation of Christian faith cannot be other than inspiration.
As for other descriptions, the memory of the apostles is
enough for them.
|
THE REES ENCYCLOPEDIA
|
In volume nineteen of the Rees Encyclopedia, the author says that
|
l.We did not find this sentence in the present edition of
Britannica, however, we
have found the admission that every word of these books is not
inspired, on page 23
vol. 12 under the entry "Inspiration"
|
2. All the references in the Ercyclopaedia Britannica have been
taken from the
old 18th century edition. The present edition does not have been
them at the places
referred to. We have therefore translated them from Urdu in our own
words. This
however, does not make difference as this admission can be found in
many place in
the Britannica. (Raazi)
|
the authenticity and divinity of the Holy books has been debated
because there are many contradictions and inconsistencies found in
the statements of the authors of these books. For example, when the
texts of Matthew 10:19,20 and Mark, 11:13 are compared with Acts
23:1-6,1 the contradictory nature of these books becomes all the
more
serious.
|
It is also said that the disciples of Jesus themselves did not know
one another to be receiving inspiration from God, as is evident
from
their debates in the council of Jerusalem and from Paul own blaming
of
Peter. Moreover it is clear that the ancient Christians did not
consider
them innocent and free from faults, since they sometimes made them
subject to their criticism. This is obvious from Acts 11:2,32 and
also
Acts 21:20-24.
|
It has also been mentioned that Paul, who considered himself not
less than the disciples of Jesus (see 2 Corinthians 11:5 and
12:11),
nevertheless mentioned himself in such a manner as to show that he
did not feel himself constantly to be a man of inspiration.3 The
author
also said:
|
We are not given a feeling by the disciples of Jesus as
speaking on behalf of God every time they spoke.
|
He has said that:
|
Michaelis thoroughly examined the ARGUMENTs of both the
groups, which was necessary for a matter of such importance,
and decided that the presence of inspiration in the Holy Book
is certainly of great use, but even if we dispense with the
presence of inspiration in the Gospels and the Acts, which are
books of an historical nature, we lose nothing and they still
remain as useful to us as before. It does not damage anything
|
l.This difference of the texts has been discussed by us, under the
errors Nos: 98-
100.
|
2. And when Peter was come up to Jerusalem, they that were of the
circumcision
contended with him, Saying, Thou wentest in to men uncircumcised,
and didst eat
with them. (Acts 11:2,3)
|
3. I Corinthians 7:10,12,15,40. And also 2 Cor. 11:17.
if we accept that the historical descriptions of the evangelists
in the gospels, are similar to the descriptions of the historians,
since, as was observed by Christ, "And ye also shall bear wit-
ness, because ye have been with me from the beginning."
John 15:27.
|
It is therefore unnecessary to prove the truth of these
books to a non-Christian, on the basis of his acceptance of the
truth of some of the evangelic descriptions. On the contrary
you should put forward auments in favour of such miracles
as the death and resurrection of Christ as related in the writ-
ings of the evangelists, always bearing in mind that they are
historians. For anyone who wishes to examine the foundation
and origin of his faith, it is necessary to consider the state-
ments of the evangelist about those particular matters as simi-
lar to the statements of other historians. Because it would be
physically impossible to prove the truth of the events
described by them, it is necessary that we accept their
descriptions in the manner we accept the descriptions of other
historians. This line of approach would save Christianity from
all dangers. We do not find it mentioned anywhere that the
general events experienced by the apostles, and perceived by
Luke through his investigations, were inspired.
|
If however we are allowed to admit that some evangelists
made mistakes and that they were later corrected by John, this
would be greatly advantageous and facilitate conformity in
the Bible. Mr. Cuddle also favored the opinion of Michaelis
in section 2 of his book. As far as the books written by the
pupils of the apostles are concerned, like the Gospels of Mark
and Luke and the Book of Acts, Michaelis has not given his
decision as to whether they were inspired or not.
|
WATSON own ADMISSION
|
Watson, in volume four of his book on Revelations, which was
based on the commentary of Dr. Benson, remarks that the fact that
Luke own writing is not inspired is evident from the dedication of
his
Gospel to Theophilus:
|
Forasmuch as many have taken in hand to set forth in
order a declaration of those things which are most surely
believed among us, even as they delivered them unto us,
which from the beginning were eyewitnesses, and ministers
of the word; it seemed good to me also, having had perfect
understanding of all things from the very first, to write unto
thee in order, most excellent Theophilus, that thou mightest
know the certainty of those things, wherein thou hast been
instructed.l
|
Watson says about this:
|
The ancient writers of Christian theology have also given
a similar opinion. Irenaeus said that Luke conveyed to us the
things which he learnt from the apostles. Jerome said that
Luke does not depend only on Paul, who was never in the
physical company of Christ. Luke also acquired the knowl-
edge of the Evangel from other apostles as well.
|
He further elucidates:
|
The apostles, when they used to speak or write anything
concerning the faith, were protected with the treasure of
inspiration that they had. Being, however, human beings, and
men of reason and inspiration, they were just like other peo-
ple when describing common events.
|
This made it possible for Paul to write in his first epistle to
Timothy, without inspiration:
|
Drink no longer water, but use a little wine for thy stom-
ach own sake and thine often infirmities.2
|
and furLher:
|
The cloak that I left at Troas with Carpus, when thou
comest, bring with thee, and the books, but especially the
parchments. "
|
And that he could write to Philemon, "But withal prepare me also a
lodging." (v.22) And as he wrote to Timothy, "Erastus abode at
Corinth; but Trophimus have I left at Miletum sick."
However there are other occasions when it is clear that Paul speaks
by inspiration, as in his first letter to the Corinthians:
|
And unto the married I command, yet not I, but the Lord,
Let not the wife depart from her husband.3
|
But in verse twelve of the same epistle he says:
|
But to the rest speak I, not the Lord.
|
Then in verse twenty-five he says:
|
Now conceming virgins I have no commandment of the
Lord: yet I give my judgment, as one that hath obtained
mercy of the Lord to be faithful.
|
The book of Acts contains this statement:
|
Now when they had gone throughout Phrygia and the
region of Galatia, and were forbidden of the Holy Ghost to
preach the word in Asia. After they were come to Mysia, they
assayed to go into Bithynia: but the Spirit suffered them not.
|
From the above we are given to understand that the apostles" work
|
was based on two things: reason and inspiration. They used the
first to
speak of general events, while through the other they gave
religious
instructions related to the Christian faith. This is why the
apostles,
like other human beings, committed mistakes in their domestic
affairs
and in their intentions. This is quite evident from Acts 23:3; Rom.
15:24,28; I Cor. 16:5,6,8 and 2-Cor. 11:15-18.
|
The nineteenth volume of the Rees Encyclopedia contains this
description under the entry "Dr. Benson":
|
Whatever he has written in connection with inspiMtion
seems to be clear and logical and, indeed, unique in its appli-
cation.
|
BEAUSOBRE AND LENFANT own OPINION
|
Beausobre and Lenfant said the following about this matter:
|
The Holy Ghost, with whose help and teaching the evan-
gelists and the apostles wrote, did not prescribe any particular
language for them, but conveyed the meanings to their hearts
through intuition and protected them from being involved in
errors. They were allowed to preach or write the word of
inspiration in their own language using their own expressions.
As we find differences of expression and idiom in the writ-
ings of the ancient writers, which are mainly dependent on
the temperaments and capabilities of the writers concerned,
so an expert of the original language will easily recognise the
differences of idiom and expression in the gospels of
Matthew, Luke, and John and the epistles of Paul.
|
If, however, the Holy Ghost had truly inspired the words to them,
this would have not happened. The style and expression of all the
gospels would have been identical. Besides, there have been many
events the description of which does not require inspiration. For
example, they write of many events which they saw with their own
eyes or heard from reliable observers. Luke says that when he
intend-
ed to write his gospel he wrote the descriptions according to eye
wit-
nesses of the events described. Having this knowledge in his mind,
he
thought that it was a treasure which should be conveyed to future
gen-
erations.
|
An author who received his account through the inspiration of the
Holy Ghost usually expressed this fact by saying something to the
effect that everything he had written was according to inspiration
he
had received from the Holy Ghost. Though the faith of Paul is of an
unusual kind, it is still strange that Luke does not seem to have
any
witnesses except Paul and his companions.
|
We have produced above the testimony of two of the great schol-
ars of Christianity, who are very much esteemed and celebrated in
the
Christian world. Horne and Watson have also the same opinion of
them.
|
THE VIEWS OF CHRISTIAN SCHOLARS ON THE
PENTATEUCH
|
Horne said on page seven hundred and ninety-eight of volume two
of his great work:
|
Eichhom, one of the German scholars, denied that Moses
received inspiration.
|
And on page eight hundred and eighteen:
|
Scholz, Noth, Rosenmuller and Dr. Geddes are of the
opinion that Moses did not receive inspiration, and that al the
five books of the Pentateuch were simply a collection of ver-
bal traditions current in that period. This concept is making
its way rapidly among the German scholars.
|
He also said:
|
Eusebius and several latter theologians have pronounced
|
that the book of Genesis was written by Moses, in Midian,
when he was pasturing the goats of his father in law.
|
We may be allowed to remark that, in this case, this book cannot
be an inspiration because, according to Eusebius, this was before
Moses was entrusted with prophethood. Therefore the book of
Genesis also must be a collection of current local verbal
traditions. If
the writings of the Prophets, written by them as Prophets, were not
books of inspiration, a fact admitted by Home and other scholars,
how then could a book written by Moses long before his prophethood
be a revealed book?
The Catholic, Ward, has on page thirty-eight of the 1841 edition:
|
Luther said in vol. 3 of his book on pages 40 and 41 that:
"Neither do we hear Moses, nor do we tum to him, for he was
only for the Jews; we have nothing to do with him."
|
In another book he said: "We believe neither in Moses nor
in the Torah, because he was an enemy of Jesus, and said that
he was the master of executioners, and said that the Christians
have nothing to do with the ten commandments."
|
Again he said that he would discard the Ten
Commandments from the books so that heresy was abolished
forever, because these are the root of all heretical ideas.
|
One of his pupils, Aslibius, has said that no one knew the
ten commandments in the churches. The Christian sect called
the Antinomians was initiated by a person who believed that
the Pentateuch did not have any such qualities as to be con-
sidered the word of God. It was their belief that any one com-
mitting sins like adultery and other evil deeds deserved salva-
tion and would be in etemal happiness if only he had faith in
Christianity. Those who tumed to the ten commandments
were influenced by Satan, and they were the ones who cruci-
fied Jesus.
|
These remarks of the founder of the Protestant faith and his pupil
are certainly of great importance. They mean that all Protestants
must
be disbelievers in Moses and the Pentateuch, since, according to
them, Moses was the enemy of Jesus, the master of the executioners,
and the Pentateuch was not the word of God. Having nothing to do
with the ten commandments, they must turn to paganism and multi-
theism. They should also disregard their parents, trouble their
neigh-
bours, commit theft, murder and perjury because, otherwise, they
would be acting according to the ten commandments which "are the
root of all heretical ideas".
|
Some Christians belonging to this sect have said to us that they
did
not believe in Moses as a Prophet but only as a man of wisdom and
a
great legislator, while some others said to us that Moses, God
forbid,
was a thief and a robber. We asked them to fear God, they answered
that they were right in saying this as it had been said by Jesus
himself:
|
All that ever came before me are thieves and robbers: but
the sheep did not hear them.l
|
Now we can see why the founder of the Protestant faith, Luther,
and his pupil reproached Moses; they must have been guided by the
above statement.
|
THE EPISTLE OF JAMES AND THE BOOK OF
REVELATION
|
Luther said regarding the epistle of James:
|
This is the word not suitable to be included in the books,
as the disciple James said in chapter five of his epistle, "Is
any sick among you? Let him call for the elders of the church-
and let them pray over him, anointing him with oil in the
name of the Lord.2
|
Luther, raising objection on the above statement, said in volume
|
two of his book:
|
If this is what James has said, I answer him that no disci-
ple has the right to define and issue religious injunctions on
his own account, because it was only Jesus who possessed
that status.
|
It is clear from the above that the epistle of James is not,
according
to Luther, inspired, and that injunctions given by the disciples
are not
supported by inspiration, otherwise the above statement would be
absurd and meaningless.
Ward stated in his book printed in 1841:
|
Pomran, an eminent scholar of the Protestants and a pupil
of Luther, says that James has written false and absurd events
at the end of his letter. He has copied from other books events
which cannot be associated with the Holy Ghost. Such a book
therefore must not be considered as inspired.
|
Vitus Theodore, a Protestant preacher in Nuremburg, said that they
had intentionally given up the Book of Revelation and the Epistle
of
James. He said that the Epistle of James is not to be censured
where
he has stressed the necessity of good deeds along with faith, but
that
this letter contains contradictions. The Magdeburg Centuries said
that
the Epistle of James, at one place, is unique among all the
accounts of
the disciples because he says that salvation does not depend on
faith
alone but that it also requires good deeds. He also says that the
Torah
was the Law of Freedom.
|
It is clear from the above that these elders, like Luther, do not
believe in the Epistle of James being inspired by the Holy Ghost.
|
THE ADMISSION OF CLEMENT
|
Clement said:
|
Matthew and Mark are different from each other in their
writings, but when they agree on a certain point they are pre-
ferred to Luke own account.
|
We may be allowed to say that the above statement allows us to
deduce two important points. Firstly that Matthew and Mark them-
selves differ in many places in their accounts of the same event
and
whenever they agree in their statement their accounts are
preferable to
Luke. None of them ever agree word for word about any event.
Secondly that all three gospels are proved to have been written
with-
out inspiration because the preference of the first two gospels
over the
third would be out of the question had they been inspired.
|
Paley, an eminent Protestant scholar, wrote a book conceming the
truth of the four gospels. It was printed in 1850. He writes on
page
323 of his book to this effect:
|
The second thing that has been falsely attributed to the
ancient Christians is that they firmly believed in the coming
of the Day of Judgment in their own time. I will present an
example before any objection to this is raised. Jesus said to
Peter, "If I will that he tarry till I come, what is that to thee?"
This statement has been taken to mean that John would not
die until the Day of Judgment, and this false concept spread
among the common people. Now if this report was conveyed
to us after it had become a public opinion and the cause
which initiated the mistake is not known, and someone comes
forward to present it as an ARGUMENT against the Christian
faith this would be absolutely unfair, in view of the facts that
we posses.
|
Those who say that the gospels lead us to believe that the
early Christians truly expected that the Last Day would come
about in their own time should keep this explanation in mind,
and it will save them from the blame of deceiving people.
Now there comes another question that if, for a moment, we
accept the possibility of errors and omissions on the part of
the disciples, how then can they be trusted about anything
they say? As a reply to this question it would be enough for
the supporters of Christianity to say to the disbelievers that
|
what we seek from the disciples is their witness not their per-
sonal opinion. The object, in fact, is to achieve the result
which, as a consequence of this, is safe.
|
But in answering this, we must keep two points in mind;
to eliminate all the dangers. First, the object intended by the
mission of all the disciples should be defined. They helped
prove the point which was either strange or mixed with truth.
They are not required to say anything about what is obviously
not related to the faith, but they would be required to say
something to remove ambiguity about something in the text
of the divine books which has accidentally got mixed up with
the truth. Another example of this is the belief in the posses-
sion by devils. In the case of those who hold that this false
opinion had become common in their time and also influ-
enced the evangelists and the early Christians, it must be
accepted that this opinion does not in anyway damage the
truth of the Christian faith, because this is not the matter Jesus
was sent for. But something which, having become a public
opinion in that country, somehow got mixed with the state-
ment of Jesus.
|
It is certainly not a part of their message to rectify their
false belief in the spirits, nor has it anything to do with their
witness. Secondly their message should be separated and dis-
tinguished from what they present to support and elucidate
that which is inspired. For instance, something in what they
say might be inspired, but in addition to that they present per-
sonal explanations to strengthen their message. For example,
the principle that anyone other than a Jew accepting the
Christian faith would not be bound to follow the law of
Moses, in spite of its truth having been proved through mira-
cles.
|
Paul, for example, when speaking of this principle, has
mentioned many things in support of it. Therefore the princi-
ple in itself is acknowledged by us, but it is not necessary for
us to support all their explanatory remarks in order to prove
the truth of the Christian faith. This method may be applied to
other principles of a similar nature. I am absolutely sure of
the truth that any instruction agreed upon by the pious men of
God will always be followed as a religious obligation. It is,
|
however, not necessary for us to explain or to accept all those
details, unless they have, of course, specified those premises.
|
The above passage allows us to advance the following four points:
|
1. We have already proved through sufficient ARGUMENTs and sup-
ports, under the heading of Errors no. 64-78, that all the
disciples of
Jesus and other Christians of that time had firm belief in the
coming
of the Day of Judgment in their own time and that John would not
die
until the Day of Judgment.
|
We have reproduced their unambiguous and definite statements to
this effect. Barnes, making his comments on chapter twenty-one of
the Gospel of John, said the words which we reproduce below from
the Urdu translation:
|
The misconception that John would not die was created
by the words of Jesus which can be easily misunderstood.
The idea became even stronger with the fact that John sur-
vived until after the death of the other disciples.
|
The compilers of Henry and Scott remark:
|
Most probably the purpose of Jesus by this statement was
to annoy the Jews, but the disciples misunderstood it to signi-
fy that John would live up to the Last Day or that he would be
raised to heaven alive.
|
Further they say:
|
Here we must keep in mind that a report of a certain man
may come without proper confirmation. It would, therefore be
a folly to base our faith on such reports. This statement, in
spite of being a report of the disciples and having become
common and established among people, turned out to be
untrue. How then could reports which were not even written
down and recorded demand our belief. These are our own
comments and not a statement made by Jesus.
|
urther they say in their marginal notes:
|
The disciples misunderstood the words of Jesus, as the
evangelist" has elucidated, because they had firm belief that
the coming of the Lord would be for establishing Justice.
|
In view of the above statements, there remains no doubt that the
disciples misunderstood it. Now, when they had such beliefs regard-
ing the Day of Judgment and John not dying until the day of
Judgment. their statement with regard to the occurrence would natu-
rally be taken literally which proves them to have been wrong and
to
find new explanations for them is of no avail. That would involve
an
effort to give the words a meaning which was not intended by their
speakers. Having been proved to have been other than the truth they
obviously cannot be taken as inspirations.
|
2. It is clear from the above description of Paley that the
scholars
have admitted the fact that the matters which are not directly
related
to the faith, or have been somehow mixed with the principles of
faith,
do not damage the Christian faith in any way if they are proved
erro-
neous.
|
3. They have also admitted that the presence of errors and mis-
takes in the ARGUMENTs of the disciples is not damaging to the
Christian faith.
|
4. They have accepted that the existence of evil spirits and their
influence on human beings is not a reality and that belief in them
was
a product of human imagination and superstition; and that they had
found their way in through the statements of the evangelists, and
even
through Jesus, because they had become a part of common tradition
of that period.
|
1. This refers to John, 21:23. "hen went this saying abroad among
the brethren
that that disciple should not die: yel Jesus said not unto him, He
shall not die."
|
Keeping these four conclusions in mind, we must be allowed to
claim that more than fifty perent of the gospels are thus precluded
from having been the result of inspiration. According to this
opinion,
only the descriptions directly related to faith or those defining
the rit-
uals can be considered as inspired.
|
However this opinion does not carry any weight because it hap-
pens to be against the opinion of Luther, the founder of the
Protestant
church, who explicitly declared that none of the apostles had any
right
to issue or define any religious principle on his own account,
because
only Jesus had the right to issue religious doctrines. The
unavoidable
conclusion is that the remaining part of the gospels, consisting of
the
descriptions from the disciples directly related to faith, is
likewise
deprived of its Divine character.
|
ADMISSIONS OF PROTESTANT SCHOLARS
|
Ward reproduced a number of statements from the great scholars
of the Protestant faith. We reproduce below nine of them from his
book printed in 1841.
|
(1) Zwingli, a Protestant bibliographer, said that all the events
described in Paul own letters cannot be considered sacred, as some
events described in these epistles are incorrect.
|
(2) Mr. Fulk accused Peter of making false statements and declared
him to be ignorant of the Evangel.
|
(3) Dr. Goad, during a polemic with Father Campion, said that
Peter was wrong in his belief about the descent of the Holy
Spirit on Jesus.
|
(4) Brentius, called a learned leader and master by Jewel, said
that
Peter the chief disciple and Barnabas made erroneous state-
ments after the descent of the Holy Spirit.
|
(5) John Calvin remarked that Peter spread heresy in the church
and put the independence of Christianity in danger and the
Christian grace was led astray by him.
|
(6) The Magdeburg Centuries accuses the disciples, and especially
Paul, of making false statements.
|
(7) Whittaker said that the people and dignitaries of the church,
and
even the disciples of Jesus, made great mistakes in preaching
the Christian faith to the gentiles, and that Peter made mistakes
in rituals, and that these mistakes were committed by them after
the descent of the Holy Spirit.
|
(8) Zanchius gave an account of some followers of Calvin in his
book. He reported that some of them said that if Paul ever came
to Geneva to preach against Calvin, they would listen to Calvin
and leave Paul alone.
|
(9) Lewathrus, a staunch follower of Luther, giving a description
of
some great scholars has quoted their statements to the effect
that it was possible for them to doubt a statement of Paul, but
there was no room for any doubt about the statements made by
Luther. Similarly it was not possible for them to allow of any
doubt in the book of the church of Augsburg conceming the
principles of faith.
|
The above statements are from the great scholars of the Protestant
faith. They have declared that none of the books of the New
Testament were inspired and genuine. They have also admitted that
the disciples were erratic in what they wrote.
|
ADMISSIONS OF GERMAN SCHOLARS
|
The learned scholar Norton wrote a book on the truth of the Bible
which was printed in Boston in 1837. He said in his preface to the
book:
|
Eichhom observed in his book that, in the first days of the
Christianity, there was a short book consisting of various
accounts of Jesus" life. It is quite possible to say that this was
the original Evangel. Most probably this was written for those
followers who could not listen to the sayings of Jesus and
could not see him with their own eyes. This Evangel was a
model. The accounts of Jesus written there were not in
chronological order.
|
It must be noted that this script was different from the present
gospels in many respects. The present gospels are by no means the
model represented by the one discussed above. The present gospels
were written under very difficult circumstances and contain some
accounts of Jesus which were not present in the original script.
There
is evidence to suggest that this original script was the main
source of
all the gospels which appeared in the first two centuries after the
death of Jesus. It also served as the basis for the gospels of
Matthew,
Mark and Luke which later on became more popular than the others.
Though these three gospels also contained additions and omissions,
they were later on supplemented with the missing events by other
people to make them complete. The other gospels, which contained
various accounts of Jesus occurring after his prophethood, such as
the
Gospel of Marcion and the Gospel of Tatian were abandoned. They
also added many other accounts, accounts of Jesus" birth and also
accounts of his youth and reaching maturity and other things. This
fact is evident from the gospel called the Memoirs from which
Justin
quoted in his book. The same is understood from the gospel of
Corinth.
|
The portions of these gospels which are still available, if
compared
with each other, clearly show that the addition of these accounts
has
|
been quite gradual, for example, the heavenly voice which was heard
originally spoke in these words:
|
Thou art my son, I have begotten thee this day.
|
As has been quoted by Justinian in two places. Clement also repro-
duced this sentence from a Gospel of unknown identity in these
words:
|
Thou art my beloved son, I have begotten thee this day.
|
The present gospels, however, have this sentence in these words:
|
Thou art my beloved son, in whom I am well pleased.l
|
The Ebionite Gospel combined the two statements together thus:
|
Thou art my beloved son, I am pleased unto thee, thou art
begotten this day.
|
This was stated by Epiphanius.
|
Christian history, through gradual additions and innumerable
manipulations, has totally lost its original form and is now a
mixture
of unidentifiable ingredients. Any one curious enough can easily
sat-
isfy his curiosity by reading an account of Jesus" baptism that has
been collected together from several gospels.
|
This gradual mixture of contra-factual events with original scrip-
ture has so terribly deformed the authenticity of the gospels that
they
no longer retain their original divine character. The more they
were
translated from one language to another, the more they lost their
origi-
nal shape and form.
|
Realising this situation, the Church came to their aid towards the
end of the second century or at the beginning of the third century
AD
|
and tried to save the true and the original Evangel and to convey,
as
far as possible, the truth to the future generations. They,
therefore,
selected the four present gospels out of many gospels that were
cur-
rent in that period, because these four scripts seemed more compre-
hensible than any of the others.
|
There is no sign of the existence of the gospels of Matthew, Mark
and Luke before the end of the second century or the beginning of
the
third century AD. The first man to speak of these gospels in
history
was Irenaeus in 200 AD who also advanced some ARGUMENTs concern-
ing the nu nber of the gospels.
|
Then in 216 AD Clement of Alexandria made a painstaking effort
to prove that these four gospels were inspired and, therefore,
should
be acknowledged as the source of Christian faith. The result of
this is
that, towards the end of the second century and the beginning of
the
third, the Church made serious efforts to get these four gospels
acknowledged, in spite of the fact that they did not deserve this
acknowledgement since they are clearly not genuine in all respects.
The Church also tried hard to convince people to discard all other
existing gospels.
|
Had the Church devoted this serious effort to purifying the
original
script found by the early preachers, it would have been a great
contri-
bution towards the future generations. But perhaps it was not
possible
for the Church to do so since none of the existing gospels was free
from additions and alterations, and there was no way of
distinguishing
the right from the wrong. Eichhom further said in the footnotes to
his
book:
|
Many early theologians had doubts about several parts of
these gospels, but they were not able to put forward any cor-
rections to them.
|
He also said:
|
In our times, printing facilities have made it impossible
for people to distort and manipulate the text of a certain book.
Before the invention of printing the conditions differed from
|
those of today. It was possible for the owner of a certain ver-
sion to insert distortions and additions into the book, which
then became the source for all subsequent copies, leaving no
means for them to ascertain which parts of the book were
from the author and which had been added or changed.
Subsequently these corrupted copies became common among
the people.
|
You will flnd that many saints and theologians complained that the
copiers and the owners of the copies of these books distorted the
texts
shortly after they were written. The script of Dionysius was
distorted
even before it was circulated. You also find that there were
complaints
of impurities being inserted into the books by the followers of
Satan
who were said to have excluded certain things and included certain
others on their own account. In the view of these witnesses it is
clear
that the Holy Scriptures did not remain safe and intact. This in
spite of
the fact that it was quite difficult for the people of that period
to dis-
tort the texts as the authors of that period used to issue heavy
curses
and make sworn oaths in order to discourage people from daring to
make changes in them.
|
The same also happened with the history of Jesus, otherwise
Celsus would have not felt it necessary to point out the changes
and
distortions that had been made by the Christians in their texts.
That is
how some sentences regarding certain accounts of Jesus, which were
scattered in several gospels, came to be combined together in a
single
gospel. For example, the Ebionite Gospel gives a complete account
of
the baptism of Jesus which has been compiled from things found
scat-
tered in all of the first three gospels and in the memoirs from
which,
according to Epiphanius," Justin quoted.
In another place Eichhom said:
|
Manipulations in the sacred texts, in the form of additions
and omissions and the replacement of a word by its synonym,
by those who lacked the necessary scholastic aptitude, is his-
|
1. A pagan scholar of the second century AD.
|
torically traceable right from the time of the appearance of the
gospels. This is not surprising since, from the beginning of
the history of the Christianity, it has been a common habit of
writers to make changes according to their own whims, par-
ticularly in the sermons of Jesus and the accounts of events in
his life which were preserved by them. This procedure, initi-
ated in the first era of Christian history, continued to be fol-
lowed by the people of later centuries. In the second century
AD, this habitual distortion in the texts had become so com-
monly known to the people that even the opponents of the
Christian faith were aware of it. Celsus, as noted above,
raised objections against the Christians that, they had changed
their texts more than three or four times, and these changes
were not of a superficial nature but done in such a manner
that the subjects and meanings of the gospels were altogether
changed. Clement also pointed out that at the end of the sec-
ond century AD there were some people who used to tamper
with the texts of the gospels. He has specified that the sen-
tence, "For theirs is the kingdom of heaven,"" was changed in
some versions to, "They shall be perfect." Some others even
made it read: "They shall attain a place where they shall see
no trouble."
|
Norton, having quoted the above statement by Eichhom said:
|
No one thinks that Eichhorn is alone in this opinion,
because no other book is as popular in Germany as the book
of Eichhom, and it is considered to be in accordance with the
opinions of most of the modern writers with regard to the
gospels, and the same applies to matters which cast doubt
upon the truth of the gospels.
|
Since Norton is known as an advocate of the gospels, having quot-
ed the above statements of Eichhom, he refutes them all in favour
of
the gospels, but, as will be evident to any reader of his book, his
argu-
ments are not convincing. In spite of all this. he had to admit
openly
|
that the following seven portions of the New Testament are
definitely
not from those who are considered to be their authors, and had been
added later.
|
1. He says on page 53 of his book that the first two chapters of
Matthew were not written by him.
|
2. On page 63 he says that the event of Judas Iscariot" contained
in
Matt. 27:3-10 is certainly a false statement and was added later
on.
|
3. Similarly he declared that verses 52 and 53 of chapter 27 of
Matthew are a later addition.2
|
4. It appears on page 70 that verses 9-20 of chapter 16 of Mark are
a later invention.3
|
5. On page 89 he says that verses 43 and 44 of chapter 22 of Luke
are a later addition.4
|
6. On page 84 he points out that verses 3, and 4 of chapter 5 of
the
Gospel of John, are a later addition. That is from, "Waiting for
the moving of the water..." to, "...was made whole of whatsoev-
er disease he had."
|
l.The event of his hanging himself after the aTrest of Jesus and
selling his land for
thirty pieces of silver.
|
2. This refers to a description of raising the dead saints from the
graves after the
death of Jesus.
|
3.These verses contain the description of the resurrection of ksus
which contains
a number of errors.
|
4.This refers to the visit of Jesus to the Mount of Olives a rlight
before his cruci-
fixion. It reads, "And there appeared an angel unto him from
heaven, strengtherling
him. And being in an agony he prayed more earnestly: and his sweat
was as it were
great drops of blood falling down to the ground." (Luke 22:43 and
44) Home, howev-
er, has confirmed the correctness of this verse and has opposed the
opinion which
advocates excluding it from the books. We have discused this verse
in detail later in
the book.
i
|
7. On page 88 he specifies thal verses 24 and 25 of chapter 21 of
the Gospel of John are certainly later additions.
|
Further on page 610 he says:
|
The miraculous events described by Luke have been
mixed with traditional untruths and poetic exaggeration by
the scribes. But it is very difficult in this age to separate the
truth from falsifications. Any statement containing traditional
untruths and poetic exaggeration is obviously very far from
being an inspiration.
|
We may be allowed to draw the following four conclusions from the
above statement of Eichhorn which has also been favoured by other
German scholars.
|
1. The original Evangel has become extinct from the world.
|
2. The present gospels are a mixture of true and false descrip-
tions.
|
3. The text of these gospels has been distorted and changed
by the people of different times. Celsus tried hard to
inform the world that the Christians had changed their
texts three or four times or more, to the extent that they
had actually changed the subject matter of these texts.
|
4. The present gospels did not show any signs of existence
before the end of the second century and the beginning of
the third century AD.
|
Scholars such as Leclerc, Koppe, Michael, Lessing, Niemeyer and
Manson agree with regard to our first conclusion, because they have
all said that perhaps Matthew, Mark and Luke might have had the
same copy in the Hebrew language of a document containing an
account of the life of Christ. Matthew borrowed most of the
contents
|
l.These verses contain greatly exaggerated number of people and
animals healed
by lesus.
|
of that script while Mark and Luke did not use as much of it as he
did.
Home also stated this in his commentary printed in 1822 AD,I but he
does not seem to agree with their opinion, which, however, does not
make any difference as far as our point of view is concerned.
|
EWSONTHESUBJECTOFTHECHRONICLES
|
Almost all the Judaeo-Christian scholars are agreed on the point
that both Books of Chronicles were written by the Prophet Ezra with
the help of two other Prophets, Haggai and Zechariah. The above
three Prophets are jointly supposed to be the author of this book.
However, strangely enough, we know for a fact that the First Book
of
Chronicles contains many errors as has been admitted by the
scholars
of both the Christians and the Jews. They have said that through
the
folly of the author the name of the grandson was written instead
the
name of the son.
|
They have also said that Ezra, who wrote these books, did not
even know which of them were sons and grandsons. The script from
which Ezra copied was defective and incomplete and he could not
distinguish the false from the true, as will be shown in the next
chap-
ter. This evidence is more than sufflcient to reach the conclusion
that
these books were not written through inspiration. Their dependence
on defective and incomplete documents is further proof. However the
two books of the Chronicles are held to be as sacred as the other
books of the Bible both by the Christians and the Jews.
|
This also confirms our suspicion that, according to the Christian
faith, it is not necessary for the Prophets, as we have seen
before, to
be free from committing sins. Similarly, they are not necessarily
free
from errors in their writings, with the result that these books
cannot
be considered to be written through inspiration.
|
Whatever we have so far discussed in this chapter is enough to
show that the Christians are not in a position to make a definite
claim
|
that any single book of the Old or the New Testaments was written
through inspiration.
|
THE MUSLIM ATTITUDE TOWARDS THE GOSPELS
|
From all that has preceded it is quite clear that we can claim
with-
out the fear of being wrong that the original Pentateuch and the
origi-
nal Evangel have disappeared and become extinct from the world.
The books we have today which go by these names are no more than
historical accounts containing both true and false accounts of past
ages. We strictly deny that the original Torah (Pentateuch) and the
original Evangel existed at the time of the Prophet Muhammad (Peace
be on him) and that they were not changed until later. As far as
the
Epistles of Paul are concemed, even if we grant that they were
really
written by him, they are still not acceptable to us because it is
our
well-founded opinion that Paul was a traitor and a liar who
introduced
a completely new concept of Christianity, absolutely different from
what Jesus himself preached. I
|
As far as the disciples of Jesus who were living after the
Ascension of Jesus are concemed, they are held to be respectable
and
honest by the Muslims. They are not, however, considered to be
Prophets (and therefore able to have received inspiration from
God).
They were ordinary human beings and not free from human errors.
Their teachings and their statements have lost validity through the
absence of authenticated historical verification: for instance, the
|
1. This opinion of the Muslim community should not be misunderstood
as the
product of prejudice and slander. He was considered a traitor even
by the family of
Jesus and his disciples. We reproduce below the opinion of a modern
French scholar,
Maurice Bucaille. He says on page 52 of his book The Bible, The
Koran and
Science: " Paul is the most controversial figure in Christianity.
He was considered to
be a traitor to Jesus own thought by the family of Jesus and by the
aposdes who had
stayed in Jerusalem in the circle around James. Paul created
Christianity at the
expense of those whom Jesus had gathered around him to spread his
teachings. He
had not known Jesus during his lifetime and he proved the
legitimacy of his mission
by declaring that Jesus, raised from the dead, had appeared to him
on the road to
Damascus."
absence of any sign of the existence of the present gospels until
the
end of the second century AD, the disappearance of the original
Hebrew copy of Matthew s gospel and the unavailabity even of the
name of the translator of the remaining translation, and the
presence
of accumulated errors and manipulations in the present text. As far
as
Mark and Luke are concemed, they were not disciples of Jesus, and
there is no indication that they ever received inspiration from
God.
|
However we do solemnly believe that the Torah (Pentateuch) was
the book revealed to the Prophet Moses: The Holy Koran says:
|
We gave Moses the Book (Torah)
|
And we also find in the Holy Koran in reference to Jesus son of
Mary:
|
We gave him the Evangel.2
|
And the nineteenth chapter of the Holy Koran, called "Maryam"
after
Mary the mother of Jesus, quotes Jesus as saying:
|
He hath given me the book (the Evangel).3
|
The present gospels, chronicles and epistles are certainly not the
Evangel referred to by the Holy Koran and so they are not, as
such,
acceptable to the Muslims. The Islamic teaching regarding the
Pentateuch, the other books of the Old Testament, and the Gospels
and the rest of the New Testament is that any biblical statements
which are confirmed by the Koranic Revelation will be accepted and
respccted by the Muslims and any statements rejected by the Koran
will be rejected by the Muslims. Any statements about which the
Holy Koran is silent, the Muslims too should remain silent about
without rejecting or accepting them.
|
Allah the Almighty addressed His Prophet Muhammad (Peace be
on Him) in the Holy Koran in these words:
|
To thee we sent the Book (Koran) in truth confirming
what came before it of the Book, and assuring its safety. "
|
The famous commentary on the Holy Koran, Ma"alim-u-Tanzeel,
contains the following comments on this verse:
|
According to Ibn al-Jurayj, the last phrase of this verse,
"assuring its safety", signifies that any statement produced by
the People of the Book (the followers of Christianity and
Judaism) will be accepted, subject to its confirmation by the
Holy Koran, otherwise that particular statement will be con-
sidered as false and unacceptable. Sa"id ibn Musayyab and
Zihaq said the word "muhaimin" in this verse signifies " the
one who judges", while Khalil gave its meaning as "protector
and guard". These different shades of meanings, however, do
not change the general implication that any book or statement
confirmed by the Holy Koran should be considered as the
word of God; the rest are obviously excluded as not being the
word of God.
|
What follows are the remarks on this matter from the commentary
Tafseer-e-Mazhari:
|
If the Holy Koran bears witness to it, you are bound to
confirm it, and if it rejects or says it is false, it must be
reject-
ed by us. If the Holy Koran has been silent, you too have to
be silent because, in that case, the possibility of truth and
falsehood will be equal.
|
Imam al-Bukhari cited a tradition of the Holy Prophet, reported by
Ibn "Abbas, in his Kitabu own h-Shahadat along with its chain of
authori-
ties, then the same hadith has been cited by him in
Kitabu"l-l"tisam
|
supported by a different chain of reporters, and the same hadith
was
again quoted by him in his book Kitabur Radd "ala Jahmiyyah,
reported by a different group of narrators
|
Why do you go to the People of the Book, the Jews and
the Christians, to seek injunctions about the Shari"a while
your Book, the Holy Koran, revealed to Muhammad, the
Prophet of Allah, is the latest and freshest revelation of God.
You recite it in its original form. Allah Almighty has told you
that the the Jews, have changed the Pentateuch, the Book of
Allah, having written it with their own hands. They started
saying that it was from Allah, only to get a small amount of
money in retum. Does not your knowledge prevent you from
asking them questions.
|
The other version of this hadith as cited by al-Bukhari in
Kitab-ur-
Radd "alal Jahmiyyah is as follows:
|
O Muslims ! Why do you ask the People of the Book
questions regarding anything when your own Book is the
Word which God has revealed to your Prophet, Muhammad
(Peace be on Him). It is new and fresh, pure and original, free
from foreign touch. Allah has declared in His Book that the
People of the Book have changed and distorted their Books.
They have written them with their own hands and claimed
that they come from God, (they did so) only for a small
amount of money. Does the knowledge which has come to
you not prevent you from seeking guidance from them? No,
by God ! We have not seen them asking you about what has
been sent to you. Why then do you ask them knowing that
their books have been distorted.
|
Kitabu"l-l"tisam contains the following statement of the compan-
ion Mu"awiyah (may Allah be pleased with Him) regarding Ka"b al-
Ahbar (an expert on the Bible and a scholar of Islam):
|
Although he was one of the most truthful of those schol-
ars of hadith who sometimes report traditions from the People
of the Book, we have nevertheless found falsehood in them
(in the reports of the Bible).
|
This implies that the falsehood found in those reports was due to
the fact that those books had been distorted, not Ka"b al-Ahbar own
mis-
statement, because he is considered one of the righteous scholars
of
the Bible by the Companions of the Prophet. The phrase, "We have
found falsehood in them," clearly denotes that the Companions of
the
Prophet had the belief that all the Judaeo-Christian books had been
distorted.
|
Every Muslim scholar who has examined the Torah and the
Evangel has certainly refused to recognise the authenticity of
these
books. The author of the book Takhjeel Man Harrafaal Injeel said in
chapter two of his book regarding the present gospels:
|
These gospels are not the true and genuine Gospel which
was sent through the Prophet (Jesus) and revealed by God.
|
Later in the same chapter he said:
|
And the true Evangel is only the one which was spoken
by the tongue of Christ.
|
Again in chapter nine he stated:
|
Paul through his clever deception deprived all the
Christians of their original faith, because he found their
understanding so weak that he deluded them quite easily into
believing anything he wished. By this means he totally abol-
ished the original Pentateuch.
|
One of the Indian Scholars has written his judgement about the
thesis of the author of Meezan ul Haq and the speech made by me in
the public debate held in Delhi. This judgement has been added as
a
supplement to a Persian book called Risalatu"l-Munazarah printed in
1270 AH in Delhi. He said that a certain Protestant scholar, either
|
because of a misunderstanding or perhaps through misinformation,
publicly claimed that the Muslims did not refute the present Torah
and Evangel. This scholar himself went to the scholars of Delhi to
find out whether this was true. He was told by the "ulama"(Muslim
scholars) that the collection of books called the New Testament was
not acceptable as it was not the same Evangel which had been
revealed to the Prophet Jesus. He got this judgement of the "ulama"
in
writing and then made it part of his book. All the Indian scholars
of
Islam have verified this judgement for the guidance of the people.
ars of hadith who sometimes report traditions from the People
of the Book, we have nevertheless found falsehood in them
(in the reports of the Bible).
|
This implies that the falsehood found in those reports was due to
the fact that those books had been distorted, not Ka"b al-Ahbar own
mis-
statement, because he is considered one of the righteous scholars
of
the Bible by the Companions of the Prophet. The phrase, "We have
found falsehood in them," clearly denotes that the Companions of
the
Prophet had the belief that all the Judaeo-Christian books had been
distorted.
|
Every Muslim scholar who has examined the Torah and the
Evangel has certainly refused to recognise the authenticity of
these
books. The author of the book Takhjeel Man Harrafaal Injeel said in
chapter two of his book regarding the present gospels:
|
These gospels are not the true and genuine Gospel which
was sent through the Prophet (Jesus) and revealed by God.
|
Later in the same chapter he said:
|
And the true Evangel is only the one which was spoken
by the tongue of Christ.
|
Again in chapter nine he stated:
|
Paul through his clever deception deprived all the
Christians of their original faith, because he found their
understanding so weak that he deluded them quite easily into
believing anything he wished. By this means he totally abol-
ished the original Pentateuch.
|
One of the Indian Scholars has written his judgement about the
thesis of the author of Meezan ul Haq and the speech made by me in
the public debate held in Delhi. This judgement has been added as
a
supplement to a Persian book called Risalatu"l-Munazarah printed in
1270 AH in Delhi. He said that a certain Protestant scholar, either
|
because of a misunderstanding or perhaps through misinformation,
publiclY claimed that the Muslims did not refute the present Torah
and Evangel. This scholar himself went to the scholars of Delhi to
find out whether this was true. He was told by the "ulama"(Muslim
scholars) that the collection of books called the New Testament was
not acceptable as it was not the same Evangel which had been
revealed to the Prophet Jesus. He got this judgement of the "ulama"
in
writing and then made it part of his book. All the Indian scholars
of
Islam have verified this judgement for the guidance of the people.
|
THE OPINION OF MUSLIM SCHOLARS
|
THE OPINION OF IMAM AR-RAZII
|
Imam ar-Razi said in his book "Matlib ul-Aliya" in the chapter on
Nubuwah (the prophethood) in the fourth section:
|
The effect of the original teaching of Jesus was very lim-
ited because he never preached the faith which the Christians
ascribe to him. The idea of Father and son and the concept of
trinity are the worst kind of atheism and association and are
certainly the product of ignorance. Such heretical teachings
cannot be ascribed to so great a Prophet as Jesus who was
innocent of all such crimes. We are therefore certain that
Jesus could have not preached this impure faith. He originally
preached monotheism and not tritheism as the Christians
claim. But this teaching of Jesus did not spread due to many
historical factors. His message therefore remained very lim-
ited.
|
THE OPINION OF IMAM AL-QURTUBI
|
Imam al-Qurtubi said in his book Kitabul A"lam Bima Fi Deeni"n-
Nasara Mina"l Fisadi Wa"l Awham:
|
The present gospels, which are called evangels, are not
the same Evangel which the Prophet Muhammad (Peace be
on Him) alluded to in the words:
|
"And Allah revealed the Torah and the Evangel for
the guidance of the earlier people. "
|
Then al-Qurtubi put forward the ARGUMENT that the disciples of
Jesus were not Prophets, hence not protected from impurity, and the
|
1. Imam ar-Razi, a great authority on almost all the Islamic
Sciences and author
of many valuable books on Koran, hadith, history and other
sciences.
|
miraculous events ascribed to them have not been proved by an
unbroken chain of reporters. There are only statements made by iso-
lated reporters. We also do not find any indication that the copies
of
these gospels are free from serious manipulations. They are wrong.
If,
for a moment, we accept that these reports are true, they are still
not
an ARGUMENT for proving the truth of all the wonders attributed to
the
disciples, nor do they help in proving the claim of prophethood for
them, because they never made any claim to prophethood; on the con-
trary, they solemnly confirmed that the Prophet Jesus was a
preacher.
Al-Qurtubi also said:
|
It is evident from the above discussion that the present
gospels have not been authenticated by means of an unbroken
chain of transmission, nor is there any indication that the
copiers were protected from wrong action and therefore the
possiblility of error and fault from them cannot be over-
looked. The presence of the above two factors deprives the
gospels of their divine character, authenticity and hence their
reliability. The proven presence of human manipulation with-
in the text of these gospels is enough to prove their unaccept-
ability. We quote, however, some examples from these books
to show the carelessness of their copiers and blunders made
by them.
|
After producing several examples he said:
|
These examples are sufficient to prove that the present
gospels and the Pentateuch cannot be trusted and that neither
of them are capable of providing divine guidance to man,
because no historical chain of transmission can be adduced in
favour of either in support of their authenticity.
|
We have already cited several examples to show that
these books have been subject to great changes and distor-
tions in their texts. The condition of other books of the
Christian theologians can well be imagined in the light of the
distorted texts of the Judaeo-Christian scriptures, books of
such prime importance to them.
|
This book of al-Qurtubi can be seen in the Topkapi Library in
Istanbul.
|
THE OPINION OF AL-MAQRIZI
|
Al-Maqrizi was a great scholar of Islam in the eighth century AH.
He said in the first volume of his history:
|
The Jews think that the book which they have is true and
original, free from all corruption. The Christians, on the other
hand, claim that the Septuagintl version of the Bible which is
with them is free from any possible distortion and change,
while the Jews deny this and contradict their statement. The
Samaritans consider their Pentateuch to be the only genuine
version as compared to all others. There is nothing with them
to eliminate the doubts about this difference of opinion
among them. 2
|
The same difference of opinion is found among the
Christians regarding the Evangel. For the Christians have four
versions of the Evangel which have been combined together
in a single book. The first version is of Matthew, the second
of Mark, the third of Luke and the fourth of John.
|
Each of them wrote his gospel according to his own
preaching in his own area with the help of his memory. There
are innumerable contradictions, incompatibilities and incon-
sistencies between their various accounts regarding the
attributes of Jesus, his message, the time of his Crucifixion
and his genealogy. The contradictions are irresolvable.
|
Alongside this the Marcionites and the Ebionites have
their separate version of the Evangels, each being different
from the present canonical gospels. The Manichaeans also
claim to have an Evangel of their own totally different from
the current accepted gospels. They claim that this is the only
genuine Evangel present in the world and the rest are inau-
thentic. They have another evangel called the Evangel of AD
70 (Septuagint) which is ascribed to Ptolamaeus. The
Christians in general do not recognize this gospel as genuine.
|
In the presence of the above multifarious differences to
be found within the corpus of the Judaeo-Christian revelation,
it is almost impossible for them to sort out the truth."
|
The author of Kashf az-Zunun said with regard to this matter that
the Evangel was a book which was revealed to Jesus, the son of
Mary,
and, discussing the lack of authenticity and genuineness of the
present
gospels, he said:
|
The Evangel which was in reality revealed to Jesus was a
single book which was absolutely free from contradictions
and inconsistencies. It is the Christians who have put the false
blame on Allah and His Prophet (Jesus) by ascribing the pre-
sent gospel to them.
|
The author of Hidayatu"l-Hayara Fi Ajwibatu"l-Yahood wa"n-
Nasara said quite explicitly:
|
The present Torah (Pentateuch) owned by the Jews is
much distorted and defective, a fact known to every biblical
reader. The Biblical scholars, themselves, are certain and sure
of the fact that the original Torah which was revealed to
Moses was genuine and totally free from the present distor-
tions and corruptions. There was no corruption present in the
Evangel which was originally revealed to Christ and which
could not have included the event of the crucifixion of Christ,
or other events like his resurrection three days after his death.
These are, in fac additions inserted by their elders and have
nothing whatever to do with divine Truth."
|
He further said:
|
Several Islamic scholars have laboriously pointed out
hundreds of specific examples and passages showing contra-
dictions, incompatibilities and differences in the so-called
Canonical Gospels. It is only to avoid an unnecessary elon-
gated discussion that we refrain from presenting more exam-
ples.
|
The first two parts of this book should be more than enough to
prove the truth of this claim.
|
TWO CLAIMS TO THE AUTHENTICITY OF THE GOSPELS
|
Sometimes Protestant scholars try to misguide people with regard
to the historicity of the Synoptic gospels. They put forward their
claim that authentic proofs of the originality of the present
gospels
existed during the first and the second centuries AD, by reason of
the
fact that Clement and Ignatius testified to their presence.
|
The second claim advanced by them is that Mark wrote his gospel
with the help of Peter while Luke wrote his gospel with the help of
Paul. Since both Peter and Paul were men of inspiration, the above
two gospels are also divinely inspired books.
|
It would seem to be our duty to examine the validity of these two
misguiding claims, each one separately, in the light of available
his-
torical data and general human logic.
|
ANSWER TO THE FIRST CLAIM
|
The main point of dispute regarding the originality of the present
gospels is the lack of an uninterrupted continuity in transmission
of
the reporting authorities of any of the gospels. There is no
evidence
that any of the gospels have come down to us direct from Jesus
through his disciples to the subsequent recipients so as to form a
con-
tinuous chain of reliable reporters. To say it more simply, there
should
be a reliable record of a recognised disciple of Jesus bearing
witness
that whatever he has written was told to him by Jesus in the
presence
of one or more people of such and such names. Then the next
reporter
should bear witness to having received, heard or been told the same
statement by that particular disciple of Jesus in the presence of
such
and such people. Then one or more of those present should have con-
veyed the same text to others by the same procedure so that the
texts
would have been conveyed to us with an unintcrrupted chain of
reporters traceable directly back to Jesus himself (as is the case
with
Koranic revelation).
|
Now we say, and without any fear of being wrong, that the
Christians do not possess any such succession of authorities from
the
authors of the gospels to the end of the second century or the
begin-
ning of the third century AD. We, ourselves, have dug into their
books
to find any trace of such proofs, and also sought guidance from
renowned Christian scholars but could not get anywhere. The priest,
French,l during our public polemic with him, tried to explain this
away by saying that we do not have any such authorities due to the
historical calamities which befell the Christians during the first
three
centuries. It is, therefore, not correct to say that the priest
Clement
and Ignatius had no such authority with them in their time.
|
We do not necessarily refute the conjectures and suppositions by
which they ascribe these writings to their authors. What we are
trying
to say is that these suppositions and conjectures cannot be
accepted as
an ARGUMENT for the genuineness of the word of God. Neither do we
deny the fact that the present gospels gained popularity towards
the
end of the second century or at the beginning of the third century,
with all their faults, errors, and contradictions.
|
We must be allowed to bring to light some facts regarding Clement
and Ignatius to eliminate any misapprehensions.
|
THESOURCEOFCLEMENT own LETTER
|
Clement, the Patriarch of Rome, is said to have written a letter to
the church of Corinth. There is a disagreement between the scholars
regarding the exact year that this letter was written. Canterbury
puts it
between 64 and 70 AD. Leclerc claimed it to have been written in 69
AD, while Duchesne and Tillemont have said that Clement did not
become Pope until 91 or 93 A.D. How Clement could have written
letters to the church in 64 or 70 AD when he was not yet Pope is
not
explained. However, setting aside all the differences, the letter
in
|
question could have not been written later than 96 AD. Some sen-
tences of this letter, however, happen to be identical to some of
the
sentences in one of the four gospels. This allowed the Christians
to
claim that Clement had copied those sentences from the gospel. This
claim is liable to be rejected for the following reasons:
|
Firstly, it is not sufficient to copy only some sentences from a
gospel. If this were the case the claim of those people would be
true
who are considered hereticsl by the Protestants because they have
claimed that all the moral teachings contained in the gospels have
been borrowed from the pagans and other philosophers (because some
of their ideas were identical to some of the ideas of the gospels).
The author of Aksihumo said:
|
The moral teachings of the Evangel, of which the
Christians are very proud, have been copied word for word
from the Book of Ethics of Confucius,2 who lived in the sixth
century BC. For example he said under his moral no. 24:
"Behave towards others as you want to be behaved towards
by others. You need only this moral because this is the root of
all other morals. Do not wish for the death of your enemy
because to do so would be absurd since his life is controlled
by God." Moral no. 53 goes: "It is quite possible for us to
overlook our enemy without revenging him. Our natural
thoughts are not always bad."
|
Similar good advice can be found in the books of Indian and
Greek philosophers.
|
Secondly, if Clement really had copied it from the gospel, all its
contents would have been identical to the gospel, but such is not
the
case. On the contrary, he differed from the gospel in many places,
showing that he had not copied what he wrote from the gospels. Even
if it were proved that he had copied from a gospel, it might have
been
|
1. The Rationalists who strongly favour liberalism.
|
2. Confucius, the great moral philosopher of China born in 551 BC,
who had
strong influence on the religion and general character of the
Chinese. The past
Chunese ideology was thus called Confucianism.
|
from any of the many gospels which were current in his time, as
Eichhorn admitted in respect of the sentence spoken by a heavenly
voice at the time of the descension of the Holy Spirit.
|
Thirdly, Clement was one of the followers of the disciples and his
knowledge about Christ was no way less than that of Mark and Luke,
which allows us to believe, and logically so, that he might have
writ-
ten the letter from reports received by himself directly. If there
were
an indication anywhere in his writing that he had copied it from
any
of the gospels, our claim would certainly have been out of place.
|
We quote below three passages from his letter.
|
He who loves Jesus should follow his commandment.
|
Jones claimed that Clement copied this sentence from John 14:15
which reads:
|
If ye love me, keep my commandments.
|
The apparent similarity between these two statements led Mr.
Jones to suppose that Clement had copied it from John. However, he
has chosen to overlook the clear textual difference between these
two
statements. The falsity of this claim has already been proved by
our
showing that the letter could not have been written after 96 AD,
while, according to their own findings, the Gospel of John was
writ-
ten in 98 AD. It is nothing but a desperate effort to provide some
authenticity to the present gospels.
|
Home said on page 307, Vol. 4 of his commentaries printed 1824:.
|
According to Chrysostom and Epiphanius, the early
scholars and according to Dr. Mill, Fabricius, Leclerc and
Bishop Tomline, John wrote his gospel in 97 AD, while Mr.
Jones situates this gospel in 98 AD.
|
However, a true lover always follows what his love commands,
otherwise he would not be a lover in the true sense of the word.
Lardner justly said in his Commentaries printed 1827 on Page 40
|
I understand that the copying of this letter from the gospel
is doubtful, because Clement was fully aware of the fact that
any claim to the love of Christ necessitated practical obedi-
ence to his commandments, because Clement had been in the
company of the disciples of Jesus.
|
THE SECOND PASSAGE OF CLEMENT own LETTER
|
It appears in chapter thirteen of this letter:
|
We follow what is written, because the Holy Spirit has
said that a wise man is never proud of his wisdom. And we
should keep in mind the words of Christ who said at the time
of preaching patience and practice:
|
"Be ye merciful, that ye be shown mercy, forgive
that ye be forgiven; ye will be acted upon, the same as
you will act upon others, as you will give so shall you
be given, you will be judged as you will judge upon
others; as you will pity, so shall you be pitied upon and
with the same measure that ye mete withal it shall be
measured to you again."
|
The Christians claim that this passage was taken by Clement from
Luke 6:36-38 and Matt.7:1,2,12. The passage from the Luke is this:
|
Be ye therefore merciful, as your Father also is merciful.
Judge not, and ye shall not be judged: condemn not, and ye
shall not be condemned: forgive, and ye shall be forgiven:
Give, and it shall be given unto you; good measure, pressed
down, shaken together, and running over, shall men give into
your bosom. For with the same measure that ye mete withal it
shall be measured to you mete.
|
The passage from Matthew 7:1,2 reads:
|
Judge not, that ye be not judged. For with what judgment
ye judge, ye shall be judged: and with what measure ye mete,
it shall be measured to you again.
|
And in verse 12:
|
Therefore all things whatsoever ye would that men
should do to you, do ye even so to them: for this is the law
and the prophets.
|
THE THIRD PASSAGE OF CLEMENT
|
Chapter forty-six of his letter contains this passage:
|
Remember the words of Lord Christ who said, "Woe unto
the man who has committed a sin. It would have been better
for him if he had not been bom, that he should harm those
chosen by me. And whosoever shall offend my little ones, it
will be better for him that a millstone were hanged about his
neck, and that he were drowned in the depth of the sea.
|
The Christians have claimed that the above passage was copied
from Matthew 26:24 and 18:6 and Mark 9:42 and Luke 17:2: We
reproduce these verses below:
|
The Son of man goeth as it is written of him: but woe
unto that man by whom the Son of man is betrayed! it had
been good for that man if he had not been born.
|
Matthew 18:6 contains the following lines:
|
But whoso shall offend one of these little ones which
believe in me, it were better for him that a millstone were
hanged about his neck, and that he were drowned in the depth
of the sea.
|
Mark 9:42 reads:
|
And whosoever shall offend one of these little ones that believe in
me. it is better for him that a millstone were hanged about his
neck,
and he were cast into the sea.
|
The text of Luke 17:2 is this:
|
It were better for him that a millstone were hanged about
his neck, and he cast into the sea, than that he should offend
one of these little ones.
|
Having reproduced the passages from Clement and the above texts
of the gospels, Lardner said in his Comrnentaries printed 1827 vol.
2
page 37 that:
|
The above two passages of Clement are his longest pas-
sages and this is why Paley confined himself to them to sup-
port the claim of authenticity for the gospels. This claim does
not, however, stand to reason because Clement would at least
have made a reference to the gospels had he copied any pas-
sage from them and he would also have copied the rest of the
related text or, if that was not possible, the text reproduced by
him should have been totally consistent and similar to the text
of the gospel. However none of these conditions are met.
Such being the case, there is no possibility of its have been
copied from the gospel.
|
It is surprising to see Luke being referred to as the teacher
of Clement, imparting to him the knowledge which he must
already have had, being the companion of the disciples just as
Luke was.
|
In volume 2 of his commentaries, Lardner remarked about the
above two passages:
|
When we study the writings of those who enjoyed the
company of the apostles or of the other followers of our Lord
who, like the evangelists, were fully conversant with the
teachings of Christ, we find ourselves very much in doubt
without the evidence of a clear reference. We are faced with
|
the difficulty of ascerlaining whether Clement copied written
statements of Chlist or whether he is simply reminding the
Corinthians of the sayings which he and the Corinthians had
heard from the Apostlcs and thcir followers. Leclerc preferred
the former opinion, while lhc Bishop of Paris preferred the
latter.
|
If we accept that the three Gospels had been compiled
prior to that time, in that case Clement could possibly have
copied from them, though the word and expression may not
exactly be identical. But that he actually has copied is not
easy to confirm, because this man was fully acquainted with
these matters even prior to the compilation of the Gospels. It
is also possible that Clement would have described events
already known to him without referring to the Gospels even
after their compilation out of his old habit. In both the cases,
the faith in the truth of the Gospels is rearfirmed, obviously
so in first case, and in the second case because his words cor-
respond to the text of the Gospels, proving that the Gospels
were so widely known that the Corinthians and Clement both
had the knowledge of them.
|
Through this we achieve the belief that the evangelists
faithfully conveyed the words consisting of the true teachings
of Christ. These words deserve the most careful preservation,
though there we have a difficulty. I think that the most schol-
ars will agree with the opinion of Leclerc, however, as Paul
advises us in Acts 20:35 with the words:
|
"And to remember the words of the Lord Jesus, how he
|
said, It is more blessed to give than to receive."
|
It is, I am sure, generally acknowledged that Paul did not
copy the above statemenl from any letter but just quoted the
words of the Christ which were in his knowledge and in the
knowledge of others. This does not mean that it may be
accepted as a general rule bul this method can possibly be
applied in letters. We know that Polycarp also used this
method in his writings. We are quite sure that he also copied
from the written gospels.
|
It is clear from the above statement that the Christians are not
cer-
"" tain that Clement really copied from the canonical gospels, and
any
aim to this effect is only based on conjecture.
We do not agree with the conclusion of Lardner that in both cases
the truth of the present gospels is proved because there can be no
cer-
taintY in the presence of doubt. As the evangelists incompletely
recorded the words of Christ in this particular instance, they
might
have done the same in other places too, and they might have not
3 recorded the exact words used.
3 Moreover. if we overlook this point for a moment, it only proves
that these particular sentences are the words of Christ, it does
not in
any way help us to believe that all the contents of the gospels
are the
genuine words of Christ. The knowledge of a certain statement
cannot
be an ARGUMENT for the acceptance of other statements. If that
were the
case, all the rejected gospels would have to be accepted as
genuine
simply because some sentences of Clement bear some similarity with
them.
We are also confident in our refutation of the claim that Polycarp
also used the method of copying from the gospels in spite of his
own
knowledge, gained by being, like Clement, also a companion of the
disciples of Jesus. Both of them are of equal status. His copying
from
the gospels cannot prove their genuineness. It is, on the other
hand,
3 possible that like Paul he might have ascribed some statements to
Christ. I
|
THE LETTERS OF IGNATIUS
|
Let us now find out the truth regarding the letters written by
Ignatius the Bishop of Antioch. Lardner said in vol. 2 of his com-
mentary:
|
1. That is, he might have ascrioed some statements to Christ as
Paul did with the
. tatementS of Acts 20:35 which are not present in the gospels.
|
Eusebius and Jerome both mentioned certain of his let-
ters. Apart from these some other letters are also attributed to
him, which are generally considered by most of the scholars
to be false and concocted. My opinion is no different. There
are two copies of his seven letters, the large and small. Except
for Mr. Weston and a few of his followers, all the scholars
have decided that additions have been made in the larger one,
the smaller version, however, can possibly be ascribed to him.
|
I have carefully made a comparative study of both the
texts and my study revealed that the smaller version was
turned into a larger one by the inclusion of many additions
and insertions. It is not the case that the larger was turned into
the smaller through the exclusion of some of the contents.
The ancient writings, also, are more in accordance with the
smaller version.
|
The question whether Ignatius really did write these let-
ters remains to be settled. There is great dispute and disagree-
ment on this point. The great scholars have made free use of
their pens in expressing their opinions. The study of the writ-
ing of both the camps has made the question all the more
complicated. However, in my opinion, this much is settled
and decided; that these are the same letters which were pre-
sent in the time of Origen and were read by Eusebius. Some
of the sentences are not appropriate to the time of Ignatius. It
is therefore better if we accept that these sentences are later
additions instead of rejecting all the letters on the ground of
these sentences, especially keeping in view the crisis of short-
age of copies which we are facing.
|
It is also possible that some of the followers of Arius" might have
made additions to the smaller version just as they did to the
larger.
Additions may also have been made by others.
|
1. Arius was a great philosopher and theologian who had
monotheistic views as
against trinitarianism. He had many followers. His views were
rejected by the
Council of Nicaea.
|
Paley writes in his footnotes:
|
In the past, the translation of three letters of Ignatius were
present in the Syrian language and were printed by William
Cureton. It is almost certain that the smaller letters, which
were revised by Ussher, contained many additions."
|
The above writings of the Christian scholars bring out the follow-
ing facts:
|
1. All the letters except these seven letters are definitely
fabricated
and forged according to the Christian scholars and are therefore
unacceptable.
|
2. The larger version of the letters is similarly not genuine in
the
opinion of all the scholars except Mr. Weston and a few of his
followers.
|
3. As far as the smaller collection is concemed, there is great
dis-
pute and difference of opinion among great scholars with
regards to its authenticity. Both the groups of scholars have their
own ARGUMENTs against or in favour of its authenticity. The
group of scholars who have favoured it also admit its having
been subjected to later modifications either by Arius or by oth-
ers, with the result that Is collection also appears to be equally
of doubtful authenticity.
|
It seems most probable that this collection of letters was also put
together in the third century AD similarly to the other letters.
This
should not present too much of a surprise, in view of the general
prac-
tice of the theologians of early centuries who frequently prepared
false writings and attributed to other writers to suit their whims.
Historical records bear witness to the fact that there were not
less than
seventy-five gospels which were falsely attributed to Christ, to
Mary
and to the disciples of Christ. It does, therefore, not seem
particularly
far-fetched to assert that these seven letters, too, were prepared
and
|
attributed to Ignatius, similar to other such letters and similar
to the
gospel of Tatianl which was falsely attributed to him. Adam Clarke
said in the introduction of his commentary:
|
The book which was genuinely ascribed to Tatian has dis-
appeared and the one which is now attributed to him is doubt-
ful in the eyes of most of the scholars, and they are right in
their suspicion.
|
Let us ignore all the above points for a moment and take it that
the
letters in question really were originally written by Ignatius.
Even this
does not help much because, after the additions and modifications
inserted by later people, they have lost their originality and are
no
longer acceptable.
|
According to the scholars some sentences of these letters were cer-
tainly added later on and so there is nothing to remove suspicion
from
other sentences which are supposed by them to be original. They,
likewise, might have been added to or modified in subsequent times.
Eusebius said in chapter 23 of the fourth volume of his history:
|
Dionysius, the Bishop of Corinth, admitted that he had
written several letters on the request of some of his friends,
but those deputies of Satan filled them with profanities and
altered some parts and added others. This made me all the
more aggrieved. Therefore, there is no wonder if someone
made intentional additions in the holy books of our Lord,
because they had no qualms in respect of the books of other
authorities.
|
Adam Clarke has said in his introduction to his commentary:
|
The great works of Origen have been lost and several of
his Commentaries which are available contain an abundance
of unfactual and imaginary comments which in itself is a
powerful argurnent in favour of the fact that they have been
interpolated."
|
Michael Musaka, a Protestant scholar, has said in his Arabic work,
|
ibatu l-Engeleer Ala Abateel-At-Taqleedeen, section one, chapter
|
As far as their habit of distorting the statements of the
ancients. we should first produce our ARGUMENTs so that our
position may not be similar to those of our opponents, that is
to say, so that our claims may not be considered as baseless as
theirs. We proceed to say that the book Afshin which is
attributed to John Chrysostom, the Golden Mouth,l and which
is recited in the churches during the services of consecration
presents different texts. That is, the text recited by one group
is different from the text recited by others. For, in the copy of
the Orthodox, the Father God is besought to make descend
his Holy Spirit on the bread and wine and turn them into flesh
and blood, while in the text of the Catholics it is said that He
should send the Holy Ghost on the bread and wine so that
they may be transformed. But in the time of Maximus, it was
changed by the people and they started to say that both the
transformable things have2 fled away for the reason that the
Orthodox had claimed against it. But the Catholics of Syria
say it with these words, own end thy Holy Spirit upon this bread
that is the secret of the body of Christ." There is no word
denoting transformation present in this text. It is possible that
this statement might have been of Chrysostom (the Golden
Mouth) as the preaching of transformation was not introduced
in his time. And Major Bobi Tompter, who had converted to
Catholicism said in his speech to the Orthodox in 1722: "I
have compared these books with the Orthodox version pos-
|
1. Chrysostom, being a great orator, was called the Golden Mouth.
He was born
in 347 AD and was later made bishop of Constantinople.
|
2. We have faithfully tried to remove the ambiguity which is to be
found in the
Araoic Text, but still we are at a loss to understand what the
author has to convey.
sessed by the Basilians,l and we did not find a single word in
these books denoting transformation. This story of transfor-
mation of the bread and wine was invented by Nicephorus,
the patriarch of Constantinople, and is ridiculous. Now, when
they could have made a play of such a pious text as Afshin
and altered its contents to suit their unholy intentions and
when they did not hesitate to attribute their distortions to such
a pious man, how can they be trusted and how can they be
free from the suspicion of changing and distorting the texts of
their ancestors.
|
We have had our own experience in recent years that
Deacon Ghariel of Egypt, who was a Catholic, took great
pains and spent a lot of money in correcting the translation of
the commentary of Chrysostom from the original Greek copy.
The Orthodox scholars, who were expert in the Greek and
Arabic languages, compared it in Damascus and testified to
its accuracy, and then a certified version was prepared. But
Maximus did not allow its publication in Tyre.2
|
This copy was given to Bishop Alexis of Spain who
made a thorough examination of the book. Both of them were
totally ignorant of the original Greek version. In order to
make it correspond with the teachings of the Pope they made
many changes through additions and omissions using their
own discretion. Having so spoilt the whole book they attested
to it with their stamps and then it was allowed to be pub-
lished. It was not until the publication of its first volume,
when it was compared with the original manuscript which
was in safe custody with the Orthodox, that their unholy act
of manipulation was uncovered, with the result that they
became the subject of common reproach. Ghariel was so
appalled at this incident that he never recovered and died of
shock.
|
Musaka further said:
|
We produce the unanimous witness of their elders from
one of the Arabic books generally available there. This is a
report which was unanimously passed in a meeting, along
with all its various parts, by the priests of the Maronites, their
patriarchs and scholars, with the permission of Monsignor
Samani. This report bears the seal of the Church of Rome. It
was printed in Tyre with the permission of the chiefs of the
Catholics. Discussing the ritual of the offerings this report
said that the old liturgies were still present in the churches,
free from errors and faults, but they have been attributed to
some saints and the pious men who were not the authors of
these books, nor could they possibly have written them. Some
of them were included by the copiers only to suit their unholy
needs. It is more than enough for you to admit that your
churches are full of fabricated and forged writings.
|
He further said:
|
We are fully aware that our enlightened generation would
not dare to make alterations in the holy books, as they are
fully wise to the fact that they are watched by the eyes of the
protectors of the gospels. However we are not sure of the cir-
cumstances which prevailed from the fifth century to the
seventh century AD, known as the dark ages, when the Popes
and the priests enjoyed a barbarous kingdom of their own.
Some of them did not even know how to write and read and
the helpless Christians of the East were living a very dis-
tressed life, always anxious to save their souls. What hap-
pened in that period is best known to them alone. Whenever
we come to know the history of that terrible age, and think of
the conditions ruling over the Christian church, which had
become a symbol of corruption, our grief and sorrow knows
no limits.
|
Keeping in view the facts reproduced above, we leave the judg-
ment to our readers to see the truth of our claim themselves.
|
THE CANONS OF NICAEA
|
The number of the canons passed by the council of Nicaeal was
twenty. Subsequently many additions were made to them. The
Catholics derive their ARGUMENTs for the Popes authority from
Canons
No. 37 and 44. It is written on Page 68 and 69 of "Les Treize
Epitres"
of the second letter printed in 1849 AD:
|
The aforementioned council prescribed only twenty
canons according to the witness of the history of Theodorus
and the writings of Gelasius. The Fourth Ecumenical2 council
also affirmed that there were only twenty Canons prescribed
by the Council of Nice.
|
Similarly many other false books were written which were
attributed to several Popes like Calixtus, Sircius, Nectarius,
Alexander and Marcellus. The above book contains this statement on
page 80:
|
Pope Leo and the majority of the Roman scholars have
admitted that the books of these Popes are false and fictitious.
|
1. This council was held in the city of Nice. In 325 AD, a
Christian philosopher
and theologian Arius started preaching that Christ was not equal to
God in his
essence. He had monotheistic beliefs. The Emperor Constantine
convened a meeting
of the great scholars of the Christian world. This council
unanimously disacknowl-
edged and rejected the ideas preached by Arius. This meeting is of
great significance
in Christian history.
|
2. An ecumenical council, in Christian terminology, is a council
inviting scholarS
from all parts of the world. Here the author is referring to the
council which was held
in Chalcedon in 451 AD. This Council declared the Monophysites to
be heretics. (Al
Munajjid).
|
ANswER TO THE SECOND CLAIM OF THE
|
AUTHENTIcITy OF THE GOSPEL
|
The second false claim made by the Christian scholars in order to
support the authenticity of the gospels is their contention that
the
gospel of Mark was written with the help of Peter. This is another
clever contrivance to misguide the general populace. Let us first
have
the witness of Irenaeus. He said:
|
Mark, the follower and the translator of Peter, wrote the
teachings of Peter after the death of Paul and Peter.
|
Lardner said in his commentary:
|
In my opinion Mark did not write his gospel before 63 or
64 AD. This period is also in accordance with the description
of the ancient writer Irenaeus, who said that Mark wrote his
gospel after the death of Peter and Paul. Basnage agreed with
Irenaeus and said that Mark wrote his gospel in 66 AD after
the death of Peter and Paul.
|
The witnesses of Basnage and Irenaeus are sufficient to prove that
this gospel was written after the death of Peter and Paul, and that
Peter certainly did not see the gospel of Mark," and the statement,
often cited to prove that Peter saw it, is weak and unacceptable.
It is
why the author of Murshid ut-Talibeen, in spite of all his
religious
preoccupations said on page 170 of his book printed in 1840:
|
He has falsely answered that the gospel of Mark was
written under the guidance of Peter.
|
This claim of its being written in the life of Peter has therefore,
no
groundS and hence is rejected.
|
THE CANONS OF NICAEA
|
The number of the canons passed by the council of Nicaeal was
twenty. Subsequently many additions were made to them. The
Catholics derive their ARGUMENTs for the Popes authority from
Canons
No. 37 and 44. It is written on Page 68 and 69 of "Les Treize
Epitres"
of the second letter printed in 1849 AD:
|
The aforementioned council prescribed only twenty
canons according to the witness of the history of Theodorus
and the writings of Gelasius. The Fourth Ecumenical2 council
also affirrned that there were only twenty Canons prescribed
by the Council of Nice.
|
Similarly many other false books were written which were
attributed to several Popes like Calixtus, Sircius, Nectarius,
Alexander and Marcellus. The above book contains this statement on
page 80:
|
Pope Leo and the majority of the Roman scholars have
admitted that the books of these Popes are false and fictitious.
|
ANswER TO THE SECOND CLAIM OF THE
AUTHENTIcITy OF THE GOSPEL
|
The second false claim made by the Christian scholars in order to
sUpport the authenticity of the gospels is their contention that
the
gospel of Mark was written with the help of Peter. This is another
clever contrivance to misguide the general populace. Let us first
have
the witness of Irenaeus. He said:
|
Mark, the follower and the translator of Peter, wrote the
teachings of Peter after the death of Paul and Peter.
|
Lardner said in his commentary:
|
In my opinion Mark did not write his gospel before 63 or
64 AD. This period is also in accordance with the description
of the ancient writer Irenaeus, who said that Mark wrote his
gospel after the death of Peter and Paul. Basnage agreed with
Irenaeus and said that Mark wrote his gospel in 66 AD after
the death of Peter and Paul.
|
The witnesses of Basnage and Irenaeus are sufficient to prove that
this gospel was written after the death of Peter and Paul, and that
Peter certainly did not see the gospel of Mark," and the statement,
often cited to prove that Peter saw it, is weak and unacceptable.
It is
why the author of Murshid llt-Talibeen, in spite of all his
religious
preoccupations said on page 170 of his book printed in 1840:
|
He has falsely answered that the gospel of Mark was
written under the guidance of Peter.
|
This claim of its being written in the life of Peter has therefore,
no
grounds and hence is rejected.
|
3 1. G. T. Menley said that in the Markine Preface of the gospel of
Mark, which
as wntten m 170, we are informed that Mark wrote his gospel in
Italy after the
ath of Peter, and this seems to be correct. (Our Holy Books)
|
THE GOSPEL OF LUKE WAS NOT SEEN BY PAUL
|
Similarly the gospel of Luke was not seen by Paul. This is true for
two reasons:
|
1. Firstly because the findings of the modem Protestant scholars
are that Luke wrote his gospel in 63 AD in Achaias. It is
established
that Paul was released from prison in 63 AD. After that nothing is
known about him up to his death but it is most probable that he
went
to Spain in the West and not towards the Churches of the East, and
Achaias is one of the Eastem cities. Most possibly Luke had sent
his
gospel to Theophilus who was indeed the real cause of writing it.
|
The author of Murshid-u-Talibeen wrote on page 161 of volume
two, printed in 1840, discussing the history of Luke:
|
As Lukel did not write anything related to Paul after his
release from prison, we know nothing about his travels from
his release to his death.
|
Gardner said in his Commentaries printed 1728 vol. 5, p. 350:
|
Now we want to write about the life of the disciple, from
his release to his death, but we are not helped by Luke in this
regard. However we do find some traces in other books of the
modem time. The ancient writers do not help. We find great
dispute over the question of where Paul went after his release.
|
In the light of the above, the contention of some of modem schol-
ars that he went to the Churches of the East after his release is
not
proved. He said in his epistle to the Romans 15:23,24:
|
But now having no more place in these parts, and having
a great desire these many years to come unto you;
Whensoever I take my joumey into Spain, I will come to you;
for I trust to see you in my journey...
|
It is quite explicit from the above statement of their apostle that
he
had an intention to go to Spain, and at the same time we know that
he
never went to Spain before his imprisonment. It is therefore, quite
logical that he might have gone to Spain after his release, because
we
do not see any reason for him to have abandoned his intention to
trav-
el to Spain. It appears in the Book of Acts 20:25:
|
And now, behold, I know that ye all, among whom I have
gone preaching the kingdom of God, shall see my face no
more.
|
This statement also indicates that he had no intention to visit the
Churches of the East. Clement, the Bishop of Rome, said in his
letter:
|
Paul, in order to unveil the truth to the world, went to the
end of the West and then reached the sacred place (i.e. died)."
|
This too obviously implies that he went towards the West and not to
the East before his death.
Lardner first reproduced the statement of Irenaeus as follows:
|
Luke, the servant of Paul, wrote in a book the tidings that
Paul had preached in his sermon.
|
He further said:
|
The context of the description indicates that this (Luke own
writing the gospel) happened after Mark had written his
gospel, that is, after the death of Peter and Paul.
|
On the grounds of this statement it is physically impossible for
Paul to have seen the gospel of Luke. Besides, even if we assume
that
Paul saw this gospel, it does not prove anything because we do not
Corlsider him to have been inspired by God and a statement made by
an uninspired person could not achieve the status of inspiration
sim-
ply by the fact of Paul having seen it.
-
|
HUMAN DISTORTION OF THE BIBLE: ALTERATIONS,
ADDITIONS AND OMISSIONS
|
There are two kinds of biblical distortions: explicit distortions
which are directly related to clear changes in the text, which
arise
through alteration, omission or addition to the original text; and
implicit distortions which are brought about by deliberate
misinterpre-
tation without any actual textual change. There is no dispute over
the
existence of such distortions in the Bible since all Christians,
both
Protestants and Catholics, admit their existence. "I
|
According to them the verses of the Old Testament containing ref-
erences to Christ and the injunctions which were, to the Jews, of
per-
petual value were distorted by the Jews through misinterpretation.
Protestant theologians claim that the Catholics have distorted many
texts of both the Old and the New Testament. The Catholics
similarly
accuse the Protestants of having distorted the text of the Bible.
We
therefore do not need to include demonstrations of implicit
distortions
as they have already been provided by the Christians themselves.
|
As far as textual distortion is concerned, this kind of distortion
is
denied by the Protestants and they offer false ARGUMENTs and
misguid-
ing statements in their writings in order to create doubts among
the
Muslims. It is therefore necessary to demonstrate that all the
three
kinds of textual distortion, that is, alterations in the text; the
deletion
of phrases and verses from the text; and later additions to the
original
texts are abundantly present in both the Old and the New
Testaments.
|
ALTERATIONS IN THE TEXT OF THE BIBLE
|
It should be noted in the beginning that there are three acknowl-
edged versions of the Old Testament:
|
1. The Hebrew version which is acknowledged equally by the
Jews and the Protestants.
|
2. The Greek version which was recognized as authentic by the
|
, Christians up until the seventh century. Until that time the
Hebrew
vcrsion was considered by the Christians to be inauthentic and
distort-
iL ed. The Greek version is still held to be authentic by the Greek
and
astem Churches. The above two versions include all the books of the
Old Testament.
|
3. The Samaritan version which is recognized by the Samaritans.
This is in fact the Hebrew version with the difference that it
consists
of only seven books that is, the five books of the Pentateuch which
are ascribed to Moses, the Book of Joshua and the Book of Judges.
This is because the Samaritans do not believe in, or acknowledge,
any
of the other books of the Old Testament. Another difference is that
it
includes many additional phrases and sentences that are not present
in
the Hebrew version. Many Protestant scholars and theologians like
Kennicott, Hales and Houbigant recognize it as authentic and do not
accept the Hebrew version which they believe to have been distorted
by the Jews. In fact the majority of Protestant scholars prefer it
to the
Hebrew version, as you will see from the following pages.
|
Here are examples of some of the alterartions.
|
Alteration No.l: The Period from Adam to the Flood
|
The period from Adam to the flood of Noah, as described by the
Hebrew version, is one thousand six hundred and fifty-six years,
while according to the Greek version, it is two thousand three
hundred
and sixty-two yearsl and the Samaritan version gives it as one
thou-
sand three hundred and seven years. A table is given in the commen-
tary of Henry and Scott where the age of every descendant has been
given at the time when he gave birth to his son except Noah, whose
age is given as at the time of the flood.
|
This table is as follows:
|
1. This number is given as 2362 in all the versionS, but according
to this table it
comeS to 2363. The mistake may be either in the book that the
author has usd or
somewhere in the hble.
|
NAME HEBREW SAMARITAN GREEK
VERSION VERSION VERSION
|
The Prophet
Adam 130 130 230
|
Seth 105 105 205
|
Cainan 70 70 170
|
Mabalabel 65 65 165
|
Jared 162 62 162
|
Enoch 65 65 165
|
Methuselah 187 67 187
|
Lamech 182 53 188
|
Noah 600 600 600
|
Total 1650 1307 2262 1
|
The above table shows extremely serious differences between the
statements of all three versions. All three versions agree that the
age
of the Prophet Noah at the time of the Flood was six hundred and
the
total age of Adam was nine hundred and thirty. However according to
the Samaritan version the Prophet Noah was two hundred and thirteen
years of age when Adam died which is obviously wrong and goes
against the unanimous agreement of the historians and is also erro-
neous according to the Hebrew and Greek versions. For according to
the former, Noah was born one hundred and twenty-six years after
the
death of Adan and, according to the latter, he was bom seven hun-
dred and thirty-two years after the death of Adam. In view of this
seri-
ous discrepancy, the renowned historian of the Jews, Josephus, who
is
|
dso recognized by the Christians, did not accept the statement of
any
of the three versions and decided that the correct period was two
thou-
sand two hundred and fifty-six years.
|
Alteration No. 2: The period from the Flood to Abraham
|
The period from the Flood of Noah to the birth of the Prophet
Abraham is given as two hundred and ninety-two years in the Hebrew
version. one thousand and seventy-two years in the Greek, and nine
hundred and forty-two years in the Samaritan version. There is
anoth-
er table covering this period in the Henry and Scott commentary
where against every descendant of Noah, the year of the birth of
their
sons is given except in the case of Shem, against whose name the
year
of birth is given for his child who was bom after the Flood. This
table
is as follows:
|
NAME HEBREW SAMARITAN GREEK
|
Shem 2 2 2
Arphaxad 35 135 135
Cainan 130
Salah 30 130 130
Eber 34 134 134
Peleg 30 130 130
Rew 32 132 132
Sherug 30 130 130
Nohor 29 79 79
Terahl 70 70 70
|
Total 290 942 1072
|
This discrepancy among the three versions is so serious that it can
not be explained. Since the Hebrew version informs us that Abraham
was bom two hundred and ninety-two years after the Flood and that
Noah lived for three hundred and fifty years after the Flood as is
understood from Genesis:
|
And Noah lived after the flood three hundred and fifty
years.l
|
This means that Abraham was fifty-eight years old at the death of
Noah which is wrong according to the Greek and Samaritan versions
and according to the unanimous decision of the historians. The
Greek
version places the birth of Abraham seven hundred and twenty-two
years after the death of Noah while the Samaritan makes it five
hun-
dred and ninety-two years after his death. Secondly, in the Greek
ver-
sion an additional generation is given that is not to be found in
the
other two versions. The Evangelist Luke trusted the Greek version
and therefore included in the genealogy of Christ the name of
Canaan.
|
This great discrepancy in the statements of the above three ver-
sions has caused great difference of opinion among Christians. The
historians rejected all three versions and decided that actual
period in
this case was three hundred and fifty-two years. Josephus, the
renowned Jewish historian, also rejected the above three versions
and
said that the correct figure was nine hundred and ninety-three
years,
as is evident from the Henry and Scott commentary. The great
theolo-
gian of the fourth century, Augustine, and other ancient writers
favoured the statement of the Greek version. Horsley, the commenta-
tor, expressed the same opinion in his comments on Genesis, while
Hales thinks that the Samaritan version was correct. The scholar
Home also seems to support the Samaritan version. Henry and Scott own
commentary includes this statement:
|
Augustine held the opinion that the Jews had distorted the
description in the Hebrew version with regard to the elders
who lived either prior to the Flood or after it up to the time of
Moses, so that the Greek version would be discredited, and
because of the enmity which they had against Christianity. It
seems that the ancient Christians also favoured this opinion.
They thought that this alteration was made by them in 130.
|
Home says in the first volume of his commentary:
|
The scholar Hales presented strong ARGUMENTs in favour
of the Samaritan version. It is not possible to give a summary
of his ARGUMENTs here. The curious reader may see his book
from page 80 onward.
|
Kermicott said:
|
If we keep in mind the general behaviour of the
Samaritans towards the Torah, and also the reticence of Christ
at the time of his discourse with the Samaritan woman, and
many other points, we are led to to believe that the Jews made
deliberate alterations in the Torah, and that the claim of the
scholars of the Old and the New Testament, that the
Samaritans made deliberate changes, is baseless.
|
Christ own discourse with a Samaritan woman referred to in the
above passage is found in the Gospel of John where we find:
|
The woman saith unto him, Sir, I perceive that Thou art a
prophet. Our father worshipped in this mountain; and ye say
that in Jerusalem is the place where men ought to worship."
|
The Samaritan woman, convinced that Christ was a Prophet, asked
about the most disputed matter between the Jews and the Samaritans
in respect of which each of them accused the other of making alter-
ations to the original text. Had the Samaritans distorted it,
Christ,
being a Prophet, must have disclosed the truth. Instead, he kept
silent
on the matter, implying that the Samaritans were right and showing
that there must be human manipulations in the text of the Holy
Scriptures.
|
Alteration No. 3: Mount Gerizim or Mount Ebal
|
We find the following statement in Deuteronomy:
|
It shall be when ye be gone over Jordan that ye shall set
up these stones, which I command you this day, in mount
Ebal, and thou shall plaster them with plaster.."
|
On the other hand the Samaritan version contains:
|
...the stones which I command set them up in Gerizim.
|
Ebal and Gerizim are two mountains adjacent to each other as is
known from verses 12 and 13 of the same chapter and from 11:29 of
the same book. According to the Hebrew version it is clear that the
Prophet Moses had commanded them to build a temple on Mount
Ebal, while from the Samaritan version we know that he commanded
this temple to be built on Gerizim. This was a matter of great
dispute
between the Jews and the Samaritans, and each of them accused the
other of altering the original text of the Pentateuch. The same
dispute
is found among Protestant scholars on this point. Adam Clarke, the
famous Protestant scholar, says on page 817 of the first volume of
his
commentary:
|
The scholar Kennicott maintained that the Samaritan ver-
sion was correct, while the scholars Parry and Verschuur
claimed that the Hebrew version was authentic, but it is gen-
erally known that Kennicott own ARGUMENTs are irrefutable, and
people positively believe that the Jews, out of their enmity
against the Samaritans, changed the text. It is unanimously
acknowledged that Mount Gerizim is full of vegetation.
springs and gardens while Mount Ebal is barren without any
water and vegetation in it. In this case Mount Gerizim fits the
description of "the place of blessing"l and Ebal as the place of
curse.
|
The above makes us understand that Kennicott and other scholars
have favoured the Samaritan version and that Kennicott forwarded
irlefutable ARGUMENTs.
|
Alteration No. 4: Seven Years or Three Years
|
We find the phrase own even years" in II Sam. 24:13, while
I Chronicles 21:12 has "three years". This has been already
discussed
earlier.
Obviously one of the two statements must be wrong. Adam Clarke
commenting on the statement of Samuel said:
|
Chronicles contains "three years" and not own even years".
The Greek version similarly has "three years" and this is
undoubtedly the correct statement.
|
E Alteration No. 5: Sister or Wife
|
I Chronicles of the Hebrew version contains:
|
And whose sister own name was Micah. 2
|
It should be "wife" and not own ister". Adam Clarke said:
|
The Hebrew version contains the word own ister" while the
Syrian, Latin and Greek versions have the word "wife". The
translators have followed these versions.
|
Protestant scholars have rejected the Hebrew version and followed
the above translations indicating that they too consider the Hebrew
version to be erroneous.
|
Alteration No. 6
|
II Chronicles 22:2 of the Hebrew version informs us:
|
Forty and two years old was Ahaziah when he began to
reign.
|
This statement is undoubtedly wrong because his father Jehoram
was forty years" old when he died, and Ahaziah was enthroned imme-
diately after the death of his father. If the above statement be
true, he
must have been two years older than his father. II Kings reads as
fol-
lows:
|
Two and twenty years old was Ahaziah when he began to
reign, and he reigned one year in Jerusalem.2
|
Adam Clarke making comments on the statement of Chronicles
said in the second volume of his commentaries:
|
The Syrian and the Arabic translations contain twenty-
two years, and some Greek translations have twenty years.
Most probably the Hebrew version was the same, but the peo-
ple used to write the numbers in the form of letters. It is most
likely that the writer has substituted the letter "mim" (m=40)
for the letter "k4 (k=20).
|
He further said:
|
The statement of II Kings is correct. There is no way of
comparing the one with the other. Obviously any statement
allowing a son to be older than his father cannot be true.
Home and Henry and Scott have also admitted it to the mis-
take of the writers.
|
Alteration No. 7
|
II Chronicles 28:19 of the Hebrew version contains:
|
The lord brought Judah low because of Ahaz king of
Israel.
|
The word Israel in this statement is certainly wrong because Ahaz
|
- was the king of Judah and not of Israel. The Greek and the Latin
ver-
sions have the word "Judah". The Hebrew version therefore has been
changed.
|
Alteration No. 8
|
Psalm 40 contains this:
|
Mine ears hast thou opened.
|
Paul quotes this in his letter to the Hebrews in these words:
|
But a body hast thou prepared me.l
|
One of these two statements must be wrong and manipulated. The
Christian scholars are surprised at it. Henry and Scott own compilers
said:
|
This is a mistake of the scribes. Only one of the two state-
ments is true.
|
They have admitted the presence of alteration in this place but
they
are not definite which of the two statements has been changed. Adam
Clarke ascribes the change to the Psalms. D"Oyly and Richard Mant
observe in their comments:
|
It is surprising that in the Greek translation and in the
Epistle to the Hebrews 10:5 this sentence appears as: "but a
body hast thou prepared me."
|
Alteration No. 6
II Chronicles 22:2 of the Hebrew version informs us:
|
Forty and two years old was Ahaziah when he began to
reign.
|
This statement is undoubtedly wrong because his father Jehoram
was forty yearsl old when he died, and Ahaziah was enthroned imme-
diately after the death of his father. If the above statement be
true, he
must have been two years older than his father. II Kings reads as
fol-
lows:
|
Two and twenty years old was Ahaziah when he began to
reign, and he reigned one year in Jerusalem.2
|
Adam Clarke making comments on the statement of Chronicles
said in the second volume of his commentaries:
|
The Syrian and the Arabic translations contain twenty-
two years, and some Greek translations have twenty years.
Most probably the Hebrew version was the same, but the peo-
ple used to write the numbers in the form of letters. It is most
likely that the writer has substituted the letter "mim" (m=40)
for the letter "kF (k=20).
|
He further said:
|
The statement of II Kings is correct. There is no way of
comparing the one with the other. Obviously any statement
allowing a son to be older than his father cannot be true.
Home and Henry and Scott have also admitted it to the mis-
take of the writers.
|
Iteration No. 7
|
II Chronicles 28:19 of the Hebrew version contains:
|
The lord brought Judah low because of Ahaz king of
Israel.
|
The word Israel in this statement is certainly wrong because Ahaz
was the king of Judah and not of Israel. The Greek and the Latin
ver-
sions have the word "Judah". The Hebrew version therefore has been
, changed.
|
Alteration No. 8
|
Psalm 40 contains this:
|
Mine ears hast thou opened.
|
Paul quotes this in his letter to the Hebrews in these words:
|
But a body hast thou prepared me.l
|
Z One of these two statements must be wrong and manipulated. The
Christian scholars are surprised at it. Henry and Scott own compilers
said:
|
This is a mistake of the scribes. Only one of the two state-
ments is true.
|
They have admitted the presence of alteration in this place but
they
, are not definite which of the two statements has been changed.
Adam
Clarke ascribes the change to the Psalms. D"Oyly and Richard Mant
observe in their comments:
|
It is surprising that in the Greek translation and in the
Epistle to the Hebrews 10:5 this sentence appears as: "but a
body hast thou prepared me."
|
The two commentators agree that it is the statement of the Evangel
that has been altered, that is, the Epistle of Paul to the Hebrews.
|
Alteration No. 9
|
Verse 28 of Psalm 105 in the Hebrew version includes the state-
ment: "They rebelled not against his words." The Greek version on
the contrary bears these words: "They rebelled against these
words."
It can be seen that the former version negates the latter. One of
the
two statements, therefore, must be wrong. Christian scholars are
greatly embarrassed here. The commentary of Henry and Scott con-
cludes:
|
This difference has induced much discussion and it is
obvious that the addition or omission of a certain word has
been the cause of all this.
|
The presence of manipulation in the text has been admitted,
though they are not able to decide which version is wrong.
|
Alteration No. 10: The Number of the Israelites
|
II Samuel contains this statement:
|
And there were in Israel eight hundred thousand valiant
men that drew the sword; and the men of Judah were five
hundred thousand men.l
|
This statement is contradicted by I Kings:
|
And all they of Israel were a thousand thousand and a
hundred thousand men that drew sword.
|
Certainly one of the two statements has been altered. Adam Clarke
making his comments on the first statement observed:
|
The validity of both the statements is not possible. Most
probably the first statement is correct. The historical books of
the Old Testament contain more distortions than the other
books. Any effort to find conformity among them is just use-
less. It is better to admit, in the beginning, what cannot be
refuted later. The authors of the Old Testament were men of
inspiration but the copiers were not.
|
This is a plain admission of the fact that alterations are abundant
in
the books of the Old Testament and that one should objectively
admit
their presence because these changes and contradictions are unex-
plainable.
|
Alteration No. 11: Horsley own Admission
|
The famous commentator, Horsley, under his comments on Judges
12:4 observed on page 291 of the first volume of his commentary:
|
There is no doubt that this verse has been distorted.
|
The verse referred to is:
|
Then Jephtah gathered together all the man of Gilead and
fought with Ephraim: and the men of Gilead smote Ephraim,
because they said, Ye Gileadites are fugitives of Ephraim
among the Ephraimites and among the Manassites.
|
Alteration No. 12: Four or Forty
|
II Samuel 15:7 contains:
|
And it came to pass after forty years that Absalom said
unto the King...
|
L Here the word forty" is undoubtedly wrong; the correct number is
E four. Adam Clarke s. d in volume two of his book:
|
There is no doubt that this text has been altered.
Alteration No. 13: Kennicott own Admission
|
Adam Clarke observed in volume 2 of his commentary under the
comments on II Sam 23:8:
|
According to Kennicott three alterations have been made
in this verse.
|
This is a plain admission that a single verse contains three
distor-
tions.
|
Alteration No. 14
|
I Chronicles 7:6 informs us as follows:
|
The sons of Benjamin; Bela, and Becher, and Jediael,
three.
|
While in chapter 8 it says:
|
Now Benjamin begat Bela, his first born, Ashbel the sec-
ond and Aharah the third Noahah the fourth and Repha the
fifth.
|
These two different statements are again contradicted by Genesis
46:21:
|
And the sons of Benjamin were Belah, and Becher, and
Ashbel, Gera and Naaman, Ehi and Rosh, Muppim and
Huppim and Ard.
|
It is quite easy to see that there are two kinds of differences in
the
above three statements. The first passage informs us that Benjamin
had three sons, the second claims he had five while the third
counts
them as ten. Since the first and the second statements are from the
same book, it shows a contradiction in the statements of a single
author, the Prophet Ezra. Obviously only one of the two statements
can be accepted as correct making the other two statements false
and
erroneous. The Judaeo-Christian scholars are extremely embarrassed
|
Adam Clarke said with regard to the first statement:
|
It is because the author (Ezra) could not separate the sons
from the grandsons. In fact any effort to reconcile such con-
tradictions is of no use. Jewish scholars think that the author
Ezra did not know that some of them were sons and the others
grandsons. They also maintain that the genealogical tables
from which Ezra had copied were defective. We can do noth-
ing but leave such matters alone.
|
This is an obvious example of how the Christian as well as the
Jewish scholars find themselves helpless and have to admit the
errors
in Ezra own writings.
|
The above admission of Adam Clarke helps us to conclude many
points of great significance. But before going into those points we
must remind ourselves that it is the unanimous claim of both Jewish
and Christian scholars that the Book of Chronicles was written by
Ezra with the help of the Prophets Haggai and Zechariah. This
implies
that these two books have the unanimous witness of the three
Prophets. On the other hand we have historical evidence that all
the
books of the Old Testament were in a very bad condition before the
invasion of Nebuchadnezzar and after his invasion there was no
trace
of them left but their names. Had Ezra not recompiled them, they
would have ceased to exist then and there. The above fact is
admitted
in the book which is ascribed to the Prophet Ezra." Although the
Protestants do not believe it to be inspired, they nevertheless
acknowledge it as a document of historical value. In it we find:
|
The Torah was burnt. No one knew anything of it. It is
said that Ezra rewrote it guided by the Holy Spirit.
|
1. Perhaps the author is referring to the book of Esdras because it
is the book con-
taining these events. It may be noted that this book is not
included in the Protestant
Bible. However, it is part of the Catholic Bible. In the Kno
version of the Catholic
Bible there are ten chapters in the first book of Esdras and
thirteen in the second
bDok. I was unable to find this passage in the books of Esdras. The
shtement has
been translated from Urdu. (Raazi).
Clement of Alexandria said:
|
All the divine books were destroyed. Then Ezra was
inspired to rewrite them.
|
Tertullian observed:
|
It is generally believed that Ezra recomposed these books
after the invasion of the Babylonians.
|
Theophylactus said:
|
The Holy Books completely disappeared. Ezra gave new
birth to them through inspiration.
|
The Catholic, John Mill, observed on page 115 of his book printed
at Derby in 1843:
|
All the scholars unanimously agree that the original Torah
(Pentateuch) and other original books of the Old Testament
were destroyed by the forces of Nebuchadnezzar. When the
books were recompiled through Ezra, these too were later on
destroyed during the invasion of Antiochus.
|
Keeping the above information in mind will help us understand the
significance of the following six conclusions based on the observa-
tions of the commentator, Adam Clarke.
|
First Conclusion:
|
The present Torah (the Pentateuch) cannot be the original Torah
that was first revealed to Moses and then, after having been
destroyed, rewritten by Ezra through inspiration. Had it been the
orig-
inal Torah, Ezra could have not opposed it in his writings,l and
must
have copied according to it, without trusting its defective
genealogica
tables as he did and without distinguishing right from wrong.
|
The contention that Ezra copied it from the defective versions
|
1. That is the Book of Chronicles would have not contradicted the
book of
Cenesis which is the part of the Torah.
|
available to him at the time, and was unable to remove errors con-
tained in them, exactly as he was unable to do in the case of the
defec-
tive genealogical tables, makes it lose its divine character and,
there-
fore, its trustworthiness.
|
Second Conclusion:
|
If Ezra could have made mistakes in spite of being assisted by two
other Prophets, he could have made mistakes in other books also.
This
kind of situation leaves one in doubt about the divine origin of
these
books. especially when it happens to contrast with definitely
estab-
lished ARGUMENTs and simple human logic. For example we must
reject the truth of the disgraceful event described in chapter 19
of
Genesis where the Prophet Lot is imputed to have committed fornica-
tion with his two daughters, resulting in their pregnancy, and then
two
sons being bom to them who later become the forefathers of the
Moabites and Ammonites. (May God forbid).
|
Similarly we must reject the event described in I Samuel chapter
21 where the Prophet David is accused of fornication with the wife
of
Uriah, making her pregnant, and of killing her husband under some
pretext and taking her to his house.
|
There is another unacceptable event described in I Kings chapter
11 where the Prophet Solomon is reported to have converted to
pagan-
ism, misguided by his wives, and to have built temples for idols
thus
becoming low in the eyes of God. There are many other obscene and
|
t shameful events described in the Bible which make the hair of the
faithful stand on end. All these events have been rejected by irre-
futable ARGUMENTs.
|
Third Conclusion:
|
Protestant theologians claim that, although the Prophets are not
generally immune from committing sins and making mistakes, in
preaching and writing they are innocent of and immune to all kinds
of
errors and omissions. We may be allowed to remind them that this
claim remains unsupported by their holy books. Otherwise they
should explain why the writing of the Prophet EZM is not free from
|
errors especially when he had the assistance of two other Prophets.
|
Fourth Conclusion:
|
This allows us to conclude that according to the Christians there
are times when a Prophet does not receive inspiration when he needs
it. The Prophet Ezra did not receive inspiration while he most
needed
it at the time of writing these books.
|
Fifth Conclusion:
|
Our claim that everything written in these books is not inspired by
God has been proved because a false statement cannot be an inspira-
tion from God. The presence of such statements in the Bible has
been
demonstrated above.
|
Sixth Conclusion:
|
If the Prophet Ezra is not free from error, how can the Evangelists
Mark and Luke be supposed to be immune to error, especially when
they were not even disciples of Christ? According to the People of
the
Book, Ezra was a Prophet who received inspiration and he was
assisted by two other Prophets. Mark and Luke were not men of
inspi-
ration. Though the other two Evangelists, Matthew and John, are
con-
sidered by the Protestants to be Apostles, they too are not
different
from Mark and Luke since the writings of all four evangelists are
full
of errors and contradictions.
|
Alteration No. lS
|
Under his comments on I Chronicles 8:9 Adam Clarke observed in
the second volume of his book:
|
In this chapter from this verse to verse 32, and in chapter
9 from verse 35 to 44 we find names which are different from
each other.l Jewish scholars believe that Ezra had found two
books which contained these verses with names different
from each other. Ezra could not distinguish the correct names
from the wrong ones; he therefore copied both of them.
|
We have nothing to add in respect of this to what we said under the
previous number.
|
Alteration No. 16
|
In II Chronicles 13:3 we find the number of Abijah own army men-
doned as four hundred thousand and the number of Jeroboam own army
as eight hundred thousand, and in verse 17 the number of people
slain
from Jeroboam own army is given as five hundred thousand. Since this
number of the troops of the above kings was incredibly exaggerated,
they have been reduced to forty thousand, eighty thousand and fifty
thousand respectively in the most Latin translations. It is
surprising
that the commentators have willingly accepted this. Home said in
the
first volume of his commentary:
|
Most probably the number described in these (the Latin)
versions is correct.
|
Similarly Adam Clarke in the second volume of his book said:
|
It seems that the smaller number (the reduced number in
the Latin translations) is quite correct. And we are thus pro-
vided with great opportunity to protest against the presence of
distortion in the numbers described by these historical books.
|
This is again an unambiguous example of alterations made in the
texts of the Bible.
|
Alteration No. 17: The Age of Jehoiachin
|
3 We find this statement in II Chronicles:
|
Jehoiachin was eight years old when he began to reign.l
|
The word eight" in this verse is incorrect and is contrary to the
Sment of II Kings which says:
|
lehoiachin was eighteen years old when he began to
reign.l
|
In his comments on the latter verse Adam Clarke said:
|
The word "eight" used in 2 Chronicles 36:8 is certainly
wrong, because he reigned for only three months and was
then made captive in Babylon where he had his wives in the
prison. It seems obvious that a child of eight years could not
have had wivcs with him. A child of this age cannot be
accused of committing an act which is evil in the eyes of
God.
|
Alteration No. 18
|
According to some versions Psalm 20 verse 17, and according to
the Hebrew version, Psalm 22 verse 16, includes this sentence:
|
My both hands are like a lion.
|
In the Catholic and the Protestant translations the sentence reads:
|
They pierced my hands and my feet.
|
All the scholars admit the presence of an alteration at this place.
|
Alteration No. 19
|
Under his comments on Isaiah 64:2,2 Adam Clarke said in volume
4 of his book:
|
At this place the Hebrew text has undergone a great alter-
ation, the correct sentence should be: the fire causeth the wax
to melt.
|
Alteration No. 20: Difference between Isaiah and Paul
|
Verse 4 of the same chapter contains:
|
For since the beginning of the world men have not heard,
nor perceived by the ear, neither hath the eye seen, O God,
besides thee, what he hath prepared for him that waiteth for
him.
|
But Paul records this verse differently in his first letter to Cor-
inthians, saying:
|
Eye hath not seen, nor ear heard, neither have entered into
the heart of man, the things which God hath prepared for
them that love him.
|
The difference between the two texts is obvious and one of the two
The commentarY of Henrv and Scott con-
|
statements must be wrong.
tains this statement:
|
The best opinion is that the Hebrew text has been
distorted.
|
Adam Clarke reproduced many opinions on this text of Isaiah and
examined the text thoroughly, at the end of which he observed:
|
What can I do under these difficult circumstances except
present one of two altematives to my readers: admit that the
Jews changed the texts of the Hebrew and Latin translations,
as a strong probability exists of alterations in the quotations
of the Old Testament reproduced in the New Testament; or
admit that Paul did not quote this sentence from this book. He
might have quoted it from one of several forged books. For
instance from the Book of the Ascension of Isaiah or from he
revelatjons of Ebiah where this sentence can be found,
because some people think that the apostle (Paul) copied from
forged books. Perhaps people generally would not easily
accept the first possibility, but I must wam the readers that
Jerome considers the second possibility to be the worst kind
of heresy or heterodoxy.
|
Alterations No. 21-26: Differences between the Old and New
Testaments
|
We find Horne observing in the second volume of his commen_
tary:
|
It seems that the Hebrew text has been changed in the
verses detailed below:
|
1. Malachi 3:1 2. Micah 5:2
|
3. Psalms 16:8-11 4. Amos 9 12
|
5. Psalms 4:6-8 6. Psalms 110:4
|
1. The first verse in Mal. 3:1 seems to have been altered
because Matthew reports it in his Gospel in chapter 11:10 in a
form which is obviously different from Malachi own in the
Hebrew and other translations. The text of Matthew is this:
|
Behold, I send my messengers before ye...
|
The words "before ye" are not to be found in Malachi.l
Besides this Matthew also reported these words, "Shall pre-
pare the way before ye." While Malachi own statement is, "Shall
prepare the the way before me." Horne admitted in a foot-
note:
|
This difference cannot be explained easily except
that the old versions had been changed.
|
2. The second verse (Mic. 5:2) is also quoted by Matthew
in 2:6 in a way which shows clear differences2 from the
above.
|
3. The third passage (Psalms 16:8-11) is reported by Luke
in Acts 2:25-28, and the texts are quite different from each
other.
|
4. The fourth passage is also quoted by Luke in Acts
|
15:16-17 and is different from Amos 9 12.
|
5. Psalms 4:6-8 is quoted by Paul in his letter to the He-
|
brews in verses 5 to 7. The two versions are quite different.
|
Alterations No. 27-29: Contradictory Margin Notes
|
J Exodus 21:8, in the Hebrew version, contains a negative statement
, while the statement included in its margin is affrmative.
|
This verse contains injunctions with regard to keeping maid ser-
vants.
|
Similarly we find in Leviticus 11:21 laws regarding birds and
creeping things on the earth.2 The statement in the Hebrew text is
neg-
ative while in the marginal notes it is found to be affirmative.
|
Leviticus 25:30 gives injunctions with regard to selling houses.
The verse again contains a negative injunction while the marginal
note affirms it.3
|
Protestant scholars have preferred the affirmative texts in the
marginal notes in their translations in all the above three places.
That
is, they have omitted the primary text and have included a marginal
passage in its place, thus distorting these verses. After the
alteration in
these three verses, the injunctions contained in them have lost
their
certainty. Now it cannot be ascertained which of the two
injunctions is
correct, the negative one of the text or the affirmative of the
margin.
This demonstration also refutes the claim of the Christians that
the
distortions found in the Bible do not affect rituals and liturgical
instructions.
|
1. We could not find any difference at this place but since Horne
is considered a
great scholar by the Christians his statement might have been based
on some reason,
ithasthereforebeen included.
|
2. "Yet these may ye eat of every flying creeping thing that goeth
upon all four,
which have legs above their feet to leap withal upon the earth."
|
3. "And if it not be redeemed within the space of a full year, then
the house that is
|
t the walled city shall be established for ever to him that bought
it throughout his
generations. It shall not go out in the jubile." Leviticus 25:30.
|
Alteration No. 30
|
Acts 20:28 says:
|
To feed the church of God, which he hath purchased with
his own blood.
|
Griesbach observed that the word "God" used here is wrong; the
correct word is the pronoun "his", I the third person singular.
|
Alteration No. 31: Angel or Eagle
|
Revelation 8:13 contains this statement:
|
And I beheld an angel flying.
|
Griesbach has suggested that the word "angel" here is wrong, the
correct word should be "eagIe".2
|
Alteration No. 32
|
Ephesians 5:21 contains:
|
Submitting yourselves one to another in the fear of God.
|
Griesbach and Scholtz observed that the word "God" here is again
wrong; the correct word should be "Christ".3
|
In this section we have aimed at demonstrating the presence of
human manipulation in the form of alterations of phrases and words
in the Bible. The above thirty-two examples should be enough to
prove it. We confine ourselves to this much only to avoid
unnecessary
|
prolongation of the subject; otherwise there is no dearth of them
in the
Bible.
|
ADDITIONS TO THE TEXT OF THE BIBLE
|
Addition No- 1: Added Books
|
It must be noted in the beginning of this section that the
following
eight books of the Old Testament remained inauthentic and were
rejected up until 325.
|
1. The Book of Esther 2. The Book of Baruch
|
3. The Book of Judith 4. The Book of Tobit
|
5. The Book of Wisdom 6. The Book of Ecclesiasticus
|
7 & 8. The First and Second Book of Maccabees
|
In 325 Constantine called a meeting of Christian scholars in the
city of Nice (Nicaea) which is known as the Council of Nicaea to
decide which of these books should be discarded from the acknowl-
edged list of biblical books. After a detailed scrutiny, this
council
decided that only the Book of Judith was to be acknowledged as
authentic and the rest of the books were declared doubtful.
|
Another council with the same purpose was held at Laodicea in
364. This committee confirmed the decision of the Nicaean council
and unanimously decided that the Book of Esther was also to be
included in the acknowledged books. This council publicised its
deci-
sion through an official declaration.
|
In 397 another grand council was convened in Carthage. One hun-
dred and twenty-seven great scholars of the time participated in
this
council. The leamed and the most celebrated theologian of the
"i Christian world, St. Augustine, was among the participants. This
Council not only confirmed the decisions of the previous councils
but
also unanimously decided to acknowledge all the remaining six books
with the proviso that the Book of Baruch was not a separate book
but
merely part of the book of Jeremiah, because Baruch was the
assistant
of the Prophet Jeremiah. Its name, therefore, did not appear
separately
|
in the list.
|
Three more subsequent meetings were held in Trullo, Florence and
Trent. These councils reacknowledged the decision of the previous
councils. In this way all the above eight books after being
rejected
received the status of Holy Books under the declaration of the
above
councils. This situation remained unchanged for more than eight
hun-
dred years.
|
Later there was a great revolution over this situation and the
Protestants came forward to change the decisions of their forebears
and decided that the books of Baruch, Tobit, Judith, Wisdom,
Ecclesiasticus and the two books of Maccabees were all to be
reject-
ed. They also rejected the decision of their elders with regard to
a par-
ticular part of the book of Esther and accepted only one part of
it,
with the result that out of sixteen chapters of this book the first
nine
chapters and three verses of chapter 10 were acknowledged and the
remaining six chapters and ten verses of chapter 10 were rejected.
They forwarded many ARGUMENTs in support of their decision.
|
For example the historian Eusebius decided in chapter 22 of the
fourth volume of his book:
|
These books have been distorted, especiauy the Second
Book of Maccabees.
|
Nor do the Jews recognise these books as being inspired. The
Roman Catholics, who have always been greater in number than the
Protestants, acknowledge these books up to this day as being
authen-
tic and divine. The books have been included in the Latin version
that
is considered by them to be the most authentic of all versions.
|
Knowledge of the above facts, proves the presence of distortion
and human manipulation in these books. Having been rejected for
three hundred and twenty-five years these books suddenly turn out
to
be inspired books simply because some people sat together in
several
meetings and decided that they were. The Catholics still insist on
their
being divine. This implies that any consensus of the Christian
schol-
ars lacks value as an ARGUMENT against opponents. If such a
consensus
can authenticate previously rejected books, one may be allowed to
|
preSume that the same kind of consensus might have been held in
case
of the four Gospels which themselves contain many distortions and
human manipulations.
|
The elders first unanimously agreed on the accuracy of the Hebrew
version and then claimed that the Jews had changed it in 130 AD as
we have shown under Alteration No. 2. The Greek and Eastern
Churches still agree on its accuracy, but Protestant scholars have
proved that their consensus was wrong, and have shown that, on the
contrarY the Hebrew version is incorrect and altered. The same is
the
case with the Greek translation. The Catholics, similarly agreed on
the
accuracy of the Latin translation while, contrary to this, the
Protes-
tants have not only proved it to be distorted and changed but have
also said that its distortion is so great that cannot be compared
with
other translations. Home observed on page 463 of the fourth volume
of his commentary printed in 1822:
|
This translation has undergone innumerable alterations
and frequent additions from the 5th century to the 15th
century.
|
Further on page 467 he observed:
|
It may be kept in mind that no other translation in the
world has been so greatly distorted as was the Latin transla-
tion. The copiers took great liberties in inserting the verses of
one book of the New Testament into another and including
marginal notes into the basic text.
|
.,
|
. In the presence of this attitude towards the most popular
transla-
bon, what assurance is there that they might have not changed the
basic text of a translation which was not popular among them. It
can
be assumed that people who were bold enough to change a trans-
lation, would have also tried to change the original version to
cover
theircrime.
|
; Strangely the Protestants did not reject the part of the book of
Esther along with all other books, because in this book the name of
od does not occur even once, let alone His attributes or
injunctions.
|
Also, the name of its author is not known. The exegetes of the Old
Testament do not ascribe it to anyone with certainty. Some of them
ascribe it to the ecclesiastics of the Church from the period of
Ezra to
the period of Simeon. The Jewish scholar Philo thinks that it was
written by Jehoiachin, the son of Joshua who had retumed from Baby_
lon after his release from captivity. Augustine attributed it
directly to
Ezra, while some others relate it to Mordecai some others even
think
that Mordecai and Esther are the authors of this book. The Catholic
Herald contains the following remarks on page 347 of vol. 2:
|
The learned Melito did not include this book in the list of
acknowledged books, as has been pointed out by Eusebius in
the History of the Church (Vol. 4 Chapter 26). Gregory
Nazianzen described all the acknowledged books in his Poem
and this book is not included by him. Similarly Amphilochius
expressed his doubts about this book in the poem which he
addressed to Seleucus and Athanasius rejected and negated it
in his letter No. 39.
|
Addition No. 2
|
The Book of Genesis contains the following:
|
And these are the kings that reigned in the land of Edom,
before there reigned any king over the children of Israel."
|
These cannot be the words of the Prophet Moses, because they
denote that speaker belonged to the period after the Israelites had
formed their kingdom.2The first king of this kingdom was Saul,3 who
reigned 356 years after the death of the Prophet Moses. Adam Clarke
remarked in the first volume of his commentaries:
|
I am almost certain that this verse and the subsequent
verses up to verse 39 were not written by Moses. In fact,
|
these verses belong to the first chapter of I Chronicles, and a
strong possibility, which is very near to being a certainty, is
that these verses were written in the margin of the original
Pentateuch- The copier included them in the text on the
aSsumption that they formed a part of the text.
|
This commentator has admitted that the above nine verses were
added to the text later. This proves that their holy books were
capable
of allowing foreign material to be inserted later, otherwise these
later
additions would have not become a part of all the translations.
|
Addition No. 3
|
We find the following statement in Deuteronomy:
|
Jair, the son of Manasseh took all the country of Argob
unto the coasts of Geshuri and Maachathi, and called them
after his own name, Bashan-havothjair unto this day.l
|
It is also not possible for this to be the word of Moses, because
the
words "unto this day" in the above verse situate the speaker in a
peri-
od much later than that of Jair, because such phrases can be used
only
to denote the remote past. The renowned scholar Horne made the fol-
lowing comments on both the above verses in the first volume of his
commentary
|
It is not possible for these two verses to be the word of
Moses, because the former sentence denotes that the speaker
belongs to the period after the Kingdom of Israel had been
founded while the latter verse shows that the author belonged
to a period long after the stay of the Israelites in Palestine.
Even if we accept these two verses as later additions, the truth
of the book still remains unaffected. A careful examination of
these verses will show that they are of great advantage, rather
they carry more weight than the text itself, especially the sec-
ond verse, because the author, be he Moses or someone else,
|
could not say "unto this day"; it is therefore most predomi-
nantly presumed that the original text was: "Jair, the son of
Manasseh took all the country of Argob unto the coasts of
Geshuri and Maachathi and called them after his own name
,and after a few centuries these words were added in the mar-
gin to let the people know that this land still continued to be
known by the same name. This note then was added into the
text in future translations. Anyone with doubt can ascertain
from the Latin version the fact that some later additions
which are found in the text of some translations are present in
the margin of others.
|
The above scholar has openly admitted that the above two verses,
are not the word of Moses and that they are later additions. As for
his
assumption regarding what the above verse would have been, it is
merely personal guesswork that is not supported by ARGUMENT. He has
admitted that these words were inserted into the text "a few
centuries
later" and then became the part of other translations. This is a
clear
admission that these books allowed the possibility of such
insertions
being made, and that is not a character of divine books. His claim
that
the truth remains unaffected even after this distortion, is nothing
but
sheer obstinacy and is rejected by common sense.
|
The compilers of Henry and Scott own commentary observed with
regard to the second verse:
|
The last sentence is an addition that was inserted long
after the period of Moses. It makes no difference if we over-
look it.
|
Addition No. 4: The Towns of Jair
|
The Book of Numbers chapter 32 verse 40 says:
|
And Jair the son of Manasseh went and took the small
towns thereof, and called them Havoth-Jair.
|
This verse is similar to the verse of Deuteronomy discussed aboVe-
The Dictionary of the Bible printed in America, England and India
|
che compilation of which was started by Colmet and completed by
I Zabit and Taylor, contains the following:
|
There are certain verses in the Pentateuch which are
clearly not the word of Moses. For instance, Numbers 32:40
and Deuteronomy 2:14. Similarly some of its passages do not
correspond to the idiom or expression of the time of Moses.
We cannot be certain as to who included these verses.
However there is strong probability that Ezra inserted them as
can be understood from chapter 9:10 of his book and from
chapter 8 of the Book of Nehemiah.
|
The above requires no comment. It gives us to understand that the
rah (Pentateuch) contains passages that are not the word of Moses.
The scholars are not definite about the authors of these books but
they
conjecture that they might have been written by Ezra. This
conjecture
is not useful. The previous chapters do not indicate that Ezra
inserted
any part into the book. The Book of Ezral contains his admission
and
concern over the perversion of the Israelites while the Book of
Nehemiah2 inforrns us that Ezra had read the Torah to the people.
|
Addition No. 5: The Mount of the Lord
|
We read in Genesis:
|
It is said to this day, In the Mount of the Lord it shall be
seen.3
|
We historically know that this mount was called "The Mount of the
ord", only after the construction of the temple, built by Solomon
ur hundred and fifty years after the death of Moses. Adam Clarke
eecided in his introduction to the Book of Ezra, that this sentence
is a
Fter addition, and said:
|
This mount was not known by this name prior to the con-
struction of the Temple.
|
Additions No. 6 & 7: Further Additions to Deuteronomy
|
It says in Deuteronomy chapter 2 verse 12:
|
The Horims also dwelt in Seir before-time; but the chil-
dren of Esau succeeded them, When they had destroyed them
from before them and dwelt in their stead; as Israel did into
the land of his possession which the Lord gave unto them.
|
Adam Clarke decided in his introduction to the book of Ezra that
this verse is also a later addition and the sentence "as Israel did
unto
the land of his possession" is said to denote it.
Deuteronomy chapter 3 verse 11 has:
|
For only Og, King of Bashan remained of the remnant of
giants; behold, his bedstead was a bedstead of iron; is it not in
Rabbath of the children of Ammon? Nine cubits was the
length thereof, and four cubits the breadth of it, after the cubit
of a man.
|
Adam Clarke observed in his introduction to the book of Ezra:
|
The whole statement, and especially the last sentence,
indicates that this verse was written long after the death of
this king and certainly was not written by Moses.
|
Addition No. 8
|
The book of Numbers contains:
|
And the Lord hearkened the voice of Israel, and delivered
up the Canaanites; and they utterly destroyed them and their
cities and he called the name of the place Hormah.
|
Adam Clarke again observed on page 697 of his first volume:
|
I I know very well that this verse was inserted after the
death of Joshua, because all the Canaanites were not
destroyed in the time of Moses, they were killed after his
death.
|
Addition No. g
|
We find in the Book of Exodus:
|
And the children of Israel did eat "manna" forty years
r until they came to a land inhabited; they did eat manna until
they came to the borders of the land of Canaan."
|
! This verse also cannot be the word of God, because God did not
l discontinue "manna" in the lifetime of Moses, and they did not
arrive
L at Canaan in that period. Adam Clarke said on page 399 of the
first
E olume of his commentary:
|
From this verse people have reckoned that the Book of
Exodus was written after the discontinuance of Manna from
the Israelites, but it is possible that these words might have
been added by Ezra.
|
We may be allowed to assert that people have reckoned rightly,
and the unsupported conjecture of the author is not acceptable. The
ct is that all the five books ascribed to Moses (the Torah) are not
his
ritings as we have proved in the first part of this book with irre-
Jiltable ARGUMENTs.
|
ddition No. 10: The Book of the Wars of the Lord
|
Numbers chapter 21 verse 14 says:
|
Wherefore it is said in the book of the wars of the Lord
hat he did in the Red Sea, so shall he do in the brooks of
|
This mount was not known by this name prior to the con-
struction of the Temple.
|
Additions No. 6 & 7: Further Additions to Deuteronomy
|
It says in Deuteronomy chapter 2 verse 12:
|
The Horims also dwelt in Seir before-time; but the chil-
dren of Esau succeeded them, When they had destroyed them
from before them and dwelt in their stead; as Israel did 1nto
the land of his possession which the Lord gave unto them.
|
Adam Clarke decided in his introduction to the book of Ezra that
this verse is also a later addition and the sentence "as Israel did
unto
the land of his possession" is said to denote it.
Deuteronomy chapter 3 verse 11 has:
|
For only Og, King of Bashan remained of the remnant of
giants; behold, his bedstead was a bedstead of iron, is it not in
Rabbath of the children of Ammon? Nine cubits was the
length thereof, and four cubits the breadth of it, after the cubit
of a man.
|
Adam Clarke observed in his introduction to the book of Ezra:
|
The whole statement, and especially the last sentence.
indicates that this verse was written long after the death of
this king and certainly was not written by Moses.
|
Addition No. 8
|
The book of Numbers contains:
|
And the Lord hearkened the voice of Israel, and delivered
up the Canaanites; and they utterly destroyed them and their
cities and he called the name of the place Hormah.
|
Adam Clarke again observed on page 697 of his first volume:
|
I know very well that this verse was inserted after the
death of Joshua, because all the Canaanites were not
destroyed in the time of Moses, they were killed after his
|
Addition No. 9
|
We find in the Book of Exodus:
|
And the children of Israel did eat "manna" forty years
until they came to a land inhabited; they did eat manna until
they came to the borders of the land of Canaan.l
|
This verse also cannot be the word of God, because God did not
discontinue "manna" in the lifetime of Moses, and they did not
arrive
at Canaan in that period. Adam Clarke said on page 399 of the first
volume of his commentary:
|
From this verse people have reckoned that the Book of
Exodus was written after the discontinuance of Manna from
the Israelites, but it is possible that these words might have
|
We may be allowed to assert that people have reckoned rightly
and the unsupported conjecture of the author is not acceptable. The
fact is that all the five books ascribed to Moses (the Torah) are
not his
wntings as we have proved in the first part of this book with irre-
futable ARGUMENTs.
|
Addition No. 10: The Book of the Wars of the Lord
|
Numbers chapter 21 verse 14 says:
|
j Wherefore it is said in the book of the wars of the Lord,
a he did in the Red Sea, so shall he do in the brooks of
|
Amon.l
|
It is not possible for this verse to be the word of Moses and, on
the
contrary, it denotes that the Book of Numbers was not written by
Moses at all, because the author has referred to the Book of Wars
of
the Lord. No one knows anything about the author of this book, his
name or his whereabouts up to this day, and this book is something
like a fairy tale, heard of by many but seen by none. In the
introduc-
tion to Genesis, Adam Clarke decided that this verse was a later
addi-
tion, then he added:
|
It is most probable that "the book of the wars of Lord"
first existed in a margin, then it came to be included in the
|
text.
|
This is again a plain admission of the fact that these holy books
were capable of being distorted by people.
|
Addition No. 11
|
Genesis contains the name of the town Hebron in three paces.2
This name was given to it by the Israelites after the victory of
Palestine. Formerly it was called Kirjath Arba,3 which is known
from
Joshua 14:15. Therefore the author of these verses must have been
someone living in the period after this victory and the change of
its
name to Hebron.
|
Similarly the book of Genesis 14:14 contains the word Dan which
is the name of a town which came into existence in the period of
Judges. The Israelites, after the death of Joshua, conquered the
city of
Laish, and killed the citizens and burnt the whole city. In its
place
they rebuilt a new town which they called Dan. This can be ascer-
|
tained from Judges chapter 18. This verse therefore cannot be the
word of Moses. Home said in his commentary:
|
It is possible that Moses might have written Raba and
Laish and some copier later changed the names to Hebron and
Dan.
|
It is again to be noted how the great scholars find themselves
help-
lessly seeking support from unsound conjectures.
|
Addition No. 12
|
The Book of Genesis says in chapter 13 verse 7:
|
The Canaanite and the Perizzite dwelt then in the Land.
|
Chapter 12 verse 6 of the same book contains these words:
|
And the Canaanite was then in the land.
|
Neither of these sentences can be the word of Moses, as has been
admitted by the Christian commentators. The commentary of Henry
and Scott has the following comment:
|
It is clear that neither of these sentences can be the words
of Moses. These and other similar sentences have been added
later to make a link and might have been added by Ezra or
any other man of inspiration into the holy books.
|
This is an obvious admission of the fact that the holy books con-
tain passages which have been added to them later by unknown peo-
ple. His guess that Ezra might have added it invites no comment as
no
ARGUMENT has been presented to support this conjecture.
|
Addition No. 13: The First Five Verses of Deuteronomy
|
Under his comments on chapter 1 of Deuteronomy, Adam Clarke
observed on page 749 of volume 1 of his book:
|
The first five verses of this chapter form an introduction
to the rest of the book and cannot be regarded as the word of
Moses. Most probably they were added by Ezra or by Joshua.
|
This admission shows that these five verses are a later addition.
Again his guess with regard to their authors is unacceptable
without
ARGUMENT.
|
Addition No. 14: Chapter 34 of Deuteronomy
|
Adam Clarke said in the first volume of his Commentary:
|
The words of Moses end with the previous chapter and
this chapter is not his words. It is not possible for Moses to
have written it... The person who brought the next book must
have been received this chapter from the Holy Spirit. I am
cerlain that this chapter was originally the first chapter of the
book of Joshua."
|
The marginal note which existed at this place written by
some Jewish scholar said:
|
Most of the co nmentators say that the book of Deutero-
nomy ends on the prayer of Moses for the twelve tribes,
that is, on the sentence. "Happy art thou O Israel who is
like unto thee, O peoples saved by the Lord." This chapter
was written by seventy elders long after the death of
Moses, and this chapter was the first chapter of the book
of Joshua which was later put here.
|
Both Jewish and Christian scholars have admitted that this chapter
cannot be the word of Moses. As for their claim that it was written
by
seventy elders and that this chapter was the first chapter of the
Book
|
of Joshua, this is again just a guess not supported by any
ARGUMENT.
Henry and Scott said:
|
The words of Moses ended with the previous chapter.
This chapter is a later addition either by Ezra, Joshua or
another subsequent prophet who is not definitely known.
Perhaps the last verses were included after the release of the
Israelites from the captivity of Babylon.
|
Similar views were expressed by D"Oyly and Richard Mant in
their commentary. They think this was included by Joshua at some
later period. It must be noted here that the verses presented
above as
examples of later additions are based on the presumption that we
have
accepted the Judaeo-Christian claim that the five books of the
Pentateuch are the books of Moses, otherwise these verses would
only
go to prove that these books have been falsely ascribed to Moses
which is what the scholars of Islam believe and claim. We have
already demonstrated that some scholars of the Judaeo-Christian
world have agreed with our claim. As far as their conjectures as
to the
author of these verses, they are unacceptable until they support
them
with authoritative evidence which directly lead us to the Prophet
who
included these verses, and to do that has proved impossible for
them.
|
Addition No. 15: Irrelevant Verses in Deuteronomy
|
Adam Clarke reproduced a long exposition of Kennicott in the
1 first volume of his book while commenting on chapter 10 of
- Deuteronomy that is summarized in the words:
|
The Samaritan version is correct while the Hebrew ver-
sion is wrong. Four verses, that is from 6 to 9, are extremely
E irrelevant in the context and their exclusion from the text
produces a connected text. These four verses were written
here by mistake by the copier. They, in fact, belong to the second
chapter of Deuteronomy.
|
Addition No. 16
|
The book of Deuteronomy contains the following:
|
A bastard shall not enter into the congregation of the
|
Lord, even to his tenth generation shall he not enter in the
|
congregation of the Lord.l
|
It is quite obvious that the above cannot be an injunction from God
or written by Moses, because in that case neither David nor any of
his
ancestors up to Pharez would be able enter the congregation of the
Lord, because Pharez was a bastard as we know from Genesis chapter
38 and David happens to be in his tenth generation as is known from
the first chapter of Matthew. Horsley therefore decided that the
words
"To his tenth generation shall he not enter into the congregation
of the
lord" are a latter addition.
|
Addition No. 17
|
The compilers of Henry and Scott own commentary said under their
comments on Joshua chapter 4:9:
|
This sentence2 and other similar sentences which are pre-
sent in most of the books of the Old Testament most probably
are later additions.
|
Similarly there are many places where the commentators have
explicitly admitted the presence of additions in these books. For
example, the book of Joshua contains such sentences at 5:9,
8:28-29,
10:27, 13:13-14, 14:15 and 16:10.3 Moreover this book has eight
|
other instances" of phrases which are proved to have been added
later
to the original text. If we were to count all such instances in the
Old
Testament it would require a separate volume.
|
Addition No. 18: The Book of Jasher
|
The book of Joshua has:
|
And the sun stood still, and the moon stayed until the
people had arranged themselves upon their enemies. Is not
this written in the book of Jasher?2
|
This verse cannot, in any case, be the word of Joshua because this
statement is quoted from the book referred to in the verse, and up
to
this day its author is not known. We are, however, informed by II
Sam. 1:18 that he was either a contemporary of the Prophet David or
after him. The compilers of Henry and Scott own commentary main-
tained that the Book of Joshua was written before the seventh year
of
David own succession to throne and according to the books of
Protestant
scholars the Prophet David was bom three hundred and fifty-eight
years after the death of Joshua.
|
Addition No. 19
|
The book of Joshua, describing the inheritance of the children of
Gad, says in chapter 13:25:
|
The land of the children of Ammon, unto Aroer that is
before Rabbah.
|
This verse is wrong and distorted because Moses could not have
given any of the land of the children of Ammon to the children of
Gad, since he had been prohibited by God from doing so, as is
evident
|
from Deuteronomy chapter 2.1 The commentator Horsley had to admit
that the Hebrew version must have been changed here.
|
Addition No. 20
|
We find the following sentence in Joshua chapter 19 verse 34:
|
And to Judah upon Jordan toward the sunrising.
|
This is also wrong because the land of Judah was at a distance
toward the south. Adam Clarke therefore said that the alteration
made
in the text is obvious.
|
Addition No. 21
|
The compilers of Henry and Scott own commentary under their com-
ments on the last chapter of the book of Joshua observed:
|
The last five verses are certainly not the word of Joshua.
Rather they have been added by Phineas or Samuel. It was
customary among the early writers to make such insertions.
|
This is again a plain admission of alteration in the original text.
Their guess that Phineas or Samuel included them in the text is not
acceptable as it is unsupported by ARGUMENT. As for their remarks
that
the ancient Christians habitually altered the text, we may be
allowed
to say that it was the practice of the Jews that deprived these
books of
their originality. Manipulation of the text was not considered a
serious
fault by them. Their common practice of playing with the text
resulted
in serious distortions which were then transferred to other
transla-
tions.
|
Addition No. 22
|
The commentator Horsley says on page 283 of the first volume of
his commentary:
|
Verses 10 to 15 of chapter 11 of the Book of Judges are
later additions.
|
This might be because the event described in them is different
from Joshua 15:13-19. Besides, this event belongs to the lifetime
of
Joshua while in the Book of Judges it is described as an event
happen-
ing after his death.
|
Addition No. 23: Levite or Son of Judah
|
The Book of Judges," giving the description of a certain man of the
family of Judah, uses this phrase, "Who was a Levite." This must be
an error as the commentator Horsley said:
|
This is wrong because, from the sons of Judah, no one
can be a Levite.
|
Houbigant excluded this verse from the text, being convinced that
it was a later addition.
|
Addition No. 24
|
We read in I Samuel the following statement:
|
And he smote the men of Beth-she-mesh, because they
had looked into the ark of the Lord, even he smote of the peo-
ple fifty thousand and threescore and ten men.2
|
This statement is wrong as was observed by Adam Clarke in the
second volume of his commentary. After an analytical examination he
said:
|
It seems most likely that an alteration was made to the
Hebrew version. Either some words were omitted or
unknowingly or otherwise, the words "fifty thousand" were
added, because such a small town could not possibly have
had a population of fifty thousand or more. Besides which
they would have been farmers, busy in their fields. Even more
incredible is the claim that fifty thousand people could, at the
same time, see into the small box which was kept on a stone
in Joshua own field.
|
He further added:
|
The Latin version contains the words: seven hundred gen-
erals and fifty thousand and seventy men; while the Syrian
version says five thousand and seventy men. The historians
give only seventy men. George Salmon and other rabbis give
a different number. These differences, and the over exaggerat-
ed number makes us believe that the text must have been dis-
torted here, either by adding some words or by omitting oth-
ers.
|
Henry and Scott own commentary contains:
|
The number of the men killed, in the Hebrew version, is
written upside down. However, even if we overlook this, it is
incredible that such a large number of people should commit
this sin and be killed in such a small town. The truth of this
event is doubtful. Josephus has written that the number of the
killed men was only seventy.
|
All these commentators are unambiguous in admitting that there is
distortion at this place.
|
Addition No. 25
|
Under his comments on I Samuel 17:18, Adam Clarke points out
|
From this verse to verse 31 of this chapter, verse 41, all
the verses from 54 to the end of the chapter, and the first five
verses of chapter 18, and verses 9,10, 11, 17,18,19 are not
present in the Latin version, while they are present in the
Alexandrian copy of this Book. At the end of his commentary
|
on this chapter Kennicott established that the above verses are
not the part of the original version.
|
In a long discussion he adduced that this verse" was a later addi-
tion. We reproduce a part of his discussion:
|
In reply to your question as to when this addition was
made, I would say, that it was in the time of Josephus. The
Jews, with the purpose of refining the hHoly books, added
fictitious prayers, songs and fresh statements to the original
text. There are innumerable additions in the book of Esther,
the additions regarding wine, women and truth, in the Books
of Ezra and Nehemiah, currently known as the First Book of
Ezra, the songs of the three children added to the Book of
Daniel, and many other additions in the book of Josephus are
all obvious examples of this. It is possible that the above
verses originally existed in the margin, and were later on
included in the text.
|
The commentator Horsley says on page 330 of the first volume of
his commentary:
|
Kennicott knows that twenty verses of chapter 17 of
Samuel, are a later addition and should be excluded from the
text, that is, verses 12 to 31. He hopes that in later versions
they will not be included in the text.
|
We do not understand how the authenticity of these books can be
trusted when there are all these admissions of Kennicott and others
of
people enhancing the beauty of the text by adding material to the
orig-
inal text arbitrarily as they liked. These additions subsequently
became part of all the translations through the ignorance or
careless-
ness of the copiers. This shows that the Protestants falsely claim
that
the Jews did not make any changes in the books, that they were God-
fearing people and considered the Old Testament to be the Word of
God.
|
Addition No. 26
|
The Gospel of Matthew 14:3 contains the following statement:
|
For Herod had laid hold on John, and bound him, and put
him in prison for Herodias" sake, his brother Philip own wife.
|
The Gospel of Mark talks about this event in these words:
|
For Herod himself had sent forth and laid hold upon John
and bound him in prison for Herodias" sake his brother
Philip own wife, for he had married her.
|
The Gospel of Luke conLains:
|
But Herod the Tetrarch, being reproved by him for
Herodias, his brother Philip own wife, and for all the evils which
Herod had done, added yet this above all, that he shut up John
in prison.2
|
The name Philip is certainly wrong in all the above three versions.
The historical records do not agree that the name of Herodias" hus-
band was Philip. On the contrary, Josephus claimed that his name
was
also Herod. Since Philip is definitely wrong, Home admitted on page
632 of the first volume of his commentary:
|
Most probably the word "Philip" was wrongly wAtten by
the copier in the text. It should therefore be excluded from the
text. GAesbach has accordingly omitted it.
|
On the contrary, we think that this is one of the mistakes of the
evangelists; the copiers are not responsible for it, as there is no
argu-
ment to support this presumption. It is incredible to believe that
the
copiers should make exactly the same mistake in all the three
Gospels
regarding the same event. This single example of addition in fact.
makes three examples as it appears in the three Gospels referred to
|
above.
|
Addition No. 27: Words added to Luke
|
The Gospel of Luke contains the following words:
|
And the Lord said, Whereunto then shall I liken the men
of this generation and to what are they like."
|
In this verse the words, "And the Lord said," were added later. The
commentator Adam Clarke said about them:
|
These words were never part of Luke own text. The scholars
have rejected them. Bengel and Griesbach excluded these
words from the text.
|
These words have been omitted from the modern English transla-
tions while the King James version still contains them. It is
surpAsing
that they are still included in the Protestant translations. Words
which
have been proved to be a later addition have no reason to remain in
a
text which is supposed to contain the word of God.
|
Addition No. 28
|
We find wAtten in Matthew:
|
Then was fulfilled that which was spoken by Jeremiah,
the prophet, saying. "and they took the thirty pieces of silver,
the prAce of him that was valued."
|
The word "Jeremiah" in this verse is one of the well-known mis-
takes of Matthew, because this statement can be traced neither to
Jeremiah nor any other book of the Old Testament. However, a pas-
sage vaguely similar to it is found in the Book of Zechariah 11:13
but
there is an obvious difference between the two which makes it
diffi-
cult to presume that Matthew was quoting it from there. Besides,
the
|
text of the Book of Zechariah has no connection with the event
described by Matthew. Christian scholars have diverse opinions on
this matter. On page 26 of his Book of Errors printed in 1841, Ward
said:
|
Mr. Jewel writes in his book that Mark mistakenly wrote
Abiathar in place of Ahimelech, similarly Mathew mistaken-
ly wrote Jeremiah in place of Zechariah.
|
Horne observed on pages 385 and 386 of the second volume of his
commentary printed in 1822:
|
said:
|
This quote is doubtful, because the Book of Jeremiah
does not contain it though it is found in the Book of
Zechariah 11:13 even if the words of Matthew are different
from it. Some scholars think that it is an error of Matthew own
version and the copier wrote Jeremiah instead of Zechariah;
or it may be a later addition.
|
After having quoted opinions supporting his claim of addition, he
|
Most likely Matthew own text was originally without names
as follows: "Then was fulfilled that which was spoken." This
is supported by the fact that Matthew has the habit of omit-
ting the names of the Prophets when he speaks of them.
|
And on page 625 of the first volume he said:
|
The evangelist did not write the name of the Prophet in
the original, some copier included it later.
|
The above two passages bear witness that he believed that the
word "Jeremiah" was added later. The commentary of D"Oyly and
Richard Mant contains the following comments with regard to this
verse:
|
The words quoted here are not present in the Book of
Jeremiah. They are found in Zechariah 11:13. This may be
|
because some copier in the past, might have written Jeremiah
instead of Zechariah. Subsequently this mistake has found its
way into the text, as Pears has confirmed.
|
Jawad ibn as-Sabat wrote in the introduction of Al-Buraheen As-
sabatiah:
|
I asked many missionaries about this verse. Thomas
replied that it was a mistake of the copier while Buchanan
and others answered that Matthew quoted it simply from his
memory without referring to the books. Another priest said it
could be that Jeremiah was a second name of Zechariah.
|
This leads us to believe that Matthew made the mistakel as was
admitted by Ward, Buchanan and others. Other possibilities are weak
and unsupported by ARGUMENTs. Horne also admitted that Matthew own
words do not correspond to the words of Zechariah and, without
admitting the error of one book, the other cannot be accepted as
cor-
rect. We have presented this witness on the presumption that it was
the mistake of the copier.
|
Bet us now examine the errors found in the Gospel of Mark as
admitted by the Catholic, Ward and Jewel. The text of this Gospel
reads:
|
And he said unto them, Have ye never read what David
did when he had need and was an hungered, he and that they
were with him? How he went into the house of God in the
days of Abiathar, the high Priest, and did eat the shewbread,
which is not lawful to eat but for the priests, and gave also to
them which were with him.2
|
; The word Abiathar in this passage is wrong as has been admitted
|
Oby the above-mentioned author. Similarly the following two
sentences
are wrong: "and that they were with him," and "to them which were
|
r
L l R.A Knox, a recent scholar has allowed no ambiguity to arnit
that Matthew own
ersion has been changed. Commentary on the New Testament.
|
with him." Because the Prophet David at that time was alone and not
accompanied by other people. The readers of the Book of Samuel
know this well. These two sentences are therefore wrong. Similarly
sentences contained in Matthew and Luke must also be wrong. For
example, Matthew 12:34 has:
|
Have ye not read what David did, when he was an hun-
gered, and they that were with him; how he entered into the
house of God, and did eat the shewbread, which was not law-
ful for him to eat, neither for them which were with him, but
only for the priests.
|
And Luke 6:3,4 contains:
|
And Jesus answering them said, Have ye not read so
much as this, what David did, when himself was an hungered,
and they which were with him. How he went into the house
of God, and did take and eat the shewbread and gave also to
them that were with him. Which is not lawful to eat but for
the priests alone.
|
In quoting the above statement of Jesus, the three evangelists made
seven mistakes, if these mistakes are ascribed to the copiers, the
dis-
tortion in all seven places is proved, though it happens to be
against
the apparent evidence that it was the the copiers who were at
fault.
|
Addition No. 29
|
We find in Matthew chapter 27 verse 35:
|
And they crucified him, and parted his garments, casting
lots: that it might be fulfilled which was spoken by the
Prophet, "They parted my garments among them and upon my
vesture did they cast lots."
|
The Christian scholars do not accept the sentence, "that it might
be
fulfilled which was spoken by the Prophet..." as genuine and
Griesbach even excluded it from the text. Similarly Home presented
ARGUMENTs to prove that it was added later to the text on pages 330
|
and 331 of his first volume and then remarked:
|
Griesbach flnding out the falsity of this sentence has
understandably excluded it from the text.l
|
Under his comments on the same verse, in the fifth book of his
commentary Adam Clarke said:
|
It is imperative to exclude this sentence from the text as it
is not part of it. Later corrected versions have omitted it
except for a few. Similarly it was omitted by many of the
early theologians. It is certainly an addition which has been
taken from the Gospel of John 19:24.
|
Addition No. 30
|
The First Epistle of John contains the following:
|
For there are three that bear record in heaven, the Father
the Word, and the Holy Ghost: and these three are one. And
there are three that bear witness in earth, the spirit and the
water, and the blood: and these three agree in one.2
|
According to the investigations of Christian scholars the original
text was only this:
|
And there are three that bear witness in earth, the spirit
and the water, and the blood, and these three agree in one.
There are three that bear record in heaven, the Father, the
Word, and the Holy Ghost.
|
Griesbach and Sholtz are agreed on its being a later addition.
Horne, in spite of all his prejudice decided that these words
should be
excluded from the text. The compilers of Henry and Scott also fol-
lowed the opinion of Horne and Adam Clarke.
|
l.The current Urdu and English versions omit this sentence. The
King James ver-
sion, however, still contains it.
|
St. Augustine, the great theologian and scholar of the fourth
centu-
ry wrote ten booklets on this epistle but did not include this
sentence
in any of them in spite of being a great preacher of the trinity
and
famous for having had many debates with the followers of Arius. Had
this been a part of the text, he would have used it to support the
trini-
tarian thesis and have quoted it. We personally think that the note
which he added in the margin of this verse, to connect it remotely
with the trinity, was found useful by the trinitarians and was
later
included by them in the text.
|
In the debate that I had with the author of Meezan-ul-Haqq he
admitted that this sentence was a later addition. Presuming that I
would be quoting some more examples of such distortions, he admit-
ted in the very beginning of the discussion that they acknowledged
the presence of distortion in the text at seven or eight places.
Horne
devoted more than twenty pages to examining this verse and at the
end gave a summary of his discussion, which we omit to save the
readers from an unnecessarily lengthy exposition. Henry and Scott own
compilers gave a summary of the conclusion of Horne which we
reproduce below:
|
Horne has presented the ARGUMENTs of both the groups;
we give a summary of his recapitulation. Those who claim
that this passage is false put forward the following ARGUMENTs.
|
1. This passage is not found in any of the Latin versions
written before the sixteenth century.
|
2. This text is missing from the other translations carefully
examined and printed in early times.
|
3. It was never referred to by the ancient theologians nor by
any historians of the church.
|
4. The fathers of the Protestant church either have excluded
it or called it doubtful.
|
Those who consider this verse genuine also have a num-
ber of ARGUMENTs:
|
1. This verse is found in the ancient Latin translation and in
|
r ùost of the ve i
2. This passage is present in the books of Greek doctrine, the
F prayer-book of the Greek church and the old prayer-book
of the English church. It was cited by some early Latin
theologians.
|
The ARGUMENTs presented in the second group makes us understand
the following two points. Firstly, before the availability of
printing
facilities it was possible for the copiers and opponents to
manipulate
the text to suit their whims. This is evident from the examples of
dis-
tortions inserted in the text cited above by the first group. The
passage
in question was removed from the Greek versions and from all other
translations except the Latin translation. Secondly, even the
faithful
Christians used to make deliberate alterations in the holy texts
for the-
ological reasons. When the faithful and the fathers of the faith
do not
hesitate to change the text, blaming the copiers and the people of
other sects cannot be justified. The records show that they did
not
miss any opportunity of altering the text before the invention of
the
printing press. In fact, they are still making alterations.
|
Distortion in Luther own Translation
|
The founder of the Protestant faith and great theologian, Martin
Luther, first translated the holy books into the German language.
He
did not include this passage in his translation. His translation
was
printed several times in his lifetime without this passage. In his
old
age, in 1546 when this translation was being reprinted, Luther,
fully
aware of the general practice of the Christians, felt it necessary
to
includc in his will regarding this edition that no one should make
any
changes it. They were not able by their nature to act upon his
will and
they included this passage in his translation less than thirty
years after
his death.
The first people to add this passage were the people of Frankfurt
when they printed this translation in 1574. Subsequently, either
from
the fear of God or for other reasons, they again excluded this
verse
from it. The trinitarians felt this exclusion very badly, and once
again
|
it was added to it by the people of Wittenberg in 1596 and by the
peo-
ple of Hamburg in 1599. Again the people of Wittenberg, for some
unknown reason, excluded it from the second edition. From then
onward, the Protestants accepted its inclusion in the text. In this
way
the Protestants unanimously acted against the will of their
spiritual
father. The famous unitarian scientist, Isaac Newton, wrote a
treatise
of nearly fifty pages where he proved that this and I Timothy 2:16.
are
both forged and distorted. The latter verse says:
|
And without controversy great is the mystery of godli-
ness: God was manifested in the flesh, justified in the Spirit,
seen of angels, preached unto the Gentiles believed on in the
world, received up into glory.
|
Since the above verse also was helpful in establishing the concept
of trinity, it was added to the text by the enthusiasts.
|
Addition No. 31
|
The Book of Revelation contains the words:
|
I was in the Spirit on the Lord own day,l and heard behind
me a great voice, as of a trumpet, saying, I am Alpha and
Omega, the first and the last: and what thou seest, write in a
book.
|
Griesbach and Sholtz are in agreement on the point that the words,
"the first and the last" are not genuine and were added later. Some
translators have omitted them, and in the Arabic translations
printed
in 1671, and 1821, the words Alpha and Omega were also2 omitted.
|
Addition No. 32
|
Acts 8:37 says:
|
And Philipl said, if thou believest with all thine heart,
thou mayest. And he answered and said, I believe that Jesus
Christ is the Son of God.
|
This verse is also a later addition made by some enthusiast to sup-
port the trinity. Griesbach and Sholtz are both agreed on this
point.2
|
Addition No. 33
|
The Book of Acts contains the following:
|
And he said, who art thou Lord? And the Lord said, I am
Jesus whom thou persecutest: it is hard for thee to kick
against the pricks. And he trembling and astonished said,
Lord, what wilt thou have me to do? And the Lord said unto
him, Arise, and go into the city, and it shall be told thee what
thou must do.3
|
Griesbach and Sholtz agreed that the sentence "it is hard for thee
to kick against the pricks" is a later addition.
|
Addition No. 34
|
The Book of Acts chapter 10 verse 6 contains:
|
He lodgeth with one Simon, a tanner, whose house is by
the seaside. He shall tell thee what thou oughtest to do.
|
Griesbach and Sholtz are positive that the words "he shall tell
thee
what thou oughtest to do" are later addition4 and not genuine.
|
Addition No. 35
|
ù I Corinthians chapter 10 verse 28 says:
|
1. The disciple of Christ referred to said this to an Ethiopian on
the way to Gaza.
|
2. In the Urdu version this verse has a sign of doubt while the new
English ver-
5ion has ornitted it and the King James version own list of
alternative readings and ren-
der ngs includes the suggestion "omit verse".
|
3. Acts 9: 5-6.
|
4. This sentence does not eist in the new English versions.
|
But if any man say unto you, This is offered in sacrifice
unto idols, eat not for his sake that showed it and for con-
science" sake: for the earth is the Lord own and the fulness there-
of.
|
The last sentence, "for the earth is the Lord own and the fulness
there-
of", is not genuine and is an addition." Home, after proving this
verse
to be an addition, said on page 337 vol. 2:
|
Griesbach, after being sure of its being an addition,
excluded it from the text. The truth is that this sentence has
no support and is certainly an addition. Most probably it was
taken from verse 26.
|
Adam Clarke said about this sentence:
|
Griesbach excluded it from the text, and in fact it has no
authority.
|
Addition No. 36
|
The Gospel of Matthew contains:
|
A good man out of the good treasure of the heart bringeth
forth good things.2
|
The word "heart" in this verse is an addition.3 Home, after proving
this, said on page 330 of vol. 2 of his book that this word had
been
taken from Luke 6:45.
|
Addition No. 37: Addition to the Lord own Prayer
|
We find in Matthew chapter 6 verse 13:
|
And lead us not into Temptation, but deliver us from evil:
|
For thine is the Kingdom, and the power, and the glory, for
ever.
|
The words "For thine is ..." etc.l up to the end of this verse are
an
addition The followers of the Roman Catholic sect are certain of
this
fact. It does not exist in the Latin version nor in any of the
translations
of this sect. The Catholics are very displeased at its addition,
and
strongly reproach those responsible for it. Ward, the Catholic,
said in
k his Book of Errors (printed in 1841) on page 18:
|
Erasmus greatly condemned this sentence. Bullinger also
said that this sentence had been added later and the name of
the includer is not yet known. Laurentius Valla and Lamen own
claim that this passage was omitted from the word of God has
no support of ARGUMENT. He should have reproached the peo-
ple who played with the word of God so daringly.
|
Other scholars have also rejected it. Adam Clarke, who has doubt
about its being a later addition, still admits that Griesbach and
Wenstein rejected this verse. According to the scholars of both the
Catholics and the Protestants, this sentence has been added to the
prayer of Christ. This shows that even such a famous prayer could
not
k escape from their practice of distortion.
|
, Addition No. 38
|
The Gospel of John chapter 7 verse 53 and the first eleven verses
of chapter 8 are later additions. Though Horne does not support
this2
|
; 1. The King James version contains this sentence while the new
English transla-
n has ornits it.
|
1. l hese verses describe a woman accused of adultery being brought
to the pres-
eDce of Christ and people demanding that she be stoned to death.
Christ decided that
e one without sin among them should throw e first stone at her. The
people, con-
cted by their own consciences, left the place one by one. Christ
allowed the woman
go and advised her not to sin again. The new English translation
omits this passage
m this place but at the end it has has been included with a
translator own note that
se verses have no definite place in the old scriptures. Some other
translations do
I not have this passage at all, while some others place it in Luke
after 21:38. Some
IB anslation5 have even placed it after John 7:36 or 7:53 or 21:24
(New English
|
But if any man say unto you, This is offered in sacrifice
unto idols, eat not for his sake that showed it and for con-
science" sake: for the earth is the Lord own and the fulness there-
of.
|
The last sentence, "for the earth is the Lord own and the fulness
there-
of", is not genuine and is an addition. Horne, after proving this
verse
to be an addition, said on page 337 vol. 2:
|
Griesbach, after being sure of its being an addition,
excluded it from the text. The truth is that this sentence has
no support and is certainly an addition. Most probably it was
taken from verse 26.
|
Adam Clarke said about this sentence:
|
Griesbach excluded it from the text, and in fact it has no
authority.
|
Addition No. 36
|
The Gospel of Matthew contains:
|
A good man out of the good treasure of the heart bringeth
forth good things.2
|
The word "heart" in this verse is an addition.3 Horne, after
proving
this, said on page 330 of vol. 2 of his book that this word had
been
taken from Luke 6:45.
|
Addition No. 37: Addition to the Lord own Prayer
|
We find in Matthew chapter 6 verse 13:
|
And lead us not into Temptation, but deliver us from evil:
|
For thine is the Kingdom, and the power, and the glory, for
ever.
|
The words "For thine is ..." etc.l up to the end of this verse are
an
addition. The followers of the Roman Catholic sect are certain of
this
fact. It does not exist in the Latin version nor in any of the
translations
of this sect. The Catholics are very displeased at its addition,
and
strongly reproach those responsible for it. Ward, the Catholic,
said in
his Book of Errors (printed in 1841) on page 18:
|
Erasmus greatly condemned this sentence. Bullinger also
said that this sentence had been added later and the name of
the includer is not yet known. Laurentius Valla and Lamen own
claim that this passage was omitted from the word of God has
no support of ARGUMENT. He should have reproached the peo-
ple who played with the word of God so daringly.
|
Other scholars have also rejected it. Adam Clarke, who has doubt
about its being a later addition, still admits that Griesbach and
Wettstein rejected this verse. According to the scholars of both
the
Catholics and the Protestants, this sentence has been added to the
prayer of Christ. This shows that even such a famous prayer could
not
escape from their practice of distortion.
|
Addition No. 38
|
The Gospel of John chapter 7 verse 53 and the first eleven verses
of chapter 8 are later additions. Though Horne does not support
this2
|
1. The King James version contains this sentence while the new
English transla-
tion has omits it.
|
1. These verses describe a woman accused of adultery being brought
to the pres-
ence of Christ and people demanding that she be stoned to death.
Christ decided that
the one without sin among them should throw the first stone at her.
The people, con-
victed by their own consciences, left the place one by one. Christ
allowed the woman
to go and advised her not to sin again. The new English translation
omits this passage
from this place but at the end it has has been included with a
translator own note that
these verses have no definite place in the old scriptures. Some
other translations do
not have this passage at all, while some others place it in Luke
after 21:38. Some
other translations have even placed it after lohn 7:36 or 7:53 or
21:24 (New English
Biblepage 184).
|
opinion, he still said on page 310 of vol. 4 of his commentary:
|
The following scholars do not acknowledge the genuine-
ness of this verse: Erasmus,l Calvin, Beza, Leclerc, Grotius,
Wettstein, Semler, Sholtz, Maurus, Haenlien, Paultnus,
Schmidt and many other authors mentioned by Wolf and
Koecher.
|
He further said:
|
Chrysostom and Theophylactus wrote commentaries on
this gospel but they did not include these verses in their com-
ments. Though Tertullian and Cyprian wrote essays on adul-
tery and chastity, they did not seek any support from these
verses. Had these verses existed in the versions they had, they
must have cited these verses in support.
|
Ward said:
|
Some ancient theologians raised objections with regard to
the beginning verses of chapter 8 of the Gospel of John.
|
Norton similarly decided that these verses were certainly a
later addition.
|
Addition No. 39
|
Matthew 6:18 contains:
|
And thy father which seeth in secret shall reward thee
openly.
|
The word "openly" in this verse is an addition. Adam Clarke under
his comments on this verse proved it and said:
|
Since this word had no authority, Griesbach, Grotius,
Bengel, and Mill excluded it ftom the text.
|
1. Erasmus (1466-1536), the farnous sixteenth centUry scholar; one
of the great
leaders of the Renaissance.
|
, Addition No. 40
|
Mark 2:17 contains the words "to repentance"" which is also a
E later addition. This was shown by Adam Clarke with sufficient
proofs
and he observed:
|
Griesbach omitted this and Grotius, Mill and Bengel fol-
lowed him.
|
Addition No. 41
|
Similarly Matthew 9:13 also contains the phrase "to repentance"
which is a later addition. Adam Clarke after establishing this
said:
|
Mill and Bengel suggested its exclusion, while Griesbach
has already excluded it from the text.
|
Addition No. 42
|
We find in Matthew:
|
Ye know not what ye ask. Are ye able to drink of the cup,
that I shall drink of, and to be baptized with the baptism that I
am baptized with? They say unto him, we are able. And he
saith unto them, Ye shall drink indeed of my cup and be bap-
, tized with the baptism that I am baptized with.2
|
In this verse the statement that "to be baptized with the baptism
that I am baptized with," is a later addition, and similarly the
state-
ment, "ye shall be baptized with the baptism that I am baptized
with,"
iS not genuine.
|
Adam Clarke, after establishing that both the verses are an addi-
; tion, said:
|
According to the rules set by the scholars for distinguish-
ing the wrong from the correct text, these two statements do
not seem to be a part of the original text.
|
Addition No. 43
|
The Gospel of Luke contains:
|
But he tumed and rebuked them and said, Ye know not
what manner of spirit ye are of. For the Son of man is not
come to destroy men own lives but to save them. And they went
to another village.l
|
The verse beginning with, "For the Son of man....", is not genuine
and was added later by an unknown writer. Adam Clarke observed
with regard to this verse:
|
Griesbach excluded this verse from the text. Most likely
this passage in old versions was only this much: "But he
tumed and rebuked them and said, Ye know not what manner
of spirit ye are of. And they went to another village."
|
OMISSIONS IN THE TEXT OF THE BIBLE
|
Omission No. 1: The Length of the Israelites" Stay in Egypt
|
The Book of Genesis contains this statement:
|
And he said unto Abram, Know of a surety that thy seed
shall be a stranger in a land that is not theirs, and shall serve
them; and they shall afflict them four hundred years.2
|
The statement "and shall afflict them four hundred years," and
another similar statement contained in verse 14 of the same
chapter,
which is, "When they shall serve and afterwards shall they come out
with great substance," both clearly denote that the land referred
to
|
here is the land of Egypt, because those who afflicted the
Israelites
and made them their servants and then were punished by God were
none but the Egyptians. It was from Egypt that they came out with
great wealth. This description does not fit any other place.
However,
Exodus 2:40 contradicts the above statement:
|
Now that sojournLng of the children of Israel, who dwelt
in Egypt was four hundred and thirty years.
|
The period of sojoum is different in the two verses. Either the
word "thirty" has been omitted from the first verse or added to the
lat-
ter. Besides, the period described by both verses is certainly not
cor-
rect for the following reasons.
|
Firstly, the Prophet Moses was the grandson of Levi on his moth-
er own side and great grandson on his father own side. On his mother own
side
he is the son of Jochebed, the daughter of Levi, while on his
father own
side he is the son of Amran, son of Kohath, son of Levi. This
implies
that Amran married his aunt, the sister of his father, as is indeed
understood from Exodus 6, and Numbers 26. Kohath, the grandfather
of Moses was bom before the Israelites came into Egypt, a fact
which
can be ascertained from Genesis 26:11. The period of the
Israelites"
stay in Egypt cannot therefore exceed 215 years.
|
Secondly, almost all the Christian commentators and historians are
unanimous on the point that the period of the Israelites" stay in
Egypt
is 215 years. The Arabic book Murshid at-Talibeen, written by a
Protestant scholar and printed in 1840, contains the chronology of
the
events from the beginning of the creation to the birth of Jesus.
Each
event is preceded and followed by a year. The preceding year
denotes
the number of years from the creation of the world while the
follow-
ing year signifies the number of years from that event to the birth
of
Jesus. On page 346 of this book, describing the stay of the Prophet
Joseph and his father and brothers in Egypt, it says:
|
2298: Joseph own and his father own stay: 1706.
|
2513: Crossing of the Red Sea by the Israelites and
the Drowning of Pharaoh: 1491.
|
Now a deduction of either of the smaller numbers from the
greater ones gives us 215, thus:
|
2513 - 2298 = 215
1706 - 1491 = 215
|
Thirdly Paul own letter to the Galatians says:
|
Now to Abraham and his seed were the promises made.
He saith not, And to seeds, as of many; but as of one, And to
thy seed, which is Christ. And this I say, that the covenant
that was confirmed before of God in Christ, the law which
was four hundred and thirty years after cannot disannul that it
should make the promise of none effect.l
|
This statement is in clear contradiction of the statement found in
Exodus, where the total period from the promise to the revelation
of
the Torah is described as four hundred and thirty years, while this
promise to Abraham was made much earlier than the coming of the
Israelites to Egypt, and the Torah was revealed to Moses long after
their exodus from Egypt. This implies that the total period of
their
stay in Egypt was much less than 430 years.2 Since this statement
was
erroneous it was corrected in the Greek and Samaritan versions with
these words:
|
And the sojourning of the children of Israel and their
forefathers who dwelt in Egypt and Canaan was four hundred
and thirty years.
|
That is, the word "forefathers" and "Canaan" were added to the
above text in both the versions. Adam Clarke under his comments on
this verse said on page 369 of volume one:
|
There is unanimous agreement on the fact that the mean-
ings of this verse are obscure and doubtful.
|
We may be allowed to contend that the contents of this verse
are not obscure and doubtful but they are certainly wrong, as we
intend to show very soon. The author further quoted from the
Samaritan version and said:
|
The reading of the text of Alexandrinus is similar to that
of the Sarnaritan version. Many leamed scholars have decided
that the Samaritan version is the most reliable, as far as the
five books of the Pentateuch are concemed. And it is an
established fact that the text of Alexandrinus is older and the
most authentic of au the Greek translations and Paul own state-
ment is not doubted by any one. Now this matter has been
decided by the witness of the above three versions. Besides
there are historical evidences to favour this opinion. Isaac was
bom 25 years after Abraham own coming to Canaan and Isaac
was 60 years old when Jacob was bom to him, and Jacob 130
years of age when he came to Egypt. All this adds up to 215
years, which is the total period of stay of the Israelites in
Egypt, in this way the total number of years becomes 430
years.
|
Henry and Scott own compilers also acknowledge that the total period
of the stay in Egypt is 215 years. Quoting from the Samaritan
version
they said:
|
There is no doubt that this text is correct and explains the
difficulties raised by the text.
|
The above shows that Christian scholars can find no explanation
for the above text of Exodus and have to adrnit its being
erroneous.
Paul own description as quoted above is also not free from error,
because
he counted the period from the time of the promise, which is one
year
prior to the birth of Isaac, as is known from Genesis 17:21
referred to
above:
|
But my covenant will I establish with Isaac which Sarah
shau bear unto thee at this set time in the next year.
|
The Torah was given to them three months after the exodus from
Egypt as is described in chapter 19 of Exodus. Now according to the
calculations of Adam Clarke this total period comes to 407 years
and
not 430 years. The same calculations are found in the books of
history
by Protestant writers which is contrary to what Paul claimed, that
is,
430 years. The book "Murshid at-Talibeen" says on page 345:
|
2107: God own covenant with Abraham, change of his name to
Abraham, Institution of circumcision. Lot own escape.
Death of Hadum, Amra, Adaira and Zebaim on account
of their misdeeds....1897.
|
Further on page 347 it records:
|
2514: Ordination of "the Laws" on Mount Sinai.. 1490.
Now the smaller number deduced from the larger gives
407.
2514-2107 = 407. 1897-1490 = 407.
|
Omission No. 2
|
The Book of Genesis states:
|
And Cain talked with Abel, his brother, and it came to
pass when they were in the field, that Cain rose up against
Abel, his brother, and slew him.2
|
The Samaritan, Greek, and other ancient translations describe it in
these words:
|
And Cain said unto Abel his brother, Rise let us go into
the field, and it came to pass that they were in the field etc.
|
The phrase, "let us go in the field is omitted in the Hebrew ver-
sion. Horne said on page 193 of vol. 2, of his commentary:
|
This is present in the Samaritan, Greek, and Syrian ver-
sions, as well as in the Latin edition printed in Vulgate and
Walton. Kennicott decided that it should be included in the
Hebrew version. No doubt this is a good description.
|
Further on page 338 of the same volume he said:
|
Sometimes the text of Greek version is more correct but it
is not found in the current Hebrew translations. For example
the Hebrew translations, printed or handwritten manuscripts,
are defective with regard to this verse. And the translator of
the English authorised version could not understand this
verse. He therefore translated, "and Cain talked to his brother
Abel". This defect has been made up in the Greek version.
This version became similar to the Samaritan, Latin, Syrian
and Akola translations, and also to the two commentaries in
the two Chaldean languages, and according to the sentence
copied by Philo.
|
Adam Clarke said the same as was said by Home. This passage
was included in the Arabic translation of 1831 and 1848.
|
Omission No. 3
|
The book of Genesis 7:17 of the Hebrew version contains:
|
And the flood was forty days upon the earth.
|
The same sentence appears in many Latin and Greek translations:
|
And the flood was forty days and nights upon the earth.
|
Horne said in his first volume:
|
The word "nights" ought to be added in the Hebrew
version.
|
Omission No. 4
|
Genesis 35:22 in the Hebrew version reads as follows:
|
And it came to pass when Israel dwelt in that land that
Reuben went and lay with Bilhah, his father own concubine and
Israel heard it.
|
The compilers of Henry and Scott said:
|
The Jews admit that something from this verse has been
certainly omitted. The Latin version has supplemented the
words with, "he was evil in his sight," to compensate for the
omission.
|
This is clear example of omission in the text as admitted by the
Jews which is hardly surprising in view of their normal practice of
changing their holy texts.
|
Omission No. 5
|
Horsley commenting on Genesis 44:5 said on page 82 of volume
one of his commentary:
|
At the beginning of this verse in the Greek translation the
following sentence has been added, "Why hast thou robbed
me of my measure."
|
According to him the above sentence was omitted in the Hebrew
version.
|
Omission No. 6
|
The Book of Genesis chapter 50 verse 25 contains:
|
And ye shall carry up my bones from hence.
|
The Samaritan, Latin and Greek translations and other old versions
have it in these words:
|
And ye shall carry up my bones with ye.
|
The words "with ye" have been omitted from the Hebrew version.
|
Horne said:
|
Mr. Boothroyd has inserted these omitted words in his
new translation of the Bible and he has done right.
|
Omission No. 7
|
Exodus 2:22 contains:
|
And she bare him a son, and he called his name
Gershom,l for he said, I have been stranger in a strange land.
|
The text of the Greek, Latin and other old translations is followed
by the following additional statement:
|
And a second time also she bare him a son and he called
his name Eleazar, for he said the lord of my father helped me
and saved me from the sword of Pharaoh.
|
Adam Clarke, quoting the above passage from the translations said
on page 310 of volume one:
|
Houbigant has included this passage in his Latin transla-
tion and claimed that the proper place of this passage was
here, while none of the Hebrew versions, printed or
manuscript, contains this. It is present in all the authentic
translations.
|
Omission No. 8
|
The book of Exodus 6:20 says:
|
And she bare him Aaron and Moses and Mary, their
sister.
|
The words "their sister" have been omitted in the Hebrew version.
Adam Clarke after reproducing the text of the Greek and Samaritan
version said:
Some great scholars think that these words were present
in the Hebrew version.
|
Omission No. 9
|
Numbers chapter 10 verse 6 has:
|
When ye blow an alarm the second time the camps that
lie on the south side shall take their joumey.
|
And at the end of this verse in the Greek version it says:
|
When ye blow a third time then the camps that lie on the
west side shall take their journey. And when ye blow a fourth
time then the camps that lie on the north side shall take their
joumey.
|
Adam Clarke said on page 663 of volume 1 of his commentary:
|
The west and the north camps are not mentioned, but it
seems that they used to make their journey at the blowing of
an alarm. It proves that the Hebrew text at this place is defec-
tive. The Greek translations added the following sentence,
"And when ye blow a third time the camps on the west side
shall take their joumey, and when ye blow a fourth time that
are on the north side shall take joumey."
|
Omission No. 10
|
Job 42:17 says:
|
So Job died, being old and full of days.
|
The Hebrew version ends at this sentence, while the Greek version
contains the following additional sentence:
|
He shall resume life a second time with those whom the
Lord shall recover.
|
It has also been supplemented with short description of Job own
genealogy and other circumstances. Calmet and Harder claim that
this
supplement is part of the revealed text. This opinion is favoured
by
Philo and Polyhistor. It was also acknowledged by the people of
Origen own time. Theodotion also included this supplement in his
Greek
translation. This proves that the Hebrew version has been distorted
by
the omission of the above supplement. Protestant scholars are,
howev-
er, unanimous on the point that the above supplement is a later
addi-
tion and not genuine. The compilers of Henry and Scott own commen-
tary said:
|
Apparently it is a forged description, though it was writ-
ten some time before Christ.
|
We may be allowed to ask, if the above passage belongs to the
period before Christ, how did the ancient Christians believe it to
be
the word of God right from the time of the Apostles up to the year
1500, because they acknowledged these translations as genuine, and
claimed that the Hebrew version was distorted.
|
Omission No. 11
|
Psalm 14 of the Latin, Arabic, Ethiopic and Greek translations
contains the following:
|
Their throat is an open sepulchre, with their tongues they
have used deceit; the poison of asps is under their lips. Whose
mouth is full of cursing and bittemess, their feet are swift to
shed blood. Destruction and misery are in their ways and the
way of peace have they not known. There is no fear of God
before their eyes.
|
The above description cannot be found in the Hebrew version. It
is, however, found in Paul own letter to the Romans. Now either the
Jews
discarded it from the Hebrew version or the Christians added it in
their translations to support Paul own description. In any case it is
a dis-
tortion either in the form of an omission or in the fomm of an
addition.
Adam Clarke said under his comments on the above verse:
|
After this verse in the Vatican version of the Ethiopic
translation and in the Arabic translation verses have appeared
which are present in Paul own letter to the Romans 3:13-18.
|
Omission No. 12
|
Isaiah 40:5 in the Hebrew version says:
|
And the glory of the Lord shall be revealed, and all flesh
shall see it together for the mouth of the Lord hath spoken it.
|
While the Greek translations contain these words:
|
And the glory of the Lord shall be revealed and all flesh
shall soon see to the salvation of our God for the mouth of the
Lord hath spoken it.
|
Adam Clarke quoting the above passage of the Greek translations
said on page 785 of vol. 4 of his book:
|
I think that this passage is genuine.
|
He further said:
|
This omission in the Hebrew version is very old and even
older than the Latin, Chaldean and Syrian translations. This
passage is present in all the versions of the Greek translations.
Luke also acknowledged it in chapter 3 verse 6.1 I possess a
very old translation where this verse is missing.
|
Home said in chapter 8 of vol. 2 of his book:
|
Luke 3:6 is written according to the Latin translation.
Noth (Loth) included it in his translation of the book of Isaiah
because he thought it was original.
|
The compilers of Henry and Scott suggested that:
|
It is essential to add the words "the salvation of our God"
after the words "shall see". Chapter 53 verse 10 of the Greek
translation should be seen.
|
According to the above commentators the Hebrew text has been
distorted by omitting the above verse and Adam Clarke thinks that
this distortion is very old.
|
Omission No. 13
|
Adam Clarke said commenting on chapter 64 verse 5 of the Book
of Isaiah:
|
I believe that the copier is responsible for the omission in
this verse. This distortion is very old. Since the translators of
the past were not able to comprehend the meaning of the
verse as has been the case with their successors.
|
Omission No. 14
|
Home said in his commentary on page 477:
|
The Gospel of Luke has omitted a complete verse of
chapter 11 from between verses 33 and 34. It is therefore nec-
essary to add part of Matthew 24:36 or Mark 13:32 so that
Luke may become similar to the other two Gospels.
|
Again he said in a marginal note:
|
All the scholars and commentators ignored this defect in
Luke own text, until it was observed by Hales. The above shows
clearly that a complete verse has been omitted by Luke which
must be added to it. The verse according to Matthew is this:
"But of that day and hour knoweth no man; no, not the angels
of heaven; but my father only. "
|
Omission No. 15
|
Acts 16:7 says:
|
But the Spirit suffered them not.
|
Griesbach and Sholtz said that the correct text is:
|
But the spirit of Jesus suffered them not.
|
According to them the word Jesus was omitted. Later, this word
was added to the text in the Arabic versions of 1671 and 1821. Now
the text in these versions reads:
|
But the spirit of Jesus suffered theml not.
|
Omission No. 16
|
The Gospel of Matthew is not Matthew own . The present Gospel of
Matthew which is ascribed to him, and happens to be the first
Gospel,
and is considered to be the earliest, was certainly not written by
Matthew. The original Gospel written by him was destroyed long long
ago. All the ancient Christians and a number of later scholars are
unanimous on the point that the original Gospel of Matthew which
was in the Hebrew language was destroyed because it had been dis-
torted by some of the Christian sects.
|
The Christians do not possess any authority to prove its
authentici-
ty and indeed the name of its author is not yet known. Jerome, the
most renowned and celebrated scholar among the ancient writers,
admitted it. They have only conjectures with regard to its
translator
which obviously cannot be accepted as an ARGUMENT. A book cannot
be ascribed to a person simply on the basis of unsupported calcula-
tions. Now the claim made by Protestant scholars that Matthew, him-
self, translated it is not valid unless they present some
acceptable
ARGUMENT to prove it. Now we will produce some witnesses to prove
our claim. The Encyclopaedia Britannica vol.l9 says:
|
Every book of the New Testament was written in Greek
except the Gospel of Matthew and the Epistle to the Hebrews.
It is certain, on the ground of strong ARGUMENTs, that these two
books were written in the Hebrew language.
|
Lardner stated in vol. 2 on page 119:
|
Papias observed that Matthew had written his Gospel in
Hebrew. Later on everyone translated it according to their
own ability.
|
The above implies that there are many writers who have translated
this Gospel. Now unless the writer of the present Gospel is
definitely
known and it is proved through irrefutable ARGUMENTs that the
writer
was a man of inspiration, this book should not be, and cannot be,
included among the revealed books. We do not even know the name
of its translator let alone whether he was a man of inspiration.
Further
Lardner said on page 170 of the same volume:
|
Irenaeus wrote that Matthew wrote his Gospel for the
Jews in their language at the time when Paul and Peter were
preaching in Rome.
|
Further he said on page 574 of the same volume:
|
There are statements of Origen, first written by Eusebius,
that Matthew gave the Gospel to the Jews in the Hebrew lan-
guage; secondly that Matthew wrote his Gospel first for the
Hebrews; thirdly that Matthew wrote the Gospel for the
Hebrews who were waiting the birth of a man who was
promised to the progeny of Abraham and David.
|
Again he said on page 95 of volume 4 that Eusebius had written
that Matthew, after his sermons to the Hebrews who were deciding to
go to other communities, wrote his Gospel in their language and
gave
it to them. And on page 174 of the same volume he says that Cyril
said that Matthew wrote the Gospel in the Hebrew language.
And on page 187 of the same volume he said:
|
Epiphanius writes that Matthew wrote the Gospel in the
Hebrew language. He is unique in using this language in writ-
ing the New Testament.
|
Further on page 439 he wrote:
|
Jerome wrote that Matthew wrote the Gospel in the
Hebrew language for believing Jews in a Jewish land. He did
not combine the truth of the Gospel with the law.
|
Again on page 441 he said:
|
Jerome noted in his list of historians that Matthew wrote
his Gospel for believing Jews in the Hebrew script in the land
of Jews. It is not yet proved that it was translated into Greek,
neither is the name of its translator known. Besides, it must
be noted that the copy of his Hebrew Gospel which was col-
lected by Pamphilus with great labour is still present in the
library of Syria. I obtained a copy of this Gospel with the help
of the assistants in the district of "Barya". They also had this
version with them.
|
Further he writes on page 501 of the same volume:
|
Augustine said that out of the four Evangelists, only
Matthew wrote his Gospel in the Hebrew language while the
others wrote theirs in Greek.
|
And on page 538 of the same volume he said:
|
Chrysostom writes that it is said that Matthew wrote his
Evangel on the request of believing Jews in the Hebrew lan-
guage.
|
And on page 1371 of volume 5 he writes:
|
Isidore said that only Matthew out of the four evangelists
wrote his Gospel in the Hebrew language while others wrote
theirs in Greek.
|
Horne said in volume 4 of his commentary that:
|
Bellarmine, Grotius, Causabon, Walton, Tomline, Cue,
Hammond, Mill, Harwood, Owen, Calmet, Michaelis,
|
Irenaeus, Origen, Cyril, Epiphanius, Chrysostom, Jerome and
other ancient and modem writers have followed the view of
Papias that this Gospel was written in the Hebrew language.
|
1 And by "other" he refers to Gregory Nazianzen, Abed, Theophy-
lactus. Euthymius, Eusebius, Athanasius, Augustine and many others
who have been named by Watson and Lardner in their books. D"Oyly
and Richard Mant own commentary contains the following:
|
There was great controversy in the past over the question
of the language in which this Gospel was originally written,
but many of the ancient writers determined that Matthew had
written his Gospel in the Hebrew language and this is there-
fore now an established point of view.
|
The compilers of Henry and Scott own commentary said:
|
The disappearance of the Hebrew version was due to the
fact that the Ebionites, who disbelieved the divinity of Christ,
made changes in this version. Then after the fau of Jerusalem
it disappeared.
|
Some writers think:
|
The Nazarenes or the Jewish proselytes altered the
Hebrew Gospels, and the Ebionites discarded many sentences
from it. Eusebius quoted Irenaeus saying that Matthew wrote
his Gospel in the Hebrew language.
|
Reuss observed in his Histoire de l"Evangile:
|
Anyone who says that Matthew wrote his Gospel in
Greek is wrong because Eusebius in his history and many
other theologians of Christianity explicitly mentioned that
Matthew wrote his Gospel in the Hebrew language, and not in
Greek.
|
Norton has written a voluminous book in which he proved that the
Pentateuch is not a genuine book and not the one written by Moses.
|
He acknowledged the Evangel after admitting the presence of many
distortions in the Gospels. This is why he is not very popular
among
the Christians. Since he is a Christian and has quoted many of the
ancient writers, it is quite in order to quote at least one passage
from
him. He writes on page 45 of his book printed in 1837 in Boston in
a
marginal note:
|
People believe that Matthew wrote his Gospel in the
Hebrew language, because all the ancient writers referring to
this subject are all unanimous on this point. I leave aside the
writers who are not considered authentic, and I assert that
Papias, Irenaeus, Origen, Eusebius and Jerome admitted the
fact that this Gospel was written in Hebrew. There is none
among the ancients who say anything contrary to this. This is
a great witness, indeed, because they, too, were as much prej-
udiced religiously as the people of modem times. Had there
been any room for any doubt in what the ancients said, their
opponents led by their prejudices, would have said that the
Greek Gospel was the original Gospel and not a translation.
We should not reject this ancient and unanimous witness,
especially when it does not deprive us of anything. It is there-
fore necessary that we maintain the belief that Matthew wrote
his Gospel in the Hebrew language. Up to this day I could not
find any objection calling for research on this subject. On the
contrary I have found valuable witnesses among the ancients
to the effect that the Hebrew version of this Gospel, be it gen-
uine or distorted, was with the Christians who were of Jewish
race.
|
The above statements unambiguously prove that Matthew wrote
his Gospel in the Hebrew language and in Hebrew script. The ancient
writers are unanimous on this point. Their opinion in this matter
is
final as was acknowledged by D"Oyly and Richard Mant. They also
admitted that the Hebrew version was in existence up to the time of
Jerome. It is also clear from the above that the name of its
translator is
not yet known. Home, in spite of admitting the above opinion, said
that it is most probable that Matthew wrote it in two languages, in
|
Hebrew and in Greek. This is unacceptable because he has not pro-
duced any authority for his assumption.
|
The opinion of the ancients is also strengthened by the fact that
atthew was one of the Aposdes who was an eye-witness of Christ own
life and a direct listener to him. Now had he been the author of
dhe
present Gospel there must have been an indication somewhere in dhe
Gospel that he is relating his own observations. He would have used
the first person somewhere in the Gospel for himself as was the
prac-
tice of the ancients. The Aposdes used the first person for
themselves
which is evident from the letters that are included in the New
Testament, indicating that they are written by them.
|
Have you not seen dhe writings of Luke. He wrote his Gospel and
the Book of Acts up to chapter 19, dlrough what he heard from
others.
He uses the first person when referring to himself. For instance
when
he accompanies Paul on his joumeys and writes those circumstances
in chapter 20 he refers to himself in the first person. If anyone
refutes
this by referring to dhe Pentateuch and the Gospel of John, we
would
simply say dhat these two books are of doubtful authenticityl as we
have shown in the first part of this book. The obvious cannot be
denied unless dhere is a strong ARGUMENT against it. We also under-
stand from the statement of the compilers of Henry and Scott dhat
this
Gospel, in the early period of Christianity, was not considered to
be
authentic. In dhat period dhe Christians were in the habit of
changing
the texts of dheir sacred books, (as we have seen earlier). Now
when
the original text could not be saved from distortions, how can one
believe that a translation whose author is not even known can have
remained unchanged? Faustus, the celebrated scholar of dhe Mani-
chaeans, said:
|
The Gospel which is ascribed to Matthew is not his
writing.
|
1. That is if they claim that Moses has not used the first person
for hirnself in the
Pentateuch we would say that on the basis of sound ARGUMENTs we do
not acknowl-
edge that the present Torah was written by Moses.
|
Professor Germain said:
|
The whole of this Gospel is false.
|
This Gospel was with the Marcionites but the first two chapters
were missing from it. They think that these two chapters were added
to it later. The Ebionites are of the same opinion. The Unitarian
schol-
ars and Father William have rejected both these chapters.
|
Omission No. 17
|
Matthew 2:23 contains:
|
And he came and dwelt in a city called Nazareth, that it
might be fulfilled which was spoken by the Prophets. He shall
be called a Nazarene.
|
The words, "which was spoken by the Prophets" in the above is
one of the famous errors of this Gospel, because it is not found in
any
of the known books of the Prophets. We would say what the Catholic
scholars have said in this matter, that this was present in the
books of
the Prophets but the Jews, out of their enmity to the Christians,
removed all those passages. This is another exa nple of omission;
that
a certain sect should destroy holy books simply for personal
reason.
Manfred, a Catholic scholar, wrote a book called The Questions of
the
Question printed in London in 1843, in which he said:
|
The books which contained this description (quoted by
Matthew) have been destroyed, because in any of the present
books of the Prophets we do not find the statement that Jesus
would be called "Nazarene."
|
Chrysostom said in volume 9 of his book:
|
Many books of the Prophets have disappeared not
because the Jews carelessly lost them, but rather because out
of their dishonesty and perversion they burnt these books to
ashes.
|
, This statement is very near to the truth. We must keep in mind
what Justin said in his polemic against Trypho:
|
The Jews excluded many books from the old Testament
so that the New Testament would appear not to conform with
the Old Testament. This shows that many books have been
destroyed.
|
The above leads us to conclude firstly, that the Jews have
destroyed many books of the Prophets and secondly, that it was easy
to distort holy texts in the past. We have seen that by their
burning
these books they completely obliterated their existence. In view of
|
their dishonest attitude towards their holy books it is just
possible that
they might have changed the texts of their books which they thought
could be helpful to the Muslims.
|
Omission No. 18
|
Matthew 10:11 contains:
|
And Josiah begat Jeconiah and his brethren, about the
time they were carried away to Babylon.
|
This shows that Jeconiah and his brothers are the sons of.Josiah
and that they were bom at the time of their exile to Babylon. All
the
infommation given here is erroneous. Firstly because Jeconiah is
the
son of Jehoiakim, son of Josiah, that is, he is the grandson of
Josiah
and not his son. Secondly Jeconiah had no brothers. His father,
how-
ever had three brothers. Thirdly because Jeconiah was not bom at
the
time of exile to Babylon, he was eighteen years old at the time of
exile. Adam Clarke said:
|
Calmet has suggested that the eleventh verse should be
read thus: "Josiah begat Jehoiakim and his brethren and
Jehoiakim begat Jechoniah about the time they were carried
to Babylon."
|
The above implies that Calmet has suggested the addition of the
name of Jehoiakim in the verse, in other words this name has been
omitted from this verse. Even then the third objection remains
unan-
swered.
|
We have produced almost a hundred examples of distortions in the
form of alterations additions and omissions in the above three sec-
tions. There are many more examples of such distortions in the
Bible
which we have not produced here to avoid making the present work
unnecessarily long. This much is more than enough to prove the
pres-
ence of distortion in the Bible in aU the three forms: alteration,
addi-
tion, and omission.
|
REFUTATION OF MISLEADING PROTESTANT
STATEMENTS REGARDING THE AUTHENTICITY
OF THE BIBLICAL TEXT
|
At the beginning of this section we should point out that mislead-
ing statements are often made by the Protestant scholars to
misguide
the general reader with regard to the authenticity of the Christian
texts. We intend to provide our readers with answers to five out of
many such attempts to mislead.
|
First Contention
|
Protestant scholars sometimes try to convince people that the
claim of distortion in the Bible is made only by the Muslims and
that
no such claim is made by anyone else. The fact is that the ancient
and
later writers of both the Jews and the Christians have claimed the
presence of distortions in the Bible more frequently than the
Muslims.
Before producing witnesses to prove our claim we must mention par-
ticularly two terms which are frequently used in their books about
the
history of the holy books. The two words are "errata" and "various
readings" (variations in reading). Home said on page 325 of vol 2:
|
The best difference between "errata", an error of a copier,
and "various readings", a variation in the text, is that
described by Michaelis who said, "When there is difference
between two or more descriptions only one of them can be
true; the rest wiU be either deliberate distortion or an error of
the copier. It is reaUy difficult to separate right from wrong. If
there remains any doubt, it is caUed variation of the text, and
when we are certain that the copier has written it wrong we
call it "errata."
|
In short there is no great difference between the two temms. A
vari-
ation in the text is nothing but distortion according to generally
accepted terminology. Now any admission to the presence of such
variations would obviously be an admission to the presence of
distortion. According to the findings of Mill the number of such
variations
in the text of the Bible is thirty thousand, and according to
Griesbach
it is one hundred and fifty thousand and according to Sholt the
num_
ber of such variations is innumerable and unknown.
|
The Encyclopaedia Britannica under the entry, "Scripture," in vol.
19 includes the statement of Wettstein that the number of such
varia-
tions in the Bible is one million. With the above in mind, we now
p-
ceed to reproduce the opinions of many varied authentic sources
regarding this matter.
|
Observations of Non-Christian Scholars
|
Celsus was a great pagan scholar of the second century who wrote
a book refuting Christianity. A famous German scholar Eichhorn
reproduced the following statement of Celsus:
|
The Christians have changed their Gospels three or four
times to the extent that the contents of the Gospels have
become distorted.
|
This is clear evidence coming from a non-Christian scholar, con-
firming the deliberate distortions made in the Gospels. There are
peo-
ple in European countries who do not believe in prophethood and
divine revelation. If we were to try and collect their statements
with
regard to the distortions it would require a separate volume. We
con-
fine ourselves to the presentation of only two. Anyone curious to
know more should refer to their books which are easily available
all
over the world. One of their scholars, Parker said:
|
The Protestants claim that the Old and the New Testa-
ments have been preserved and protected from the slightest
damage through an eternal and everlasting miracle, but this
claim is not strong enough to stand against the great army of
variations present in the Bible. The number of these is not
less than thirty thousand.
|
He seems to have based his remark on Mill own findings. He avoided
other statements which describe this number as being up to one mil-
f lion. The author of Ecce Horno printed in London in 1813 said in
the
supplement to his book:
|
This is the list of the books which are ascribed to Jesus by
the ancient Christians. Some of them are attributed to the
|
Disciples and other followers:
|
The Books of Jesus
|
The books that are ascribed to Jesus are seven in number.
|
1. The letter that was written to Achars, King of Odessia.
|
2. Epistle of Peter and Paul.
|
3. The book of Parables and Sermons.
|
4. The Psalms, a collection of his cryptic teachings to the
disciples and followers.
|
5. The book of Jugglery and Magic.
|
6. The book of Jesus and Mary.
|
7. The Episde that fell from heaven in the 6th century AD.
|
The Books of Mary
|
The books that are ascribed to Mary are eight in number.
|
1. Her letter to Ignatius.
|
2. Her letter to Siciliane.
|
3. The Book of Mary.
|
4. The biography of Mary and her Sayings.
|
5. The book of Christ own miracles.
|
6. The book of questions put to her by the elders and the young.
|
7. The book of Solomon own ring.
|
The Books of Peter
|
The books ascribed to Peter are eleven in number.
|
1. The Gospel of Peter.
|
2. The Acts of Peter.
|
3. The Revelation of Peter I.
|
4. The Revelation of Peter II.
|
5. His Episde to Clement.
|
6. The discourse of Peter and Epian.
|
7. The Teaching of Peter.
|
8. The Serrnon of Peter.
|
9. The Mode of Peter own Prayers.
|
10. The book of Peter own travels.
|
11. The book of Peter own inferences.
|
The Books of John
|
The books ascribed to lohn are nine.
|
1. The Acts of John.
|
2. The Gospel of John.
|
3. The book of John own travels.
|
4. The sayings of John.
|
5. His Epistle to Andrew.
|
6. The book of Mary own death.
|
7. The story of Christ and his descent from the cross.
|
8. The Apocryphon of John.
|
9. The Book of John own prayers.
|
The Books of Andrew
|
The books ascribed to Andrew are two.
|
1. The Gospel of Andrew.
|
2. The Acts of Andrew.
|
The Books of Matthew
|
The books ascribed to Matthew are two.
|
1. The Gospel of Childhood.
|
2. The Mode of Matthew own Prayers.
|
The Books of Philip
|
There are two books ascribed to Philip.
|
1. The Gospel of Philip.
|
2. The Acts of Philip.
|
There is also the Gospel of Bartholomew ascribed to the Disciple
|
Bartholomew
|
- The Books of Thomas
|
The books that are ascribed to Thomas are five.
1. The Gospel of Thomas.
|
2. The Acts of Thomas.
|
3. The Gospel of Christ own childhood.
|
4. The book of Thomas own travels.
|
5. The book of Thomas own revelation.
|
The Books of James
|
The books ascribed to James are three.
|
1. The Gospel of James.
|
2. The book of James.
|
3. The book of of James own travels.
|
The Books of Matthias
There are three books ascribed to Matthias who is said to have
|
been admitted among the disciples.
|
1. The Gospel of Matthias.
|
2. The traditions of Matthias.
|
3. The acts of Matthias.
|
The Books of Mark
|
The books that are ascribed to Mark are three.
|
1. The Gospel of Egyptians.
|
2. The Prayers of Mark.
|
3. The Book of Pishan Barhas.
|
The Books of Barnabas
|
Barnabas was a disciple of the Apostles, a descendant of Levi. His
name was Joseph, and was called Barnabas because he sold his farm
and gave the money to the Apostles for preaching. The word
signifies
own on of guidance".
|
There are two books ascribed to Barnabas.
|
1. The Gospel of Bamabas.
|
2. The Epistde of Bamabas.
|
The Gospel of Theodotion is ascribed to Theodotion.
|
The Books of Paul
|
The number of books ascribed to Paul, apart from those included
in the New Testament, is fifteen.
|
1. The Acts of Paul.
|
2. The Acts of Thecla.
|
3. The Epistle to the Laodiceans.
|
4. The Third Epistle to the Thessalonians.
|
5. The Third Episde to the Corinthians.
|
6. The Epistde of the Corinthians to Paul and his reply to them.
|
7. His Epistde to the Ionians and their reply to him.
|
8. The Apocalypse of Paul.
|
9. The Second Revelation of Paul.
|
10. The lsion of Paul.
|
11. The Ascent of Paul.
|
12. The Gospel of Paul.
|
13. The Sermon of Paul.
|
14. The book of Spells of Serpents.
|
15. The book of Acts of Peter and Paul.
|
The author of Ecce Homo also said:
|
When the falsity of the Gospels, the Revelations, and the
Epistles is so evident, how can it be ascertained that the gen-
uine books are those which are acknowledged by the Prote-
stants, especially with the fact in mind that even these books
also had many alterations and additions before the invention
of printing machines. The difficulties are really serious.
|
Observations of Heretical Christian Scholars
|
The Christian sect of the Ebionites belongs to the time of Paul and
flourished in the first century. The Ebionites strongly opposed
Paul
|
and considered him an apostate. Although they acknowledged the
Gospel of Matthew they claimed that the present Gospel, attributed
to
Matthew by the followers of Paul, is quite different from the
original
Gospel. They also claimed that the first two chapters of the Gospel
did not belong to it. According to them these two chapters and many
other verses of this Gospel were later additions. The famous
historian
Bell said with regard to these people:
|
This sect acknowledged only the Pentateuch of the Old
Testament and despised the names of David, Solomon, Jere-
miah and Hezekiel. They accepted only the Gospel of
Matthew from the New Testament but they changed even this
Gospel in many places and excluded its first two chapters.
|
Similarly the Marcionites were one of the ancient sects of
Christianity. They rejected all the books of the Old Testament and
denied their being divinely revealed. Likewise they disacknowledged
all the books of the New Testament except the Gospel of Luke and
the
ten epistles of Paul. This gospel, too, was considered by them to
be
different from the onewe know today. The historian Bell said:
|
This sect used to reject all the books of the Old Testament
and only accepted the Gospel of Luke from the New
Testament and even of this Gospel they used to reject the first
two chapters. They also accepted the ten epistles of Paul but
rejected many parts that they did not like in these letters.
|
Lardner showed in volume 8 of his commentary with regard to al-
terations made by this sect that they rejected many parts of the
Gospel
of Luke. The parts of Luke own Gospel which were distorted or omitted
by this sect are the first two chapters, the event of the Christ own
baptism
by John, the genealogy of Jesus in chapter 3, the tempting of Jesus
by
Satan, his entry into the temple, his reading the book of Isaiah in
chapter 4, verses 30, 31, 32, 49, 50 and 51 of chapter 11, the
words
"but the sign of Jonas, the prophet," verses 6, 8 and 20 of chapter
12,
verses 1-6 of chapter 13, verses 11-32 of chapter 15, verses 31, 32
and
33 of chapter 18, verses 28-46 of chapter 19, verses 9-18 of
chapter 20, verses 8, 21 and 23 of chapter 21, verses 16, 35, 36, 37, 50,
51 of
chapter 22, verse 43 of chapter 23, and verses 26 and 28 from
chapter
24. The above details were given by Epiphanius. Dr. Mill added that
they also omitted verses 38 and 39 of chapter 4. In volume 3 of his
commentary Lardner quotes, through Augustine, the words of
Faustus, a great scholar of the Manichaeans in the fourth century:
|
Faustus says: I totally refute the things that your fore-
fathers have deceitfully added in the New Testament, marring
its beauty, because it is an established fact that the New
Testament was neither written by Christ nor by his Disciples.
The author is an unknown person, who has attributed his
work to the Disciples fearing that people would not accept
him as an eye-witness of these accounts. Thus he defamed the
Disciples by writing books that are full of errors and contra-
dictions.
|
It can be said without fear of denial that the above scholar, even
though he belongs to a heretical sect, is absolutely correct in his
above three claims. We have already reproduced Norton own opinion
regarding the falsity of the Pentateuch and his claim that the
present
Gospel of Matthew is not in fact the original book written by him,
but
only a translation which has itself been altered and distorted.
|
The above is enough to have an idea of the views of non-Christian
scholars and those of Christians who are considered heretics by the
majority of other Christians.
|
Observations of Christian Theologians
|
We reproduce below the opinions and statements of celebrated and
widely trusted scholars and theologians of the Christian world.
|
Observation No. 1: Adam Clarke
|
Adam Clarke said on page 369 of vol. 5 of his commentary:
|
It is customary that the number of the writers on the lives
|
of great men has always been large. The same is true of Jesus
and the Apostles; that is to say the number of narrators of
their lives is also great but many of the statements they make
are erroneous. They used to write fictional events as if they
were facts. They also made mistakes, deliberate or accidental,
in other descriptions, especially the historians of the land
where Luke wrote his Gospel. For this reason the Holy Spirit
imparted appropriate knowledge to Luke so that the faithful
might know the true accounts.
|
This gives us to understand that prior to Luke own Gospel there were
many false gospels present replete with errors and mistakes. The
above statement is a plain admission of the dishonesty of their
authors. His words that they made deliberate or accidental mistakes
is
enough evidence of this fact.
|
Observation No. 2: The Apostle Paul
|
In his Epistle to the Galadans Paul said:
|
I marvel that ye are so soon removed from him that called
you into the grace of Christ unto another gospel; which is not
another but there be some that trouble you, and would pervert
the gospel of Christ.l
|
The above statement of Paul brings out three important facts,
first-
ly that there was a gospel called the Gospel of Christ in the time
of
apostles; secondly that there was another gospel that was different
and
contrary to the Gospel of Christ; and thirdly that there were some
peo-
ple who wanted to distort and change the Gospel of Christ, even in
the
time of Paul, not to speak of subsequent periods when there was
noth-
ing left of this Gospel but its name. Adam Clarke under his
comments
on the above verse said in vol. 6 of his commentary:
|
It is established that many minor gospels had become
common in the early centuries of Christianity. The abundance
of such false and incorrect accounts led Luke to write his r
Gospel. We read about more than seventy such gospels. Some
parts of these gospels are still in existence and available.
Many such gospels were collected and published in three vol-
umes by Fabricius. Some describe the obligatory nature of the
laws of Moses, the validity of circumcision and imperative-
ness of the Gospel.
|
The above implies that many spurious gospels were present before
the compilation of the Gospel of Luke and Paul own letter to
Galatians. It
also proves that Paul referred to a properly compiled Gospel and
not
to the meanings that he had conceived in his mind, as sometimes is
contended by the Protestants.
|
Observation No. 3: The Gospel of Christ
|
The fact that a gospel called the Gospel of Christ existed in the
time of the Apostles is certainly true and was also testified to by
Eichhom and many other German scholars. Similarly scholars like
Leclerc, Grabe, Michael, Lessing, Niemeyer and Marsh also agree
with this opinion.
|
Observation No. 4: Another Statement of Paul
|
In his Second Episde to the Corinthians Paul said:
|
But what I do, that I will do, that I may cut off occasion
from them which desire occasion; that wherein they glory,
they may be found even as we.
|
For such are false apostles deceitful workers, transform-
ing themselves into the apostles of Christ."
|
The above statement of Paul is a clear admission of the fact that
there were many false apostles present in his time. Adam Clarke
under his comments of this verse said:
|
They falsely claimed to be the Apostles of Christ while in
fact they were not apostles. They used to deliver sermons and
take pains in worship but they aimed at nothing but their per-
sonal interests.
|
We read the following in the First Epistle of John:
|
Beloved, believe not every spirit, but try the spirits whe-
ther they are of God, because many false prophets are gone
out into the world3
|
John too joined Paul in admitting the presence of false prophets in
eir time. Adam Clarke made the following comments on this verse:
|
In the past every teacher used to claim that he received
inspiration from the Holy Ghost, because every true prophet
received inspiration. The word own pirit" at this place signifies
the man claiming that he was under the effect of the spirit. Put
them therefore to test. Such preachers should be examined
with ARGUMENTs. His phrase "many false prophets" refers to
those who were not inspired by the Holy Ghost especially
from among the Jews.
|
The above is enough to show that there were many false claimants
to prophethood at that time.
|
Observation No. 5: The Pentateuch
more
|
In addition to the five known books of the Pentateuch there are six
books that are similarly attributed to Moses. These are:
|
1. The Book of Revelation.
|
2. The Small Book of Genesis.
|
3. The Book of Ascension.
|
4. The Book of Mysteries.
|
5. The Book of Testaments
|
6. The Book of Confession.
|
The second of the above books existed in the fourth century in
Hebrew and Jerome and Cedrenus quoted from it in their books.
Origen said:
|
Paul copied from this book in his letter to the Galatians
5:6. Its translation existed up to the sixteenth century. The
Council of Trent declared it false in that century and it contin-
ued to be considered so from that time on.
|
It is surprising that they can acknowledge a certain book as
authentic revelation and then, after using it for centuries,
suddenly
stop liking it and declare it to be false. The holy books are
treated by
them just like political decisions, being changed at their whim.
The
third of the above books was similarly acknowledged by the
ancients.
Lardner said on page 521 of the second volume of his commentary:
|
Origen claims that Judah copied verse 9 of his letter from
this book.
|
This book is also considered as false like aU other books in the
list,
but it is strange that passages borrowed from these books and
inserted
into the present book still continue to be considered as revealed.
Horne said:
|
It is thought that these false books were forged quite near
the beginning of Christianity.
|
This scholar has blamed the people of the first century for this
forgery.
|
Observation No. 6: Mosheim own Admission
|
The historian Mosheim said on page 65 in vol. 1 of his History
printed in 1832 under his description of the scholars of the second
century:
|
Among the followers of Plato and Pythagoras2 it was
|
1. Plato, the famous Greek philosopher and the teacher of
Aristotle. His books on
Democracy and Politics are famous (430 - 347 BC).
|
2. PyLhagoras, a Greek philosopher known as the father of
mathematics.
|
considered not only admissible but creditable to tell a lie and
deceive others in the cause of truth. As is understood from the
ancient books, the first to indulge in this practice were the
Jews of Egypt, in the time before Christ. This unholy act was
later on borrowed by the Christians, a fact which is clear from
the many books that were falsely attributed to great personali-
ties.
|
We can understand from this why a great number of false books
were written and falsely attributed to others in the name of, and
in the
cause of, truth and religion.
|
Observation No. 7: Watson and Eusebius
|
Eusebius said in chapter 18 of the fourth volume of his History:
|
Justin the Martyr related many of the prophecies of Christ
and claimed that the Jews excluded them from the Holy
Scriptures.
|
Watson also said on page 32 vol. 2 of his book:
|
I have no trace of doubt about the passages that Justin
quoted in his polemic against a Jew, that, in the time of Justin
and Irenaeus, they were part of the Hebrew and Greek ver-
sions of the Bible, while today they no longer exist.
Especially the text that Justin claimed was part of the Book of
Jeremiah. Sylbergius in his annotation of Justin, and Dr.
Grabe in his annotation of Irenaeus, pointed out that this
prophecy was before Peter when he wrote the text of chapter
4 verse 6 of his epistle.
|
Horne said on page 62 of the fourth volume of his commentary:
|
Justin proved that Ezra said to the people, "he Passover
is the feast of our Lord, the Saviour. If you keep the Lord
superior to the Passover and keep your faith in him, the earth
will flourish for ever. If you do not hear and do not keep faith
in him you will be ridiculed by other nations."
|
The above statements are enough to prove that Justin blamed the
Jews for excluding many of the prophecies about Jesus from the Holy
Books, and that this claim is also supported by other scholars-
These
prophecies were part of the holy books at the time of Irenaeus and
Justin while they are no longer there today. According to Watson
the
distortion of the holy books is proved because of the additions in
the
Hebrew and Greek versions.
|
Observation No. 8: Lardner
|
Lardner observed on page 124 of the fifth volume of his commen-
tary:
|
At the time when Anastasius reigned in Constantinople
he ruled that the Holy Gospels were not correct since their
authors were not known so they were corrected a second
time.
|
The above implies that up to the time of the above emperor the
authenticity of the Gospels was doubted, otherwise he would not
have
ordered them to be corrected on the ground that their authors were
not
known. He believed them to be inspired books and therefore tried to
remove the contradictions found in them. This also disproves the
claim of the Protestants that no ruler or king of any time ever
intruded
into the affairs of the Church.
|
Observation No. 9
|
It has been pointed out earlier in this book that Augustine and
other ancient Christians used to blame the Jews for distorting the
Pentateuch in order to invalidate the Greek translation, because of
their enmity towards the Christians. Hales and Kennicott also
support-
ed this view. Hales proved the authenticity of the Samaritan
version
with irrefutable ARGUMENTs. Kennicott said that the Jews made
deliber-
ate alterations to the Pentateuch and opposed the view that the
Samaritans changed it.
|
Observation No. 10
|
Kennicott proved the authenticity of the Samaritan translation and
manY scholars have said that his ARGUMENTs are infallible and
correct.
They believe that the Jews changed it out of their enmity towards
the
Samaritans.
|
Observation No. 11
|
We have already pointed out earlier that Adam Clarke openly
admitted that the historical books of the Old Testament had been
changed in many places and that it would be useless to try to find
any
explanation for the changes.
|
Observation No. 12
|
t We have shown earlier in this book that Adam Clarke adopted the
view that the Jews changed the Hebrew and the Greek texts at
chapter
64 verse 2 of the Book of Isaiah and that such distortions are also
found at some other places.
|
Observation No. 13
|
As we have pointed out earlier Horne admitted that twelve verses
in the books of the Old Testament were changed by the Jews.
|
Observation No. 14
|
We have shown earlier that the Catholic Church is unanimously
agreed on the authenticity of the seven apocryphal books we listed.
They also acknowledge the Latin translation as being inspired and
genuine.
|
Protestant theologians, on the other hand, claim that those books
have been distorted and should be rejected. They also claim that
the
|
; Latin translation underwent innumerable alterations and additions
from the fifth to the fifteenth century and that the copiers of
this trans-
lation took great liberties with it. They inserted many sentences
from
|
one book of the Old Testament into another and included the
marginal
notes in the main text of the book.
|
Observation No. 15
|
As has been already stated, Adam Clarke, following the example
of Kennicott, adopted the opinion that in the time of Josephus the
Jews intended to "enhance the beauty of the books by including
spuri-
ous prayers, new episodes and songs". For example from the Book of
Esther, the episode relating to wine, women and truth was added to
the Books of Ezra and Nehemiah, now known as the First Book of
Ezra. The song of the three children was added to the Book of
Daniel
and there are many more examples.
|
These alterations, additions and other changes in the sacred books,
made in the name of refinement, are enough to show that such
changes were not objectionable to the Jews. They made as many
changes as they liked as is clear in the light of the statement we
quot-
ed in observation No. 6 above which allowed them religiously to
make changes in the sacred books for the cause of the truth.
|
Observation No. 16
|
We have already cited the statement of Adam Clarke with regard
to the five books of the Pentateuch where he admitted that the
majori-
ty of Christian scholars think that the Samaritan Version of the
Pentateuch is the most correct of all the versions.
|
Observation No. 17
|
It has been already shown that the supplement which is found at
the end of the book of Job of the Latin translation is false and
spuri-
ous according to the Protestants, while, in fact, it was written
before
Christ, was a part of this translation in the time of the Apostles
and
was held to be genuine by the ancients.
|
Observation No. 18
|
We have already quoted the statement of Chrysostom witnessing
that the Jews had lost or destroyed many books out of their
dishonesty
and carelessness and that some of them were destroyed and bumt by
them. This view is upheld and acknowledged by the Catholics.
|
Observation No. 19
|
Horne said in the second volume of his commentary with regard to
the Greek translation:
|
This translation is very old. It was considered authentic
and was very popular among the ancient Christians. It was
recited in the churches of both groups. The Christian elders,
both Latins and Greeks, all copied from this version. Every
subsequent translation acknowledged by the Christian
Churches, save the Syrian version, has been prepared from
this version. For example, the Arabic, the Armenian, the
Ethiopian, and the old Italian and Latin translations, which
were in vogue before Jerome. And this is the only translation
which is taught up to this day in Greek and Eastern Churches.
|
Further he said:
|
According to our opinion, this was translated in 285 or
286 BC.
|
He also added:
|
It is an obvious ARGUMENT, proving the great popularity of
this translation, that the authors of the New Testament quoted
many sentences from this it. The Christian elders of the past,
with the exception of Jerome, had no knowledge of the
Hebrew language. In copying the texts, they followed only
the people who wrote the books with inspiration. Although
they enjoyed the status of great renovators of Christianity
they did not know Hebrew which is the basic source of all the
sacred books. They put their trust in this translation and
|
acquired deep knowledge of it. The Greek church held it as a
sacred book and had great esteem for it.
|
Again he said:
|
This translation continued to be recited in the Greek and
Latin churches and was referred to for authenticity. It was
also greatly trusted by the Jews and they recited it in their
synagogues. Later, when the Christians started to derive their
argurnents against the Jews from this translation, the Jews
commenced their criticism against it and said that it was not
in accordance with the Hebrew version and that many verses
from this translation had been removed at the beginning of
the second century. They adopted Aquila own translation in its
place. As this translation remained in vogue among the Jews
up to the end of the flrst century and was equally used by the
Christians, there were many copies of it. This translation too,
was corrupted by the copiers and scribes by the inclusion of
marginal notes and explanatory remarks in the main text.
Ward, the great scholar of the Catholics, remarked in his book
printed in 1841 (page 18): "The heretics of the East have dis-
torted it."
|
The above statement of a great Protestant scholar is enough to con-
firm that the Jews deliberately changed the Pentateuch and that
they
distorted it out of their enrnity towards the Christian faith, as
is admit-
ted by hirn in his statement. This leaves w room for denial. The
sarne
is admitted by Catholic scholars. This implies that both the
Protes-
tants and the Catholics have admitted the presence of deliberate
dis-
tortions in the Pentateuch. Now, in the light of the above
admission
we may be allowed to ask what there is to assure us that the Jews
might have not changed the Hebrew version which was with them
especially when it was not known to the Christian world.
|
When the above translation, which continued to be in vogue up to
the fourth century and was recited in all the Eastem and Western
churches, was so daringly changed without fear of censure from
other
people or punishment from God what was there to stop them from
|
nging the Hebrew version when they had nothing to fear? It makes
no difference if this distortion was made by the Jews out of their
ani-
osity to the Christian faith, which is the view of Adarn Clarke and
Home. in spite of all his partiality, and which is also
acknowledged by
Augustine or due to their enmity towards the Samaritans as was
decided by Kennicott, or because of their antagonism towards each
other. Deliberate manipulation also occurred at the hands of
believing
Christians simply out of opposition to other Christians who, in
their
opinion, were not correct. They did it only to spread the "truth".
They
had religious permission to modify the sacred texts for religious
rea-
sons.
|
The Witness of a Jevish Scholar Converted to Islam
|
A Jewish scholar embraced Islam in the period of Sultan Bayazid
of Turkey.l He was given the Islamic name Abdu own -Salam. He wrote a
booklet named Risalatu"l-Hidyah (The Book of Guidance) repudiat-
ing the Jews. In the third section of this book he said:
|
The most celebrated of all the commentaries on the
Pentateuch (Torah) is the one known as the Talmud, which
was written in the period of Ptolemy who reigned some time
after the period of Nebuchadnezzar. This commentary con-
tains the following story. It happened that once Ptolemy asked
some Jewish scholars to bring the Pentateuch into his pres-
ence. The scholars were frightened, because the king disbe-
lieved in some of its injunctions. Seventy scholars gathered
together, and what they did was change those things that he
did not believe in. Now when they admit to having done this,
how can one trust a single verse of such a book?
|
In the presence of the statement of the Catholic scholar who said
that the heretics of the East changed the translation which was in
vogue in the churches of the East and the West and was followed by
|
E " Sultan Bayazid of Turkey, son of the famous caliph Moharnmad,
the conqueror
(relgned from 1482 to 1512 AD).
|
the Catholic churches up to as late as 1500, as is pointed out by
Horne, the Catholics cannot save themselves from the accusation of
the Protestants that they, the Catholics, have changed the Latin
trans-
lation which was in vogue in their Church. Do the Catholics have
any
way to refute this claim?
|
Observation No. 20
|
The Rees Encyclopaedia, under the entry of "Bible" in vol. 4, con-
tains this statement:
|
Presenting the ARGUMENTs in favour of those versions of
the Old Testament that were written from 1000 to 1400, he
said that all the versions written in the seventh and the eighth
centuries had been destroyed by the order of the Jewish
Council because they were contrary to their own versions. In
view of this event Watson also said that the versions which
were compiled six hundred years ago are not available and
the versions written seven hundred or eight hundred years
ago, do not exist at all.
|
This admission coming from Dr. Kennicott, the most trusted
author in respect of the books of the Old Testament, should be
noted.
We are quite sure of the fact that the extirpation of the early
versions
under the orders of the Jewish Council must have happened two years
after the appearance of the Holy Prophet Muhammad. This implies
that even at the time of the appearance of the Holy Prophet their
sacred books were in a condition, and the environment such, to
allow
distortions and alterations to be made in them. In fact it was
always
possible prior to the invention of the printing press. Even after
the
appearance of printing machines, they made alterations in the text
of
their books, for we have shown earlier in this chapter that
Luther own
translation was changed by his followers."
|
1. A comparison of Deuteronomy 33:2, in the Urdu version printed in
1958 with
any other translation prior to it will sufficiently prove this
claim.
|
Observation No. 21
|
Horsley said in his commentary (vol. 3, page 282) in his introduc-
tion to the book of Joshua:
|
It is quite definite and beyond all doubt that the sacred
text has been distorted. It is evident from the incompatibilities
found in various versions. Only one out of many contradict-
ing statements can be true. It is almost certain that sometimes
the worst kind of descriptions have been included in the print-
ed text. I could not find any ARGUMENT to support the claim
that the distortions found in the single book of Joshua exceed
the distortions found in all the books of the Old Testament.
|
He also said on page 275 of the same volume:
|
It is absolutely true that the copies of the Hebrew version
possessed by the people after the invasion of Nebuchadnez-
zar, or even a little before it, were more defective than the
ones that appeared after the correction of Ezra.
|
Observation No. 22
|
Watson said on page 283 of volume 3 of his book:
|
Origen complained about these differences and tried to
attribute them to various causes like the negligence of the
copiers, and the carelessness and ill-intention of the scribes.
|
Observation No. 23
|
Adam Clarke, in the introduction to the first volume of his com-
mentary, said:
|
There were innumerable versions of the Latin translation
before Jerome some of which contained serious distortions
and had passages alarmingly contradictory with each other, as
Jerome had been proclaiming.
|
Observation No. 24
|
Ward admitted on pages 17 and 18 of his book printed in 1841:
|
Dr. Humphrey has pointed out on page 178 of his book
that the whims of the Jews have so much distorted the books
of the Old Testament that it is easily noticed by readers. He
added that the predictions concerning Christ were totally
eliminated by the Jews.
|
Observation No. 25
|
Philip Guadagnolo, a priest, wrote a book named Khaylat in refu-
tation of the book written by Ahmad Sharif son of Zain"ul-"Abidin
Isfahani printed in 1649. He observed in part 6:
|
Great distortion is found in the Chaldean version, particu-
larly in the book of Solomon Rabbi Aquila, known as
Onqelos, who copied the whole of the Pentateuch. Similarly
the Rabbi son of Uziel copied the Book of Joshua, the Book
of Judges, the Books of Kings, the Book of Isaiah and those
of other Prophets. And Rabbi Joseph, the blind, copied the
Psalms and the Books of Job, Ruth, Esther and Solomon. All
these copiers distorted the text of these books. We Christians
preserved them, so that the blame for distortion must be laid
at the door of the Jews, though we do not believe those false
descriptions.
|
Observation No. 26
|
Horne said on page 68 of volume 1 of his book:
|
We must acknowledge that there are verses present in the
Pentateuch which are later additions.
|
Further on page 445 of volume 2 he observed:
|
There is a lesser number of distorted places in the
Hebrew version.
|
This number is nine as we have already pointed out.
|
Observation No. 27
|
A petition was submitted to King James I complaining that the
Psalms included in the book of prayer were incompatible with those
found in the Hebrew version. They are different from the Hebrew
ver-
sion in having additions, omissions and alterations in not less
than
two hundred places.
|
Observation No. 28
|
Carlyle remarked:
|
The English translators have distorted the sense, obscured
the truth, misguided the ignorant and confused the simple text
of the books. They prefer darkness to light and falsehood to
the truth.
|
Observation No. 29
|
Broughton, one of the members of the Church council, suggested
that there should be a new translation. According to him, the
current
translation was full of errors. He declared before the Church that
the
famous English translator had distorted the text in as many as
eight
thousand four hundred and eighty places, that he was responsible
for
making people convert to other faiths, and that he deserved eternal
punishment in the fires of Hell.
|
Observations nos. 27, 28 and 29 have been borrowed from Ward own
book which contains many more such statements.
|
observation No. 30: Horne own View of Biblical Distortion
|
Home explained causes for the presence of the various readings
found in the books of the Bible in chapter eight of volume 2 of his
book. He said that there are basically four causes of distortion
which
are as follows:
|
The First Cause:
|
As a result of the copier own mistake or oversight which includes the
following possibilities:
|
(1) The copier wrote by dictation and at places where he could not
understand it properly neglectfully recorded it according to his
own understanding.
|
(2) The similarity of the Hebrew and Greek letters confused the
copier and he wrote the one in place of the other.
|
(3) The copier might have mistaken the signs written above the let-
ters for the letters themselves and included them in the text or
misunderstood the text and wrongly made corrections in it.
|
(4) In the process of writing, the copier realised his error quite
late
in the process. He did not wish to cancel what he had written
and now included what had been omitted without changing
what he had already written.
|
(5) The copier forgot to write something and then, realising what
had happened, he included what he had omitted earlier, shifting
the passage from one place to another.
|
(6) The copier overlooked the line he was writing and wrote the
next line in its place thus omitting a portion from the text.
|
(7) The copier misunderstood an abbreviation and elucidated it
according to his own understanding.
|
(8) The main cause of the presence of various readings is the igno-
rance and carelessness of the copiers who also inserted the
marginal notes into the main text through their ignorance.
|
The Second Cause:
|
The second cause of the variation in readings was the shortcom-
ings and deflciencies of the original COw from which the copier
pre-
pared a new copy. This too, might have occurred in many forms. For
instance, the signs of the letters might not have been completely
legi-
ble and could not therefore be recorded or the letters of one page
might have soaked through the page and become imprinted on another
page and then have been taken as part of that page. Sometimes an
omitted sentence was written in the margin without any sign and the
copier, not knowing where to write it, included it in a wrong place
making the text inconsistent.
|
The Third Cause:
|
The third cause of various readings of the texts is the correction
of
certain words based on the assumptions of the copier. This also
might
have happened in many ways. Sometimes the copier misunderstood
the correct text as being defective or grammatically incorrect
while it
was not wrong being rather the mistake of the author himself.
Sometimes the copier not only corrected the text grammatically but
also refined its language or omitted words that he thought were not
needed or excluded one or more synonyms that, in his opinion, had
no
distinct meanings to convey.
|
The most frequent occurrence is of additions in the text caused by
mixing the text with the sentences written against them in the
margin.
This kind of distortion is particularly noted in case of the
Gospels and
also accounts for the abundance of additions found in the epistles
of
Paul, so that the passages he borrowed from the Old Testament might
accord with the Latin translation. Some people amended the whole
New Testament to correspond with the Latin translation.
|
The Fourth Cause:
|
Self-indulgence and egotism have been a main cause of these
deliberate distortions, no matter whether the one responsible for
them
belonged to the faithful or to the heretics. No one has been so
much
reproached and disapprobated as Marcion among the past heretics. It
has also been confirmed that some deliberate changes in the text
were
made by those belonging to the faithful. Later on, these
alterations
were accepted as preferable either because they supported some com-
monly believed conception or because they helped remove some
objection.
|
Home provided many specific examples of all the above four
causes which we leave to avoid prolongation. Some examples of the
distortions made by the faithful, however, will be of interest and
we
|
include some of them here.
|
(1) Luke chapter 22 verse 43" was deliberately omitted, as the
faith-
ful thought it to be against Christ own divinity to be strengthened
by an angel.
|
(2) The words "before they came together" have been omitted from
Matthew 1:18,2 and the words, "her first born son"3 have been
excluded from chapter 1 verse 25 of the same Gospel, in order
to remove any possible doubt about the Irginity of Mary.
|
(3) The First Epistle of Paul to the Corinthians, chapter 15 verse
5
contained the word "twelve"4 which was changed to "eleven" to
free Paul from the accusation of having made a false statement,
as Judas Iscariot had died before it.
|
(4) Some words have been omitted from the Gospel of Mark chap-
ter 13 verse 32.5 Some priests also rejected them as they
thought they supported Arian thought.
|
(5) Some words have been added to Luke 1:35 in its Syrian, Greek
and Ethiopian translations.6 Words have also been added in the
copies of many priests in order to refute the Eutychian sect who
denied the deistic nature of Christ.
|
In short, Horne specified the presence of au the possible forms of
distortions in the texts of the sacred books. The above specific
examples prove the fact that the texts of the biblical books have been
changed through additions, omissions and deliberate alterations by
the
faithful as weu as by heretics. Similarly we may not be wrong if we
claim that Christians, who were deeply committed to the trinity and
not willing to ignore it for their interests, might have changed
some
passages after the appearance of Islam simply because they were in
accordance with Islamic teachings as they had done before against
different sects of Christianity.
|
Second Contention
|
The Witness of Christ and his Apostles
|
Another subterfuge frequently employed by the Christians in their
attempt to uphold their claim of unsullied Divine Revelation for
the
Bible is their claim that Christ testified to the truth of the
books of the
Old Testament and, if they had truly been distorted by the Jews,
Christ would have blamed them for it.
|
The First Answer
|
As an answer to this misconception we may be allowed first to
point out that the authenticity of the Old and the New Testament
has
never been proved through a constant chain of reliable reporters,
a
fact which we discussed earlier in this book in sufficient detail.
Therefore all these books, in our opinion, are dubious and
uncertain
and thus any quotation from these books is not acceptable unless it
can be proved through undeniable sources that a particular
statement
really was made by Christ because it is always possible that the
verse
in question may be a later addition added by the "faithful" at the
end
of the second century or in the third century in order to refute
the
Ebionites, Marcionites or the Manichaeans. Or these additions might
have been included later on because they supported some commonly
held belief. These sects had rejected all, or at least most, of the
books
of the Old Testament as we showed when mentioning the Marcionites
earlier. Bell stated in his history with regard to the belief of
the
|
Marcionites:
|
This sect believed in the existence of two gods, one, the
creator of good, and the other, the creator of evil. They
believed that the books of the Old Testament were given by
the God of evil. They all disbelieve the New Testament.
|
Lardner said in this regard on page 486 of vol. 8 of his commen-
|
1 , .
|
This sect claims that the God of the Jews is not the father
of Jesus, and that Jesus was sent to abolish the law of Moses,
since it was against the Evangel.
|
He also said in vol. 3 of his commentary with regard to the
Manichaeans:
|
The historians are in complete agreement that the Mani-
chaeans never believed in the books of the Old Testament. It
is written in the Acts of Archelaus that it was their belief that
Satan deceived the Prophets of the Jews. It was Satan that
spoke with them in the name of God. They derived their argu-
ment for this belief from John, 10:8 where Christ says, "All
that ever came before me are thieves and robbers."
|
The Second Answer:
|
Even if we put aside the question of its being an addition, the
claim does not prove the truth of all the books, because the
statement
does not specify the number and names of the books of the Old
Testa-
ment. In this case there is no way to ascertain that the books
which
were in vogue among the Jews were thirty-nine in number, as is
acknowledged by the Protestants of our time or forty-six as is
acknowledged by the Catholics and in any case these books include
the Book of Daniel which was not acknowledged as authentic by the
Jews contemporary with Christ. They do not even accept Daniel as a
Prophet, except Josephus, the historian, who said in his book:
|
We do not have thousands of books containing contradic-
tory material, we have only twenty-two which talk of past
events and are considered by us as inspiration. The first five
of these are the books of Moses which describe the events
from the beginning of the creation to the death of Moses and
there are thirteen other books that were written by other
Prophets, describing the period after the death of Moses to the
time of Ardashir. The remaining four books consist of prayers
and eulogies.
|
The above witness does not in any way prove the truth of the cur-
rent books. According to Josephus the total number of books is
seven-
teen excluding the five books of the Pentateuch, while according to
the Protestants there are thirty-four books and the Catholics
believe
that there are forty-one books other than the Pentateuch. No one
knows which of the books were included in the seventeen books,
because this historian ascribed two more books to Ezekiel other
than
his famous book. It seems quite logical to believe that these two
books, which are now extinct, were included in the seventeen books
in his time.
|
Apart from this, it has been already shown that Chrysostom and
other Catholic scholars admitted that the Jews had destroyed many
sacred books, some being tom up and others bumt, out of their per-
version. The books of the Old Testament that we are going to
enumer-
ate are the part of the Old Testament which cannot be denied by any
of the Catholic and the Protestant scholars in view of the
ARGUMENTs
that follow. It is therefore possible that some of these books
might
have been included in the seventeen books referred to by Josephus.
|
The Missing Books of the Old Testament
|
The following books, which we find mentioned in the books of the
present Old Testament, have disappeared from it:
|
(1) The Book of the Wars of the Lord:
|
This book is mentioned in Numbers 21:14 and has been dis-
cussed by us earlier in this book. Henry and Scott own commen-
tary has this statement:
|
Presumably this book was written by Moses for the
guidance of Joshua and descnbed the demarcation of
the land of Moab."
|
(2) The Book of Jasher:
|
This book is mentioned in Joshua 10:13. We have discussed it
earlier. It is also mentioned in II Samuel, 1:18.
|
(3-5) There were three books of the Prophet Solomon, the first
contained one thousand and five Psalms, the second described the
his-
tory of the creation, and the third consisted of three thousand
Pro-
verbs. We find this last book mentioned in I Kings,2 Some of these
Proverbs are still in existence. Adam Clarke under his comments on
I
Kings 4:32 said:
|
The Proverbs currently attributed to Solomon, are nine
hundred or nine hundred and twenty-three, and if we accept
the claim of some scholars that the first nine chapters of the
book are not from Solomon the number is reduced to only
about six hundred and fifty. Psalm 127 in which the name of
Solomon appears is not from Solomon, it being rightly
claimed by some scholars that it was written by the Prophet
David for the guidance of his son, Solomon.
|
He further said with regard to the history of creation:
|
Scholars are very much aggrieved at the disappearance of
the history of the world own creation.
|
(6) The Book of the Manner of the Kingdom:
This was written by Samuel as mentioned in I Samuel 10:25:
|
Then Samuel told the People the manner of the King-
dom, and wrote it in a book and laid it up before the Lord.
|
(7) The History of Samuel the Seer.
|
1. This land was to the East of the Dead Sea.
2. "And he spoke three thousand Proverbs." I Kings 4:32
|
(8) The History of the Prophet Nathan
|
(9) The Book of Gad the Seer
|
All the above three books are mentioned in I Chronicles.l
Adam Clarke remarked on page 1522 of Vol. 2 of his book that
these books were extinct.
|
(10) The Book of Shemaiah. the Prophet
|
(11) The Book of Iddo. the Seer:
Both the above books are mentioned in II Chronicles 12:15.2
|
(12) The Prophecy of Ahijah.
|
(13) The Visions of Iddo the Seer
|
These two books are mentioned in II Chronicles 9:29.3 The
book of Nathan and Iddo are also mentioned in this verse.
Adam Clarke said on page 1539 of vol. 2 of his book:
|
All these books have become non-existent.
|
(14) The Book of Jehu the son of Hanani
|
This is mentioned in II Chronicles 20:34.4 Adam Clarke said
on page 561 of vol. 2 of his book:
|
This book has been completely lost, though it exist-
ed in the time of compilation of the Second Book of
Kings.
|
(15) The Book of Isaiah the Prophet
This book consisted of complete accounts of Uzziah.
|
Presumably this book was written by Moses for the
guidance of Joshua and described the demarcation of
the land of Moab."
|
(2) The Book of Jash.:
|
This book is mentioned in Joshua 10:13. We have discussed it
earlier. It is also mentioned in II Samuel, 1:18.
|
(3-5) There were three books of the Prophet Solomon, the first
contained one thousand and five Psalms, the second described the
his-
tory of the creation, and the third consisted of three thousand
Pro-
verbs. We find this last book mentioned in I Kings,2 Some of these
Proverbs are still in existence. Adam Clarke under his comments on
I
Kings 4:32 said:
|
The Proverbs currently attributed to Solomon, are nine
hundred or nine hundred and twenty-three, and if we accept
the claim of some scholars that the flrst nine chapters of the
book are not from Solomon the number is reduced to only
about six hundred and fifty. Psalm 127 in which the name of
Solomon appears is not from Solomon, it being rightly
claimed by some scholars that it was written by the Prophet
David for the guidance of his son, Solomon.
|
He further said with regard to the history of creation:
|
Scholars are very much aggrieved at the disappearance of
the history of the world own creation.
|
(6) The Book of the Manner of the Kingdom:
This was written by Samuel as mentioned in I Samuel 10:25:
|
Then Samuel told the People the manner of the King-
dom, and wrote it in a book and laid it up before the Lord.
|
(7) The History of Samuel the Seer.
|
(8) The History of the Prophet Nathar
|
(9) The Book of Gad the Seer
|
All the above three books are mentioned in I Chronicles.l
Adam Clarke remarked on page 1522 of Vol. 2 of his book that
these books were extinct.
|
(10) The Book of Shemaiah. the Prophet
|
(11) The Book of Iddo. the Seer:
Both the above books are mentioned in II Chronicles 12:15.2
|
(12) The Prophecy of Ahijah.
|
(13) The Isions of Iddo the Seer
|
These two books are mentioned in II Chronicles 9:29.3 The
book of Nathan and Iddo are also mentioned in this verse.
Adam Clarke said on page 1539 of vol. 2 of his book:
|
All these books have become non-existent.
|
(14) The Book of Jehu the son of Hanani
|
This is mentioned in II Chronicles 20:34.4 Adam Clarke said
on page 561 of vol. 2 of his book:
|
This book has been completely lost, though it exist-
ed in the time of compilation of the Second Book of
Kings.
|
(15) The Book of Isaiah the Prophet
This book consisted of complete accounts of Uzziah.
|
It is mentioned in II Chronicles 26:22."
|
(16) The Book of Isions of Isaiah:
|
This contained complete accounts of Hezekiah and is men-
tioned in II Chronicles 32 32.2
|
(17) The Lamentation of Jeremiah:
|
This consisted of Jeremiah own lamentation for Josiah that is
described in II Chronicles 35:25.3
|
(18) The Book of Chronicles:
|
This is mentioned in Nehemiah 12:23.4 Adam Clarke said on
page 1676 of volume 2 of his book:
|
This book is not included in the present books. This is
another book which does not exist today.
|
(19) The Book of Covenant of Moses:
We find it mentioned in Exodus 24:7.5
|
(20) The Book of the Acts of Solomon:
|
The mention of this book appears in I Kings, 11:14.
|
We already know that Josephus ascribed two more books to
Ezekiel in addition to his famous book. Josephus is a trusted name
among the Christians. This takes the total number of the missing
books to twenty-two. The Protestants have no way of refuting the
existence of these books. Thomas Inglis said in his book in Urdu
entitled. Mira"atus Sidk (The Mirror of the Truth) printed in 1856:
|
There is unanimous agreement on the fact that the num-
ber of the books that have been lost or have disappeared from
the sacred books is not less than twenty.
|
The Third Answer
|
As a third answer to the false Christian claim regarding the
witness
of Christ and his Apostles for the truth of the sacred books, we
may
point out that; even if we acknowledge the presence of the current
books during the lifetime of Christ and that Christ did indeed
witness
to the truth of these books, this only confirms the existence of
these
books at that time, without confirming the truth of their
attribution to
their authors and without verifying the truth of each and every
pas-
sage contained by them. Even if Christ and his Apostles did report
something from these books it would not necessarily signify their
absolute truth. However, in the case of Jesus, it would clearly
have
shown that a particular injunction of those books was from God,
given that his statement could be proved to be reauy his through an
unbroken chain of reporters. This is not a contention posited only
by
the Muslims, for the Protestants also have adopted this opinion.
Paley,
the great scholar of the Protestants observed in chapter 3 of his
book
printed in London in 1850:
|
There is no doubt that our Saviour confirmed that the
Pentateuch was the Book of God. It is improbable that its ori-
gin and existence could be without God. Especially because
the Jews, who were expert in religious matters and beginners
in other matters like war and peace, did firmly adhere to
monotheism. Their concept of God and His attributes is
remarkable compared to other peoples who were committed
to innumerable Gods. It is also certain that our Saviour
acknowledged the prophethood of the most of the copiers of
the Old Testament. It is the duty of all us Christians to
observe these limits.
|
The claim that each and every verse of the Old Testament
is true and inspired, and that there is no need for investigation
of their authors, invites unnecessary difficulties and trouble.
These books were commonly read by the Jews of the time of
our Saviour. They were believed in and acted upon by them,
and the Apostles used to turn to them for guidance. This atti-
tude of the Jews allows us to reach only one conclusion that
the truth and divinity of a prophetic statement is confirmed
only when Christ specifically witnessed to its being from
God. Otherwise it only proves that these books were com-
monly acknowledged in that period.
|
In this case our sacred books would be the best witness
for the Jewish Scriptures. It is, however, necessary to under-
stand the nature of this witness. Its nature is different from
what I have sometimes described. Every incident has a partic-
ular common cause and nature which provides strength for its
proof, even if it apparently looks to be different but, in fact,
comes out to be the same when all aspects are closely viewed.
For example James said in his epistle:1
|
Ye have heard of the patience of Job, and have seen
|
the end of the Lord.
|
We know that the truth of the book of Job has been a mat-
ter of great controversy among Christian scholars. This wit-
ness of James confinns only the fact that this book was pre-
sent and acknowledged by the Jews. Similarly Paul said in his
second epistle to Timothy:2
|
Now as Jannes and Jambres withstood Moses, so
|
these also resist the truth.
|
These two names are not found in the Old Testament and
we do not know if Paul reported them from one of the apoc-
ryphal books or knew of them through tradition. Had this
event been written Paul would have reported it from the text
and would have not made himself the pivot of the truth of this
event, to the extent that the truth of his letter became depen-
dent on the question of whether Jannes and Jambres opposed
Moses or not.
|
The object of my contention is not to show that there is
no testimony superior to that of Jannes and Jambres or Job
regarding the history of the Jews. I see this matter from
another perspective. What I mean is, that a particular verse of
the Old Testament being recorded by the evangelists does not
prove it to be so true as to distrust the ARGUMENTs coming from
extemal sources. It is not correct to take it as a principle that
every word of Jewish history is true. This would makes all
their books unreliable. I must stress this point because Walter
and his disciples used to take shelter in the Jewish writings
and then raised objections against Christianity. Some of their
objections are based on the fact that they misinterpreted the
meanings of the texts, while some of their objections are sim-
ply founded on exaggeration. But the main cause of their
objections is the misconception that any witness of Christ and
the ancient teachers confirming the prophethood of Moses
and other Prophets is a witness to the truth of each and every
verse of the Old Testament, and that it is obligatory for the
Christians to support everything written in the Old Testament.
|
Varied Opinions on the Truth of Some Books of the Bible
|
The Book of Job
|
The above statement clearly confirms our previous claims. Paley own
LL remark that there is great controversy among the Christian
scholars
with regard to the authenticity of the book of Job, is, in fact, a
refer-
ence to a great dispute among the scholars in this regard. Jewish
L Scholars such as Semler, Michaelis, Leclerc and Stock said Job
was a
; pseudonym and that such a man never really existed and that his
book is nothing but a collection of false and unreal stories. On the
other
hand Calmet and Vantil claimed that Job was a real person who lived
at that time.
|
Those who recognise him as a real person place him in various
historical periods. There are seven different opinions:
|
(1) Some scholars claim that he was a contemporary of the Prophet
Moses.
|
(2) Some others put him in the period of Judges" after the death of
Joshua.
|
(3) Some People argue that he lived in the time of Ahasuerus or
Ardashir, the Kings of Persia.
|
(4) Another opinion puts him in the period prior to the visit of
Abraham to Canaan.
|
(5) Some hold him to have lived at the time of Jacob.
|
(6) Others claim him to have been a contemporary of Solomon.
|
(7) Some scholars said that he lived in the time of King
Nebuchadnezzar.
|
Home said that all these opinions showed weakness.
|
Similarly there are differing opinions concerning Job own place of
birth, "Ghota".2 There are three opinions, with regard to the geo-
graphical location of this place. Burckhardt, Spanheim, Calmet and
others believe that it was a place in the Arabian peninsula.
Michaelis
and llgen3 place it near Damascus. Lowth, Magee, Hales and Chodac
said "Ghota" was the second name of Adom.
|
The same differences exist with regard to the author. There are
varied opinions about him. He was a Jew; he was Job; he was Solo-
mon; he was Isaiah; or he was an unknown person who was a contem-
porary of King Mansar. According to some ancient writers the book
was written by Moses in the Hebrew language. Origen claims that it
was translated from Syrian to Greek. Similar disagreement is found
about the last portion of the book. We discussed this earlier.
|
All this is sufficient proof that their claim for the authenticity
of
their books is not based on reports from authentic sources. They
can
nowhere show a sequence of reporters going back to the author of
even a single verse of their books. Most of their claims are
founded
simply on surmises and false deductions. Theodore, the fifth
century
priest, condernned this book. Ward, on the other hand, reported the
following remark of Luther, the founding leader of the Protestant
faith
who said:
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This book is merely a fable.
|
In view of the above statements this book cannot be considered as
inspired.
|
The Book of Esther
|
We have shown that the book of Esther remained rejected and dis-
approved of until the year 354. Even the name of its author is not
def-
initely known. Melito and Athanasius also disapproved of it, while
Amphilochius expressed suspicions about its authenticity.
|
The Song of Solomon
|
The condition of the Song of Solomon is no different to that of the
Book of Job. Theodore, the priest, equally condemned and rejected
this book while Simon and Leclerc have denied its authenticity.
Wett-
stein and other later writers said that it was a vile song and
should
therefore be discarded from the sacred books. Semler said that
there is
a definite indication that this book is a fiction. Ward quoted
Castellio
suggesting that its exclusion from the sacred books is necessary.
|
If the witness of Christ and his Apostles implied proof of the
authenticity of each and every part of the Old Testament, the above
serious differences would not have existed among ancient and modem
writers. In view of the above, Paley own statement produced above is
the most factual and final. Besides, we have already pointed out that
Judaeo-Christian scholars are agreed on the fact that Ezra made
mis-
takes in the First Book of Chronicles, and this book, too, is one
of
those for which Christ, in their opinion, gave witness. So even if
they
reject the findings of Paley what can they say about these mistakes
of
Ezra?
|
The Fourth Answer
|
If we assume for a moment that the testimony of Christ and his
Apostles was enough to prove the authenticity of each and every
part
of these books, it does not make any difference for, as we have
already proved, these books were changed and distorted after the
time
of the Christ and his Apostles. Among the ancient Christians,
Justin,
Augustine and Chrysostom held the same opinion and all the Catholic
and the Protestant scholars like Sylbergius, Grabe, Whitaker,
Leclerc
and Watson clearly admitted that these books were changed by the
Jews after the time of the Apostles. All this has been sufficiently
proved in earlier pages of this book. The question is whether the
dis-
torted versions of these texts, to which they admitted, were
present at
the time of Christ and his Apostles or not? The fact is that their
authenticity in both cases remains unproved and doubtful and this
is
what we claim to have demonstrated.
|
As for their ARGUMENT that Christ would have accused the Jews for
inserting distortions in the texts had they been involved in it, we
must
remind them that the ancient Christians, themselves, used to change
the texts of the sacred books, and we may add that many of the pre-
sent distortions were made in their own period and the Aposdes used
to blame them in vain for it. Apart from this historical evidence,
it
was not, at all, necessary for Christ to accuse them, as we have
seen
earlier that Christ and his Aposdes blamed neither Samaritans nor
the
Jews for making distortions in their versions. What we mean to say
is,
that the Hebrew and Samaritan versions are so seriously different
from each other that one of them must be distorted. Had it been
neces-
sary for Christ to distribute blame, he must have blamed one or the
|
other of the two groups. This difference between the two versions
has
been a point of controversy among the groups of scholars. Dr.
Kennicott and his followers favour the Samaritans while most
Protestants support the Jews.
|
We do not find any evidence that Christ or his Apostles have ever
cast blame on either group. Christ did not say anything in this
regard
even when a Samaritan woman asked a question specifically about
this matter. He remained silent on this occasion. His silence
provides
support. if not proof, for the the Samaritan version. Dr. Kennicott
based his ARGUMENT on Christ own silence and favoured the Samaritan
version.
|
Third Contention
|
It is often contended that the Jews and the Christians were as
truth-
ful and honest as the Muslims claim to be. Being honest they cannot
be accused of having distorted their text. The imbecility of this
con-
tention must be quite evident to the readers in the presence of
what
they have so far read in earlier pages, with regard to admissions
made
by ancient and modem writers to the effect that the sacred books
have
certainly been changed. Especiauy when they are religiously allowed
to alter and change certain passages in the name of propagating the
truth.
|
Fourth Contention
|
In order to remove the blame of distortion from their books they
often claim that "the copies and versions of the sacred books were
so
much circulated in both the East and the West that it was as
impossi-
ble to change them." This contention also is as laughable as the
third
one. Because, in the presence of unambiguous admissions of distor-
tions by the Judaeo-Christian scholars, this contention is of no
help to
them.
|
The Judaeo-Christian books can never be compared to the Holy
Koran as far as their history and authenticity is concemed. This
is
because the biblical books were in such a state before the
invention of
printing that they could easily be tampered with. Their popularity
was
not to the extent that could prevent distortion. We have already
seen
how the heretics of the East and the Jews manipulated the text of
the
Latin translation which was the best known in both the East and the
West. Admissions of both Catholics and Protestants to this effect
have
already been cited. On the other hand, the Holy Koran, right from
the
time of its revelation, has been known to, and acted upon by, thou-
sands of people in every age. In addition to its preservation in
book
form it has been kept preserved in the hearts of thousands of
people
throughout the ages.
|
The Holy Koran was not, even for a single day, in a state that any
change in it would physically have been possible. The preservation
of
the whole of the Holy Koran by memorising it is still practised
throughout the Islamic world. There are always thousands of people
present in Koranic schools who have memorised all of the Holy
Koran along with its complete intonadons as practiced by the Holy
Prophet himself. Any one can verify this fact for himself. For
exam-
ple, there are one thousand "Huffaz" 1 present in the university of
al-
Azhar in Cairo alone. There is no village and town in Egypt where
Huffaz are not found.
|
There is, however, no tradition of memorising the sacred books in
the Judaeo-Christian world. There are only rare examples of this
prac-
tice. The Christian population of the world is larger than the
liIuslim
population and they are financially in a better position but in
spite of
this we have never heard of any hafiz of the Old or the New
Testament. There is only the Prophet Ezra who was supposed to have
memorised the Pentateuch. It is the miracle of the Holy Koran that
even today there are many hundred thousand people who treasure the
Holy Koran in their hearts. This ever-living miracle of the Holy
Koran can be seen any where in the Islamic world.
|
As proof of this there is an account of an English officer who
visit-
ed a Koranic School in Saharanpur in India and saw the children
busy learning the Holy Koran by heart. The officer asked the
teacher
what book it was. Discovering that it was the Holy Koran, he asked
how many of those children had memorised the Holy Koran com-
pletely. The teacher pointed to a few of them. The officer asked
one of
them to come forward and held the Holy Koran himself and asked
him to recite from various places. The student recited the portions
exactly as was written with all its intonations. He was very
astonished
at this and remarked that he was witness to the fact that no other
book
of the world could claim the status of being as original and
authentic
as the Holy Koran for a child of twelve or thirteen years of age
was
able to write it down without making a mistake.
|
Historicity of the Bible
|
History has recorded a vast quantity of indisputable evidence to
show that none of the original revelations except the Holy Koran
have not been able to save themselves from the cruel hands of
politi-
cal turmoil. We would like to produce some historical evidence to
prove this claim:
|
First Evidence:
|
The Prophet Moses handed over the Torah (the Pentateuch) to the
scholars and chiefs of the Israelites during his lifetime and
command-
ed them to keep it safe in the Ark of the Covenant.l It used to be
taken
out of the ark every seven years at the time of the Passover. The
Torah
was kept safe in the ark for some time and the people acted upon it
in
the first century after Moses, but subsequently they changed its
injunctions. Committing apostasy and subsequently returning to
Judaism was their usual practice.2 This state of affairs remained
unchanged up to the reign of the Prophet David. In his time there
was
some improvement in their attitude which lasted up to the beginning
of Solomon own period.l During the subsequent historical calamities
and
great turmoil the Pentateuch was lost. The time of its
disappearance is
not known with certainty. When the Prophet Solomon opened the ark,
he found only two stone tablets in it. These two tablets of stone
con-
tained only the Ten Commandments. This is described in I Kings 8:2:
|
There was nothing in the ark save the two tablets of
stone, which Moses put there at Horeb, when the lord made a
covenant with the children of Israel when they came out of
|
the land of Egypt.
|
Then towards the end of the reign of Solomon. there started a
sequence of great changes which are confirmed by the sacred books
and after his death even greater turmoil took place. The Children
of
Israel were separated and divided. Now there existed two separate
kingdoms. Jeroboam became the king of ten tribes and his domain
was named the Kingdom of Israel, while Rehoboam the son of
Solomon became the king of two tribes, his land was named the
Kingdom of Judah. Jeroboam, just after his ascension to the throne,
became an apostate and tumed to idol worship, with the result that
all
his people took to idol worship.
|
Those who still followed the law of the Pentateuch had to migrate
to the kingdom of Judah. In this way all these tribes continued to
be
infidels and idol worshippers for two hundred and fifty years. Then
there came punishment from God through the invasion of the king of
Assyria,2 who imprisoned them and then deported them to various
countries. Only a small group of people were left who later on
estab-
lished social relations with the Assyrians and started marrying
them.3
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The new generation bom as a result of these mixed relations came
to be known as Sarnaritans. In short, right from the time of
Jeroboam
up to the end of the Kingdom of Israel, these people had no contact
with the Pentateuch and its injunctions. For all those years the
exis-
tence of the Torah was not known to them.
|
Nor was the condition of the Kingdom of Judah very different
from that of the Kingdom of Israel. They had twenty kings in three
hUndred and seventy two years. The number of apostate kings was
more than those who were believers. Idol worship had become a com-
mon practice in the period of Rehoboam. Idols were placed under
every tree in order to be worshipped. Then, in the reign of Ahaz,
idol
worship became the practice of the ruler himself and he, "shut up
the
doors of the House of the Lord and he made altars in every comer of
Jerusalem.""l
|
Prior to this the House of the Lord had been destroyed and ruined
twice. First the king of Egypt captured it and plundered the women
of
the House of the Lord as well as the royal ladies. The second time
was when the apostate king of Israel raided it and did the same
with
the women of the House of the Lord and the ladies of the royal
palaces. Infidelity and idolatry reached its climax in the reign of
Manasseh when the majority of the people converted to idolatry. He
built altars for the idols right in the courtyard of the temple and
the
hng even shifted the particular deity that he worshipped to the
temple
precincts.2 Circumstances remained unchanged in the reign of Amon
the son of Manasseh.3 However, when Josiah the son of Amon
ascended to the throne, he sincerely repented and tumed to God with
the result that his officials started reviving the law of Moses and
tried
to obliterate all traces of idolatry and infidelity. There was no
trace of
existence of the Pentateuch for as long as seventeen years after
his
ascension to the throne.4
|
Discovery of the Pentateuch in the Reign of Josiah
|
It was in the eighteenth year of Josiah own accession5 that the high
priest Hilkiah suddenly claimed that he had found a copy of the
Pentateuch in the temple. He handed it down to the scribe Shaphan.
This copy was read to King Josiah. Josiah having discovered the
con-
tents of the book, was very shocked and aggrieved conceming the
opposite practice of the Israelites for all those years and rent
his
clothes. We find this mentioned in II Kings chapter 22, and Chroni-
cles chapter 34. The statement of Hilkiah is not acceptable, nor is
the
copy discovered by him in any way reliable for reasons that we will
discuss below.
|
We know from history that the temple of the Lord had been totally
destroyed twice prior to the reign of Ahaz. Subsequently it was
turned
into a place of idol worship. The keepers and worshippers used to
enter the temple frequently. It seems inconceivable that a copy of
the
Pentateuch, which was present in the temple all that time, could
have
remained unnoticed by the people for as long a period as seventeen
years. Especiauy when all the officials of Josiah own Kingdom were
striving hard to bring about the revival of the law of Moses, and
the
priests were continually in the House of the Lord, going through
every inch of it.
|
The truth is that this copy was invented by Hilkiah himself. When
he saw that king Josiah and au the people were inclined to the law
of
Moses and were trying to revive it, he started writing down the
verbal
tradition that he came to hear and remembered or was conveyed to
him by others, with little regard for its reality and authenticity.
It took
him seventeen years to complete it. Then after its completion he
found an opportunity to attribute it to Moses. And it is not
surprising
that that this was done for the sake of truth because, as we know,
this
kind of falsehood was allowed, indeed encouraged, by their faith as
we have discussed earlier.
|
From Josiah to Nebuchadnezzar
|
Even if we ignore what we have just said and accept that the copy
of the Pentateuch found by Hilkiah in the eighteenth year of
Josiah own
ascension was original, it takes us nowhere. This copy of the
Penta-
teuch was followed and acted upon for only thirteen years. After
the
|
death of Josiah, his son Jehoahaz ascended to throne and he also
devi-
ated from the law of the Pentateuch and became an apostate.
Infidelity
came back to rule again. The king of Egypt then conquered the land
of Judah and imprisoned Jehoahaz. The throne was given to his
broth-
er. He too was an apostate. His son took ovcr as king after his
death.
He also, like his father and uncle, was an apostate. Nebuchadnezzar
invaded Jerusalem and captured him and his people. The temple and
royal treasury were plundered by him. The nephew of the king was
entrusted with the kingdom and he also was an apostate.
|
In the light of the above, one is naturally drawn to conclude that
the original Pentateuch was lost before the period of Josiah. The
copy
that was discovered by Hilkiah in his reign was not reliable and
authenticated and, in any case, remained in vogue for only thirteen
years. We do not find any sign of its continued existence.
Apparently
apostasy and infidelity found its way into their lives after the
death of
Jehoahaz and the Pentateuch had ceased to exist prior to the
invasion
of Nebuchadnezzar. Taking it granted that somerare copies of the
Pentateuch still existed, the calamitous invasion of Nebuchadnezzar
eliminated all possibilities of its existence.
|
The Second Evidence
|
The king,l who was entrusted with the rule of Judah by Nebuchad-
nezzar, rebelled against him. Nebuchadnezzar invaded Jerusalem a
second time, imprisoned the king, slaughtered his children before
his
eyes which were gouged out.2 And in the words of Chronicles he:
|
...had no compassion upon young man or maiden, old
man or him that stooped for age: he gave them all into his
hand. And all the vessels of the house of God, great and
small, and the treasures of the house of the Lord, and the trea-
sures of the king and of his princes; all these he brought to
Babylon.3
During this calamity the Pentateuch and all the books written
before it were absolutely destroyed. This is also admitted by the
scholars of the Christian world as has been shown earlier in this
book.
|
The Third Evidence
|
When the prophet "Ezra" recompiled the books of the Old Testa-
ment, as is claimed by the Christians, they were subjected to
another
disaster at the hands of Antiochus, a king from Europe who, after
con-
quering Jerusalem, bumt and tore up all the available copies of the
books of the Old Testament. The following is from I Maccabees chap-
|
Never a copy of the Divine law but was tom up and
bumed; if any were found that kept the sacred record or
obeyed the Lord own will, his life was forfeit to the king own edict.
Month by month such deeds of violence were done.l
|
This calamity befell them one hundred and sixty-one years before
the birth of Christ and lasted for a period of three and a half
years.
These events were described by Josephus and historians of the
Christian world. All the copies of the Old Testament written by
Ezra
were absolutely destroyed as we discussed at the beginning of this
book. The following remarks are quoted from the Catholic, John
Mill:
|
When the correct copies of these books appeared through
Ezra, these too were lost during the invasion of Antiochus.
|
John Mill further remarked:
|
In this case the these books cannot be considered authen-
tic without the witness of Christ and his apostles to them.
|
We may remind the readers that we have sufficiently explained the
situation regarding the witness of Christ and of his apostles.
|
The Fourth Evidence
|
After this persecution by Antiochus, the Jews were subjected to
many more historical calamities at the hands of other kings who
destroyed whatever was left of the writings of Ezra. One famous
event is the invasion of the Roman emperor, Titus. This was a
painful
event of Jewish history and happened thirty-seven years after the
ascension of Christ. In this incident hundreds of thousands of Jews
were killed by sword, fire or hunger. Josephus described this event
in
great detail. Ninety-seven thousand Jews were enslaved and sold in
other countries.
|
The Fifth Evidence
|
The ancient Christians, from the very beginning, were not very
much inclined towards the Hebrew version of the Old Testament. The
majority of them believed it to have been distorted by the Jews.
They
trusted and acknowledged the Greek version, especially up to the
end
of the second century. The same version was also followed by the
Jews up to the end of the flrst century. Since the Christians had
a nat-
ural indifference towards the Hebrew version, there were few
copies,
and those were mostly with the Jews. We have already discussed this
in detail under the heading of the first contention.
|
The Sixth Evidence
|
All the versions of the sacred books that were written in the
seventh or eightth centuries were destroyed and obliterated by the
Jews simply because they were not in accordance with the copies
that
they possessed. This is why the scholars entrusted with the work of
e revision of the Old Testament could not obtain even a single copy
written in these two centuries. The result was that the Jews
possessed
only the copies that they thought were correct. They could easily
have
changed the texts of these copies without any fear of being found
out
or criticised.
|
The Seventh Evidence
|
The early history of the Christians was one of distress and trials,
especially in the first three hundred years when they were
subjected to
great afflictions and faced massacre at many hands.
|
First Calamity
|
The first calamity they faced was in the year 64 in the reign of
the
emperor, Nero.l Peter, the apostle, his wife and Paul2 were
murdered
in this event in Rome. To express faith in Christianity was a great
offence at that time. This state of affairs remained unchanged
until the
emperor own death.
|
Second Calamity
|
This event took place in the reign of the emperor Domitian, who,
like the emperor Nero, was known for being hostile to the Christian
faith. He issued an order to kill the Christians which was followed
by
such a great massacre of the Christians that the existence of
Chris-
tianity was endangered. John, the apostle, was exiled and Philip
Clement was murdered.
|
Third Calamity
|
Another great trial of the Christians started in the year 101 at
the
hands of the emperor Trajan3 and continued for eighteen years.
Ignatius, the bishop of Corinth, Clement, the bishop of Rome, and
Simon, the bishop of Jerusalem, were all murdered.
|
Fourth Calamity
|
A great massacre of the Christians was recorded by history starting
in 161 at the hands the emperor Marcus Antonius. This homicidal
period lasted for ten years. A great number of the Christians were
killed in the East and the West.
|
Fifth Calamity
|
This event took place in the period of the emperor Septimius
Thousands of Christians were killed in the land of Egypt alone
Similarly in France and Carthage the Christians were massacred bar
barously. to the extent that the Christians thought that the time
of the
Antichrist had arrived.
|
Sixth Calamity
|
In 237 the Emperor Maximus started killing the Christians. The
majority of the Christian scholars were killed at his orders, as he
esti-
mated that it would be easier for him to rule them after the
elimina-
tion of their scholars. The Popes Pontian and Fabian were killed.
|
Seventh Calamity
|
This terrible calamity of the Christians started in 253, in the
period
of the emperor Decius who had firmly resolved to root out the
Christian faith and obliterate all signs of its existence. He
issued
orders to his governors to fulfil his intention. A great number of
Christians had to abandon their faith. Egypt, Africa, Italy and
cities of
the East were the main centres of this calamity.
|
Eighth Calamity
|
This trial of the Christians started in 274. The emperor Aurelian
also issued orders for killing the Christians but was killed before
much damage to the lives of the Christians had taken place.
|
Ninth Calamity
|
Another general massacre of the Christians started in 302. The
|
whole land was red with blood. The city of Phrygia was burnt to
ashes, leaving no single Christian alive.
|
Tenth Calanity
|
Diocletian, the famous Roman emperor who reigned from 284-
305, persecuted the Christians because he felt that the increasing
power of the Church endangered his kingdom.
|
If the above historical events are true, they leave little
possibility
of the sacred books having been preserved. It was also an ideal
situation for people who wanted to change or alter the text. We
have
already shown that there were many heretical sects present in the
first
century who were busy making alterations in the texts.
|
The Eighth Evidence
|
The emperor Diocletian intended to obliterate every trace of the
existence of the sacred books. He tried hard to achieve this goal
and
issued orders to demolish churches, burn all the books, stop the
Christians from worshipping in the form of a congregation. These
orders were carried out. The churches were levelled and all the
books
that he could find after an extensive search were bumt. Any
Christian
who was suspected of possessing a book was punished and tortured.
This deprived the Christians of congregational worship. The details
of
these events can be found in the books of history. Lardner said on
page 22 of the seventh volume of his book:
|
Diocletian passed orders that churches be abolished and
books be burnt.
|
He further said:
|
Eusebius has given an eye-witness accounts of the event
in a painful tone, saying, "I have seen with my own eyes the
demolition of the churches and the burning of the sacred
books in public places."
|
We do not claim that in these events all the sacred books were
completely lost. What these events confirm is the fact that the
exis-
tence of the copies of the sacred books remained very limited in
num-
ber and, of course, many correct versions were completely losL
|
The possibility cannot be denied that a certain book could have
been totally lost and that some other book have been published in
its
name, since such occurrences were quite possible before the
existence
of the modern printing press. We have just shown that the copies
writ-
ten in the seventh and eighth centuries ceased to exist. Adam
Clarke
said in the introduction of his commentary:
|
The original of the exegesis that is attributed to Tatian has
|
been completely lost, and the book which is ascribed to him
now is doubtful to the scholars, and they are absolutely right
in their doubts.
|
Watson said in the third volume of his book:
|
The exegesis attributed to Tatian was present in the time
|
of Theodoret and was recited in every church. Theodoret
abolished all its copies so that it could be replaced with the
Evangel.
|
This shows how it was easy for Theodoret to abolish all the copies
of a certain book and how another could be substituted in its name.
There can be no doubt that Diocletian was more powerful than the
Jews and stronger than Theodoret. It would not, therefore, be
surpris-
ing if some books of the New Testament were completely destroyed
at the hands of Diocletian or ceased to exist during other
calamities
before him, and if other books were substituted in their names, as
we
have seen in the case of the exegesis of Tatian.
|
This assumption, when seen in the light of the statement giving
them religious licence to change the holy texts for the sake of the
truth, is quite feasible and logical.
|
The historical events described above are the main cause for the
non-existence of any authority supporting the books of the Old and
New Testaments. Neither the Jews nor the Christians possess
anything
|
to prove the truth of their scriptures. As we said earlier, when we
asked some contemporary Christian scholars to produce authenticated
proofs for the truth of their books in our famous public debate,
they
had to admit that, due to the calamities of the Christians in the
first
three hundred and thirteen years of their history, all such proofs
had
been destroyed. We also tried to find authorities to support the
truth of
the Biblical books but all our efforts ended in despair as what we
found was no more than conjecture, which does not help prove the
truth of these books.
|
The Fifth Contention
|
Sometimes the Christians make statements to the effect that the
copies of the sacred books written in the period prior to the emer-
gence of Islam are still in existence and that the present books
are in
accordance with them. This statement, in fact, consists of two
sepa-
rate claims, first that those versions were written before the
emer-
gence of Islam and second that the present books are identical
copies
of them. We intend to show that both claims are false and
incorrect.
|
Let us first remind ourselves of the clear statement of Dr.
Kennicott and others that the Jews themselves destroyed all the
copies
of the sacred books written in the seventh aand eighth centuries,
and
that no copy of the Hebrew version written in these two centuries
could be obtained. There were no copies to be found in any period
preceding the tenth century. The oldest copy that Dr Kennicott was
able to get was the Codex Laudianus which he claimed was written in
the tenth century while de Rossi situated it in the eleventh
century.
Van der Hooght published a copy of the Hebrew version with a claim
that it was the most correct of all the Hebrew versions. One can
guess
the profusion of errors that this copy contained.
|
The Ancient Versions of the Bible
|
Let us now examine the position of the Latin version. There are
three versions that are considered among the Christians to be the
old-
est: the Codex Alexandrinus, the Codex Vaticanus and the Codex
|
Ephraemi- The first is in London. It was this copy that was used
for
the first revision or correction of the present books. The second
is in
Italy and was used for the second revision. The third one is in
Paris
and bears the title "The Old Testament". It does not, however,
contain
the books of the Old Testament.
|
We can easily ascertain the position of all three versions through
the witnesses provided by history.
|
The Codex Alexandrinus
|
In volume 2 of his book, Horne said describing the Codex
Alexandrinus:
|
This copy consists of four volumes. The first three vol-
umes contain the canonic as well as the apocryphal books of
the Old Testament. The fourth volume consists of the New
Testament and the First Epistle of Clement to Corinthians and
the unacknowledged Book of Psalms which is attributed to
Solomon.
|
Further he specified:
|
Before the Book of Psalms it has an epistle of Athanasius.
This precedes the prayers that are recited in everyday rituals
offered every hour. Then there are fourteen psalms related to
the faith. The eleventh of these psalms is an eulogy to Mary.
Some of these psalms are false, while others are derived from
the Gospels. The ARGUMENTs of Eusebius are written on the
book of Psalms while his legislative notes are inscribed on the
Gospels. Some scholars have been exaggerated in its praise
while others disapproved of it in equally exaggerated fashion.
Wettstein is considered to be its chief opponent.
|
The question of its antiquity has also been debated. Grabe and
Sholtz estimated that it was written towards the end of the fourth
cen-
tury while Michaelis claimed that it was the oldest copy available
and
no other copy could be older than it because it contained the
Epistle
of Athanasius. Woide, on the other hand, situates it in the tenth
centu-
|
ry. He also surmised that this was one of the copies that were
collect-
ed in 615 in Alexandria for the Syrian translation. Dr Semler
thinks
that it was written in the seventh century. Montfaucon said that
none
of these copies, including the Codex Alexandrinus, can be said with
certainty to have been written prior to the sixth century.
Michaelis
claimed that it was written after Arabic had become the language of
Egypt. This places it one or two hundred years after the Muslim
con-
quest of Alexandria. The basis of his claim is that the copier
inter-
changed M and B with each other according to the Arabic rules of
recitation. Woide concluded that since it is subdivided into
chapters
and various sections and bears the canonical notes of Eusebius it
can-
not be older than the fourth century. Spohn raised the following
objec-
tions against the ARGUMENTs forwarded by Woide:
|
(1) The epistles of Paul (included in this copy) have not been
divided into chapters and sections when this division was made
in 396.
|
(2) It contains the epistles of Clement when the reading of these
letters was prohibited by the councils of Laodicea and Car-
thage. Sholt deduced from this that it was written prior to 364.
|
The Codex Vaticanus
|
Horne said describing the Codex Vaticanus:
|
The introduction to the Greek translation printed in 1590
|
includes the claim that this codex was written sometime prior
to 388. Montfaucon and Bianchini placed it in the fifth or
sixth century. Dupin put it in the seventh century while Hug
places it at the beginning of the fourth century and Marsh sit-
uates it towards the end of the fifth century. He has concluded
that no other two copies are so completely different from each
other as the Codex Alexandrinus and this codex.
|
He also said:
|
Dr. Kennicott also deduced that neither this codex nor the
Codex Alexandrinus has been copied from the version of
|
Origen nor from the copies of it prepared in the period imme-
diately after it. Both were copied from a version that does not
bear any sign of the Origen version.
|
The Codex Ephraemi
|
Horne, describing the Codex Ephraemi, observed in the same vol-
ume:
|
Wettstein considers it to be one of the copies that were
collected in Alexandria for the revision of the Syrian transla-
tion but there is nothing to support this opinion. He inferred
this opinion from the marginal note that appeared against
verse 7 of chapter 8 of the Epistle to Hebrews, saying that this
version was prepared before 544 but Michaelis refuted this
ARGUMENT, only saying that it was an ancient version. Marsh
has suggested that it was written in the seventh century.
|
The above is more than enough to convince us that no definite
proof exists to specify the year of the compilation of these
versions.
The scholars have only made calculations and conjectures about the
date of their origin on the basis of some indefinite indications
which
they have found in their books. These vague calculations obviously
cannot authenticate any of the sacred books. Most of the ARGUMENTs
cited above are of the kind that do not stand up to reason.
Semler own
statement with regard to the Muslim domination over Egypt is unac-
ceptable, as the language of a country could not possibly take over
in
such a short time. Alexandria was conquered by the Muslims in the
seventh century, in the twentieth year of lijra. Michaelis,
however,
forwarded strong ARGUMENTs placing its writing in the tenth
century.
Woide own opinion that it was written in the tenth century seems
quite
logical because it was in this century that the practice of
distorting the
sacred texts became commonplace. Another indication of this is the
fact that this copy contains three books that are not genuine,
indicat-
ing that it must belong to a period in which it was difficult to
distin-
guish between true and false which definitely applied to the tenth
cen-
tury.
This proves the falsity of the claim that these books were written
|
before the emergence of Islam. The other claim is also disproved by
the fact that the Codex Alexandrinus contains books that are not
gen-
uine and that it has been condemned by some scholars, Wettstein
being foremost among them, and that no other two copies are so com-
pletely different from each other as are the Codex Vaticanus and
the
Codex Alexandrinus.
|
Now if, for a moment, we grant that the above three versions were
written prior to the appearance of Islam, it does not make any
differ-
ence to our contention, because we have never said that the sacred
books were not distorted in the period preceding Islam and that all
the
distortions were only made after it. What we contend is that these
books existed prior the period of Islam but they did not possess an
unbroken chain of authority to prove their authenticity. They were
certainly distorted even before the time of Islam. The presence of
a
number of books in the pre-lslamic period does not, therefore, help
prove their authenticity. The presence of the above three versions
in
that period, if ever proved, would only add to the number of the
books
distorted by earlier generations.
|
ABROGATION IN THE BIBLE
|
The word "abrogation" literally signifies annulment, nullification
or cancellation. In Muslim terminology, however, it means the
expira-
tion of the period of the validity of a practical injunction. The
occur-
rence of abrogation is related only to injunctions that are not
eternal
and are equal with regard to the possibility of their existence or
non-
existence.
|
Abrogation can never be taken to mean that God commanded or
prohibited something and then thought better of it and decided to
can-
cel His former command. This is impossible because it involves at-
tributing ignorance to God. May God forbid. Similarly it is not
possi-
ble for God to command or prohibit something and then without any
change in time, subject or conditions to abrogate His injunction
since
that would lead to attributing imperfection to God. God is free of
any
imperfection whatsoever.
|
What the abrogation signifies is that Allah knows that a certain
injunction will remain valid for people up to certain time and then
cease to be applicable. When that specific time is reached, a new
command is sent which seems to either abrogate or change the former
injunction but which, in fact, does nothing but mark the expiration
of
its validity. Since the former command did not have a specific
period
of validity attached to it, we take the new injunction as a
cancelation
of the former.
|
For example, you might command one of your servants to do a
certain job with the intention of asking him to do some other job
after
one year, without, however, disclosing your intention to him. After
the completion the year, when you ask him to do the other job, he
might well think that you have changed or amended your orders, even
though you have not, in fact, made any changes in your plans. Like
all
other changing phenomena around us, these apparent changes or
amendments in the divine injunctions are the part of divine wisdom
whether we know its significance or not.
|
The False Nature of the Biblical Changes
|
Keeping the above definition in view, we can confidently assert
that none of the historical events of the Old or New Testament have
undergone abrogation, but rather some of these events have been
changed and fabricated. The following are a few examples out of
many of such events:
|
1. The event describing the alleged adultery of the Prophet Lot
with his two daughters and their subsequent pregnancy. This
false description appears in chapter 19 of the Book of Genesis.
|
2. Judah, the son of the Prophet Jacob is described as having com-
mitted adultery with the wife of his son who then gave birh to
the twin brothers Pharez and Zarah. It may be noted that the
Prophets, David, Solomon and Jesus are the descendants of this
supposedly illegitimate son, Pharez. This description can be
found in chapter 38 of Genesis and the genealogy of Christ in
chapter 1 of Matthew.
|
3. The Prophet David is similarly described as having committed
adultery with the wife of Uriah, making her pregnant, then
killing her husband Uriah deceitfully and finally marrying her.
This description appears in chapter 11 of II Samuel.
|
4. The Prophet Solomon is accused of becoming an apostate by
converting to idol-worship in his old age and erecting temples
for the idols. This appears in I Kings chapter 11.
|
5. The Prophet Aaron is similarly accused of making a golden
calf-god for the Israelites and building altar for it and subse-
quently turning to its worship. This is mentioned in Exodus
chapter 32.
|
We would like to re-emphasize that all the above historical events
are false and fabricated and have certainly never been abrogated as
all
historical events fall outside of the possibility of abrogation.
Similarly
we refute the claim of abrogation for the Book of Psalms as it is
a col-
lection of prayers. We do not think that the Book of Psalms
abrogated
the Torah and was itself abrogated later by the Evangel, as has
been
|
falsely claimed by the Christian author of Meezan Haqq who has
wrongly asserted that this is claimed by the Holy Koran and its
com-
mentaries.
|
Our disbelief in the laws of the Biblical books is based on the
fact
that they lack authenticity and are of a dubious nature and because
of
the fact that they have certainly been corrupted and distorted by
peo-
ple through the ages as we have proved earlier in this book.
|
We may, however, state that injunctions which fall into categories
other than those defined above have the possibility of abrogation.
Therefore it is valid to posit that some of the injunctions
enjoined by
the Torah and the Evangel have been abrogated by the Holy Koran.
We never claim, however, that the laws of the Torah and the Evangel
have been abrogated by the Koran as a whole. It is not possible
because we see that there are certain injunctions of the Torah that
cer-
tainly have not been abrogated by the Holy Koran; for example,
false
witness, murder, adultery, sodomy, theft and perjury are all
prohibited
in Islam as they are in the law of Moses. Similarly the obligation
to
respect one own parents, and respect for the property and honour of
one own
neighbour, and the prohibition of matrimonial relations with
father,
grandfather, mother, uncle and aunt are common to the law of Moses
and the law of the Koran. They are therefore clearly not
abrogated.
|
Similarly there are certain evangelic injunctions that certainly
have
not been abrogated. For example we find in the Gospel of Mark:
|
Hear O Israel; the Lord our God is one Lord: And thou
shalt love the Lord thy God with all thy heart and with all thy
soul, and with all thy mind and with thy strength. And the
second is like namely this, thou shalt love thy neighbour as
|
thyself."
|
Both the above injunctions are also emphatically enjoined by
Koranic law as well. They have certainly not been abrogated.
Besides, abrogation is not unique to Islamic law. It is also found
in the
previous laws as well. Abrogation may be categorised into two main
|
kinds. Firstly certain injunctions enjoined by earlier Prophets may
be
abrogated by the laws of a succeeding Prophet. Secondly, abrogation
may occur in the law of the same Prophet with regard to some previ-
ous injunction. There are innumerable examples of both the kinds of
abrogation in the Old and New Testaments. We would like to present
a few example of each in the following pages.
|
Biblical Examples of the First Kind of Abrogation
|
First Example: Marriage between Brothers and Sisters
|
The marriage between brothers and sisters was admissible in the
law of the Prophet Abraham. The wife of the Prophet Abraham was
his sister as is understood from his own statement in Genesis
20:12:
|
And yet indeed she is my sister, she is the daughter of my
father but not the daughter of my mother and she became my
wife.
|
Later marriage with one own sister whether the daughter of one own
father or the daughter of one own mother was absolutely prohibited
and
became equal to adultery and anyone who did it accursed and liable
to
execution.
|
We read the following statement in Leviticus 18:9:
|
The nakedness of thy sister, the daughter of thy father or
daughter of thy mother, whether she be bom at home or bom
abroad; even their nakedness thou shalt not uncover.
|
Making comments on this verse D"Oyly and Richard Mant
remarked:
|
Such a marriage is equal to adultery.
|
We also find the following statement in Leviticus 20:17:
|
And if a man shall take his sister, his father own daughter or
his mother own daughter, and see her nakedness, and she sees his
nakedness; it is a wicked thing; and they shall be cut off in the
|
sight of their people: he hath uncovered his sister own naked-
ness; he shall bear his iniquity.
|
Another similar statement we find in Deuteronomy 27:22:
|
Cursed be he that lieth with his sister, the daughter of his
father or the daughter of his mother.
|
Now in view of the above statements, we are forced to deduce that
matrimonial relations between brother and sister were admissible
under the law of Adam and Abraham (peace be on them), otherwise it
would mean that all human beings are illegitimate and their parents
adulterers, to be cursed and liable to be killed. Besides a Prophet
can
in no way be imagined to have committed such a shameful act. There-
fore we must accept that such marriage was admissible in the law of
both these Prophets and then that this possibility was later on
abrogat-
ed by subsequent Prophets.
|
A Distortion By the Arabic Translator
|
The translation of Genesis 20:12 has been changed quite outra-
geously by the Arabic translator who rendered it in these words:
|
She is my father own relative not my mother own .
|
Apparently this alteration was made to avoid any accusation of
wrong action on the part of the Prophet Abraham in respect of his
marriage to Sarah, as a father own relatives include the daughters of
his
uncles and aunts and the daughters of his brothers and sisters and
many other relations.
|
Second Example: Sanction to Eat Various Animals
|
Genesis 9:3, according to the Arabic translation printed in 1625,
contains this commandment of Allah to the prophet Noah:
|
Every moving thing that liveth shall be meat for you;
|
even as the green herb have I given you all things.l
|
This allows us to understand that the meat of all the animals was
admissible just like the vegetables, while in the law of Moses we
find
many animals like pigs etc. to have been prohibited as is clear
from
Leviticus2 chapter 2 and Deuteronomy chapter 14.
|
Third Example: Two Sisters as Wives
|
The Prophet Jacob was married to two sisters at the same time
who were the daughters of his aunt, their names being Leah and
Rachel. This is mentioned in Genesis chapter 29.3 We find that all
such marriages are prohibited in the law of Moses. The book of
Leviticus 18:18 contains this statement:
|
Neither shalt thou take a wife to her sister to vex her, to
|
uncover her nakedness, beside the other in her lifetime.
|
It is clear that marrying two sisters must have been permitted in
the law of Jacob, otherwise we would be forced to say that all the
descendants of such a marriage were illegitimate, when we all know
that all the Israelite Prophets, Jesus included, are the
descendants of
Jacob.
|
Fourth Example: Marriage With Father own Sister
|
We have already mentioned that Imran, the father Moses, married
Jechobed who was his father own sister, when such marriages were for-
bidden in the Law of Moses as is known from Leviticus 18:12:
|
Thou shalt not uncover the nakedness of thy father own sis-
|
ter, She is thy father own near kinswoman.
|
1. This passage has been taken from the King Ja nes version which
is exactly in
accordance with the quote of our author from the Arabic.
|
2. "And the swine, though he divides the hoof and be cloven footed,
yet he
cheweth not the cud he is unclean to you, of their flesh shall ye
not eat."
|
3. See particularly verses 23 to 30.
|
Another statement to this effect is also found in chapter 20 verse
19 of
the same book." This again leads us to conclude that such marriages
had religious sanction prior to the law of Moses which later
abrogated
them. Otherwise it would again force us to consider the Prophets
Moses and Aaron and their sister Mary to be illegitimate and would
also mean that none of them could enter the congregation of God for
up to ten generations afterwards as is known from Deutero-nomy
23:3. If blessed people like them are precluded from entering the
con-
gregation of the Lord, who else would be able to enter it?
|
Fifth Example
|
We find the following statement in the Book of leremiah:
|
Behold, the days come, saith the Lord, that I will make a
new covenant with the house of Israel and with the house of
Judah; not according to the covenant that I made with their
fathers, in the day that I took them by the hand to bring them
out of the land of Egypt; which my covenant they brake,
although I was a husband unto them, saith the Lord.2
|
It is not difficult to see that the words, "I will make a new
covenant,"
in the above verse refer to a new divine law that was going to be
sent
to abrogate the existing laws. According to Paul own claim in his
Epistle
to the Hebrews, the new covenant referred to in the above verse is
none other than the law of lesus.3 According to this admission of
Paul, the Law of Jesus abrogated the law of Moses.
|
The above five are common to the Jews and the Christians as
examples of the presence of abrogation in the Bible.
|
There are also many examples which are specifically related to the
Christians. The following are some of them.
|
Sixth Example: Sanction of Divorce
|
It was permissible in the Law of Moses for a man to divorce his
wife for any reason and also for a divorced woman to remarry
another
man as soon as she left her first husband own home. This can
ascertained
from chapter 24 of euteronomy. In Christian law, however, a man is
not auowed to divorce his wife until she is found to have committed
adultery, and besides, Christian law precludes marriage with
divorced
women, considering it a crime equal to adultery.
|
The Gospel of Matthew chapter 19 verse 15 contains the fouowing
statement of Jesus which he made while replying to the objections
of
the Pharisees on this matter:
|
He saith unto them, Moses, because of the hardness of
your hearts, suffered you to put away your wives, but from
the beginning it was not so. And I say unto you who so ever
shau put away his wife, except it be for fornication, and shau
marry another committeth adultery, and who so marrieth her
which is put away doth comrnit adultery.
|
One can easily understand from the above statement that abroga-
tion occurred twice regarding this injunction, once in the law of
Moses and once in the law of Jesus. We also understand from the
above statement that sometimes an injunction is introduced only to
meet the demands of the circumstances prevailing in certain time
though the injunction itself may not be good.
|
Seventh Example
|
There were many animals whose meat was not permissible accord-
ing to the law of Moses while later, by Christian law, this
prohibition
was abrogated. And according to the judgement of Paul this permis-
sion was further generalised to include almost all animals. Paul own
Epistle to the Romans 14:14 contains this statement:
|
I know, and am persuaded by the Lord Jesus, that there is
nothing unclean of itself, but to him that esteemeth anything
|
to be unclean, to him it is unclean.
|
Further he said in his Epistle to rltus 1:15:
|
Unto the pure au things are pure but unto them that are
defiled and unbelieving is nothing pure, but even their minds
and conscience is defiled.
|
These two principles, that something should be unclean only to
those who consider it unclean and that everything should be clean
and
permissible to the believers, are quite strange. They imply that
the
Israelites were not clean enough to have permission to eat all
animals,
as the Christians can. Paul made a conscious effort to publicise
this
permission to consume the meat of au animals. He said in his letter
to
Timothy 4:4:
|
For every creature of God is good, and nothing to be
refused; if it be received with thanksgiving, for it is sanctified
by the word of God and prayer. If thou put the brethren in
remembrance of these things thou shalt be a good minister of
Jesus Christ.
|
Eighth Example: Precepts of the Feast and the Sabbath
|
Au the injunctions related to feast days, that are contained in
chap-
ter 23 of Leviticus, were made etemal obligations for the people by
the law of Moses. There are many words in verses 14, 21, 31 and 41
of this chapter that explicitly indicate the etemal nature of this
injunc-
tion:
|
It shau be a statute for ever throughout your generations
in au your dweuings."
|
This etemauy binding statute was abrogated later on by Paul.
|
Besides this, the law of Moses made the observance of the Sabbath
an etemal obligation. No one was pemmitted to do any work whatsoev-
|
er on that day and anyone deviating from this etemal law was liable
to
execution. There are many places in the books of the Old Testament
where the etemal nature of this injunction is emphatically empha-
sized; for example Genesis 2:3, Exodus 20:8-11, Exodus 23:12 and
34:21, Leviticus 19:3 and 23:2, Deuteronomy 5:12-15, Jeremiah 17,
Isaiah 56 and 58, chapter nine of Nehemiah and chapter 20 of
Ezekiel.
The following passage is from Exodus 31:13-17:
|
Speak thou also unto the children of Israel, saying, Verily
my sabbaths ye shall keep; for it is a sign between me and
you throughout your generations; that ye may know that I am
the Lord that sanctify you. Ye shall keep the sabbath there-
fore; for it is holy unto you. Everyone that defileth it shall
surely be put to death: for whosoever doth any work therein,
that soul shall be cut off from among his people. Six days
may work be done; but in the seventh is the sabbath of rest,
holy to the Lord; whosoever doth any work in the sabbath
day, he shall surely be put to death. Wherefore the children of
Israel shall keep the sabbath to observe the sabbath through-
out their generations for a perpetual covenant. It is a sign
between me and the children of Israel for ever: for in six days
the Lord made heaven and earth, and on the seventh day he
rested, and was refreshed.
|
Exodus 35:2-3 contains the following statement:
|
Six days shall work be done, but on the seventh day there
shall be to you an holy day; a sabbath of rest to the Lord:
whosoever doeth work therein shall be put to death. Ye shall
kindle no fire throughout your habitations upon the sabbath
day.
|
The following event is described in Numbers 15:32-36:
|
And while the children of Israel were in the wildemess,
they found a man that gathered sticks upon the sabbath day.
And they that found him gathering sticks brought him unto
Moses and Aaron, and unto all the congregation. And they
|
put him into ward, because it was not declared what should be
done to him. And the Lord said unto Moses, The man shall be
surely put to death; all the congregation shall stone him with
stones without the camp. And all the congregation brought
him without the camp, and stoned him with stones, and he
died.
|
We know that the Jews in the time of Jesus used to annoy and trou-
ble him and wanted to kill him for his disregard for the Sabbath.
To
justify their disbelief in the prophethood of Jesus, one of their
argu-
ments was that Jesus used to work on the day of the Sabbath. We
read
the following statement in the Gospel of John 5:16:
|
And therefore did the Jews persecute Jesus and sought to
slay him because he had done these things on the Sabbath
day.
|
The Gospel of John 9:16 also contains the following:
|
Therefore said some of the Pharisees, This man is not of
God, because he keepeth not the sabbath day.
|
It should be noted that all the injunctions mentioned in examples
seven, eight and nine were abrogated by Paul, as is understood from
his letter to Colossians 2:16:
|
Let no man therefore judge you in meat, or in drink, or in
respect of an holyday, or of the new moon or of the sabbath
days: Which are a shadow of things to come; but the body is
of Christ.
|
Under the comments on this verse the commentary of D"Oyly and
Richard Mant goes:
|
Burkitt and Dr. Whitby said that the Jews had three kinds
of feasts, annual, monthly and weekly,l then all of them were
|
1. The annual feast of the Jews is called the "Passover" the
monthly feast was cel-
ebrated by offering sacrifices at the sight of the new moon while
the weekly celebra-
tion was the observance of the Sabbath.
|
abrogated, even the Sabbath.
|
Under his comments on the same verse Bishop Horsley said:l
|
The Sabbath of the Jewish Church has ceased to exist.
The Christians did not take to the childish practices of the
Jews in their Sabbath observance.
|
Henry and Scott said in their commentary:
|
When Jesus abrogated the conventional law2 no one has
any right to blame other people for not observing it.
Beausobre said that had it been obligatory for all to observe
the Sabbath and binding upon all the nations, its abrogation
would have not been possible, although it has now in fact
been abrogated. Similarly it would have been obligatory for
the Christians throughout their generations.
|
Paul own claim that these injunctions were not correct is not in
accor-
dance with the text of the Torah, as God specified that the animals
prohibited for them are unclean and that:
|
Ye shall therefore sanctify yourselves, and ye shall be
Holy; for I am Holy.3
|
The main reason for the "feast of unleavened bread" is:
|
And this day shall be unto you for a memorial and ye
shall keep it a feast to the Lord throughout your generations.4
similarly the reason for the Feast of Tabernacles is described as
fol-
lows:
|
That your generations may know that I made the children
of Israel to dwell in booths, when I brought out of the land of
Egypt.2
|
The reason for the Sabbath has been described in many places as
fol-
lows:
For in six days the Lord made heaven and earh, the sea,
and all that in them is, and rested the seventh day. Therefore
the Lord blessed the sabbath day, and hallowed it.3
|
Ninth Example: The Obligation of Circumcision
|
The obligation of circumcision was everlasting and perpetual in
the law of the Prophet Abraham, (peace be on him), as can be under-
stood from Genesis, 17. This injunction remained as an obligation
for
the descendants of the Prophets Isaac and Ismail and continued to
be
so in the law of Moses as well. We find this injunction in
Leviticus
12: 13:
|
And in the eighth day the flesh of his foreskin shall be
|
circumcised.
|
Jesus hirnself was also circumcised as is clear from the Gospel of
Luke.4 The Christians still commemorate the day of his circumcision
by offering a special prayer. This obligation continued to be
observed
until after the ascension of Christ. It was later abrogated by the
Apostles of Christ. This is unarnbiguously mentioned in chapter 15
of the Book of Acts and we are going to discuss it under example no.
12
|
Paul emphatically advocated its abrogation. He writes in his
Epistle to the Galatians, chapter 5:
|
Behold, I Paul say unto you, that if ye be circumcised,
Christ shall profit you nothing. For I testify again to every
man that is circumcised, that he is a debtor to do the whole
law. Christ is become of no effect unto you, whosoever of you
are justified by the law; ye are fallen from grace. For we
through the Spirit wait for the hope of righteousness by faith.
For in Jesus Christ neither circumcision availeth anything nor
uncircumcision; but faith which worketh by love."
|
And the same letter contains the following statement:
|
For in Christ Jesus neither circumcision availeth anything
nor uncircumcision. but a new creature.2
|
Tenth Example: Precepts of Sacrifice
|
There were a number of injunctions regarding the offering of sacri-
fices that were etemal and everlasting in the law of Moses and that
have been abrogated by Christian Law.
|
Eleventh Example: Regulations of the High Priest
|
There were many injuncdons that were specially assigned to the
family of Aaron, like the dress for ritual services and priesthood
etc.
These injunctions were of a perpetual nature but were declared as
abrogated in Christdan Law.
|
T velfth Example: The Abrogation of the Law of Moses
|
The Apostles, after great deliberation, declared almost all the
injunctions of the Torah as abrogated except the following four
pre-
cepts: the prohibidons on sacriflces offered to idols, the
consumption
|
of blood and animals killed by strangling, and fomication. These
things are mentioned in chapter 15 of the Book of Acts. We quote
some of them:
|
For as much we have heard that certain which went out
from us have troubled you with words, subverdng your souls,
saying, ye must be circumcised and keep the law: to whom
we gave no such commandment.
|
After some lines it also says:
|
For it seemed good to the Holy Ghost, and to us, to lay
upon you no greater burden than these necessary things, that
ye abstain frm meats offered to idols, and from blood, and
from things strangled, and from fornication: from which if ye
keep yourselves ye shall do well.2
|
The prohibidon of the above things was kept unchanged simply so
that Jews, who were new converts to Chrisdanity, should not react
to
this abrogation, as they sdll held the injunctions of the Torah
dear to
them. After some dme, when Paul was sure that this prhibidon was
no longer necessary, he abrogated the first three injunctions as we
have discussed under the seventh example, and now all the Protes-
tants have a consensus of opinion on it. Since there is no specific
pun-
ishment for fomication mendoned by Chrisdan law, this too is to all
intents and purposes abrogated. In short, Chrisdan law has
abrogated
all the pracdcal injuncdons of the law of Moses, be they of etemal
nature or otherwise.
|
Thirteenth Example: Abandonment of the Torah
|
Paul said in his letter to the Galatians:
|
I am crucified with Christ: nevertheless I live; yet not I,
but Christ liveth in me: and the life which I now live in the
the Book of Acts and we are going to discuss it under example no.
12.
Paul emphatically advocated its abrogation. He writes in his
Epistle to the Galatians, chapter 5:
|
Behold, I Paul say unto you, that if ye be circumcised.
|
Christ shall profit you nothing. For I testify again to every
man that is circumcised, that he is a debtor to do the whole
law. Christ is become of no effect unto you, whosoever of you
are justified by the law; ye are fallen from grace. For we
through the Spirit wait for the hope of righteousness by faith.
For in Jesus Christ neither circumcision availeth anything nor
uncircumcision; but faith which worketh by love.l
|
And the same letter contains the following statement:
|
For in Christ Jesus neither circumcision availeth anything
nor uncircumcision, but a new creature.2
|
Tenth Example: Precepts of Sacrifice
|
There were a number of injunctions regarding the offering of sacri-
fices that were eternal and everlasting in the law of Moses and
that
have been abrogated by Christian Law.
|
Eleventh Example: Regulations of the High Priest
|
There were many injuncdons that were specially assigned to the
family of Aaron, like the dress for ritual services and priesthood
etc.
These injunctions were of a perpetual nature but were declared as
abrogated in Chrisdan Law.
|
Twelfth Example: The Abrogation of the Law of Moses
|
The Apostles, after great deliberation, declared almost all the
injunctions of the Torah as abrogated except the following four
pre-
cepts: the prohibidons on sacrifices offered to idols, the
consumption
|
of blood and animals killed by strangling, and fomication. These
things are mentioned in chapter 15 of the Book of Acts. We quote
some of them:
|
For as much we have heard that certain which went out
from us have troubled you with words, subverting your souls,
saying, ye must be circumcised and keep the law: to whom
we gave no such commandment."
|
After some lines it also says:
|
For it seemed good to the Holy Ghost, and to us, to lay
upon you no greater burden than these necessary things, that
ye abstain from meats offered to idols, and from blood, and
from things strangled, and from fornication: from which if ye
keep yourselves ye shall do well.2
|
The prohibidon of the above things was kept unchanged simply so
that Jews, who were new converts to Chrisdanity, should not react
to
this abrogation, as they sdll held the injunctions of the Torah
dear to
them. After some tdme, when Paul was sure that this prohibidon was
no longer necessary, he abrogated the first three injunctions as we
have discussed under the seventh example, and now all the Protes-
tants have a consensus of opinion on it. Since there is no specific
pun-
ishment for fomication mendoned by Christian law, this too is to
all
intents and purposes abrogated. In short, Christian law has
abrogated
all the pracdcal injuncdons of the law of Moses, be they of etemal
nature or otherwise.
|
Thirteenth Example: Abandonment of the Torah
|
Paul said in his letter to the Galatians:
|
I am crucified with Christ: nevertheless I live; yet not I,
but Christ liveth in me: and the life which I now live in the
flesh, I live by the faith of the Son of God, who loved me and
gave himself for me. I do not frustrate the grace of God: for if
righteousness come by the Law,l then Christ is dead in vain.2
|
Dr. Hammond has commented on this verse as follows:
|
That is, giving his soul for me he relieved me from the
law of Moses.
|
And in his comments on verse 21 he said:
|
It is why he chose this freedom. I do not trust the law of
Moses for salvation and do not consider it necessary because
it would invalidate the Evangel.
|
Dr. Whitby said under his comments on verse 20:
|
Had it been the case, it would have been unnecessary to
purchase salvation through death, nor would such a death
have been of any use.
|
Pyle said:
|
Had the Jewish laws been necessary for our salvation and
redemption it would have been unnecessary for Jesus to sacri-
fice his life; and if this law remains essential for our salva-
tion, the death of the Christ would not be sufficient for it.
|
All the above statements are enough witness to the fact that the
law of Moses has been completely abrogated.
|
Fourteenth Example: The Law of Moses under the Curse
|
Chapter 3 of the same letter contains the following statements:
|
For as many as are of the works of the law are under the
|
curse.l
|
But that no man is justified by the law in the sight of
God.2
|
And the law is not of faith.3
|
Christ hath redeemed us from the curse of the law being
made a curse for US.4
|
Lardner says on page 487 of volume 9 of his commentary:
|
On this occasion the apostle is generally understood to
mean that the law of Moses was abrogated or at least lost its
validity after the crucifixion of Christ.
|
Further on the same page he has:
|
The apostle clearly elucidated that the result of Jesus"
death is the abrogation of the prescribed laws.
|
Fifteenth Example: The Law Abrogated by Faith
|
Paul own letter to Galatians clearly says:
|
Wherefore the law was our schoolmaster to bring us unto
Christ that we might be justifled by faith. But after that faith
is come we are no longer under a schoolmaster.5
|
This statement of Paul says unambiguously that after belief in
Jesus the injunctions of the Torah are no longer needed. The
commen-
tary of D"Oyly and Richard Mant contains the fouowing statement of
Dean Stanhope:
The regulations of the law were abrogated after the death
of Jesus and after the spread of the evangelic revelation.
|
Sixteenth Example: The Law must be changed
|
Paul said in his Epistle to the Hebrews:
|
For the priesthood being changed there is made of neces-
sity a change also of the law.l
|
This verse shows that a change of priesthood essentially changes
the previous law. Under the same principle the Muslims are
justified
in their contention that Christian law has also been abrogated (by
the
appearance of the Holy Prophet, peace be be on him). The following
statement appears in the commentary of D"Oyly and Richard Mant:
|
The Law has been certainly abrogated with regard to the
injunction of sacrifices and cleanliness.
|
Seventeenth Example
|
In chapter 7 verse 18 of the same Epistle we find:
|
For there is verily a disanulling of the commandment
going before for the weakness and unprofitableness thereof.
|
This verse is unambiguous in saying that the main cause of abro-
gation of the law of Moses was that it was weak and unprofitable.
The
commentary of Henry and Scott contains the following statement:
|
The law and the priesthood that were unable to be per-
fected were abrogated, and the new priesthood and mercy
rose to give perfection to the righteous.
|
Eighteenth Example: The Torah was Defective
|
Paul says in his letter to the Hebrews:
|
For if that first covenant had been faultless, then should
no place have been sought for the second."
|
Further in verse 13 he says:
|
A new covenant he hath made the first old. Now that
which decayeth and waxeth old is ready to vanish away.
|
The above statement implies that the injunctions contained in the
Pentateuch (Torah) are old and defective and therefore should be
abrogated. D"Oyly and Richard Mant quoted the following comments
of Pyle on the verse quoted above:
|
It is evidently clear that the will of God is that he should
abrogate the old and defective with the new or better mes-
sage. It therefore abrogates the Jewish faith and ordains the
Christian faith in its place.
|
Nineteenth Example
|
Paul own Epistle to the Hebrews 10:9 has:
|
He taketh away the first, that he may establish the second.
|
Again the following statement of Pyle was quoted by D"Oyly and
Richard Mant in their commentary with regard to verses 8 and 9:
|
The apostles made deductions from these two verses and
declared that the sacrifices of the Jews were not enough. For
this reason Christ chose death for himself to make up for this
lack and by the one action he abrogated the validity of the
other.
|
Conclusions
|
Any sensible reader of the above examples and statements will
inevitably arrive at the following conclusions:
|
1. The abrogation of some precepts in a preceding law is not limit-
ed to Islamic law alone. The occurrence of abrogation of pre-
ceding laws is quite normal.
|
2. All the injunctions of the law of Moses, be they etemal or
other-
wise, were abrogated by the law of Jesus.
|
3. Paul own writings also speak of abrogation with regard to the
whole Torah together with its injunctions.
|
4. Paul proved that a change of priesthood also necessitates a
change of law.
|
5. Paul claimed that everything that becomes old has to vanish
away. This allows us to contend that the law of Jesus being
older than the law of Muhammad (peace be on both of them)
must be abrogated. It should be noted that Paul and other
exegetes, in spite of their admission that the injunctions of the
Torah were ordained by God, used discourteous and improper
words for them.
|
6. According to our definition of abrogation there is nothing wrong
and objectionable about the injunctions of the Torah being
abrogated.l However the statements indicating etemality and
insisting that they should be enforced through the generations
put some injunctions beyond the scope of abrogation and make
their abrogation objectionable. We are free from this objection
because, firstly we do not believe the present Pentateuch to be
the original word of God or written by Moses as we have pro-
duced scores of proofs to show, secondly, as we have shown,
the present Pentateuch has been subjected to great distortions
and alterations, and thirdly, according to Christian belief, God
may regret and be ashamed of some of his acts and feel regret-
ful about some of his previous orders, causing him to change
them afterwards. Similarly he is imputed with making everlast-
ing promises and then not fulfilling them as is asserted by some
of the books of the Old Testament. The Muslims are absolutely
free from such impure and polluted thought.
|
As far as their interpretations with regard to the words of
etemalityl are concemed, they cannot be justified and accepted
for the obvious reason that the words must be taken to mean
what they say.
|
The Second Kind of Abrogation in the Bible2
|
First Example
|
God asked Abraham to slay his son and offer him as a sacrifice to
the Lord, but this injunction was abrogated before being practised.
The whole story of this event is related in chapter 22 of Genesis.
|
Second Example: Promise of Priesthood Abrogated
|
I Samuel 2:30 contains the following statement of a prophet to
Eli,3 the Priest:
|
Wherefore the Lord God of Israel saith, "I said indeed
that thy house and the house of thy father, should walk before
me for ever: but now the Lord saith, "Be it far from me; for
that honour me I will honour, and they that despise me shall
|
be lightly esteemed.
|
Further in verse 35 it says:
|
And I will raise me up a faithful Priest.
|
God first made promise that the priesthood would remain in the
family of Eli the Priest, and in the family of his father, but in
the latter
statement he transferred the promised priesthood to a new priest.
The
commentary of D"Oyly and Richard Mant contains the following
statement of Patrick:
|
God abrogated the injunction promising the priesthood to
Eli and his family. The priesthood was then given to Eleazar
the elder son of Aaron. Then it was given to Tamar, the
younger son of Aaron. For the sins of Eli own sons the priest-
hood was transferred to the family of the priest, Eleazer.
|
This implies that the above promise of priesthood was abrogated
twice in the law of Moses and it was abrogated a third time with
the
coming of the law of Jesus. The priesthood did not remain in the
fam-
ily of Eleazar nor in the family of Tamar either. The promise made
to
Eleazar is described in chapter 25 of the Book of Numbers in the
fol-
lowing words:
|
Behold, I give unto him my covenant of peace: and he
shall have it and his seed after him, even the covenant of an
everlasting priesthood.l
|
It should not come as a surprise to learn that according to Judaeo-
Christian thought, God may go against his everlasting promise. The
books of the Old Testament contain statements claiming that God
repents and regrets after having done a certain thing. For instance
Psalm 88 contains David own address to God in these words:
|
Thou hast made void the covenant of thy servant: Thou
hast profaned his crown by casting it to the ground.
|
And Genesis 6:6-7 contains the following statement:
|
And it repented the Lord that he had made man on the
earth, and it grieved him at his heart. And the Lord said, I will
|
destroy man whom I have created from the face of the earth,
both man and beast, and the creeping things, and the fowls of
the air, for it repenteth me that I have made them.
|
Verse 6 and the last phrase of verse 7, "It repenteth me..." are
clear
in implying that God is regretful about what He has done. Psalm
106:44 contains the words:
|
Nevertheless he regarded their affliction when he heard
their cry: and remembered for them his covenant and repent-
ed according to the multitude of his mercies.l
|
I Samuel 15:11 contains God own statement in these words:
|
It repenteth me that I have set up Saul to be king: for he is
tumed back from following me, and hath not performed my
commandments.
|
Further in verse 35 of the same chapter we find:
|
Samuel mourned for Saul: and the Lord repented that he
had made Saul king over Israel.
|
In view of the above statements containing "God own repentance"
and "his regrets" about creating man and making Saul the king of
Israel, the possibility of "God own repentance" on making Jesus a
Prophet cannot be ruled out as Jesus" "claim of being God
incarnate"
is a greater sin than the disobedience of Saul. God, according to
the
above statement, did not know that Saul would not perfor n his com-
mandments, similarly it makes it possible that God might have not
known that Jesus would "claim to be God" after becoming a Prophet.
We neither believe in the possibility of God own repentence nor do we
accept that Jesus made any claim to godhood. We believe that God is
absolutely free from such imperfections and Jesus is very far from
malcing such false daims.
|
Third Example: Baking Bread With Dung
|
Ezekiel 4:10 contains the following injunction:
|
And thy meat which thou shalt eat, shall be by weight,
twenty shekels a day.
|
And in verse 12 it says:
|
And thou shalt eat it as barley cakes, and thou shalt bake
it with dung that cometh out of man.
|
Further in verses 14 and 15 it contains:
|
Then said I, Ah Lord God; behold, my soul hath not been
polluted: for from my youth up even till now, have I not eaten
of that which dieth of itself, or is tom in pieces; neither came
there abominable flesh into my mouth. Then He said unto me,
Lo, I have given thee cow own dung for man own dung, and thou
shalt prepare thy bread therewith.
|
According to this statement God first commanded Ezekiel to pre-
pare his bread with the filth of man then after Ezekiel own
supplications
he abrogated His first commandment and changed it by allowing
cow own dung in place of man own .
|
Fourth Example: The Place of Sacrifice
|
We read in Leviticus 17:3,4:
|
What man soever there be of the house of Israel, that kil-
leth an ox, or lamb, or goat, in the camp, or that killeth it out
of the camp and bringeth it not unto the door of tabemacle of
the congregation, to offer an offering unto the Lord before the
tabemacle of the Lord; blood shall be imputed unto that man;
he hath shed blood; and that man shall be cut off from among
his people.
|
In contrast to this we find this statement in Deuteronomy 12:15:
|
Thou mayst kill and eat flesh in all thy gates, whatsoever
thy soul lusteth after, according to the blessing of the Lord,
thy God which he hath given thee.
|
Further in verses 20 to 22 it says:
|
When the Lord thy God shall enlarge thy border, as he
hath promised thee, and thou shalt say, I will eat flesh,
because thy soul longeth to eat flesh; thou mayest eat flesh,
whatsoever thy soul lusteth after. If the place which the Lord
thy God hath chosen to put his name there be too far from
thee, than thou shalt kill of thy herd and of thy flock, which
the Lord hath given thee, as I have commanded thee, and thou
shalt eat in thy gates whatsoever thy soul lusteth after. Even
as the roebuck and the hart is eaten, so thou shalt eat them:
the unclean and the clean shall eat of them alike.
|
The above statement abrogates the commandment of God con-
tained in Leviticus quoted earlier. Home, after quoting these
verses,
said on page 619 of the first volume of his book:
|
Apparently these two places are contradictory to each
other, but keeping in view the fact that according to the cir-
cumstances of the Israelites changes in the law of Moses were
usual, and the law did not preclude changes.
|
Further he said:
|
In the fortieth year of his migration and prior to his com-
ing to Palestine, Moses abrogated this injunction through the
injunctions of Deuteronomy and pemmitted them after coming
to Palestine to eat the goats and cows wherever they liked.
|
This commentator admits the presence of abrogation in these vers-
es and also is convinced that changes were made in the law of Moses
according to the changing circumstances. In the light of this how
can
they justify themselves raising objections against other religions
for
minor changes and why do they insist that abrogation necessarily
attributes ignorance to God?
|
Fifth Example: The Workers of the Tabernacle
|
Numbers 4:3,23,30,35,39,43 and 46 make us understand that the
number of the workers in the Tabemacle should not be less than
twenty-five or more than fifty, while 8:24-25 of the same book say
that this number should not be less than two or more than fifty.
|
Sixth Example: The Sin Offering of the Congregation
|
Leviticus 4:14 says:
|
The congregation shall offer a young bullock for the sin.
|
Numbers chapter 15 contains:
|
All the congregation shall offer.... one kind of the goats
for a sin offering.
|
The first injunction is abrogated by the second.
|
Seventh Example
|
From Genesis chapter 6 God own commandment is understood to be
that two living creatures of every sort should be carried in Noah own
Ark, while from chapter 7 it is understood that seven of every
clean
beast, and two of every unclean beast are to be taken.l Further in
the
same chapter we are informed that two of each kind were taken into
the Ark. This statement in this way was abrogated twice.
|
Eighth Example: Hezekiah own Illness
|
II Kings 20:1-6 says:
|
In those days was Hezekiah sick unto death. And the
Prophet Isaiah, the son of Amoz came to him and said unto
him, Thus saith the Lord. Set thine house in order; for thou
|
shalt die, and not live. Then he tumed his face to the wall, and
Prayed unto the Lord, saying, I beseech thee O Lord, remem-
ber now how I have walked before thee in truth and with a
perfect heart, and have done that which is good in thy sight.
And Hezekiah wept sore. And it came to pass, afore Isaiah
was gone out into the middle court, that word of the Lord
came to him, saying, "Tum again and tell Hezekiah the cap-
tain of my people, Thus saith the Lord, the God of David, thy
father, I have heard thy prayer, I have seen thy tears: behold, I
will heal thee: On the third day thou shalt go up unto the
house of the Lord. And I will add unto thy days fifteen years.
|
Ninth Example: The Mission of the Twelve
|
The Gospel of Matthew 10:5 has:
|
These twelve Jesus sent forth, and commanded them say-
ing, go not into the way of the Gentiles, and unto any city of
the Samaritans enter ye not: but go rather to the lost sheep of
the house of Israel.
|
The Gospel of Matthew contains the following statement of Christ
with regard to his own mission in chapter 15 verse 24:
|
I am not sent but unto the lost sheep of the house of
Israel.
|
These show that Jesus sent his disciples only to the Israelites.
The
Gospel of Mark, however, 16:15 has recorded Jesus as saying:
|
Go ye into all the world and preach the Gospel to every
creature.l
|
According to Mark this statement was made by Christ just before
his ascension to Heaven. Hence this abrogated the former statement.
|
Tenth Example: Command to Observe the Law of Moses
|
The Gospel of Matthew chapter 23 verse 1 contains the words:
|
Then spoke Jesus to the multitude, and his disciples say-
ing, The scribes and the Pharisees sit in Moses" seat: all there-
fore whatsoever they bid you obsene, that observe and do.
|
This statement is clear in implying that they are being commanded
to obey what the Pharisees say, and there is no doubt that the
Pharisees insist on the observance all the practical injunctions of
the
Torah and particularly the injunctions that are of an etemal
nature,
when in fact all of them were abrogated by Christian law, as we
have
demonstrated in detail when discussing the first kind of
abrogation.
|
It is strange that Protestant scholars often reproduce these verses
as
an ARGUMENT against the abrogation of the Torah. This means that
they
should be killed for not keeping the Sabbath, since the law of
Moses
declared that such men must be killed. We have discussed this in
detail under the first kind of abrogation.
|
Eleventh Example
|
We have already shown under the thirteenth example of the first
kind of abrogation that the Apostles abrogated all the practical
injunc-
tions of the Torah except four injunctions out of which three were
abrogated later by Paul.
|
Twelfth Example
|
Luke 9:56 contains the following statement of Jesus:
|
For the son of man is not come to destroy men own lives, but
to save them.
|
lohn 3:17 and 12:47 also contain the same statement but Paul own
Second Epistle to the Thessalonians 2:8 contains this statement:
|
And then shall that Wicked be revealed, whom the Lord
shall consume with the spirit of his mouth and shall destroy
|
with the brightness of his coming.
|
The latter statement obviously abrogates the former injunction.
|
In vlew of the above examples of the presence of both kinds of
abrogation in the Old and New Testaments, the claim made by the
Judaeo-Christian scholars, that there is no possibility of
abrogation in
the Bible, is proved false and incorrect beyond any doubt. We may,
however, repeat that with the change of time, place and the circum-
stances of the subject, certain changes in legal injunctions are
quite
logical and even necessary in order to meet the new requirements of
the subject of the Law. Certain injunctions may be useful and
proper
for the people at one time, and unnecessary and inappropriate at
another.
|
THE INNOVATION OF THE TRINITY
|
The Impossibility of the Doctrine of Trinity
|
At the beginning of this section we would like to make the follow-
ing twelve points which, we are sure, will help the reader have
easy
access to the truth.
|
First Point: Who is God?
|
The books of the Old Testament bear witness to the fact that God
(Allah) is one, the Everlasting, the Undying. He has absolute power
over everything and can do anything He likes. He has no equal. None
is similar to him neither in essence nor in attributes. He is
indepen-
dent of physical form or features. These facts are so abundandy
found
in these books that no examples are needed.
|
Second Point: The Prohibition of Worshipping Anything Other
than Him
|
This prohibition is clearly mentioned in many places of the
Pentateuch, for example in Exodus, chapters 20 and 34. We even find
it mentioned in Deuteronomy chapter 13 that any Prophet or anyone
receiving inspiration were to ask people to worship other than God
alone, even in a dream, he should be killed no matter how many
mira-
cles he performed. Similarly anyone encouraging his friends or
rela-
tives to look to other gods must be stoned to death. Chapter 17 of
the
same book declares that anyone found guilty of worshipping other
gods, man or woman, shall be stoned to death.
|
The Third Point: The Attribution of Physical Features to God
|
There are many verses of the books of the Old Testament that
mention different limbs, physical form and features in connection
with God.
|
For example Genesis 1:26,27 and 9:6 mentions God own face and
other limbs. Isaiah 50:17 contains a description of the head of
God.
|
while in Daniel 7:9 the head and hair of God are mentioned.
A list of some passages containing descriptions of physical fea-
|
tures and limbs etc. in connection with God is given below:
|
1. Genesis, 1:26:27 and 9:6 Face and other Limbs.
2. Isaiah 59:17 Head.
3. Daniel 7:9 Head and Hair.
4. Psalms 43:3 Face, Hand and Arm.
5. Exodus 33:23 Face and Neck.
6. Psalms 33:15 Eyes and Ears.
7. Daniel 9 Eyes and Ears.
8. I Kings 8:29 The Eyes.
9. Jeremiah 16:17,32; 19 The Eyes.
10. Job 34:21 The Eyes.
11. Proverbs: 5:21; 15:3 The Eyes.
12. Psalms 10:4 The Eyes & Lashes.
13. Psalms 17:6,8,9,10 The Ear, Foot, Nose & Mouth.
14. Isaiah 30:27 Lips and Tongue.
15. Deuteronomy 33 Hands and Foots.
16. Exodus 31:18 Fingers.
17. Jeremiah4:19 Belly and Heart.
18. Isaiah 21 Back.
19. Acts 20:28 Blood.
|
There are two verses in the Pentateuch that speak of God as being
metaphysical i.e. free from form and features. Deuteronomy 4:12
|
says:
|
And the Lord spake unto you out of the midst of the fire;
ye heard the voice of the words, but saw no similitude; only
ye heard a voice.
|
Further in verse 15:
|
Take ye therefore good heed unto yourselves; for ye saw
no manner of similitude on the day that the Lord spake unto
|
you in Horeb out of the midst of the fire.
|
Since the above two verses correspond to human reason, they do
not require explanations as do the others listed above.
|
Similarly there are verses in the Bible that relate God to space.
Such verses are present in both the Old and the New Testaments.
Some of them are listed below:
|
Exodus: 25:8; 29:45, 46
Numbers: 5:3; 35:34
Deuteronomy: 26: 15
II Samuel: 7:5,6
I Kings: 8:30,32,34,36,39,45,49
Psalms: 9:11;10:4; 25:8; 67:16; 73:2; 75:2; 98:1;
134:21
Joel 3:17,21
Zachariah: 8:3
Matthew: 5:45,48; 6:1,9,14,26; 7:11,21;10:32,33;
3:50; 15:12; 16:17; 18:10,14,19,35; 23:9,22
|
All the above verses connect God to space.l There are very few
verses in the Old and New Testaments that describe God as being
beyond space and time. Two examples are Isaiah 66:1,22 and Acts
7:48.3 Since these few verses are acceptable to human reason, and
in
accordance with rational ARGUMENTs, they do not require any
explana-
tion. The other verses ascribing space to God, however, require
inter-
pretation. The Judaeo-Christian scholars also agree with us that
such
verses require some explanation.
|
Fourth Point: Metaphorical Meanings of the Words
|
It has been confirmed above that God has no physical form and
features. We find confirmation also in the New Testament that God
cannot be seen. The Gospel of John 1:18 has:
|
No man hath seen God at any time.
|
This proves that any being, visible to human eyes, cannot be God.
If the word "God" is used for a visible being one should not be
mis-
guided by it. It may be explained here that the word God used for
any
one but God would be a metaphor or a figurative use of the word.1
There is no doubt that there may be some proper reason for using
such words for beings other than God. The following example will
make it more clear. We find such words used in the Pentateuch for
the
angels only because they demonstrate God own glory more than do any
other creatures. Exodus 23:20 contains the following statement of
God:
|
Behold I send an angel before thee, to keep thee in the
way, and to bring thee into the place which I have prepared.
Beware of him, and obey his voice. Provoke him not; for he
will not pardon your transgressions: for my name is in him.
|
Further in verse 23 it says:
|
For mine angel shall go before thee, and bring thee in
|
unto the Amorites, and the Hittites and the Perizzites, and the
Canaanites, the Hivites and the Jebusites; and I will cut them
off.
|
In the above statement the words, "I send an angel before thee" and
"mine angel shall go before thee", are sufficient to prove that the
mov-
ing post of the cloud in the day and the moving post of fire at
night,
guiding the Israelites in their way, was none but an angel2 of God.
|
Deifying words have been used for this angell simply for the above
reason.
|
The Attribution of Divinity to Other than God Himself in the
Bible
|
This occurs profusely in the Bible in connection with angels, man,
even Satan and inanimate things. In some places explanations have
been given but at other times the metaphorical significance is so
obvi-
ous that it leaves no room for doubt or misunderstanding. I would
like
to give some specific examples of this occurring in the Bible.2
|
We will not reproduce the whole text, but only the part directly
related to the point in question. Genesis 17:14 says:
|
And when Abram was ninety years old and nine, the Lord
|
appeared to Abram and said unto him, I am the Almighty
God; walk before me, and be thou perfect. And I will make
my covenant between me and thee, and will multiply thee
exceedingly. And Abram fell on his face: and God talked with
him, saying, "As for me behold my covenant is with thee, and
thou shalt be a father of many nations.
|
Further in verses 7-9 we find:
|
And I will establish my covenant between me and thee
and thy seed after thee in thy generations, for an everlasting
covenant, to be a God unto thee, and to thy seed after thee,
the land wherein thou art a stranger, all the land of Canaan,
for an everlasting possession, and I will be their God.
|
Verses 15,18,19 and 22 of this chapter contain the words, "And
God said unto Abram", "And Abram said unto God," etc. It is clear
that the word "God" is being used for the one talking to Abraham,
|
F while in fact, the talker was an angel of God which is confirmed
by
, the last sentence (of verse 22) that is, "God went up from
Abraham."
Here the words Lord and God have been used for the angel, even the
angel himself has used these words saying, "I am Almighty God", "I
will be their God."
|
Similarly these words are also used in chapter 18 of Genesis for
the angel that appeared to Abraham along with two other angels who
predicted the birth of Isaac, and informed him that the land of Lot
would soon be destroyed. In this book the word God is used fourteen
times for others. The same book at 28:10-17, describing the event
of
Jacob own departure from Beer-sheba, has:
|
And Jacob went out from Beer-sheba, and went toward
Haran. And he lighted upon a certain place and tarried there
all night, because the sun was set; and he took of the stones of
that place, and put them for his pillows, and lay down in that
place to sleep. And he dreamed, and behold a ladder set up on
the earth, and the top of it reached to heaven: and behold, the
angels of God ascending and descending on it. And behold
the Lord stood above it and said, I am the Lord God of
Abraham, thy father, and the God of Isaac: the land wherein
thou liest, to thee will I give it, and to thy seed; and thy seed
shall be as the dust of the earth, and thou shalt spread abroad
to the west, and to the east, and the north and to the south:
and in thee, and in thy seed shall all the families of the earth
be blessed. And behold, I am with thee, and will keep thee in
all places whither thou goest, and will bring thee again into
this land; for I will not leave thee, until I have done that
which I have spoken to thee of. And Jacob awaked out of his
sleep, and he said, own urely the Lord is in this place; and I
knew it not. And he was afraid and said, How dreadful is this
place! this is none other but the house of God, and this is the
gate of heaven.
|
Further the same book at 3 1 1 3 Jacob addresses his wives Leah
and Rachel:
|
And the angel of God spake unto me in a dream, saying,
Jacob: And I said, Here am I. And he said, Lift up now thine
eyes, and see, all the rams which leap upon the cattle are
ringstraked, speckled and grisled: for I have seen all that
Laban doeth unto thee. I am the God of Beth-el, where thou
annointedst the pillar, and where thou vowedst a vow into me;
now arise, get thee out from this land, and retum unto the
land of thy kindred.
|
Further in 32:9 of the same book it says:
|
And Jacob said, O God of my father Abraham, and God
of my father Isaac, the Lord which saidst unto me, Retum
unto thy country, and to thy kindred.
|
Further in verse 12:
|
And thou saidst, I will surely do thee good, and make thy
seed as the sand of the sea, which cannot be numbered for
multitude.
|
And again in 35:1 of the same book:
|
And God said unto Jacob, Arise, go up to Beth-el, and
dwell there: and make there an alter unto God, that appeared
unto thee when thou fleddest from the face of Esau thy broth-
er. Then Jacob said unto his household, and to all that were
with him, Put away the strange gods that are among you, and
be clean, and change your garments: And let us arise, and go
up to Beth-el; and I will make there an altar unto God, who
answered me in the day of my distress, and was with me in
the way which I went.
|
Describing the same event in detail in verse 6 of the same chapter
it says:
|
So Jacob came to Luz, which is in the land of Canaan.
that is, Beth-el, he and all the people that were with him, And
he built there an altar, and called the place El-beth-el: because
there God appeared unto him, when he fled from the face of
|
his brother.
|
Also we find in Genesis 48:34:
|
And Jacob said unto Joseph, God Almighty appeared
unto me at Luz in the land of Canaan, and blessed me, And
said unto me, Behold, I will make thee fruitful, and multiply
thee, and I will of thee a multitude of people; and will give
this land to thy seed after thee for an everlasting possession.
|
It should be noted that the one who had appeared to Jacob was in
fact an angel as is explicitly understood from Genesis 31 13. The
vow and covenant made by him was with the angel, and not directly
with Almighty God, but we have seen in the above example that
Jacob used the word God for this angel more than eighteen times.
Even the angel himself used this word for himself.
|
Attribution of Divinib to Angels
|
We find another incredible and strange story about Jacob described
in Genesis 32:24-30:
|
And Jacob was left alone; and there wrestled a man with
him until the breaking of the day. And when he saw that he
prevailed not against him, he touched the hollow of his thigh;
and the hollow of Jacob own thigh was out of joint, as he wres-
tled with him. And he said, Let me go, for the day breaketh.
And he said, I will not let thee go, except thou bless me. And
he said unto him. What is thy name? And he said, Jacob. And
he said, Thy name shall be called no more Jacob, but Israel;l
for as a prince hast thou power with God and with men and
hast prevailed. And Jacob asked him, and said, Tell me, I pray
thee, thy name. And he said, Wherefore is it that thou dost
ask after my name? And he blessed him there. And Jacob
called the name of the place Peniel: for I have seen God face
to face, and my life is preserved.
|
1. Israel in Hebrew signifies wrestler with C;od.
|
It is obvious that the wrestler with Jacob was an angel referred to
as God in the above verse. Firstly, because if we take the word God
here in its real sense it would imply that the God of the
Israelites is,
God forbid, so weak and helpless that he could not overcome a man
in
a wrestling match which lasted for the whole night. Secondly,
because
the prophet Hosea made it clear that he was not God but an angel.
It
says in Hosea 12:34:
|
He took his bther by the heel in the womb, and by his
strength he had power with God: Yea, he had power over the
angel, and prevailed: he wept, and made supplication unto
him: he found him in Beth-el, and there he spake with us.
|
In this statement also the word God is used twice for the angel.
Besides, we find in Genesis 35:9-15:
|
And God appeared unto Jacob again, when he came out
of Padan-aram, and blessed him. And God said unto him, Thy
name is Jacob: thy name shall not be called any more Jacob,
but Israel shall be thy name; and he called his name Israel.
And God said unto him, I am God Almighty: be fruitful and
multiply: a nation, and a company of nation shall be of thee,
and kings shall come out of thy loins; And the land which I
gave Abraham and Isaac, to thee I will give it, and to thy seed
after thee will I give the land. And God went up from him in
the place where he talked with him. And Jacob set up a pillar
in the place where he talked with him, even a pillar of stone;
and he poured a drink offering thereon, and he poured oil
thereon. And Jacob called the name of the place where God
spoke with him Beth-el.
|
Here also the word God has been used five times for the angel who
spoke with Jacob.
|
Also we find in Deuteronomy 1:30-33:
|
The Lord your God which goeth before you, he shall fight
for you, according to all that he did for you in Egypt before
your eyes; And in the wilderness, where thou hast seen how
that the Lord thy God bare thee, as a man doth bear his son, in
all the way that ye went, until ye came into this place. Yet in
this thing ye did not believe the Lord your God, Who went in
the way before you, to search you out a place to pitch your
tents in, in fire by night, to shew you by what way ye should
go, and in a cloud by day.
|
The same use of the word "God" is found repeatedly in the above
passage. Again in Deuteronomy 31:3-8, we find this statement:
|
The Lord thy God, he will go over before thee, and he
will destroy these nations from before thee....Be strong and of
a good courage, fear not.... for the Lord thy God, he it is that
doth go with thee; he will be with thee.
|
Here too the word "God" has been used for an angel. In the book of
Judges 13:22 this angel is described as having appeared to Manoah
and his wife:
|
And Manoah said unto his wife, We shall surely die,
because we have seen God.
|
While verses 3, 9,13, 15, 16, 18 and 21 speak clearly of his being
an angel and not God. Besides, the word "God" is used for the angel
of God also in Isaiah 6, I Samuel 3, Ezekiel 4 and 9, and in Amos
7.
|
The Attribution of Divinity to Men and Satan
|
Psalm 82:6 gives us a particularly clear example of this, saying:
|
I have said, Ye are gods; and all of you are children of the
most High.
|
Here we find the word "god" used for all people. Also in II
Corinthians 4:3-4 we find:
|
But if our gospel be hid, it is hid to them that are lost: In
|
whom the god of this world hath blinded the minds of them
which believe not, lest the light of the glorious gospel of
Christ, who is the image of God, should shine unto them.
|
According to Protestant scholars, "God of this world" in this pas-
sage signifies Satan.
|
By presenting the above examples from the Bible we intend to
prove the fact that simply because the word "God" has been used for
someone or something else, that does not cause any sensible soul to
think that those things have become God or sons of God.
|
Fifth Point
|
We have already shown under the third and the fourth point that
metaphorical use of the word "God" is found in abundance in the
Bible. Now we intend to show that the use of metaphor in the Bible
is
not limited only to the occasions cited above. There are many other
situations where metaphor and exaggeration are used quite freely.
|
The following examples will show it more clearly. Genesis 13:16
contains the words:
|
I wiU make thy seed as the dust of the earth: so that if a
man can number the dust of the earth, then shaU thy seed also
be numbered.
|
Another example of exaggeration is found in 22:17 of the same
|
That in blessing I wiU bless thee, and in multiplying I wiU
multiply thy seed as the stars of the heaven, and as the sand
which is upon the sea shore.
|
A similar promise was made to Jacob that his generation would be
multiplied in number as the dust of the earth, while in fact the
genera-
tion of both Prophets together have never been increased in number
equal to the number of grains found in a few grams of sand far from
being equal to the dust of aU the sea-shores of the earth.
|
Describing the land promised to the Israelites, Exodus 3:8 says:
|
Unto a land flowing with milk and honey.
|
While we all know that no such place exists on earth.
Deuteronomy chapter 1 contains the following statement:
|
The cities are great and waUed up to heaven.
|
And in chapter 9 we read:
|
To possess nations greater and mightier than thyself,
cities great and fenced up to heaven.2
|
Psalm 78:65-66 says:
|
Then the Lord awaked as one out of sleep, and like a
mighty man that shouteth by reason of wine, And he smote
his enemies in the hinder parts; he put them to a perpetual
reproach.
|
Psalm 104:3 contains this eulogy to God:
|
Who layeth the beams of his chambers in the waters: who
maketh the clouds his chariot: who walketh upon the wings of
the wind.
|
The writings of the evangelist John are full of metaphors, similes,
hyperboles and exaggerations. You will hardly find a sentence that
does not require interpretation. Those who have read his Gospel,
his
Epistles and his Revelation are weU acquainted with this
characteris-
tic of John. For example he starts chapter 12 of Revelation with
this
description:
|
And there appeared a great wonder in heaven; a woman
clothed with the sun, and the moon under her feet, and upon
her head a crown of twelve stars; And she being with child
cried, travailing in birth, and pained to be delivered. And
there appeared another wonder in heaven; and behold a great
red dragon, having seven heads and ten horns, and seven
crowns upon his heads. And his tail drew the third part of the
stars of heaven, and did cast them to the earth: and the dragon
stood before the woman which was ready to be delivered, for
to devour her child as soon as it was bom. And she brought
forth a man child, who was to rule all nations with a rod of
iron: and her child was caught up unto God and to his throne.
And the woman fled into the wilderness, where she hath a
place prepared of God, that they should feed her there a thou-
sand two hundred and threescore days.
|
And there was war in heaven: Michael and his angels
fought against the dragon; and the dragon fought, and his
angels, And prevailed not; neither was their place found any
more in heaven.
|
The ludicrous description above seems a meaningless outpouring
of a madman until some sensible explanation can be found for it
which is cerLainly not easy in this case. The Judaeo-Chrisdan
scholars
do try to forward some explanations for such statements and do
admit
the presence of exaggeration and hyperbole in the holy scriptures.
The
author of Murshid at-Talibeen said in section 3 of his book:
|
As far as the style of the sacred books is concemed, it is
full of innumerable and complicated metaphors, particularly
the Old Testament.
|
Further he has said:
|
And the style of the New Testament is also highly
metaphorical, particularly the events of our Saviour. For this
reason many wrong notions and ideas have spread, as some
Christian teachers have tried to provide such passages with
word for word explanations. Here are some examples to show
that word for word explanation for metaphorical passages is
not admissible. In Christ own statement about King Herod: "Go
ye, tell that fox,""l obviously, the word "fox" refers to the cruel
and deceitful king, since this animal is known for being cruel
and deceitful. Similarly our Lord said to the Jews:
|
I am the living bread which came down from heav-
en: if any man eat of this bread, he shall live for ever:
and the bread that I will give is my flesh, which I will
give for the life of the world.l
|
but the Jews took this passage in its literal sense and asked
how it was possible for him to offer them his own flesh to eat,
not realizing that it referred to the sacrifice of Christ offering
himself as atonement for the sins of the whole world. Our
Saviour also said on the occasion of the Eucharist about the
bread that, "It is my body" and about the drink that, "It is the
blood of my covenant".
|
Then from the twelfth century Roman Catholics started to
interpret it in another sense, in contradiction to the statements
of the sacred books, and invented the teaching of the transub-
stantiation, by which the bread and drink would be trans-
formed into the body and blood of Christ. Whereas we say
that the bread and wine still retain their substance and do not
change at all. The correct explanation of the statement of our
Lord is that the bread is like the body of the Christ and wine
is like his blood.
|
This admission is quite clear and unambiguous, but he has inter-
preted Christ own statement to refute the belief of the Catholics
that the
bread and drink are really transformed in the body and blood of
Christ, while in fact, the apparent meanings of the passage are
exactly
what the Catholics have understood. Christ own statement is this:
|
And as they were eating, Jesus took bread, and blessed it,
and brake it, and gave it to the disciples, and said, Take, eat;
this is my body. And he took the cup, and gave thanks, and
gave it to them, saying, Drink ye all of it; For this is my Wood
of the new testament, which is shed for many for the remis-
sion of sins."
|
The Catholics, who believe in the transformation of the bread into
the body of Christ, were in the majority before the appearance of
the
Protestant movement. The number of people of this sect is still
greater
all over the world.
|
Since this belief of transubstantiation is not correct, in the
opinion
of the Protestants, on the grounds that it is not acceptable to
human
reason and commonsense, the concept of trinity should similarly be
rejected on the same grounds, because universally acknowledged
rational ARGUMENTs bear witness against it, though some vague
indica-
tions to this concept may be found in some biblical statements. It
may
be contended that the fact that this belief is now the belief of
millions
of sensible Christians, is, in itself, an ARGUMENT for its being a
believ-
able concept. In answer to this contention we may remind them that
the millions of Roman Catholics who still hold the belief of
transub-
stantiation are equally sensible and are greater in number than the
Protestants. They still fimlly believe in the actual transformation
of
the bread into the body of Christ. This invalidates the Protestant
con-
tention. Now we will show that the sacrament of the Eucharist, as
believed by the Catholics, is totally irrational and something that
is
totally unacceptable to human reason.
|
First ARGUMENT
|
The Roman Catholic Church claims that the wine and bread physi-
cally change into the blood and body of Christ and become, in a
real
sense, Christ himself. This bread, when transformed into Christ,
must,
therefore, be physically transformed into human flesh. It is clear,
however, that the bread retains all its properties and anyone
seeing
and touching it finds nothing but bread, and if this bread is left
for
some time it decays and decomposes like any other bread. It will
not
show any of the changes that occur when the human body decom-
poses.
|
Second ARGUMENT
|
The presence of Christ, with his divine character, at thousands of
places in one and the same time may be possible in Christian
thought
but it is not compatible with his human character. Because being
fully
human he was like other human beings, feeling hunger, eating,
drink-
ing, and sleeping as all other men do. Being human he was even
afraid of the Jews and fled from them. It is, therefore, logically
impossible that Christ possessing a single human form could be pre-
sent physically at innumerable places at the same time.
|
Third ARGUMENT
|
If we assume that the thousands of priests are capable of instant
consecration, making the bread offered by them instantly tum into
the
body of the same Christ who was born of the Virgin Mary at their
recitation, it leaves us with two possibilities: either every one
of these
Christs is exactly and precisely the same real Christ born of the
Virgin
Mary, or that every one of them is other than the real Christ.
|
Fourth ARGUMENT
|
Now when the bread has tumed into the body of Christ in the
hands of the priest, he breaks it into many small pieces. This
again
presents two possibilities, either Christ is also divided into an
equal
number of small pieces or each piece again turns into a complete
and
perfect Christ. According to the fommer the eater of one piece
would
not be considered as having eaten the whole of Christ; and
according
|
1. The Christians believe that wherever in the world the ceremony
of Euchanst is
performed, Christ physically makes himself present at that place.
|
to the latter, you will have to believe in the presence of an army
of
Christs.
|
Fifth ARGUMENT
|
The event of the Lord own supper that took place a little before the
"crucifixion" served the purpose of the sacrifice that was later
sup-
posed to have been achieved by putting Jesus on the cross and
cruci-
fying him. It was quite unnecessary that he should be crucified by
the
Jews after having already sacrificed himself. Because, according to
Christian thought, the only purpose of Christ coming in the world
was
to sacrifice himself for the redemption of the world. He had not
come
to suffer again and again for this purpose, as is understood from
the
last passage of Hebrews chapter 9.
|
Sixth ARGUMENT
|
If the Christian claim is taken as correct, it would make the
Christians more cruel to Christ than the Jews as they persecuted
Christ only once and left him2 while the Christians day by day
perse-
cute Christ, slay him and eat and drink his flesh and blood. If the
Jews
can be condemned and cursed for crucifying Christ once what should
be the fate of those who kill and slay Christ a number of times
every
day and do not leave him alone after this but eat his flesh and
drink
his blood? What can be said of those who do not hesitate to eat
their
god? If their god cannot save himself from their clutches who on
earth
will be safe from them?
|
Seventh ARGUMENT
|
Luke 22:19 contains the following statement of Christ with regard
|
l. "So Chnst was once offered to bear the sins of many; and unto
them that look
for him, shall he appear the second time without sin unto
salvation."
|
2. The Christian Churc4 after the pact of friendship with the Jews
in 1964, clear-
ly declared that the Jews had nothing to do with the killing of
Christ. This declaration
stands in clear contradiction with what the Bible says and shows
the scant respect
they give to the Bible.
|
to the institution of Eucharist:
|
This do in remembrance of me.
|
If this supper was in itself a sacrifice, then it cannot have been
a
memorial or a remembrance, as nothing can be a remembrance of
itself.
|
People who accept such superstitions as a bread turning into Christ
are all the more liable to become a prey to greater superstitions
in
divine matters such as the concept of God and other matters related
to
reason. We contend that if all these sensible followers can agree
on a
belief which is absolutely rejected by logic and commonsense,
either
in blind pursuance of their ancestors or for some other reason, it
should not be come as a surprise to us that the Protestants and
Catho-
lics have together agreed on the trinity which is more absurd and
more in contradiction with human reason.
|
There are a large number of people, a greater number, in fact, than
the Catholics, who are called heretics because they have abandoned
the Christian faith simply because they found too many institutions
and beliefs of the Christian faith unacceptable to human reason.
They
refused to accept what is unacceptable. Their books are full of
argu-
ments to support their thought. Moreover, there is another sect
called
Unitarians who also have rejected the institution of the Eucharist.
The
Jews and the Muslims also refute and reject this mythological and
even absurd teaching.
|
Sixth Point: Ambiguity in the Statements of Christ
|
There are innumerable examples of ambiguity found in the state-
ments of Christ. So much so that his disciples and close friends
could
not understand his message until Jesus himself had elucidated it.
The
statements explained by Jesus have definitely been understood but
many other statements that were not explained by him still remain
obscure and ambiguous except some of them that were understood
with great effort after a long time. There are many examples of
this in
the New Testament of which we will mention only a few.
|
First Example
|
Chapter 2 of the Gospel of John, describing the event of some
Jews who asked Christ for some signs, reports the following reply
of
Jesus to the Jews:
|
Destroy this temple, and in three days I will raise it up.
Then said the Jews, Forty and six years was this temple in
building, and wilt thou rear it up in three days? But he spake
of the temple of his body. When therefore he was risen from
the dead, his disciples remembered that he had said this unto
them; and they believed the scripture, and the word which
Jesus had said."
|
In this example even the disciples of Jesus could not understand
the significance of the above statement until the resurrection of
Christ
let alone it being understood by the Jews.
|
Second Example
|
Jesus said to Nicodemus 2
|
Except a man be born again, he cannot see the kingdom
of God.3
|
Nicodemus not understanding Jesus, answered:
|
How can a man be bom when he is old? Can he enter the
second time into his mother own womb, and be born?
|
Jesus tried to make him understand the second time, but he still
did
not understand. then Jesus said to him:
|
Art thou a master of Israel, and knowest not these
things?l
|
Third Example
|
Christ, addressing the Jews, said:
|
I am that bread of life.... This is the bread which cometh
down from heaven, that a man may eat thereof, and not die...2
and the bread that I will give is my flesh, which I will give for
the life of the world. The Jews therefore strove among them-
selves, saying, How can this man give us his flesh to eat?
Then Jesus said unto them, ... Except ye eat the flesh of the
Son of man, and drink his blood, ye have no life in you.
|
For my flesh is meat indeed, and my blood is drink in-
deed. He that eateth my flesh and drinketh my blood,
dwelleth in me, and I in him. As the living Father hath sent
me, and I live by the Father, so he that eateth me, even he
shall live by me....
|
Many therefore of his disciples, when they had heard this,
said, This is a hard saying; who can hear it?
|
From that time many of his disciples went back, and
waLed no more with him.
|
This time the Jews did not understand Jesus and even his disciples
found it to be hard and complicated with the result that many of
his
disciples abandoned him.
|
Fourth Example
|
The Gospel of John 8:21-22 has:
|
Then said Jesus again unto them, I go my way, and ye
shall seek me, and shau die in your sins: Whither I go, ye
|
cannot come. Then said the Jews, Will he kill himself?
because he saith, Whither I go, ye cannot come.
|
Fifth Example
|
John 8:51-52 says:
|
Verily, verily, I say unto you, If a man keep my saying, he
shall never see death. Then said the Jews unto him, Now we
know that thou hast a devil. Abraham is dead, and the
prophets; and thou sayest, If a man keep my saying, he shall
never taste of death.
|
Here, too, the Jews could not understand the statement of Jesus,
rather they accused him of being possessed by the devil.
|
Sixth Example
|
We read in John 1 1 14:
|
And after that he saith unto them, Our friend Lazarus"
sleepeth; but I go, that I may awake him out of sleep. Then
said his disciples, Lord, if he sleep, he shall do well. Howbeit
Jesus spake of his death: but they thought that he had spoken
of taking of rest in sleep. Then said Jesus unto them plainly,
Lazarus is dead.
|
Here we see that the disciples did not understand him until he
explained what he had meant.
|
Seventh Example
|
Matthew 16:6-12 contains the following statement:
|
Then Jesus said unto them, Take heed and beware of the
leaven of the Pharisees and of the Sadducees. And they rea-
soned among themselves, saying, It is because we have taken
no bread. Which when Jesus perceived, he said unto them, O
ye of little faith, why reason ye among yourselves, because ye
have brought no bread?... How is it that ye do understand that
I spake it not to you concerning bread, that ye should beware
of the leaven of the Pharisees and of the Sadducees? Then
understood they how that he bade them not beware of the
leaven of the bread, but of the doctrine of the Pharisees and of
the Sadducees.
|
Similarly here the disciples could not understand what Jesus said
to them until he explained it to them.
|
Eighth Example
|
Under the description of the maid that was raised from the dead
we find this statement in Luke 8:52-53:
|
And all wept and bewailed her: but he said, Weep not; she
is not dead, but sleepeth. And they laughed him to scorn,
knowing that she was dead.
|
Jesus, in this example, was laughed at, as no one could understand
what he meant.
|
Ninth Example
|
We find the following address of Jesus to his disciples in Luke
9:44-45:
|
Let these sayings sink down into your ears: for the Son of
man shall be delivered into the hands of men, But they under-
stood not this saying, and it was hid from them, that they per-
ceived it not: and they feared to ask of that saying.
|
The disciples again could not understand Jesus in the above exam-
ple.
|
Tenth Example
|
The following statement appears in Luke 18:31-34:
|
Then he took unto him the twelve, and said unto them,
Behold, we go up to Jerusalem, and all things that are written
by the prophets concerning the Son of man shall be accom-
plished. For he shall be delivered unto the Gentiles, and shall
be mocked, and spitefully entreated, and spitted on: And they
shall scourge him, and put him to death: and the third day he
shall rise again. And they understood none of these things:
and this saying was hid from them, neither knew they the
things which were spoken.
|
On this occasion the disciples did not understand this saying even
though it was the second time that they had been told about it.
Apparently the above statement had no ambiguity in it. Perhaps the
reason for their not understanding this saying was that they had
learnt
from the Jews that Christ would be a great king. Now at the appear-
ance of Christ when they embraced his faith, they were looking for-
ward to the time when they would sit on the royal throne with
Christ.
They had firm belief in this because Christ himself had promised
them that they would sit on twelve thrones, and each of them would
rule over the people of one tribe of the Israelites. They thought
the
kingdom promised by him was the kingdom of this world, as indicat-
ed by the literal sense of Christ own words. Now the a"oove saying
was
totally against their expectations and belief. We are going to
show, in
the next pages, that the disciples of Jesus truly had such
expectations.
|
Everlasting Doubt Concerning Some Precepts
|
Due to the ambiguity of some of Christ own statements his disciples
were left in everlasting uncertainty with regard to some matters
relat-
ed to faith and they were unable to remove this doubt as long as
they
lived. For instance, they believed that John the Baptist would not
die
until the Day of Resurrection and they firmly believed that the Day
of
Resurrection would come in their lifetime. We have discussed these
|
two matters in detail earlier in the book.
|
It is established that the actual words of Christ are not found in
any
of the Gospels. The Gospels only contain a translation of what the
narrators or reporters thought Christ had said. We have produced
undeniable evidence to prove that there is no trace of the
existence of
the original Evangel. All that we have is a translation and that,
too, is
without any sign or indication of the translator. There is no
convinc-
ing proof, either, that other books which are ascribed to various
authors really were written by these authors. We have already shown
that these books have undergone innumerable alterations, and have
been badly distorted. We have also proved that believing Christians
have distorted these texts for religious purposes, that is, either
for sup-
porting some commonly believed precept or for removing certain
objections from it.
|
We have also shown in earlier pages that any texts conceniing the
precept of trinity have also been distorted and changed. The
following
lines were added to the text of chapter 5 of the First Epistle of
John:
|
For there are three that bear record in heaven, the Father,
|
the Word, and the Holy Ghost.l
|
Similarly some words were added to the text of chapter 1 of
Matthew while a complete verse was omitted from chapter 22 of
Luke.
|
The Seventh Point: Impossibility of the Possibles
|
Sometimes human reason is not able to have access to the full sig-
nificance of certain things but at the same time it does not
discard
them as an impossibilities. Their existence is accepted as being
possi-
ble. All such things, therefore, are considered to lie in the
category of
the possible.
|
Similarly sometimes human reason, on the basis of some rational
ARGUMENT or merely on apparent evidence, decides that something is
|
impossible. The existence of all such things are categorised as
impos-
sibilities. Obviously each of them is explicitly different from the
other. Similarly two things contradictory to each other cannot
exist
together. Likewise it is not logically possible for one thing to be
devoid of both the qualities of possibility and impossibility. For
example, one cannot be human and non-human at the same time. For
instance if Zayd is not non-human he must be human, or if a stone
is
not human it must be non-human. Anything claimed against these
logical rules would be considered absurd and impossible by every
sensible person throughout the world. In the same way singularity
and
plurality cannot be found in one thing at the same time. Similarly
two
opposites cannot exist together at the same time. For instance,
light
and darkness, blackness and whiteness, wannth and coldness, wetness
and dryness, visibility and invisibility, motion and immobility,
cannot
exist together. This is so obvious that human reason would
instantly
decide against it.
|
The Eighth Point: What To Do With Counteracting ARGUMENTs
|
There are situations when we are faced with counteracting argu-
ments between the two ideas. In such cases if we are unable to
prefer
one over the other, both have to be discarded, otherwise some con-
vincing explanation must be found for both. However it is essential
that this explanation must not be a rational impossibility. For
example
the verse speaking of God own physical form and features contradict
or
counteract the verses that speak of God as being free from physical
shape and form. It is therefore essential to interpret these verses
so as
to remove the apparent contradiction from them. At the same time it
is essential that this interpretation should not define God as
being
physical and non-physical at the same time, because such an
interpre-
tation would be a rational impossibility and unacceptable to human
reason and would not remove the contradiction from the statements.
|
The Ninth Point: Three Cannot Be One
|
Number, in itself, is not self-existent. It always exists
causatively.
|
Philosophically speaking it is accidental. Every number therefore
is
an entity different from others. One is different from two, and
three
etc. Anything that is more than one, cannot be considered to be
one.
Any claim therefore, to the presence of singularity and plurality
in
one thing at the same time has to be rejected by human reason as
being absurd and irrational.
|
The Tenth Point: Real Unity and Trinity Together
|
From our view point there would nothing objectionable if the
Christians did not claim that the trinity and unity of God was real
and
factual, and that three were actually one and one actually three.
If they
claimed that unity existed in reality while the trinity existed
only figu-
ratively, in that case we would agree with them and have no con-
tention with them. But they claim their gods to be three and to be
one
at the same time as is more than evident from the books of
Protestant
scholars. The author of Meezan al Haqq said in his book Hall-al-
lshkal:
|
The Christians believe in trinity and unity in the real
|
sense of the words.
|
The Eleventh Point: Different Interpretations of Trinity
|
The great Muslim scholar Maqrizi,l describing contemporary
Christians said in his book Al-Khltat:
|
The Christians are divided into many sects: Melchites,2
|
Nestorians,3 Jacobites,4 the Bodhanians5 and the Maronites
who lived near Harran.
|
He further said:
|
The Melchites, Nestorians and Jacobites all believe that
God is three persons and that the three persons are one, that is
in their pre-existent essence. This means that the Father, the
Son and the Holy Ghost combined together are one God.
|
Again he said:
|
They claim that the Son was united with a bom son, the
uniter and the united together became Christ, and this Christ
is the Lord and God of the people. Now there is disagreement
among them regarding the nature of this Unity. Some Chris-
tians say that the essence of divinity and the essence of
humanity were united together, and this unity did not cancel
the essence of the other. Christ is both, the Lord God and the
son of Mary who remained in her womb and was given birth
by her and who was crucified.
|
Some other Christians claim that after being united they became
two separate essences, one human and the other divine, and his
death
and crucifixion are related to his human aspect and not to his
divine
person. Similarly his birth is related to his former person. They
say
that Christ as a whole is worthy of worship and Lord God.
|
Christians think that the human and divine essences were united but
that the divine essence is inseparable, while others claim that the
hypostasis of the son was incamated into the body and was united
with it. Others think that this unity is only an appearance like
writing
on wax or a reflection in a mirror. The Melchites say that God is
the
name of three meanings. They believe in one in three and three in
one. The Jacobites claim that God was One and self-existent, non
physical, then later he became physical and human. The Maronites,
on the other hand, hold that God is One. Christ is not his physical
son
but out of his kindness, love and grace he called him his Son, as
Abraham was called the friend of God. In short they have great
differ-
ences in this matter.
|
The above differences with regard to the interpretation of that
trin-
ity among Christians are so great and serious and so contradictory
to
each other that no definite conclusion can be arrived at. The
Protestants, realising this absurdity of the concept of union,
rebelled
against the opinion of their elders and took refuge in keeping
silent on
this matter.
|
1 welfth Point: The Trinity Did Not Exist Before
|
The previous peoples right from Adam to Moses had no concept of
tTrinity. Some of the verses from Genesis often quoted in its
support
are of no avail as trinitarian interpretations of these verses are
strange
and far removed from the text.
|
The most prominent among those verses is Genesis 1:26 which is
frequently quoted by the Christians. It says:
|
And God said, let us make man in our image.
|
ln this verse God has used first person plural for himself. The
Christians deduce from it that God was not one and alone at the
time
of the creation. Augustine said in his book:
|
Had the father been alone without the son, he would have
|
not used the first person plural.
|
Even Paul used this person for himself (See I Corinthians 3:4 and
8:1) Besides, if this plural has to be taken in its literal sense
what
would happen to those first person singula used for God that are
found profusely throughout the books of the Bible? Why and on what
ground are they not taken in their literal sense? If they contend
that
the Father, the Son, and the Holy Ghost, united together are one,
the
use of plural for himself should not be allowed. It is rationally
impos-
sible that the singular and plural be used in a literal sense for
the same
person. In case they contend that "We" has been used in a literal
sense
while "I" is used metaphorically, it would mean that the actual
pelson
"We" for God is used in the whole Bible only two or three times,
while figurative use of the singular peon "I" is used at thousands
of
places. It is strange that the word "I" used in a thousand places
is not
to be taken literally and is interpreted as being figurative and
the plu-
ral "We" is taken to represent the reality and yet is rarely used,
in two
or three places only.
|
Apart from this it has now been confirmed through undeniable
ARGUMENTs that the verses of Genesis, containing the word "We" for
God have been distorted in their meanings. Jewish scholars and com-
mentators have unveiled this fact extensively. The Muslim scholar
Maulana Nasiruddin has proved through grammatical ARGUMENTs that
the Hebrew word "Mamnu" has been wrongly translated as "We" in
these verses.
|
Our present contention is that none of the verses proves that the
previous people ever believed in the concept of trinity. Any common
reader of the present Pentateuch fully knows that this precept did
not
exist in the time of Moses or in the subsequent times of his
followers.
|
Even John the Baptist was not certain that Jesus was really the
Christ, promised by God, as is plainly understood from chapter 11
of
Matthew, where we read that John sent two of his disciples to
Christ
to ask if he was the Christ that was to come or should they wait
for
some other.
|
Now if Christ is taken to be God Incamate, it makes John the
Baptist an infidel, as having any doubt about God is infidelity. It
is
obviously unimaginable that the Prophet John would not have recog-
|
nised his God, when, according to the witness of Christ, he was
supe-
rior to all other Prophets. This is understood from the same
chapter of
Matthew:
|
Among them that are bom of woman, there has not risen
greater than John the Baptist."
|
When John the Baptist, who is also the contemporary of Christ,
could not recognise him as God, how could prior Prophets have
recognised him?
|
Also all Jewish schola, right from the time of Moses up to these
days, do not accept this precept, it being obvious that God and His
attributes are self-existent and immutable, pre-existent and
etemal. If
the trinity was in truth the true nature of the Divine Reality it
would
have been necessary for all other Prophets and Moses to have
explained in clear temms the reality of tritheism. It would be
incredibly
strange that the law of Moses, which was followed by many of the
Prophets up to the time of Christ, should be absolutely silent on
a
matter of so great an importance and which was so basic to religion
to
the extent that, according to the tlinitarians, no salvation is
possible
without believing in it! Even more surprising and incredible is the
fact that Jesus himself did not speak of this belief before his
ascension
to heaven. For instance he would surely have said that God is of
three
persons, the Father, the Son and the Holy Ghost, and that the
second
person of the Son was united with his body and that it was beyond
their understanding to grasp the full significance of the character
of
this unity. In fact, there is not a single statement of Jesus to
that effect,
except some unacceptable and dubious remarks. The author of
Meezan al-Haqq said in his book Miftah al-Asrar:
|
If you raise the objection as to why Christ himself did not
express his deistic character saying clearly that he was God
without partners.....
|
Answering this objection he has given a lengthy, ambiguous and
|
obscure explanation that we will refrain from quoting here as it
does
not serve any purpose. However he said at the end:
|
The people were not able to understand the nature of this
unity and the actual relation of the three persons. Because of
this, had Christ described it in clear terms, people would have
misunderstood him to be God in his human capacity, and this
would have certainly been wrong. This is one of the matters
of which Christ said to his disciples, "I have yet many things
to say unto you but you cannot bear them now. Howbeit when
he, the spirit of Truth, is come, he will guide you into all
truth, for he shall not speak and show you things to come."
|
He also said:
|
Many times the leaders of the Jews sought to arrest him
and to stone him to death. In spite of the fact that he did not
clearly express his deification, he used to refer to his being
God only vaguely.
|
There are two excuses suggested by this author. Firstly people
would not be able to understand the significance of this matter
before
the ascension of Jesus. Secondly, Jesus did not express his godhood
out of fear of the Jews. Both excuses are, in fact, weak and
imbecilic.
First because people are equally unable to understand and to
explain
the riddle of trinity even after the ascension of Jesus. None of
the
Christian scholars up to this day has been able to understand the
nature of the unity of the three in one. Whatever has been said in
this
connection is all based on personal suppositions and assumptions.
The
Protestants, therefore, have resorted to silence. The above author
also
has admitted that this matter is a mystery and cannot be defined in
words.
|
The second excuse is also not acceptable because if the only objec-
tive of Christ own coming into this world was to atone for the sins
of the
people of this world by sacrificing his life, Christ would
certainly
have known that he was going to be crucified by the Jews. He would
also have known the time of crucifixion. This being the case, it
would
|
have been unnecessary and unimaginable for him not to have clearly
explained his "divine nature" out of fear of the Jews. It is
incredible
that the Creator of the heavens and the earth, having absolute
power
over his will, should fear his creatures, especially the Jews who
are
considered to be weak and helpless in this world. Is it believable
that
out of fear for such people he should have abstained from speaking
a
truth that was so basic for eternal salvation when Prophets like
Jeremiah, Isaiah and John the Baptist willingly faced the worst
kind
of persecution, some even giving up their lives for the sake of the
truth?
|
We find it even more incredible that Christ should have feared the
Jews in explaining this matter when he was so strict and so
unafraid
of the Jews that he severely abused them for not acting upon his
injunctions. The following statement is one of such examples. He
said
when addressing the scribes and Pharisees:
|
Woe unto you, ye blind guides....Woe unto you, ye fools
and blind..Thou blind Pharisee..Ye serpents, ye generation
|
of vipers, how can ye escape the damnation of hell?
|
It is clear from chapter 23 of Matthew and chapter 11 of Luke that
Christ used to disclose their evil and weakness openly to the
people
without a trace of fear. Keeping this in view how one can imagine
that
he should not declare and explain a belief of so great an
importance
that human salvation depended on it. The Prophet Jesus (peace be on
him) was beyond such weakness.
|
The Trinity on Trial
|
First ARGUMENT
|
As trinity and unity are taken by the Christians in their literal
sense, the existence of trinity therefore would essentially prove
plural-
ity as we discussed under the ninth point in our introduction to
this
section. The presence of plurality essentially precludes
singularity.
Otherwise it would mean two opposites co-existing which is a
rational
|
impossibility. Someone who believes in the trinity cannot,
therefore,
be called a believer in unity.
|
The Christian contention that the unity of three and one are only
logically possible in the case of God is childish and unsupported
by
any ARGUMENT. Once it is confirmed that two things are inherently
opposite to each other, or intrinsically contMdictory to one
another,
both of them obviously cannot exist in one object at the same time.
This is because absolute "one" is not compound and made of other
parts. It is absolute and without parts, while contrary to it three
is a
collection of three separate "ones". Now if both of them are
assumed
to be found together in one object, it would imperatively require
that
the part is a whole and the whole is a part, this in tum would pre-
require that God is made of parts that are infinite. Only in this
case
could the parts and the whole be considered to have one reality.
This
assumption, therefore stands in contradiction to human reason. This
would also require that one is a third of its entity, and three is
a third
of one.
|
Second ARGUMENT
|
If we assume, as is claimed by the Christians, that God is com-
posed of three persons, each being distinctive in a real sense from
each other, it would not only prove a plurality of gods, but also
would
essentially demand that God cannot exist as an absolute reality,
but
only relatively as a compound. The parts of a compound are all in
need of one another. A stone simply laid beside man does not imply
that man and stone have been united together in a compound, and it
is
obvious that gods do not have need of one another for their
existence.
only created beings are in need of others for their being. Each
part is
evidently a separate entity from the whole. In this way the whole
would essentially be dependent on its part. Certainly God can not
be
supposed to be dependent on others for His existence.
|
Third ARGUMENT
|
The presence of three distinctive persons in God, in a real sense,
|
raises another question. Either this distinction is with a quality
of per-
fection, in this case all the persons would not possess all the
perfec-
tion equally, which is against the common belief of the Christians
who claim that each person of the trinity is attributed with all
perfec-
tion; or this distinction is with a quality of imperfection, in
this case
each person would be attributed with an imperfection, and God must
be free from any defects or imperfection.
|
Fourth ARGUMENT
|
A unity between the divine essence and a human essence would
essentially demand that the person of the son should be finite and
lim-
ited. Such a thing cannot be self-existent. It would always exist
through a creator. This necessitates that the second person, the
Son,
should be created; and a created thing cannot be supposed to be God
the Creator.
|
Fifth ARGUMENT
|
The three persons, distinct from each other in a real sense would
require that the thing making distinction between them should be
something that is not self-existent, as it would be commonly pos-
sessed by all the three persons. In other words it would be
something
other than the person. Therefore each person would be a compound of
two persons and obviously each compound needs its components for
its existence. It would therefore prove that each of the three
persons is
dependent on the other two for his existence.
|
Sixth ARGUMENT
|
The view of the Jacobites is evidently irrational hence unaccept-
able, because their view of trinity would require the created
existence
of God Who is Pre- and Self-existent. It would also necessitate
God own
presence in a physical and material form."
|
The other views of the Christians with regard to the trinity are
also
refuted for the following reasons.
|
If the unity of God and man was assumed to be through incama-
tion it would be rejected for three reasons. Firstly because this
incar-
nation would either be of the kind that is found in a rose and its
fra-
grance, seed and oil etc. This is impossible because it would only
be
possible only if the hypostatic person of the Son was assumed to be
physical, but the Christians believe him to be metaphysical and say
that he has no body. If the incamation were like a colour found in
a
body, this is also wrong as it would necessitate the presence of
the
body for the existence of the colour. Or if it is of the kind that
is found
between things and their properties, it would also make them
interde-
pendent on each other. Now when all the forms of incamation are not
possible the belief in the incamational concept is rationally
unaccept-
able.
|
Secondly, if we keep aside the nature of incamation and assume
that the Son incamated into the body of Christ, this would not be
pos-
sible if we assume that prior to the existence of this body the Son
also
did not exist, the Son would have a created existence, and
conversely
if we assume that the body also existed with the existence of the
Son,
it would prove that body too is self-existent which is again a
rational
impossibility. So if we assume that the son incamated into the body
of
Christ, this incamation would be an addition to his person that
again
calls for its being something that came into being causatively
which
again precludes his being self-existent.
|
Thirdly, the incamation of the Son in the body of Christ leaves us
with two possibilities: either the Son still remains with the
Godhead
or he leaves him. In the fommer case the presence of a person in
two
places at the same time is claimed and that is not possible, and in
the
latter case it would demand absence of the Son from the Godhead.
This would negate the existence of Godhead Himself as the absence
of the part essentially proves the absence of the whole.
|
Now if they claim that this unity of Christ and the second person
of the trinity, the Son, happens without incamation then that would
mean the presence of two and not one. Therefore they could not be
|
called united. And if both cease to be present, a third being would
come into existence which also would negate the unity. It would be
called the non-existence of the two and the new existence of the
third.
If one continues to exist and the other ceases to exist, the unity
between existent and non-existent would be impossible. This proves
that unity of the Son and the body of Christ is rationally
impossible.
|
Those who believe that this unity is like the writing on the wax or
like a reflection in the mirror are in no better position. This is
not a
sound basis for unity either, rather it proves contrary to it,
because the
writing and reflection are two separate entities. As the man and
his
reflection in the mirror are two separate beings. At the most it
proves
that man own reflection in the mirror resembles him more than any
other
man does.
|
The Seventh ARGUMENT
|
Wih regards to the Eucharist, the Protestants usually laugh at the
Catholics for their belief in the transformation of bread into the
body
of Christ on the ground that it is contrary to the human sense
perfec-
tion. They equally deserve this mockery because every one who has
seen Christ has seen him in human form only. Their view with regard
to the unity of Christ with the Son is equally laughable.
|
Three Converts to Christianity
|
It is said that three men converted to Christianity. The priest
taught
them the basics of the Christian faith especially the doctrine of
trinity.
Once a friend of the priest came to see him. He asked the priest if
he
had properly educated the converts in the basic principles of
faith.
The priest called the converts to his presence and asked his friend
to
test their knowledge. He asked one of the converts about the
trinity.
He answered that he had have been taught that there are three gods.
One that is in heaven, another that was bom of Mary, and a third
that
descended on the second god in the form of a dove when he was
thirty
years old."
|
The priest was angry with him and asked the second convert to
answer the same question. He said that there were three gods. One
of
them was killed by the Jews so now there were only two gods. The
priest admonished him on his ignorance and put the same question to
the third convert. He was the most intelligent of the three. He
answered that by the grace of the Lord he had leamt all that was
taught to him. He said that one is three, and three are one. One of
them was crucified and because of their unity the other two also
died.
Now there is no God. Otherwise the unity of the gods would have
been negated.
|
This trinitarian concept, in fact, is a riddle so complicated that
the
scholars and the laymen are equally unable to fathom its
signiflcance.
The scholars admit that they are unable to comprehend and to inter-
pret this doctrine. Imam Fakhruddin Raazi has said under his com-
ments of the Koranic chapter Al-Nisa":
|
The Christian faith is unintelligible.
|
Further he said:
|
There is nothing more misguided and evidently irrational
than the Christian faith.
|
Interpretation of Biblical Verses
|
It having been rationally proved through undeniable ARGUMENTs
that the trinity cannot exist, some interpretation must be found
for
those statements which apparently indicate it.
|
There are four possibilities. Either we should follow the rational
and textual ARGUMENTs; or we should reject the rational and textual
ARGUMENTs; or we should prefer the texts over reason and logic; or
we
should prefer reason and logic over the text.
|
The first is not practicable in Christianity as it would
necessitate
that one thing should be possible and impossible at the same time.2
The second is also not possible as it would negate all our acts and
beliefs. The third possibility is also out of question because all
the
textual evidence is dependent on rational evidence of the existence
of
God and on the fact that God really sent His prophets etc.
Therefore
rejecting rational evidence would call for the rejection of all the
textu-
al evidence. This means then that we should acknowledge the evi-
dence of reason and interpret the textual evidence to remove any
con-
tradictions it may present to rational ARGUMENT.
|
Interpretation of the text has been a usual practice among Judaeo-
Chrisdan scholars. They interpret the verses that speak of God own
phys-
ical form and features. Similarly they interpret many of those
verses
that seem to speak of God as being limited to space. We are really
sur-
prised at the Catholics who reject the clear bounds of human reason
and claim that bread and wine, that have come into being centuries
after the ascension of Christ, are suddenly transubstantiated into
the
flesh and blood of Christ and then worship them and prostrate
before
them. They also cast aside all the demands of human reason and
reject
very obvious rational ARGUMENTs with regard to the concept of
trinity
versus unity and insist that the two can exist together in one
person at
the same time.
|
We are faced with two kinds of excessive and contradictory
behaviour on the part of the Christians. On the one hand their
exuber-
ant and excessive respect for Christ does not stop them making a
man
into a God and on the other hand, they do not hesitate to attribute
shameful acts to him and to his ancestors. They believe that Christ
went down into hell after his death, remaining there for three
days.
Similarly they claim that the prophets David, Solomon and Christ own
ancestors are the descendants of Pharezl who was an illegitimate
son
of Tamar. Similarly they believe that the Prophet David, who. is
the
forefather of Christ, committed fornication with the wife of
Uriah.2
They also claim that the Prophet Solomon became an apostate and
worshipped idols in his later years.3
|
We have discussed all these examples earlier in detail.
Sale own Adrnission and His Will
|
The renowned orientalist and great scholar, Sale, whose translation
of the Koran is quite popular, left a written advice in the form
of a
will for the Christians which we reproduce below from his
translation
printed in 1836. He said:
|
Firstly, do not be hard with the Muslims; secondly, do not
preach doctrines that are openly irrational because the
Muslims cannot be overcome in these matters. For example
idol worship, the institution of Eucharist, etc., are matters that
are most resisted by the Muslims and the church has no
chance of convincing them by teaching these doctrinesd
|
Sale has admitted in clear terms that all the doctrines leading to
idol worship and the Eucharist are irrational and logically
unaccept-
able. In fact, all the believers in these doctrines do undoubtedly
asso-
ciate with God. May God guide them to the right Path.
|
The Trinity Refuted by Christ Himself
|
We intend to reproduce in this section those statements of Christ
which implicitly or explicitly refute the doctrine of trinity.
|
First Statement
|
The Gospel of John 17:3 contains the following statement. Jesus
said, making supplication to God:
|
And this is life eternal, that they might know thee the
|
only true God, and Jesus Christ whom thou hast sent.
|
The above statement has no other meaning except that the secret of
etemal life is that man should believe in Allah as being the only
true
God and in Jesus as his Messenger. This statement does not say that
eternal life lies in believing God to be a hypostatic union of
three per-
|
1. As we could not find the edition of this translation referred to
by the author. I
have faithfully translated the contents from Urdu. (Raazi).
sons who are distinct from one another, and that Jesus is fully
human
and fully divine at the same time or that he is God incarnate. This
statement was made by him during his supplication to God which pre-
cludes any assumption that he might have said it out of fear of the
Jews. If belief in the trinity was necessary for etemal salvation
he
must have expressed it here being alone and having none to fear.
|
When it is confimmed, as it is here, that etemal life resides in
belief
in the true unity of God and in belief in the prophethood of
Christ, it
follows that anything really opposite to this belief must be the
cause
of eternal death. Christ being sent by God essentially proves him
to be
other than God.
|
The Muslims, on the contrary, are the possessors of this etemal
life
for believing in the only true God while other nations who indulge
in
idol worship like Magians, Hindus and Chinese associaters are
deprived of it, as are the trinitarians for not having belief in
the true
unity of God. The Jews are deprived of it for not believing in
Jesus as
being sent by God.
|
Second Statement
|
The Gospel of Mark 12:28-34 says:
|
And one of the scribes came, and having heard them rea-
soning together, and perceiving that he had answered them
well, asked him, Which is the first commandment of all? And
Jesus answered him, The first of all the commandments is,
Hear, O Israel; The Lord our God is one Lord: And thou shalt
love the Lord thy God with all thy heart, and with all thy soul,
and with all thy mind, and with all thy strength; this is the
first commandment. And the second is like, namely this,Thou
shalt love thy neighbour as thyself. There is none other com-
mandment greater than these. And the scribe said unto him,
Well, Master, thou hast said the truth: for there is one God;
and there is none other but he: And to love him with all the
heart, and with all the understanding, and with all the soul,
and with all the strength, and to love his neighbour as him-
self, is more than all whole burnt offerings and sacrifices.
|
And when Jesus saw that he answered discreetly, he said unto
him, Thou art not far frm the kingdom of God.
|
The above two injunctions are also described in Matthew chapter
22 in similar words and at the end it says:
|
On these two commandments hang all the law and the
prophets.l
|
We understand from the above the doctrine that was expressed and
elucidated by all the Prophets in their books and by Moses in the
Torah: that the only way to the kingdom of God is to believe that
Allah is one and there is no God but He. Had belief in the trinity
been
essential for etemal salvation it would have been expressed and
eluci-
dated by all the prophets, and Jesus must have said something to
the
effect that God consists of three persons, each person being
distinct
from one another in real sense. The absence of such indications in
the
sacred books is enough to prove the falsity of this irrational
doctrine.
|
Some vague and ambiguous deductions made by Christians from
the books of some Prophets are not valid as they are so cryptic and
equivocal that they cannot be accepted in the face of the simple
and
explicit statement quoted above. The following statements are quite
clear in their purport.
Deuteronomy 4:35 contains:
|
That thou mightest know that the Lord he is God; there is
none else beside him.
|
Further in verse 39 it says:
|
Know therefore this day, and consider it in thine heart,
that the Lord he is God in heaven above, and upon the earth
beneath: there is none else.
|
Again in Deuteronomy 6:4-5:
|
Hear, O Israel: The Lord our God is one Lord: and thou
shalt love the Lord thy God, with all thine heart, and with all
thy soul, and with all thy might.
|
The Book of Isaiah 45:5-6 contains:
|
I am the Lord, and there is none else, there is no God
beside me ..That they may know from the rising of the sun,
and from the west, that there is none beside me. I am the
Lord, and there is none else.
|
The sarne book 46:9 has:
|
For I am God, and there is none else; I am God, and there
is none like me.
|
All the above verses announce in simple and plain words that the
people of the east and the west are required to believe essentially
that:
|
There is no God but Allah.
|
The translator of the Arabic version of the Bible printed in 1811
distorted Christ own statement by changing the first person into the
sec-
ond person.l Christ own statement was "The Lord our God is one Lord",
this has been changed into, "The Lord thy God is one Lord". This
seems to have been deliberately changed as the first person used in
the first instance refutes any possibility of godhood for Jesus
while
the use of the second person does not necessarily refute it.
|
Third Statement
|
The Gospel of Mark 13:32 contains this statement:
|
But of that day and that hour knoweth no man, no, not the
angels which are in heaven, neither the Son, but the Father.
|
This statement again speaks clearly of the falsehood of the
trinity,
because the knowledge of the Day of Judgement is only possessed by
God as is shown by Christ own statement above. Christ clearly
precludes
himself from this knowledge as well as others without any reserva-
tions. Had Christ been one of the hypostatic persons of God, this
absence of knowledge of the Day of Judgement would not have been
conceivable for him, especially keeping in view the belief that the
Word and the Son together are the "knowledge of God", and that the
Word, the Son and Christ are united together in one being. If we
accept, for a moment, that they are united through incamation, or
through transubstantiation as the Jacobites believe, it would mean
that
the knowledge of the Day of Judgement would have been possessed
by Christ alonel or, at least, that the Son must know it as Father
does.
|
Augustine said that Christ negated it to accord with the under-
standing of the people as if to say that since he could not tell
them of
the Day of Judgement, for them it was as if he did not know it.
|
Fourth Statement
|
In Matthew 20:20-23 we find:
|
Then came to him the mother of Zebedee own 2 children with
her sons, worshipping him, and desiring a certain thing of
him. And he said unto her, What wilt thou? She saith unto
him, Grant that these my two sons may sit, the one on thy
right hand, the other on the left, in thy kingdom. But Jesus
answered and said, Ye know not what ye ask ... but to sit on
my right hand, and on my left, is not mine to give, but it shall
be given to them for whom it is prepared of my Father.
|
The same event has been described in Mark 10:35-45, but there he
speaks of James and John themselves coming to Christ instead of
their mother, which presents another example of contradiction of
the
Biblical text.
|
In this statement Jesus clearly states that it is not in his power
to
grant her reoluest and stressed that this power rests with the
Father
alone. This statement also precludes the Christ from being the
second
person of the trinity.
|
Fifth Statement
|
Matthew 19:16-17 says:
|
And, behold, one came and said unto him, Good Master,"
what good thing shall I do, that I may have etemal life? And
he said unto him, Why callest thou me good? there is none
good but one, that is, God.
|
This statement is evidently against the trinity. Jesus did not even
like being called "good" let alone being called God. This statement
would be meaningless if Jesus had really been God incarnate. In
that
case he would have said that there was none good but the Father,
Son
and Holy Ghost. How can Jesus be supposed to have been pleased
with their openly ascribing godhood to him and addressing him as
having created man with his own hands?
|
Sixth Statement
|
Matthew 27:46 contains:
|
And about the ninth hour Jesus cried with a loud voice,
saying Eli, Eli, Lama sabachthani? that is to say, My God, My
God, why hast thou forsaken me?
|
Further in verse 50 we find:
|
Jesus, when he had cried again with a loud voice, yielded
up the ghost.
|
1. Our author has the word "Righteous" here which is also present
in the Arabic
version 1865. In the King James version the word "Good" appears as
quoted by us
above.
|
And Luke 23:46 has:
|
And when Jesus had cried with a loud voice, he said,
Father into thy hands I commend my spirit.
|
The above statements plainly refute that he was God incarnate. For
if he had been God he would have not cried and said, "My God, my
God why hast thou forsaken me?" or, "Father I commend my spirt
into your hands," etc. because death cannot overcome God, as is
evi-
dent from the following verses of the sacred books.
|
God is Immune to Death
|
Isaiah 40:28 has:
|
Hast thou not known? hast thou not heard, that the ever-
lasting God, the Lord, the Creator of the ends of the earth,
fainteth not, neither is weary? there is no searching of his
understanding.
|
Chapter 44:6 of the same book says:
|
Thus saith the Lord the king of Israel, and his redeemer
the Lord of hosts; I am the first, and I am the last; and beside
me there is no God.
|
Jeremiah 10:10has:
|
But the Lord is the true God, he is the living God, and an
everlasting king.
|
Paul own First Epistle to Timothy 1:17 says:
|
Now unto the King etemal, immortal, invisible, the only
wise God, be honour and glory for ever and ever.
|
God who is etemal, immortal, free of weariness, and everlasting
cannot be helpless and subject to death. Can a weak mortal be God?
In fact the true God is the One whom, according to the texts quoted
above, Christ was addressing at the time of his death. Strangely
the
|
Christians believe that their God, Christ, not only suffered death
but
also entered into hell after his death.
|
This belief is reported from the Book of Prayer printed in 1506 in
these words:
|
As Christ died, and was buried for our sake, we must also
believe that he descended into Hell.
|
Philip Guadagnolo wrote a book in Arabic in refutation of the
work of Ahmad Al Sharif ibn Zain al-"Abidin and named it
Khiyalatol Filbos (The views of Philip). It was printed in Rome in
1669. Father Philip said in this book:
|
Who suffered for our sins, descended into hell, and then
was raised from the dead, the third day.
|
The prayer book contains the word "hell" in the Athanasian doc-
trine," fir nly believed by all the Christians.
|
Jawad ibn Sabbath said:
|
Explaining this belief, Father Martyrose told me that
when Christ accepted human form it became necessary for
him to bear all human sufferings and afflictions. Therefore he
was sent to hell and was punished. When he was delivered
from heM, all those who were present in hell before him were
released with him. I demanded some proof and support for
this belief. He answered that this belief did not need any
support. One of the Christians present, sarcastically remarked
that the Father must be very cruel, otherwise he would have
not allowed his son to go into the fires of hell. The priest
became very angry with him and drove him out of the meeting.
Later on the same Christian came to me and embraced
Islam but did not allow it to be made public in his lifetime. I
promised him to keep it secret.
|
In 1833 (1248 AH) a renowned priest, Joseph Wolf, came to
Lucknow in India. He claimed that he had received inspiration from
God. He declared in public that Christ would descend from heaven in
1847. A Shi"ah scholar had a debate with him. The Shi"ah scholar
asked him about the belief under discussion and he answered that
Christ did indeed enter hell and was punished but there was nothing
wrong with this as it was for the redemption of his people.
Some Christian sects hold an even worse belief about Christ. Bell
said in his history with regard to the Maronites:
|
This sect believes that the Christ entered hell after his
death and that he delivered the souls of Cain and the people
of Sodom from hell, because they were not the followers of
the creator of evil, while the souls of Abel, Noah and
Abraham remained in hell as they were opponents. They also
believe that the creator of the universe is not the God who
sent Jesus. They therefore reject the books of the Old
Testament as being inspired by God.
|
The author of Meezan al Haqq said in his book Hall al-lshkal
which he wrote answering the book Kashf al-Asrar:
|
It is true that the Christian faith includes the belief that
Christ entered into hell and came out of it on the third day
and ascended to heaven, but the word hell here signifies
"house" that is a place between hell and the highest heaven.
This implies that Christ entered the "House", so that he might
show his glory to the people of the "House" and that he should
disclose to them his being master of life, and that he had
atoned for all sins by being crucified. Thus hell and Satan
were overcome by him, and they were made as if non-existent
to the faithful.
|
It has been confirmed by the Book of Prayer and by the priests,
|
Philip Guadagnolo, Martyrose and Joseph Wolf that hell is meant
here
in the real sense, contrary to the interpretation presented by the
author
of Meezan al-Haqq. It remains to be supported by some convincing
ARGUMENTs that any place called "House" exists between hell and the
highest heaven, or that Jesus entered hell simply to show his glory
to
the people of the "House".
|
Besides, the existence of the "House" makes no difference since
either it is a place of pleasure and comfort or it is a place of
punish-
ment and torment. In the former case it would be unnecessary for
Christ to show them his glory as they would already be living in
eter-
nal pleasure and comfort and in the latter case the"House" is
nothing
other than hell for the souls that are suffering there.
|
Atonement: a Rational Impossibility
|
The sacrifice of Christ in the form of his death has no logical
con-
nection with the belief in atonement, that is the redemption of man
from his sins. As sin in this context is the original sin that was
com-
mitted by Adam in Paradise. It is logically inconceivable that all
of a
man own progeny should suffer for the sin of their father. It would
be a
great injustice to them. It is clearly said in the book of Ezekiel
18:20:
|
The Son shall not bear the iniquity of the father, neither
shall the father bear the iniquity of the son, the righteousness
of the righteous shall be upon him, and the wickedness of the
wicked shall be upon him.
|
The other point that we are unable to understand is that Satan was
overcome by Christ through his death. According to the books of the
Christians Satan is eternally chained and imprisoned from the time
prior to the birth of Christ. The sixth verse of the Epistle of
Jude has:
|
And the angels, which kept not their first estate, but left
their own habitation, he hath reserved in everlasting chains
under darkness, unto the judgement of the great day.
|
Seventh Statement
|
The Gospel of John contains the following statement of Christ
addressing Mary:l
|
Jesus saith unto her, Touch me not; for I am not yet
ascended to my Father: but go to my brethren, and say unto
them, I ascend unto my Father, and your Father, and my God,
and your God.2
|
Christ, in this statement, describes himself as man like others so
that the people may not accuse him of the claim of
self-deification.
He stressed his humanity and said that he is a man like others, the
word son has been used for him only in metaphorical sense. As this
statement was made by him before his ascension to the heavens and
just after his "resurrection" it confirms that Christ had been
preaching
his humanity and his being the servant of God up to his ascension
to
the heavens, that is, the whole of his life. The above statement of
Christ is absolutely in accordance with the following statement of
the
Holy Koran where it quotes the statement of the Prophet Jesus
(peace
be on him).
|
I spoke to them of nothing except what you bade me. (I
said) worship Allah, my Lord and your Lord.3
|
Eighth Shtement
|
The Gospel of John 14:28, contains the following statement of
Christ:
|
For my Father is greater than I.
|
This also confirms that Christ denied being God, as no one can be
even equal to God far from being greater than Him.
|
Ninth Statement
|
The Gospel of John 14:24 contains the following statement of
Christ:
|
And the word which ye hear is not mine, but the Father own
which sent me.
|
This makes it very clear that the word spoken by Christ is the word
of God and not the word of Jesus, and that Jesus was no more than
a
messenger sent by God.
|
Tenth Statement
|
Matthew chapter 23 contains this address of Christ to his
disciples:
|
And call no man your father upon the earth: for one is
your Father, which is in heaven. Neither be ye called masters:
for one is your Master, even Christ.l
|
This also clearly says that God is one and Jesus only his messen-
ger.
|
Eleventh Statement
|
The Gospel of Matthew 26:36-44 has:
|
Then cometh Jesus with them unto a place called
Gethsemane, and saith unto the disciples, Sit ye here, while I
go and pray yonder. And he took with him Peter and the two
sons of Zebedee,2 and began to be sorrowful and very heavy.
Then saith he unto them, My soul is exceeding sorrowful,
even unto death: tarry ye here and watch with me. And he
went a little farther, and fell on his face, and prayed, saying,
O my Father, if it be possible, let this cup" pass from me: nev-
ertheless, not as I will, but as thou wilt. And he cometh unto
the disciples, and findeth them asleep, and saith unto Peter.
What, could ye not watch with me one hour? Watch and pray,
that ye enter not into temptation: the spirit indeed is willing,
but the flesh is weak. He went away again the second time,
and prayed, saying, O my Father, if this cup may not pass
away from me, except I drink it, thy will be done; And he
came and found them asleep again.... And he went away
again, and prayed the third time, saying the same words.
|
All the sayings and the acts of Christ in the above description
clearly prove that Christ did not consider himself to be God, but
a ser-
vant of God. Would God be sorrowful to death, would God prostrate
and pray as Christ did? Besides, when the only purpose of Christ own
coming in the world in human form was to sacrifice his life for the
redemption of the whole world, why, on this very occasion, was he
so
sorrowful on the question of his death which was supposedly the
very
purpose of his existence? Why did he pray that God would remove
the cup of death from him?
|
l"welfth Statement
|
It was the usual habit of Christ to refer to himself with the words
"the son of man" as is evident from Matthew, 8:20, 9:6, 6:13, 27,
17:9,
12, 22. 18:11. 19:28. 20:18, 28. 24:27. 26:24, 45, 64. Similarly
there
are many other places in other books.
|
Christian ARGUMENTs in favour of the Trinity
|
It has been shown under the fifth point above that the writings of
John are full of metaphorical and symbolical descriptions and that
there are only rare occasions where some interpretation is not
required. Similarly we have shown in the sixth point that great
ambi-
guity is found in Christ own statements, to the extent, in fact, that
even
|
his disciples were unable to understand him until Christ himself
had
specified the meaning of his statements. Also we have cited
examples
proving that he never claimed godhood nor to be the second person
of
the trinity in clear words; and that the statements usually used by
the
Christians to support this claim are ambiguous and mostly taken
from
the Gospel of John.
|
These statements are of three kinds:
|
1. There are some statements that do not in any way support their
claim as far as their real meanings are concerned. Their deduc-
tions from these statements stand in clear contradiction to rea-
son as well as textual evidence and explicit statements of Christ
himself. We have sufficiently discussed them in the previous
two sections.
|
2. Some statements produced by them for this purpose are of the
kind that have already been explained by other verses of the
Gospels and by statements made by Christ himself. In the pres-
ence of these explanations, no other explanations of the
Christian scholars or commentators can be accepted.
|
3. There are statements that, according to ,Christian theologians
require interpretation. The necessity of interpretation in such
statements requires that this interpretation must not contradict
the holy text and be consistent with rational ARGUMENTs. It is
unnecessary to reproduce all those statements here and we will
reproduce and discuss only some of them in order to exhibit the
nature of their ARGUMENTation.
|
First ARGUMENT
|
The verses frequently quoted by Christian scholars are those that
refer to Christ as the son of God. These verses as an ARGUMENT for
Christ own divinity are not valid, firstly because they are
contradictory to
other verses that speak of Christ as the son of man,2 and because
these
|
verses also preclude Christ from being a descendant of David.
Therefore they need some interpretation to prevent them from being
a
logical impossibility. Secondly, because the word own on" cannot be
taken in its literal and real sense, as all the experts in
etymology unan-
imously describe its meaning as "the one born of the natural sperm
of
his father and mother." This literal meaning of the word is clearly
not
applicable here. Therefore, it requires that it should he used
metaphor-
ically in such a meaning as may be appropriate to the status of
Christ.
Especially when the Gospels elucidate that this word is used in the
meaning of "righteous" when referring to Christ. The Gospel of Mark
15:39 says:
|
And when the centurion, which stood over against him,
saw that he so cried out, and gave up the ghost, he said, Truly
this man was the Son of God.
|
While the Gospel of Luke describes the same event in these
words:
|
Now when the centurion saw what was done, he glorified
God, saying, Certainly this was a righteous man.2
|
It may be noted that Luke uses the words "righteous man" in place
of Mark own words "the son of God". This expression has been used to
signify "righteous man" by other people as well, exactly as "the
son of
Satan" has been used to mean an evil-doer. The Gospel of Matthew
says in chapter five:
|
Blessed are the peacemakers: for they shall be called the
children of God.3
|
It may be noted that Jesus himself used the words "children of
God" for the peacemakers. Moreover chapter 8 of the Gospel of John
contains a dialogue between Christ and the Jews in which Christ
says:
|
Ye do the deeds of your father. Then said they to him, We
be not bom of fomication; we have one Father, even God.
Jesus said unto them, If God were your Father, ye would love
me."
|
Further in verse 44 he says:
|
Ye are of your father the devil, and the lusts of your father
ye will do. He was a murderer from the beginning, and abode
not in the truth, because there is no truth in him. When he
speaketh a lie, he speaketh of his own, for he is a liar, and the
father of it.
|
The Jews in this example claimed that their father was one, that is
God, while Jesus said that their father was the devil. It is
obvious that
neither God nor devils can be father of any in the literal sense of
the
word. It is therefore, necessary for these words to be taken in a
metaphorical sense, that is to say, the Jews were claiming to be
obedi-
ent to God while Jesus said that they were followers of the devil.
The First Epistle of John 3:9,10 contains this statement:
|
Whosoever is bom of God doth not commit sin; for his
seed remaineth in him: and he cannot sin, because he is bom
of God.
|
We read in chapter 5:1 of the same epistle:
|
Whosoever believeth that Jesus is the Christ is bom of
God: and every one that loveth him that begat loveth him also
that is begotten of him. By this we know that we love the
children of God, when we love God, and keep his command-
ments.2
|
Another statement we read in Romans 8:14:
|
For as many as are led by the Spirit of God, they are the
sons of God.
verses also preclude Christ from being a descendant of David.l
Therefore they need some interpretation to prevent them from being
a
logical impossibility. Secondly, because the word own on" cannot be
taken in its literal and real sense, as all the experts in
etymology unan-
imously describe its meaning as "the one born of the natural sperm
of
his father and mother." This literal meaning of the word is clearly
not
applicable here. Therefore, it requires that it should he used
metaphor-
ically in such a meaning as may be appropriate to the status of
Christ.
Especially when the Gospels elucidate that this word is used in the
meaning of "righteous" when referring to Christ. The Gospel of Mark
15:39 says:
|
And when the centurion, which stood over against him,
saw that he so cried out, and gave up the ghost, he said, Truly
this man was the Son of God.
|
While the Gospel of Luke describes the same event in these
words:
|
Now when the centurion saw what was done, he glorified
God, saying, Certainly this was a righteous man.2
|
It may be noted that Luke uses the words "righteous man" in place
of Mark own words "the son of God". This expression has been used to
signify "righteous man" by other people as well, exactly as "the
son of
Satan" has been used to mean an evil-doer. The Gospel of Matthew
says in chapter five:
|
Blessed are the peacemakers: for they shall be called the
children of God.3
|
It may be noted that Jesus himself used the words "children of
God" for the peacemakers. Moreover chapter 8 of the Gospel of John
contains a dialogue between Christ and the Jews in which Christ
says:
|
Ye do the deeds of your father. Then said they to him, We
be not born of fomication; we have one Father, even God.
Jesus said unto them, If God were your Father, ye would love
me.l
|
Further in verse 44 he says:
|
Ye are of your father the devil, and the lusts of your father
ye will do. He was a murderer from the beginning, and abode
not in the truth, because there is no truth in him. When he
speaketh a lie, he speaketh of his own, for he is a liar, and the
father of it.
|
The Jews in this example claimed that their father was one, that is
God, while Jesus said that their father was the devil. It is
obvious that
neither God nor devils can be father of any in the literal sense of
the
word. It is therefore, necessary for these words to be taken in a
metaphorical sense, that is to say, the Jews were claiming to be
obedi-
ent to God while Jesus said that they were followers of the devil.
The First Epistle of John 3:9,10 contains this statement:
|
Whosoever is bom of God doth not commit sin; for his
seed remaineth in him: and he cannot sin, because he is born
of God.
|
We read in chapter 5:1 of the same epistle:
|
Whosoever believeth that Jesus is the Christ is born of
God: and every one that loveth him that begat loveth him also
that is begotten of him. By this we know that we love the
children of God, when we love God, and keep his command-
ments.2
|
Another statement we read in Romans 8:14:
|
For as many as are led by the Spirit of God, they are the
sons of God.
|
Also Paul says in Philippians 2:14,15:
|
Do all things without murmerings and disputings: That ye
be blameless and harmless, the sons of God.
|
All the above statements sufficiently prove our claim that the
words own on of God" used for Christ in some statements does not
prove
that Christ was the Son of God in the real sense of the word.
Especially when we find the words Father and Son used in metaphori-
cal sense frequently in both the Old and New Testaments. We present
some examples of such use from the Bible.
|
"Son of God" Used In The Bible
|
Luke, describing the genealogy of Christ says in chapter 3:
|
The son of Joseph...and Adam which was the son of God.
|
Obviously Adam was not the Son of God in the literal sense. Since
he
was created by God without biological parents, metaphorically he
has
been ascribed to God. Luke ascribes Jesus to Joseph although Jesus
had no biological father, as he relates Adam, who had no biological
parents with God.
Exodus 4:22 contains the following statement of God:
|
And thou shalt say unto Pharaoh,Thus saith the Lord,
|
Israel is my son, even my firstbom: And I say unto thee, Let
my son go, that he may serve me: and if thou refuse to let him
go, behold, I will slay thy son, even thy firstbom.
|
Here this idea is used twice in connection with Israel, who is even
referred to by God as his "firstborn".
Psalm 89:19-27 contains the following address of David to God:
|
Then thou spakest in vision to thy holy one, and saidst, I
have laid help upon one that is mighty; I have exalted one
chosen out of the people. I have found David my servant;
with my holy oil, have I anointed him ..He shall cry unto
|
me, Thou art my father, my God, and the rock of my salva-
tion. Also I will make him my firstborn, higher than the kings
of the earth.
|
In this example David is spoken of as being mighty, the chosen, the
anointed by God, and the firstbom of God, while the word father has
been used for God.
Jeremiah 31:9 contains this statement of God:
|
For I am a father to Israel, and Ephraiml is my firstborn.
|
Here Ephraim is referred to by God as his firstborn.
|
If such use of words are an ARGUMENT for being God then David,
Israel and Ephraim also must be gods even of higher status than
Christ, for, the firstborn deserves more respect than his younger
brother. If they contend that Christ is the "only begotten of the
father," we will be very glad to hear this since it would mean that
these words must have be able to be used metaphorically.
II Samuel in chapter 7 verse 14 has:
|
I will be his father, and he shall be my son.
|
This is God own statement in favour of the prophet Solomon.
|
The words own ons of God" have been used for all the Israelites in
Deuteronomy 32:19, 14;1, Isaiah 63:8, and Hosea 1:10. In Isaiah
63:16, we find the following address of Isaiah to God:
|
Doubtless thou art our father, though Abraham be igno-
rant of us, and Israel acknowledge us not: thou, O Lord, art
our father, our redeemer, thy name is from everlasdng.
|
Further in 64:8 of this book, we read:
|
But now, O Lord, thou art our father.
|
Isaiah here addresses God as being the father of all the
Israelites.
|
1. Ephraim was the younger son of the prophet Joseph (Peace be on
him)
|
Job 38:7 says:
|
When the morning stars sang together, and all the sons of
God shouted for joy?
|
Psalm 68:5 has:
|
A father of the fatherless, and a judge of the widows, is
God in his holy habitation.
|
Genesis 6:1-2 contains:
|
When men began to multiply on the face of the earth, and
daughters were born unto them, That the sons of God saw the
daughters of men that they were fair; and they took them
wives of all which they chose.
|
Further in verse 4 it says:
|
There were giants in the earth in those days; and also
after that, when the sons of God came in unto the daughters
of men, and they bare children to them.
|
In this example, the sons of God are the noble sons, and daughters
of
men are the daughters of the common people. The Arabic translator
of
1811 translated the first verse with the words, "the sons of the
nobles",
instead of "the sons of God". This allows us to understand that the
word "God" may be used metaphorically for noble.
|
There are many places in the Gospels where the expression "your
father" has been used for God addressing the disciples and others.
For
instance we find, "That ye may be the children of your father," in
Matthew 5:45. Also see Matthew 5:16 and 5:48, Luke 12:30 and 11:2,
and John 17:20 for other similar examples.
|
Sometimes the words "father" and own on" are used to stress and
emphasize their association with other things, like the expression
"father of the lie", own ons of hell" and own ons of Jerusalem" used by
Christ for the Jews in Matthew chapter 23. Similarly own ons of God"
and own ons of the Day of Judgement" are used for the residents of
|
Paradise.
|
Second ARGUMENT
|
The Gospel of John 8:23 contains this statement:
|
And he said unto them, Ye are from beneath; I am from
above: ye are of this world; I am not of this world.
|
From this statement of Christ, the Christians deduced that he was
God who, having descended from heaven, appeared in human form.
|
The above contention and deduction of the Christian scholars is
wrong for two reasons: firstly, because it is again clearly against
all
textual and rational evidence and, secondly, because similar state-
ments of Christ are found referring to his disciples. He said in
John
|
If ye were of the world, the world would love his own;
but because ye are not of the world, but I have chosen you out
of the world, therefore the world hateth you.
|
Again in John 17:14 Christ has said about his disciples:
|
Because they are not of the world, even as I am not of the
world.
|
Christ declared that his disciples were not of this world exactly
as
he had said of himself, "I am from above." Now if his statement is
taken in its literal sense as proof of his godhood, it would
logically
mean that all his disciples too, were gods. The only logical
interpreta-
tion of his statement is, "You are desirous of this mundane world
while I am not, rather I seek the pleasure of Allah and etemal life
in
the Hereafter."
|
Third ARGUMENT
|
John 10:30 has:
|
I and my Father are one.
|
This verse is said to prove the unity of Christ and God. This con-
tention is also wrong for two reasons. Firstly, the Christians
agree that
Christ was a man like other human beings having a body and a soul.
The unity between the physical body of a man and God is impossible.
Therefore they would essentially have to say that, as Christ is the
per-
fect man, he is also the perfect God. According to the first
assumption
he would have accidental existence and according to the other he is
proved to be non-human, both contentions are therefore rationally
impossible.
|
Secondly, similar expressions have been used by Christ about his
disciples. He is reported to have said in John 17:21:
|
That they all may be one; as thou, Father, art in me, and I
in thee, that they also may be one in us: that the world may
believe that thou hast sent me.
|
Here Christ own expression that "they may be one" obviously cannot
be taken to prove that the disciples, Christ and God can be united
in a
literal sense. As their unity in a literal sense is not rationally
possible,
similarly Christ own unity with God, simply on the ground of such
expressions, is not possible. In fact, the expressions talking of
unity,
mean to be obedient to God own commandments, and to be righteous in
one own deeds. In this sense they are all united, with the difference
that
Christ own unity with God in this sense is more perfect than that of
his
disciples. This interpretation is in fact confirmed by John, the
apostle.
He says in I John 1:5-7:
|
This then is the message which we have heard of him,
and declare unto you, that God is light, and in him is no dark-
ness at all. If we say that we have fellowship with him, and
waLk in darkness, we lie, and do not the truth; But if we waLI
in the light, as he is in the light, we have fellowship with ane
another.
|
In Persian translations the last sentence appears as "we are united
with one another." This obviously supports our view that unity here
means exactly what we have described above.
|
Fourth ARGUMENT
|
The Gospel of John 14:9,10 says:
|
He that hath seen me hath seen the Father; and how
sayest thou then, Shew us the Father? Believest thou not that I
am in the Father, and the Father in me? the words that I speak
unto you I speak not of myself, but the Father that dwelleth in
me, he doeth the works.
|
Christ own expression, "I am in the father and the Father in me," is
supposed to prove that the Christ and God are one in a real sense.
This ARGUMENT is not acceptable again for two reasons. Firstly, the
Christians agree that the visibility of God in this world is
rationally
impossible, as we have discussed in our fourth point above. They
usu-
ally interpret it in the sense of recognition and awareness of God,
but
since this does not indicate unity between God and Christ, they
inter-
pret it as being united in spiritual sense. But it is essential for
an inter-
pretation that it must not be in contradiction with reason and
textual
evidence.
Secondly, in John 14:20 we read:
|
That I am in my Father, and ye in me, and I in you.
|
This is similar to the statement we discussed in the third ARGUMENT
above. It is obvious that if A is in B, and B is united with C,
this
requires that A also should be united with C. Besides we read in I
Corinthians 6:19:
|
What? know ye not that your body is the temple of the
Holy Ghost which is in you, which ye have of God, and ye
are not your own?
|
We find a similar statement in II Corinthians 6:16:
|
And what argurnent hath the temple of God with idols?
for ye are the temple of the living God; as God hath said, I
will dwell in them, and walk in them, and I will be their God.
|
And it is said in Ephesians 4:6:
|
One God and Father of all, who is above all, and through
all, and in you all.
|
If this association necessarily proves unity between them in a real
sense, it would mean that all the Corinthians and Ephesians were
also
God.
|
What all the above statements show that this unity and association
is in fact, for his obedience and his love. We read the following
in the
First Epistle of John:
|
And he that keepeth his commandments dwelleth in him,
and he in him. And hereby we know that he abideth in us, by
the Spirit which he hath given us."
|
Fifth ARGUMENT: The Miracles
|
The miracles performed by Jesus are also supposed to prove his
divinity. This ARGUMENT is as ridiculous as the others. The
greatest of
all the miracles performed by Jesus was raising some people from
the
dead. There are only three people said to have been raised from the
dead by Christ whereas we understand from chapter 37 of Ezekiel
that
Ezekiel revived thousands of men from the dead. Therefore he should
deserve godhood more than Christ does. Besides, we read in chapter
17 of I Kings2 that Elijah also revived a dead man. A similar event
is
described in II Kings chapter 4 where Elijah is also described as
hav-
ing revived a dead man. The same miracle was performed by Elisha,
even after his death, as is understood from II Kings chapter 13
where
a dead man was put into his grave and revived by the grace of God.
|
Even if we assume that some of Christ own statements can serve the
purpose of supporting Christian ARGUMENT for the trinity, this is
still
|
not acceptable in the presence of the fact that much of the text is
not
inspired, has undergone a great many distortions, and contains many
errors and fallacies as we have proved beyond doubt already in this
book. As for Paul own statements, they are not acceptable to us
because
he was not a disciple of Jesus. It may be noted here that all the
things
said above were only to show the obviously imbecilic nature of
their
ARGUMENTation, otherwise, as we have already proved with specific
examples, the books themselves are unacceptable to us, in any case,
because of the distortions, alterations and manipulations that are
found in them. Similarly we have quoted the statements of the
disci-
ples, assuming for their sake that they are really the statements
of the
disciples, otherwise they are equally unauthenticated and of
dubious
nature.
|
I must express the belief of the Muslims in this regard that Jesus
and his disciples were free and pure of any polluted thought and we
bear witness that there is no God but Allah, and Muhammad was His
Messenger and servant. Similarly the Prophet Jesus was a Messenger
and servant of Allah, and the disciples were his companions deputed
by him.
|
A Debate between Imam Raazi and a Priest
|
Imam Raazi had a debate on the question of the trinity with a
priest. He reported it in his commentary on the Holy Koran under
the
comments on 3:61:
|
When I was in Khwarazim, I was told that a Christian had
come there who claimed to have deep knowledge of Chris-
tianity. I went to him and a debate started between us. He
demanded proof of the prophethood of Muhammad. I said
that we have received authentic reports with regard to the
miracles performed by the Holy Prophet Muhammad, peace
and blessings be upon him, just like the reports we have
received with regard to the miracles performed by the
Prophets Musa (Moses) and Isa (Jesus) peace be on them.
Now if we deny the authentic reports, or we accept them but
deny the fact that miracles prove the truth of the prophets, this
|
would necessarily deny the prophethood of all the Prophets of
Allah. On the other hand if we accept the truth of the reports
and also believe that miracles are sure signs of the truth of the
Prophets, and both of these ARGUMENTs are proved to be true
for the Holy Prophet Muhammad, the truth of his prophet-
hood would be essentially proved.
|
The priest answered that he did not claim that Christ was
a Prophet but believed him to be God. I told him that first we
should have the definition of God. We all know that God
must be self-existent, the first and prime cause, and beyond
physical description. However, we find that Jesus had a
human form, was bom, and did not exist before, and then was
apparently killed by the Jews. In the beginning he was a child
and gradually grew into a youth. He needed food to live and
used to eat and drink, and had all the characteristics of a
human being. It is obvious that an accidental being cannot be
self-existent, and one who is subject to change cannot be eter-
nal and everlasting.
|
Secondly, your claim is wrong on the ground that you say
that Jesus was arrested by the Jews and then was crucified.
He also made every effort to run away in order to save him-
self. He tried to hide himself before his arrest and then, before
his death, he cried aloud. Now if he was God, or a part of
God that was united with the God-head or God was in him,
why could he not save himself from this persecution, and
punish them for such a sacrilegious act. His weeping and cry-
ing, and making efforts to hide himself, is just as inconceiv-
able. We are really surprised at how a man with ordinary
commonsense could ever believe something which is so evi-
dently irrational and contrary to human reason?
|
Thirdly, your hypothesis is impossible because we must
agree with one of three logical possibilities in this matter.
Either God was the same Christ who was visible to the people
in human form, or God was fully united with him or some
part of God was united to him. All three possibilities are
equally irrational and logically impossible.
|
The first because if the creator of the universe was Jesus,
it would require that the God of the universe was crucified by
the Jews, in this case the existence of this universe would
|
have ceased. The God of the universe being killed by the
Jews, who are the most inconsidered and disregarded nation
of the world, is all the more ironical and unimaginable. He
must be a most helpless God indeed!
|
The second possibility is also unacceptable, because if
God is neither a body nor an essence, his presence and unifi-
cation with form and body is rationally not possible. And if
God has a form and is material, its unity with other sub-
stances would mean that the particles of God own matter are sep-
arate from one another, if he is an essence, this would neces-
sitate some other matter for its existence, which would imply
that God was dependent on something outside Himself for his
existence.
|
The third possibility that some parts of God were united
with him is also absurd because if those parts were vital for
God, it would require that God would have been without
some of his vital parts after they were united with Jesus, and
God would no longer be perfect. If those parts were not vital
and God would lose nothing without them, such parts could
not be parts of God.
|
The fourth ARGUMENT, refuting this Christian claim, is that
it has been proved that the Christ had extraordinary liking for
worship and for obedience to God. Had he been God Himself
he would have not been involved in the worship of God. As
God is not required to worship himself.
|
I asked the priest what ARGUMENTs he had for his daim for
the divinity of Christ. He answered that he performed great
miracles like reviving the dead and healing lepers. These
miraculous achievements are not possible without divine
powers. I asked him if he agreed that the absence of a predi-
cate did not necessarily prove the absence of the existence of
the subject. If you do not agree with it, it would demand that
in the beginning when this universe did not exist, God also
did not exist.
|
On the other hand, if you agree that the absence of a pred-
icate does not necessarily prove the absence of the subject, I
will ask you a question. How do you know that God is not
united with me, with you or with any living creature as He
was united with Christ? He answered that it was obvious that
|
THE HOLY KORAN
The Only True Container of the Word of God
|
If you are in doubt of what we have revealed to our
servant, produce one chapter comparable to it. Call upon
your helpers, beside God, if you are Truthful.
|
Section One
The Miraculous Diction and Style of the Koran
|
There are innumerable aspects of the Koranic revelation that
explicitly or implicitly bring out the miraculous character of the
Koran. I will confine myself to the description of only twelve
such
aspects out of many.2 I will not speak of qualities like its full
con-
sciousness of every aspect of a subject when speaking on a
particular
theme and the moderation and considerateness of its speech. Whether
the passage concerned is one of hope or of threat, of reward or of
punishment, its speech is always balanced and never over-emotive.
This quality is not found in human speech as human expression is
always affected by the state of mind of the speaker. When he is
|
1. Holy Koran 2:23.
|
2. In the beginning of this section we should note that the author
has devoted it
mostly to demonstrating the astounding and miraculous eloquence of
the Koran, the
majesty and elegance of its style, the incomparable excellence of
its language. All
these marvels of Koranic diction and style can only really be
measured and appreci-
ated by those who read it in its original language. It is difficult
to translate any book
written in any language. Much more so with the Qur"ari whose
miraculous language
simply defies translation. The meaning of the words can be conveyed
in part, but
their charm, beauty and elegance cannot. The Holy Koran rightly
clairns to be a liv-
ing miracle of the Holy Prophet. Its miraculous quality resides
partly in its style
which is so perfect and lofty that, "....neither men nor Jinn could
produce a single
chapter to compare with its briefest verse," and partly in its
contents and guidance.
According to Eduard Montet, "The Coran.... its grandeur of form is
so sublime that
no translation into any language can allow it to be properly
appreciated." Therefore,
if readers fail to appreciate what our author is demonstrating in
this section, this is
due to the fact that even the best translation cannot transmit the
beauty of the lan-
guage. I am translating it because forms an integral part of the
book. (Raazi)
unhappy, he shows it in his speech, not showing concem for others
who might deserve praise or kindness. Talking of one thing, he does
not think and speak of its opposite. For instance when describing
the
creation, he does not speak of the Hereafter. When he is angry, he
often shows it without measuring the amount of anger that is appro-
priate.
|
First Divine Quality: The Eloquence of the Koran
|
The Holy Koran maintains throughout the highest possible stan-
dard of rhetoric in its speech, to the extent that it is literally
impossi-
ble to find its parallel in human works. The rules of rhetoric
demand
that the words chosen for expression should be so exact in
conveying
the message that they should not express too much or too little for
the
occasion. The more a description embodies this quality, and the
more
appropriate the words are to the situation, the more eloquent it is
said
to be. The Holy Koran fulfills all the requirements of rhetoric to
the
highest standard. We give some examples to prove our claim.
|
First ARGUMENT
|
Human eloquence,2 whether from Arabs or non-Arabs, usually
concerns the physical phenomena that are closely associated with
those people. For instance, the Arabs are considered to be great
ora-
tors and eloquent in the description of camels, horses, swords and
women. Poets, linguists and other writers acquire dexterity and
profi-
ciency in some particular fleld simply because poets and writers of
all
times have been writing and adding subtleties to the subject,
provid-
ing food for thought for subsequent writers to open new avenues in
it.
|
1. The author is referring to the unparalleled quality of the
Koranic language
which at such occasions chooses words that are appropriate and
exact for its subject
and also in its implications for other occasions. (Raazi)
|
2. Rhetoric, alaghah in Arabic, signifies use of language that is
eloquent u well
as appropriate for both the people and subject addressed. The use
of high-flown and
difficult words for the ignorant, and inelegant and sirnplistic
expression for a barned
audience is against rhetoric.
|
However, the Holy Koran does not fit this pattern, owing nothing
to precedent and being replete with astonishing and unparalleled
examples of eloquence that were unanimously acknowledged by all
the Arabs.
|
Second ARGUMENT
|
It is our usual experience that when poets and writers of
literature
try to adorn their language with eloquent expressions they do not
remain truthful. Any one trying to be absolutely true in conveying
his
message can do so only at the cost of eloquence. It is therefore
said
that untruth is a main element of a good poetry. The famous poets
Labid ibn Rabi"ah and Hassan ibn Thabit could not maintain the high
standard of their poetry after embracing Islam. Their pre-Islamic
poetry is more forceful and elegant than their post-Islamic
composi-
tions. The Holy Koran presents miraculous examples of eloquence in
spite of being absolutely true in all it says.
|
Third ARGUMENT
|
Good poetry is considered elegant and beautiful because some of
its verses are of a high standard of eloquence. Each and every
verse
of that poetry is rarely all of the same standard. The Holy Koran,
however, from beginning to end, is such an example of unabated
beauty, elegance and eloquence that human beings of all times have
been unable to produce even a small piece of equal standard. Take
for
example the Surah Yusuf," every word of which is a perfect specimen
of beauty and eloquence.
|
Fourth ARGUMENT
|
Any writer or poet, when he relates the same event more than
once, does not manage in the repeated account to be as elegant and
beautiful as he was the first time. The Holy Koran repeats
versions
|
1. Surah Yusuf, the twelfth chapter of the Koran which describes
the life of the
Prophet Joseph. (Raazi)
of the same event, and of descriptions of the creation and the end
of
the world, and of the injunctions and the attributes of God. Each
description is different in style and in size, but every one is of
so high
a standard that one cannot be preferred to another.
|
Fifth ARGUMENT
|
The Koran talks of many things like obligatory rituals, legal pro-
hibitions, instigation to virtue, repudiation of worldly desires,
and
prPparation for the Hereafter and other similar themes. The
descrip-
tion of these things does not lend itself to elegance and beauty
and
any poet trying to compose poetry on practical injunctions of this
kind would be hard put to produce a passage of literary merit. The
Holy Koran deals with all these subjects with a high standard of
elo-
quence.
|
Sixth ARGUMENT
|
The eloquence of every poet is confined to a particular subject and
when the same poet speaks on other subjects his beauty of
expression
and his proficiency is distinctly circumscribed. Imru"l-Qais, the
famous Arab poet, is known for his description of wine, women and
horses. No other poet is as eloquent on this subject. Nabigha is
known
for his description of fear and awful events, Zuhayr for hope and
so
on.l
|
The Holy Koran, on the other hand, talks on all kinds of subjects
with great force of eloquence, beauty and elegance, and is found to
be
miraculously eloquent in each description.
|
Seventh ARGUMENT
|
Diversion from one subject to another which in turn has many
branches usually makes it impossible for an author to maintain flow
and continuity with the sarne grandeur and majesty and his language
|
1. Similarly in English literature Wordsworth is known for the
description of
nature, Keats for human sentiments etc. (Raazi)
|
usually loses its height of eloquence. The Holy Koran is full of
such
diversions, frequently jumping from one event to another, but
miracu-
lously it maintains the same flow and continuity with all the other
subjects under discussion.
|
Eighth ARGUMENT
|
Another distinct feature of the Koranic diction is that it
encloses a
vast range of meaning in a surprisingly small number of words with-
out losing its charm and majesty in the least. Surah Sad own opening
verses are a good example of this. The Holy Koran here describes
a
large number of subjects in very few verses, including a
description of
the unbelievers of Makka, their rejection of the Holy Prophet,
admo-
nitions to them with reference to historical events of previous
people,
their distrust and astonishment at the revelation of the Koran, a
description of their envious nature, threats and instigations, the
teach-
ing of patience and a description of events related to the Prophets
David, Solomon, Job, Abraham and Jacob. Al these diverse subjects
been dealt with a force and eloquence that is unique to the Koran.
|
Ninth ARGUMENT
|
Majesty and sweetness, elegance and beauty are counteracting
qualities that are rarely found together in a single work. These
two
opposite qualities are seen divinely combined together throughout
the
Koran in a way unknown to human genius. This again is a strong
ARGUMENT for the miraculous eloquence of the Koranic diction which
is absolutely absent from human writings.
|
Tenth ARGUMENT
|
The language of the Koran contains all possible kinds of elo-
quence, metaphor, similes, comparisons, transitions, inversions
etc.,
but at the same time it is free of any hint of verbiage like false
exag-
|
1. The best example of this is the Surah Takir of the Koran, that
is Surah 81,
where all the above qualities can be seen side by side in each
verse.
geration, hyperbolical statements and all other defects of
falsehood
and of the use of strange words etc. Human writing does not usually
combine all the aspects of eloquence in one work. People have tried
in vain to accommodate all these qualities. The Holy Koran, howev-
er, does so superlatively.
|
These ten ARGUMENTs are enough to prove the claim that Koranic
language and its intonation are so sublime that they cannot be mea-
sured by human genius. The more one is acquainted with the Arabic
language, the more he will find the words of the Koran burning
into
his heart, and its thought breathing into his soul."
|
The Second Divine Quality of the Koran
|
The second quality of the Koran that makes it a living miracle is
its unique structure and internal arrangement, and, above all, the
sub-
limity of its thought and contents. The accumulation of all the
linguis-
tic perfections in the Holy Koran has been a permanent source of
astonishment to the great writers, philosophers and the linguists
of the
world. This acknowledged supremity of the Koran saves it from any
accusation of being no more than a collection of thoughts and ideas
borrowed from others and serves the purpose of making it so promi-
nent and so distinct from ordinary human writings that the Koran
by
itself is enough ARGUMENT to prove its divine provenance and its
being
a living miracle of the Holy Prophet.
|
The Arabs were arrogant regarding their command over the
Arabic language and harboured initially great enmity against the
Prophet and his teachings. The perfection of the Koranic eloquence
did not allow them to find any imperfection in it. On the contrary,
they were forced to admit that the language of Koran was compara-
ble neither with the poetry of the poets nor the oratory of the
orators.
They were astonished at its matchless eloquence. Sometimes they
declared it to be magic and sometimes they said that it was
something
|
that had been taken from a previous people. They often tried to
stop
people hearing it by making a noise when the Prophet recited it.
They
found themselves helpless against the inexpressible attraction of
the
Koranic language.
|
It is unimaginable that the Arabs who were known to be the mas-
ters of the Arabic language would not have met the simple challenge
of the Koran to produce the like of its smaIlest surah", rather
than
wage war against the Prophet of Islam and lose the best of their
heroes in the fighting as well as sacrificing much of their
property
and possessions, if they had been able to do so.
|
They heard this Koranic challenge many times through the
prophet. He cried aloud in their face:
|
Bring then a surah like unto it, and call (to your aid) any
one you can, beside God, if it be ye speak the truth.2
|
The Koran repeats this challenge in another surah in these words:
|
And if ye are in doubt, as to what we have revealed to our
servant, then produce a surah, like there unto; and call your
witnesses and helpers (to your aid) besides God, if you are
true. But if ye cannot, and of surety ye cannot, then fear the
fire, whose fuel is men and stones.3
|
Again this challenge was thrown at them with full force:
|
Say, if the whole of mankind and jinn were together to
produce the like of this Koran, they would not be able to
produce the like thereof, even if they backed up each other.4
|
The fact that they preferred to fight wars against him and
sacrifice
their lives is enough to prove that they acknowledged the
miraculous
eloquence of the Koran and it found impossible to produce any
passage comparable to the Koran.
|
There is a report that Walid ibn Mughirah, the nephew of Abu
Jahl, burst into tears when he heard the Koran recited. Abu Jahl
came to him and admonished him. He replied:
|
I swear by God, none of you is as conversant and
acquainted with poetry as I am and I declare that the words of
|
Muhammad have nothing to do with poetry.l
|
History has recorded that once at the time of flajj the same Walid
gathered together the dignitaries of the tribe of Quraysh of Makka
and suggested that they should agree on what to say to the pilgrims
if
they enquired about Muhammad. Some of them said, "We could say
that he is a soothsayer." Walid said, "By God, he is not, as is
evident
from his speech." Others suggested that he should be called insane.
Walid swore by God that he had no trace of insanity. They suggested
that he should be called a poet. Walid again rejected the
suggestion
saying that they were all fully conversant with poetic speech and
he
would never be accepted as a poet. The Quraysh then said, "We shall
tell them that he is a sorcerer." Walid said that they knew that he
could not be a sorcerer because his speech was far from sorcery and
that the only thing that could be said about him was that the magic
of
his speech had separated sons from their fathers, brothers from
broth-
ers and wives from their husbands. After this meeting they posted
themselves on the roads of Makka and prevented the pilgrims from
listening to the Holy Prophet.
|
It is also reported that "Utbah2 came to the Holy Prophet and dis-
cussed with him the opposition of the Quraysh with regard to the
Holy Koran. The Holy Prophet recited the opening verses of Surah
41. He had recited only thirteen verses when "Utbah, overcome,
requested the Prophet not to recite any more of it and hid his face
with his two hands.
|
Another report has said that as the Holy Prophet recited the
Koranic verses to "Utbah, he felt so restless that could not sit
straight
and leant back on his hands until the Holy Prophet recited a verse
of
prostration and prostrated before Allah. "Utbah retumed to his
house
in a state of emotional excitement, hid himself from the people
until
some Quraysh went to him. "Utbah said to them, "By God!
Muhammad recited verses the like of which I never heard in my life.
I was completely lost and could not answer him anything."
|
According to a report, the Companion of the Prophet, Abu Dharr,
said that he had not seen a poet greater than his brother Anis who
had
defeated twelve poets in a contest in pre-Islamic days. Once, when
he
returned from Makka, they asked him the opinion of he Makkans
concerning the Holy Prophet. He said that they accused him of being
a poet, a soothsayer, and a sorcerer. Then he said that he was
fully
conversant with the speech of soothsayers and sorcerers and found
the words of the Prophet in no way comparable to them. He was nei-
ther a poet nor a sorcerer and soothsayer for all of them were
liars
whereas his words were the truth.
|
We find in Sahih al-Bukhari and Sahih Muslim that Jabir ibn
Mut"iml reported that he heard the Holy Prophet reciting Surah al-
Tur in his prayer of MaBhrib (just after sunset). When he recited
this
verse:
|
Were they created of nothing, or were they themselves
the Creators? Or did they create the heavens and the earth,
Nay, they have no belief. Or are the treasures of thy Lord
with them, Or are they the managers (of affairs)?
|
Jabir said that he found his heart craving for Islam.
|
The Third Divine Quality of the Koran: the Predictions
|
The Holy Koran gives many predictions related to future events.
All the Koranic predictions turned out to be absolutely true. We
give
|
a few specific examples of such predictions.
|
First Prediction
|
The Holy Koran says:
|
Ye shall enter the Sacred Mosque (Masjid Al-Haram), if
Allah wills, secure, heads shaved, hair cut short, and without
fear.l
|
This passage from Sura Al-Fath (the Victory), from which this
passage is quoted, was revealed before the treaty of Hudaibiyah in
the
sixth year of Hijrah. In it the Muslims are promised by Allah that
they will soon enter the Sacred Mosque of Makka victoriously. Under
the prevailing circumstances this was unimaginable. The Muslims
captured Makka in the 8th year of Hijrah and entered the Sacred
Mosque toether with the Holy Prophet exactly as was predicted by
the Koran, some having shaved their heads and some having cut
short their hair.
|
Second Prediction
|
The Holy Koran says:
|
Allah has promised to those among you who believe, and
do good deeds, that He will surely grant them in the land
inheritance of power as He granted it to those before them-
that He will establish in authority their religion which He has
chosen for them. And that He will change (their state) after
fear to one of security and peace. They will worship Me
(alone) and not associate aught with Me.2
|
This Koranic verse promises that the Muslims will be made the
true viceregents of God and that Allah will grant them and their
faith
|
strength and power. The state of fear in which they were would be
changed to peace and security. This Koranic prediction foretelling
Muslim domination did not take long to prove its accuracy.
|
Let us see how, in surprisingly a short period, this Koranic pre-
diction and divine promise was fulfilled.
|
The whole of Arabian peninsula was brought under the Holy
Prophet own domination in his own life and some of the people of Hijr
and some rulers of Syria agreed to pay jizyah (a minority tax) to
the
Holy Prophet.
|
In the time of the first caliph of Islam, Abu Bakr, the boundaries
of
Islamic domination were greatly widened. The Muslims captured
some cities of Persia, and some of the cities of Syria such as
Bosra
and Damascus.
|
Then came the second Caliph, "Umar, who changed history by his
faith in the truth of Islam, defeating the world powers of that
time. He
conquered the whole of the ancient Persian empire and a large part
of
the Eastern Roman Empire.
|
In the time of the third Caliph, "Uthman, the Islamic domination
was further expanded. Islamic forces conquered Spain in the West,
and part of China in the East. It took only 20 years for the
Muslims to
have complete control of all these countries which constituted the
majority of the known world, thus abundantly fulfilling the
Koranic
prediction. Islam dominated over all other religions of the world
and
was the major world power of that time.
|
Third Prediction
|
The Holy Koran declares:
|
It is He who has sent His Messenger with guidance, and
the religion of truth, to make it triumphant over all religions.l
|
We have discussed under the second prediction that Islam, the
religion of truth, triumphed over the other religions of the world
and
the perfection of this domination of Islam over the world will be
witnessed by the world in the future.
|
Fourth Prediction
|
The Holy Koran says:
|
Allah was well pleased with the believers when they
swore fealty to you under the tree. He knew what was in their
hearts. So He sent down tranquillity upon them and rewarded
them with a victory (very) near. And many gains (spoils) that
they would take. And Mighty is Allah and Ise.
|
Allah has promised you rich booty which you will take.
And He has given you these beforehand, and He has
restrained the hands of men from you, so that it may be a sign
for the believers and that He may guide you to a straight path.
|
And other gains which are not in your power. And Allah
has encompassed: and Allah has power over all things.2
|
The victory promised in this verse is the conquest of Khaybar and
the "many gains" promised are the spoils and booty of Khaybar and
Hijr; similarly the promise of "other gains" are the booties and
spoils
to be taken from the conquest of Persia and Rome. All the promises
and predictions made in this verse came true exactly as they were
foretold.
|
Fifth Prediction
|
The Koran says:
|
And other blessings which you desire: help from Allah,
and a near victory.3
|
The promise of "near victory" contained in this verse is, according
to some, the conquest of Makka and, according to others, the con-
quest of Persia and Rome. The prediction, however, is true whatever
|
the case since Makka, Persia and Rome were all conquered.
|
Sixth Prediction
|
The Holy Koran says:
|
When comes the help of Allah and viictory, and you see
people enter Allah own religion in multitudes.l
|
In this verse the promised victory is the victory of Makka. Correct
reports place its revelation prior to the conquest of Makka.
Besides
"idha" (when) in Arabic is used for future tense and not for the
past
tense. Groups of people from Ta"if and Makka came in multitudes to
embrace Islam as was predicted by the Holy Koran.
|
Seventh Prediction:
|
We find in the Holy Koran:
|
Say to those who deny faith, soon you will be van-
quishcd.2
|
This came about exactly as wamed by the Holy Koran. The unbe-
lievers were all dominated.
|
Eighth Prediction
|
The Holy Koran says:
|
(Remember) When Allah promised you one of the two
(enemy) parties, that it should be yours, you wished that the
one unarmed should be yours, but Allah wanted to establish
the truth by his word, and to cut off the roots of the unbeliev-
ers.3
|
This is a reference to the battle of Badr and the two parties
referred to in this verse are the trade caravan that was returning
from
Syria and the other thal had come from Makka, and the unarmed
party was the trade caravan back from Syria. This also happened
exactly as was predicted.
|
Ninth Prediction
|
The Holy Koran says to the Prophet:
|
We are enough to sustain you against those who mock.
|
When the above verse was revealed to the Prophet, he told his
Companions that Allah would protect them against the ill intentions
of the idolaters of Makka who were always persecuting him and his
Companions. Allah fulfilled this promise.
|
Tenth Prediction
|
The Holy Koran declares:
|
The Roman Empire has been defeated in a land close by-
but they, (even) after this defeat, will gain victory in a few
years. Allah own is the command, in the past and in the future.
On that day shall the believers rejoice, with the help of
Allah,.He helps whom He wills. And He is Mighty and the
most merciful. (It is) the promise of Allah. Allah never
departs from His promise: but most men understand not.
They crave for the outer (things in the) life of this world, but
of the Hereafter they are heedless.2
|
This surah was revealed in Makka when Persia defeated the
|
Romans. The Persians were Magians by faith while the the Romans
were Christians. The idolaters of Makka were pleased with this news
and argued with the Muslims that they and the Christians claimed to
be the People of the Book while the Magians and Makkans were
without the Book. As the Christians of the Roman Empire were
defeated by the Persians, the Muslims would, likewise, be defeated
by
the Makkans. The Holy Koran, itself, refuted their assumption in
the
above verse and predicted the victory of the Romans.
|
Abu Bakr Siddiq, the devoted friend and companion of the Holy
Prophet, told the Makkan idolaters that the Romans would gain
victo-
ry over the Persians in a few years. Ubayy Ibn Khalaf accused him
of
making a false claim. It was decided that a specific period be
fixed for
the confirmation of this prediction. Both of them offered ten
camels to
be given to the winner and a period of three years was fixed. Abu
Bakr told the Holy Prophet of this and the Holy Prophet said that
the
prediction contained the word bid"a (a few) which signifies a
period
from three years to nine years, and suggested that he should
increase
the number of years by adding to the number of camels. Abu Bakr
went to Ubayy and it was decided that a hundred camels would be
given by each of them and the period of nine years was flxed.
|
Ubayy died when he was returning from theDattle of Uhud in
3 AH. Exactly seven years after this event the Byzantines gained a
great victory over Persia, as was predicted by the Holy Koran. Abu
Bakr, having won his wager, received hundred camels from Ubayy own
heirs. The Holy Prophet said that the camels received by him should
be given away in charity.
|
These are just a few of many such predictions in the Holy Koran
all of which have been fulfilled precisely as foretold.
|
The Fourth Divine Quality of the Koran: Knowledge of Past
Events
|
The fourth miraculous quality of the Koran lies in its description
of past events. The Holy Prophet was unlettered and did not know
how to read or write. He had no teachers nor did he ever keep
compa-
ny with scholars. On the contrary, he was brought up among
illiterate
idol-worshippers, devoid of any knowledge of the scriptures. The
Holy Prophet remained among these people throughout his life,
except for two trading journeys to Syria which were too short to
admit any possibility of his having acquired knowledge from anyone
there.
|
There are many past events that the Holy Koran describes differ-
ently from other sources. This difference is deliberate and
intentional,
as can be seen in the Koranic reference to the "crucifixion". The
Holy Koran avoids details that were to be proved untrue in the
accounts of previous books, such as the Pentateuch and the Gospels.
Our claim is supported by the following Koranic verse:
|
Verily this Koran does explain to the Children of Israel
|
most of the things about which they disagree.
|
The Fifth Divine Quality of the Koran
|
One of the miraculous qualities of the Koran is that it unveiled
and disclosed all the ill intentions of the hypocrites of Madina.
They
used to conspire against Islam and the Muslims in their secret
meet-
ings. All their decisions and secret plans were made known to the
Holy Prophet through divine revelation He used to inform the
Muslims of the intentions of the hypocrites. All such expositions
of
the Holy Prophet were found to be true.
|
Similarly the Holy Koran exposed the ill intentions of the con-
temporary Jews.
|
The Sixth Divine Quality of the Koran
|
The Holy Koran contains branches of knowledge that were not in
vogue in Arabia at its time of revelation and with which the
Prophet
himself was totally unacquainted. These include inductive and
deduc-
tive logic with regard to religious doctrines, exhortation, matters
relating to the Hereafter and other things. In fact there are two
kinds of sciences, the religious sciences and the other sciences. The
reli-
gious sciences are obviously higher in value than the other
sciences.
They include the knowledge of metaphysical realities like knowledge
about the Creator of the universe and His attributes, knowledge of
His
Prophets, angels and knowledge of the Hereafter. The branch of
knowledge covering all these aspects of religion is called "ilmu"l-
"aqa"id (the science of beliefs). Then comes the knowledge of the
practical injunctions, that is, the law. This science is known as
fiqh
(jurisprudence). The science of fiqh in Islam is a great science.
All the
jurisprudents of Islam have derived their law from the Koran. Then
comes the science related to the purification of the inner self
which is
called tasawwuf.
|
The Holy Koran gives simple and practical guidance on all the
above branches of knowledge, and this is unique to the Koran as
compared with other revelations of past peoples. This demonstrates
that the Koran is a collection of all the sciences. In addition it
is a
collection of rational ARGUMENTs, and refutes all heretical ideas
with
reason and logic.
|
The Holy Koran provides humanity with perfect guidance in the
fields of morality, ethics, religion, politics, culture, and
economics.
|
The Seventh Divine Quality of the Koran
|
The Holy Koran, in spite of being a copious and voluminous
book, is absolutely free of any contradiction, inconsistency or
incom-
patibility which would not possible for any human work of this
size.
No other book in the world can claim to be so free from all defects
as
the Koran. This distinct feature of the Koran is in itself an
ARGUMENT
of its being divine. The Koran itself invites people towards this
incomparable feature in these words:
|
Will they not ponder on the Koran? Had it been from
other than God they could have surely found in it many con-
tradictions."
|
There is no doubt that a text like the Koran having all these
divine features cannot but be from Allah, the All-Knowing, who has
knowledge of the unknown future as well as the past and present.
|
The Eighth Divine Quality: the Eternality of the Koran
|
The Holy Koran rightly claims to be the only divine revelation
that is everlasting, preserving its originality and genuineness
beyond
all reasonable doubts. This living miracle of the Holy Prophet is
unique in that it continued beyond his death unlike the miracles of
the
previous Prophets that lasted only as long as they lived. The texts
of
other Prophets and their signs all disappeared with them and no
trace
of them can now be found in the world. The Holy Koran made a
simple challenge to humanity to produce the like of it or any of
its
parts. Centuries have passed and it remains as incomparable today
as
it was on the day it was revealed and will remain so up to the Day
of
Judgement.
|
According to this Koranic challenge, every individual surah of
the Holy Koran, indeed any part equal to its smallest surah, is in
itself a separate miracle making the Koran a collection of nearly
two
thousand separate miracles.
|
The Ninth Divine Quality of the Holy Koran
|
Those who have recited the Holy Koran in Arabic are fully
acquainted with its strange quality of involving the reciter and
with
the entrancing influence of its melody. The more you recite it the
more you are charmed by it. This strange phenomenon is experienced
by all who recite the Koran regularly.
|
The Tenth Divine Quality of the Holy Koran
|
Another divine feature of the Holy Koran is that it combines in
itself the claim and its ARGUMENTs both at the same time. That is
to say,
its divine eloquence provides the proof of its divinity while its
mean-
|
ings convey the divine message of obligations and prohibitions.
This
applies to all its contents. It presents ARGUMENTs for what is
being said
at the same time as it says it.
|
The Eleventh Divine Quality of the Holy Koran
|
Another distinct divine feature of the Holy Koran is its
capability
of being memorised, even by those who do not know the Arabic lan-
guage. The Koran refers to this feature in this verse:
|
We have made the Koran easy to remember.l
|
This divine feature of the Holy Koran is frequently demonstrated
throughout the world by those young boys who have memorised the
whole of it. They can recite the whole of the Koran by heart.
Millions of such hafiz own (preservers of the Koran) are always
present
in the world and they can recite the whole of the Koranic text
with
absolute accuracy from memory alone. They memorize not only the
text but also its annotations and pronunciation exactly
corresponding
with the way the Prophet conveyed it.
|
The few people in the Christian world who memorize the Bible or
even just the Gospels are seldom able to do so with such miraculous
accuracy. This feature alone is so obviously an ARGUMENT for the
divine nature of the Koran that it cannot be overlooked easily.
|
The T velfth Divine Quality of the Holy Koran
|
Another inherent divine feature of the Holy Koran is the awe and
fearfulness that enters into the hearts of its listeners. It is
even more
strange that this sensual experience of awe is equally felt by
those
who do not understand its meanings. There are many examples
recorded by history that people were so moved by listening to the
Koran when they heard it for the first time that they converted to
Islam simply by listening to it.l
|
It has been reported that a Christian passed by a Muslim who was
reciting the Holy Koran. Listening to the Koran, the Christian
was
so struck and moved that he burst into tears. He was asked why he
was he weeping. He said, " I do not know, but as soon as I heard
the
word of God I felt greatly frightened and my heart filled with
tears."
|
Qadi Noorullah Shostri wrote in his commentary on the Holy
Koran that when the great scholar Ali Al-Qaushji set out for
Greece,
a Jewish scholar came to him to discuss about the truth of Islam.
He
had a long debate with him on different aspects of Islam. He did
not
accept any of the ARGUMENTs forwarded by Ali Al-Qaushji. This
debate lasted for one month with no definite result. One morning
when Ali Al-Qaushji was busy reciting the Holy Koran on the roof
of his house, the Jew came to him. Though Ali Al-Qaushji did not
have a good voice, as soon as the Jew listened to the Holy Koran,
he
felt his heart fill with fear and the Koranic influence found its
way
through to his heart. He came to Ali Al-Qaushji and asked him to
convert him to Islam. Ali asked him of this sudden change. He said
"In spite of your bad voice the Koran captured my heart and I felt
sure that it was the word of God."
|
The above examples clearly show the miraculous character of the
Holy Koran.
|
Conclusions
|
To conclude this section we must recapitulate that it is part of
divine custom that the Prophets are usually given miracles in those
fields that are popular among the people of that age. The
superhuman
demonstrations in that particular field make people believe in the
truth of the Prophet and his access to divine power. Sorcery and
magic were common in the time of Moses. As soon as Pharaoh own
magicians saw Moses" staff transforming into a living serpent and
devouring their illusory snakes they instantly believed in Moses as
being the Prophet of God and straightaway embraced his faith.
|
Similarly in the time of the Prophet Jesus the science of medicine
was a common practice. The people had acquired perfection in it.
When the experts of medicine watched Jesus healing the lepers and
reviving the dead, they instantly knew through their experience
that
such things were beyond the access of the science of medicine, and
believed that it could be nothing but a miracle of Jesus.
|
The same holds true with the Holy Prophet Muhammad. He was
sent to the Arabs who arrogantly claimed to be the best
elocutionists
of the world. They invested all their effort to achieve perfection
in
elocution and used to challenge others in public contests. They had
great pride in their linguistic achievements. The famous seven
poemsl
were hung in the House of Allah, the Ka"ba, as a constant
challenge.
They presented a practical challenge to the Arabs in general to
pro-
duce a piece similar to them by whoever claimed eloquence. As soon
as they heard the Koran they knew from their experience that it
was
far beyond the limits of humanly conceivable perfection. They
instantly realized that such superhuman eloquence could not exist
in a
human work.
|
The Gradual Nature of the Koranic Revelation
|
The Holy Koran was not revealed all at once. It came in pieces
gradually over a period of almost 23 years. There are many reasons
for this gradualness.
|
(1) Had it been revealed all at once, it might have been difficult
for
the Holy Prophet to retain the voluminous text of the Koran as
a whole, particularly given the fact that he was unlettered.
(2) Had the whole of the Koranic text come in written form, it
might have obviated the interest and necessity of memorising
it. The short passages, as they were revealed, were memorised
more easily. In addition, it established a valuable tradition
among the Muslims of memorising the Koranic text verbatim.
|
(3) It would have been very difficult, if not impossible, for the
Arabs to follow all the injunctions of the Koranic law at once
In this case, gradualness was more practical and wise and facil
itated the practical realisation of these injunctions.
|
One of the Companions of the Holy Prophet reported that it
was divine consideration for them that they were obligated by
the Koran gradually. Otherwise it would have been difficult
for them to embrace Islam. He said, "In the beginning, the Holy
Prophet invited us to tawhid (pure monotheism) only. After we
had accepted and imbibed its tender and sweet essence, then,
very gradually and practically we were asked to follow various
Koranic injunctions until the whole law was completed.
|
(4) This gradual revelation necessitated the frequent visitation of
the Archangel Gabriel to the Holy Prophet which was obvious-
ly a source of great strength to him, enabling him to carry on
his mission with certitude, and to bear the hardships of
prophethood with fortitude.
|
(5) The small pieces of the Koranic revelation, claiming to pos-
sess miraculous eloquence, provided opponents with more time
to meet the challenge to produce a text equal to the smallest
surah of the Koran. Their complete lack of success and the
inability of the Arabs to accomplish it is again an ARGUMENT for
the divine nature of its eloquence.
|
(6) The Koranic revelation provided guidance to the Muslims
according to the changing circumstances, and responded to the
objections raised by opponents. This helped increase their
understanding and nourished their certitude as they came to
realise the truth of the Koranic predictions and divinely
revealed knowledge of the unknown future.
|
(7) Being a messenger of Allah is the highest of all honours. The
|
Archangel Gabriel enjoyed this honour by carrying the divine
word to the Holy Prophet for a great period which would not
have been possible had it been revealed all-at-once.
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Repetitions in the Koranic Text
|
The Koranic revelation contains repeated descriptions, especially
concerning tawhid (the unity of God), the Resurrection and the
lives
of the earlier Prophets. This repetition is unique to the Koranic
reve-
lation. These repetitions do certainly show divine wisdom to the
read-
ers. The Arabs were generally idolaters, totally ignorant of
monothe-
ism and the Day of Judgment, etc. Similarly some of the non-Arab
nations like the Indians and Chinese were also idol-worshippers.
The
people of the revealed religions like the Jews and the Christians
had
corrupted their original revelations, specially the truth with
regard to
the principles of faith like the unity of God, the Resurrection and
the
missions of the earlier Prophets. The Holy Koran repeatedly
describes these things using a variety of styles to attract
attention. The
events of the earlier Prophets were described in repeated passages
always using a different style, demonstrating divine eloquence in
each
instance. This has eliminated any possible claim that the presence
of
superhuman eloquence in its text was incidental. This linguistic
per-
fection is demonstrated repeatedly in variegated styles.
|
Besides this, the Holy Prophet sometimes felt depressed in the face
of the antagonistic activities of his opponents. A short passage of
the
Koran would then be revealed describing an event in the life of a
certain Prophet relevant to the situation in which the Holy Prophet
found himself. This had a highly consoling effect on him. The Holy
Koran attests to cause and resolution separately in the following
two
verses:
|
We know that you are vexed by what they say.l
|
For the consolation of the Holy Prophet,the Holy Koran has:
|
And aU that we relate to you of the accounts of the (earli-
er) Messengers is (meant) to put courage into your heart, and
through this the truth is revealed to you, along with exhorta-
tion and admonition for the believers.l
|
The same applies to the believers who were teased and vexed by
the unbelievers. The repeated consolation of newly revealed
passages
gave them heart to bear their sufferings.
|
Christian Objections to the Holy Koran
|
There are many objections raised by Christian scholars against
various aspects of the Holy Koran. A review of such objections and
their answers is our main object in this section.
|
First Objection
|
The first objection frequently raised by Christian scholars is
relat-
ed to the transcendence of the eloquent language of the Holy
Koran.
Their contention in this respect consists mainly of the following
points. Firstly that it is not acceptable to claim that its
eloquence real-
ly surpassed all human genius and that no such text can be produced
by human effort. Secondly that even if this claim of the Muslims is
accepted, it still only provides a defective ARGUMENT for its being
miraculous, bccause, in that cas, it could only be recognised as a
miracle by those few who have acquired the highest standard of
profi-
ciency and skill in the Arabic language. And this would further
mean
that books written in Latin and Greek, which have the highest stan-
dard of eloquence, should also be accepted as revealed, as well as
implying that all kinds of false and abject works could claim to be
miraculous simply on the strength of being composed in supremely
eloquent language.
|
We should here remind ourselves that in the previous section we
have produced undeniable ARGUMENTs to establish the transcendent
quality of the Koranic language. Given those specific criteria,
any
objection to the miraculous eloquence of the Holy Koran is not
valid
unless a parallel description of equal eloquence is produced by
other
claimants to meet the Koranic challenge quoted by us in the first
sec-
tion.
|
They are, however, justified in saying that only a few linguists
could apprehend the miraculous quality of its eloquence, but this
is of
no help to them as this miraculous feature of the Holy Koran aimed
exactly at that. That is to say, the Holy Koran challenged those
few
Arab linguists who had great pride in their eloquence.
|
quence but also admitted
their inability to contest it because, through their perfect
elocution,
they instantly recognized its super-human eloquence. The common
people have found out about this quality through these scholars.
Thus
the miraculous eloquence of the Holy Koran has become known by
all. The ARGUMENT, therefore, is not defective, as it achieved its
goal
by making the Arabs accept that it was the word of God.
|
Moreover, the Muslims do not claim that the eloquence of the
Holy Koran is the only thing that makes it a miracle. What they
rightly claim is, that its eloquence is one of the many miraculous
fea-
tures of the Holy Koran and that the Holy Koran is one among
many other miracles of the Holy Prophet. The miraculous nature of
the Holy Koran is so widely acknowledged that it has not been
refut-
ed by anyone in these 1280 years.l The following statement of Abu
Musa Muzdar,2 a leader of the Mu"tazilites, who said that it was
pos-
sible for a human being to produce something equal to the Koran,
is
unacceptable and rejected.
|
It is generally known that Abu Musa had become mentally disor-
dered due to his excessive involvement in spiritual exercises. He
made many delirious statements. For example, he said, "God has the
power of making false statements and acting with cruelty towards
the
people. He would be God, but a cruel and lying God." May Allah for-
bid. He also said:
|
Anyone who associates with kings is an infidel. He can-
|
not be an heir to anyone and no one can be his heir.
|
1. Now, in 1988, the nurnber of years passed from the beginning of
the Quranic
revelation has been 1410 years. (Kaazi)
|
2. Isa ibn Sabih Abu Musa Muzdar who died in 226 AH, was an insane
person-
ality. He was maniacally rigid in his belief in the accidentality
of the Holy Quran.
Any one believing in the self-existence of the Holy Quran was an
infidel in his eyes.
Once, the governor of Kufa asked his opinion aboul the people
living on the earth
and he said that all of them were infidels. The governor said to
him that the Holy
Quran describes Paradise as being greater than the heavens and the
eanh. Did he
think that he and his followers alone would live in paradise? He
had no answer.
(Shahristani vol.1 page 94). raqi)
|
As for their contention that books written in other languages pos-
sessing the highest degree of eloquence should also be considered
as
miracles this contention is not well-founded as no book in any lan-
guage has been proved to have achieved the super-human quality of
eloquence that is possessed by the Holy Koran. The authors of such
books never claimed them to be prophetic marvels. However, anyone
making any such claim would be required to prove its transcendent
quality of eloquence with effective ARGUMENTs and specific
examples.
|
Besides, the claim by some Christian scholars to the effect that
certain books of other languages demonstrate a standard of
eloquence
equal to that of the Koran, is not acceptable on the ground that
those
languages are not their first languages. They themselves are not
capa-
ble of defining the standard of eloquence of other languages, as no
one can claim to be as conversant with a foreign language as
someone
whose mother tongue that language is. This is not only the case
with
Arabic; it is equally true for all the languages of the world, be
they
Greek, Latin or Hebrew. Every language has its own particular
struc-
ture, grammar and idiom, which usually is radically different from
any other language. Acquiring any degree of knowledge in a foreign
language is not enough to make the claim that one has mastered it
in
all respects.
|
Under the orders of Pope Urban VIII, the Archbishop of Syria
called a meeting of priests, cardinals and scholars and masters of
the
Hebrew, Greek and the Arabic languages for the purpose of revising
and correcting the Arabic translation of the Bible that was full of
errors and missing many important passages. The members of this
council took great pains in rectifying the errors of this
translation.
After great labour and all possible efforts, they prepared a
version in
1625. In spite of all their effort, this translation still
contained many
errors and defects. The revising members of this council wrote an
apologetic introduction to it. We reproduce below their apology in
their exact words:"
|
You will find many things in this copy deviating from the
general rules of grammar. For example, masculine gender in
place of feminine, singular replaced by plural and plural in
place of a dual." Similarly there are unusual applications of
the signs of accentuation, emphasis and phonetics. Sometimes
additional words have been used in place of a phonetic mark.
The main reason of our being ungrammatical is the simplicity
of the language of the Christians. The Christians have formu-
lated a special language. The prophets, the apostles, and their
elders took liberties with languages such as Latin, Greek and
Hebrew, because it was never the will of the Holy Ghost to
confine the words of God within the narrow boundaries of
normal grammatical complexities. The Holy Ghost, therefore,
revealed the secrets of God without effusion and eloquence.
|
The English are particularly prone to arrogance when they acquire
even a little knowledge of a particular subject or a slight
proficiency
in another language. An example of this vanity and self-complacency
with regard to many sciences and subjects is pointed out below.
The famous traveller, Abu Talib Khan, wrote a book of his travels
recording his observations regarding the people of various
countries.
He described the people of England in detail discussing their
virtues
as well as their defects. The following passage is reproduced from
his
Persian book:2
|
The eighth defect of the English people is their deceitful
attitude towards the sciences and languages of other coun- ;
tries. They are easy prey to self-conceit. They start writing
books on subjects of which they have only elementary knowl-
edge, or in languages which they suppose they have mastered
without having any real proficiency in them. They publish
their works with a great complacency equal only to their
ignorance. It was through the Greek and the French people
that I first came to know this characteristic of the English. I
|
did not believe them fully until I read some of their Persian
|
writings and found it out for myself.
|
Their last contention, that abject and false statements described
in
the most eloquent words should also be considered as miracles, has
nothing to do with the Holy Koran since it is absolutely free from
any such thing. The Holy Koran deals with the following twenty-
seven subjects and every single one of its verses can be subsumed
under one or another of them.
|
1. Attributes of the infinity and perfection of Allah like His
self-
existence, eternality, His infinite power and wisdom, His infi-
nite mercy and love, His infinite justice and truth, His holiness,
majesty, sovereignty, infinity and unity, His being omnipotent,
omniscient, all knowing, all-hearing, all powerful and His
being the Creator of the universe.
|
2. His being free of all imperfections, like accidental existence,
mutability, ignorance and impotence etc.
|
3. Invitations to pure monotheism, prohibition from associating
partners to Him, the trinity being a kind of association.
|
4. Historical passages related to the people of the past and
accounts of certain Prophets.
|
5. Freedom of the Prophets from idolatry, infidelity and associa-
tion.
|
6. Appreciation and praise of those who believed in their
Prophets.
|
7. Admonitions and exhortations to those who disbelieved and
denied their Prophets.
|
8. Invitation to believe in all the Prophets in general, and in the
Prophet Jesus in particular.
|
9. The promise and prediction that the believers shall ultimately
triumph over the unbelievers.
|
10. Descriptions regarding the Day of Judgement and accounts of
reward and punishment on that day.
|
11. Descriptions of the blessings of Paradise and torture of the
fires
of Hell along with related details.
|
12. Descriptions of impermanence and mortality of this worldly
life.
|
13. Descriptions of the eternality of the Hereafter and the perma-
nence and immortality of its blessings.
|
14. Enjoining the good and prohibiting of the bad.
|
15. Injunctions with regard to family life.
|
16. Guidance for the political and social spheres of human life.
|
17. Exhortations for the love of Allah and of those who love Him.
|
18. The description of the ways and means through which man can
attain closeness to his Lord, Allah.
|
19. Premonitions and prohibitions against the company of evil-
doers.
|
20. Importance of sincerity of intention in the performance of all
rituals and acts of worship.
|
21. Warnings against insincerity, ostentation and pursuit of false
reputation.
|
22. Warnings against malefaction and malevolence.
|
23. Preaching of the moral and ethical behaviour appropriate to the
occasion.
|
24. Approbation and encouragement of benefaction and other
moral qualities like patience, modesty, generosity and bravery.
|
25. Disapprobation of unethical and immoral acts like vanity,
meanness, rage, indignation and cruelty.
|
26. Teaching of abstinence from evil and the necessity of taqwa
(active fear of Allah).
|
27. Exhortation to the remembrance and worship of Allah.l
|
It is clear that all the above subjects are undoubtedly valuable
and
noble. Not one of them could be considered to be abject or
unneeded.
|
Abominable Descriptions in the Bible
|
In contrast with the ideal and impeccable subjects dealt with by
the Holy Koran, we find a large number of indecent, shameful and
vile descriptions in the the Bible. Some examples would not be out
of
place here.
|
1. A Prophet is reported to have committed fornication with his
daughters.l
|
2. A Prophet is reckoned to have committed adultery with another
man own wife.2
|
3. A Prophet indulged in cow worship.3
|
4. One of the Prophets abandoned his faith and took to idolatery
and built temples for idols.4
|
5. One of the Prophets wrongly attributed his own false statement
to God, and described another Prophet and brought down the
wrath of God upon him.5
|
6. The Prophets David, Solomon and even Jesus were the descen-
dants of illegitimate ancestors. That is, the progeny of Pharez,
the son of Judah.6
|
7. The son of a great Prophet, who was.the "son of God" and
father of the Prophets, committed fornication with his father own
wife.7
|
8. Another son8 of the same Prophet similarly committed fornica-
tion with his son own wife. Besides this, the said Prophet, in spite
of being aware of their fornication, did not punish them. At the
|
1. Genesis 19:33. The Prophet Lot is imputed with this act.
|
2. II Samuel 11:2-5 describes the prophet David as having done this
act.
|
3. Aaron is accused of this in Exodus 32:2-6.
|
4. The Prophet Solomon in I Kings, 11:2-13.
|
S. See I Kings 13 29 for details.
|
6. It is described in Matthew 1:3 and Genesis 38 that Judah
committed fornica-
tion with his daughter-in-law who gave birth to Pharez.
|
7. This great prophet is Jacob. His elder son was Reuben. Genesis
29:32 and
35:23.
|
8. This other son is Judah as described by Genesis 38:18.
time of his death he only imprecatedl against the elder son
while prayed for and blessed2 the other.
|
9. Another great Prophet, the "younger son of God," committed
fornication with the wife of his friend and did not punish his
son for committing fornication with his sister.
|
10. The Prophet, John the Baptist, who is witnessed by Jesus to be
the greatest of all born of women (though the "least in the king-
dom of God is greater than he")3 did not recognise the second
person of his God for as long as thirty years,4 until this second
God became the follower of his servant, and so long as he did
not perform baptism, and until the third God had descended on
him in the form of a dove. When John saw this third one
descending on the second God like a dove, he came to remem-
ber the word of God that the same will be his Lord, the creator
of the heavens and the earth.5
|
11. Similarly one of the great Apostles, who is said to be a great
thief, who is also supposed to have performed prophetic mira-
cles, and who, according to the Christians, is superior to the
prophet Moses and others,6 sold out his faith for only thirty
pieces of silver. That is to say he betrayed his lord, the
Messiah, and conspired against him with the Jews and got him
|
1. Genesis 49:4 says, "Unstable as water, thou shalt not excel;
because thou wen-
test up to thy father own bed; then defiledst thou it: he went up to
my couch."
|
2. Genesis 49:10, "The sceptre shall not depart from Judah.... and
unto him shall
the gathering of the people be."
|
3. This is a reference to Matthew 11 "He that is least in the
kingdom of heav-
en is greater than he."
|
4. This refers to John 1:32-34: "And John bare record saying, I saw
the Spirit
descending from heaven like a dove, and it abode upon him. And I
knew him not: but
he that sent me to baptize with water, the same said unto me, Upon
whom thou shalt
see the Spirit descending, and remaining on him, the same is he
which baptizeth with
the Holy Ghost."
|
5. In fact, it is understood from Matthew 11:2 that John did not
recognise him
even on that occasion. During his imprisonment, he sent his
disciples to ask him if he
was the same that was to come or if they should wait for another
one.
|
6. Matthew 26:14-47, Mark, 14:1043, Luke 22:3-47, John 13:26,18:2.
|
arrested and crucified.l
|
12. The high priest, Caiaphas, who is considered by the Evangelist,
John, to be a Prophet,2 issuedthe death sentence against his
God, Christ, believed in him and yet insulted him.3
|
The above virulent imputations against the Prophets of God speak
themselves of their falsity. We, however, express our absolute
nega-
tion of these mythical allegations and totally disassociate
ourselves
from such sacrilegious beliefs which are both irrational and
ridicu-
lous.
|
Intolerable Beliefs of the Roman Catholics
|
The major sect of the Christians, the Roman Catholics, still gives
credence to some dogmas that are obnoxious and at total variance
with human reason. The number of Roman Catholics, as reported by
some priests, is two hundred million.4 Many shameful and abom-
inable beliefs are still a part of their faith. For example:
|
1. According to a recently expressed opinion of the Christians,
|
Mary own mother also conceived her without any sexual union
with her husband.
|
2. Mary is the mother of God in the real sense of the word.
|
3. If all the priests in the world were to perform the sacrament of
Eucharist at the same time, according to the Catholics, the mil-
lions of pieces of bread would be transubstantiated into an
|
1. The famous Christian theologian De Quincy justified this act of
Judas Iscariot
by saying that he did not betray the Christ for any personal
interest, but for making
Christ manifest his powers of salvation. In this way he acquired
salvation himself and
redeemed the whole of Christendom through the death of Christ.
(Britannica-Judah
Iscariot). Apart from being illogical, this justification is
contraly to vivid descriptions
of the Bible. For example Luke 22:3 has said, "Then entered Satan
into Judas, sur-
named Iscariot." The same statement is contained in John 13:27, and
6:70. The Acts
1:18 says: " Now this man purchased a field with the reward of
iniquity."
|
2. John 11:51.
|
3. Matthew 26:65, Mark 14:63, Luke 22:71.
|
4. According to later records, the number of the Roman Catholics in
the world
exceeds 400 million, to be exact it is 550357000 as reported by
Britannica 1957 page
424.
equal number of Christs, all fully human and fully divine at the
same time and born of Mary.
|
4. This single piece of bread, when cut into any number of pieces,
is instantly transformed into an equal number of Christs.l The
physically observed process of the wheat own progress from its
growth to being baked into the form of bread does not preclude
its divinity, as physical senses have no say in these matters
according to the Catholic faith.
|
5. Making idols, and worshipping them is an essential part of
their faith.2
|
6. No salvation of a Christian is possible without having true
faith
in the Pope with no consideration as to his impiety, dishonesty
and immoral conduct.3
|
7. The Pope is considered to be infallible and pure of all errors.
|
8. There is always a great treasure of wealth in the Temple of
Rome owned and managed by the Pope. Among many other
sources of money is the money paid to him by the people for
absolution of their sins for which the Pope is supposed to have
special powers. That is to say, the Pope has all the powers of
forgiveness and absolution of sins, and he gives this forgive-
ness for a considerable amount of money.4
|
1. The Eucharist has been the most debated question among Christian
theolo-
gians. It was institutionalised by St Thomas Aquinas (1227 -1274).
He stated in his
book Surna Theologica that every single piece of the bread turns
into a perfect
Christ. (Britarulica-Eucharist vol.8, p.797.)
|
2. Izalatu-Shakuk page 26 vol.1. quoted by Sale own translation of
the Holy Koran.
Even today it is common in all churches that large paintings of
Jesus and Mary are
hung and worshipped by the Christians.
|
3. The Catholics believe that the Pope is Vicar of Peter the
Apstle. He enjoys all
the pwers once pssessed by Peter and all the holy attributes
ascribed to him in the
gospels are owned by him. For instance, in John 21:16. "Feed my
sheep", and in
Matthew 16:18, "I will give unto thee (Peter) keys of the kingdom
of heaven".
Misuse of these pwers by the ppes is the most sinister and
obnoxious part of the
history of Christian Church.
|
4. The priest Khurshid Alam has written in The istory of he Rorn
Church,
"The trade in certificates of forgiveness was a common practice in
the Church. The
people were delivered of their sins by paying money to the Bishop."
(page 142.1961.
Lahore)
|
9. The Pope has absolute power to change the laws of the faith. He
can permit any act that was previously prohibited. The
Protestant teacher, Michael Meshaka, said in his Arabic book,
Ajwabatu"l lnjileen "ala abatil Attaqlidin:
|
Now it should be noted that they permit matrimonial rela-
tions with blood relations prohibited by the Holy Scriptures.
They receive large amounts of money for permitting this, at
their own discretion, an act that was prohibited by the sacred
books and by the blessed compilers of the gospels. For exam-
ple, permission for an uncle own marriage (paternal or maternal)
with his niece, for marriage with one own brother own wife who is
the mother of one own brother own children. There are many addi-
tional prohibitions that they have imposed, and many dispen-
sations that they have disallowed people without any reli-
gious ARGUMENTs.
|
He further says:
|
There are many eatables that were prohibited by them,
and later on were permitted again. Eating of meat has been
allowed by them during fasting, that was strictly considered
prohibited for centuries.
|
He also said in his book entitled Thirteen Epistles on page 88 of
the second epistle:
|
The French Cardinal Zabadella said that the Pope enjoys
absolute power to permit any prohibition. He is greater than
God.
|
We seek refuge with Allah from such blasphemies and proclaim
that Allah is pure of all their imputations.
|
10. According to the Catholic creed, good souls remain in
Purgatory," suffering the torments of the fires of Hell, until the
|
1. Purgatory literally means a cleanser or purifier, used by the
Christians for the
Hell, as they believe that the fire of Hell purifies the human
souls.
|
Pope grants acquittal to them. Similarly priests are authorised
to grant such deliverance of the dead from Purgatory, against
payment of a certain amount of money, through their
suffrages. 1
|
11. Catholics can obtain certificates of salvation from the Pope
and his deputies for payment. It is strange that the people do
not demand acknowledgement of the dead, confirming their
salvation, from the Pope who is believed to be "greater than
God". He should be able, through his divine powers, to get
attestations from the dead that they have attained etemal salva-
tion.
|
Since the Papal powers are increased day by day through
the blessings of the Holy Ghost, indulgences were invented by
Leo X" and were sold to the people by him and his clergymen.
These documents contained the following words:
|
May our Lord Jesus Christ take pity upon and par-
don thee, by the virtue of his sanctified love. By the
power accorded to me by the Saints Peter and Paul,
chief of the apostles, I absolve thee of thy sins when-
ever they are committed, and thy faults and transgres-
sions and even the unremitted sins forgiven by the
Pope. As far as the power in the hands of the Church
of Rome can contend, I remit the miseries reserved for
thee in the purgatories. And I will lead you towards
the mysteries of the Holy Church, and its unity and
purity and innocence possessed by thee at thine bap-
tism.
|
The gates of Hell shall be closed to thee on thine
death and those of Paradise shall be opened. If thou
|
1. Suffrages is the word used for prayers that are meant to purify
the man from
his sins.
|
2. Pope Leo X was elected in 1513 and died in 1521. (Briannca),
C.P.S. Clarke
has written in his history of the Church, quoting Kidd, that the
instant the Bishop
heard the sound of the coins dropped in the box by the people for
indulgence, the
dead person was considered delivered from Hell.
|
will not die at present, the indulgence will remain
operative till your death. In the names of the Father,
the Son and the Holy Spirit, Amen. Written by
Firtilium, agent.
|
12. They claim that the Hell is a space in cubic form situated in
the
centre of the earth having sides of 200 miles in length.
|
13. The Pope makes the sign of the cross on his shoes while other
people do it on their faces. Perhaps his shoes are more sancti-
fied than the cross and the faces of the people.
|
Sanctification of the Cross
|
Christians in general hold the wood of the cross in great rever-
ence, and prostrate in worship before the paintings or image of the
Godhead, the Son, and the Holy Ghost, as well as making
prostrations
of reverence to the images of their saints. There can be any of the
fol-
lowing reasons for consecrating the wood of the cross: because it
had
a physical contact with, or was touched by, the body of Christ at
the
time of crucifixion; or because it became a means for their
atonement,
or the blood of Christ flowed over it. Now if it is for the first
reason,
all the donkeys of the world should be held holier than the cross,
as
Christ used to ride on the back of donkeys and mules. They had more
physical contact with the body of Christ and, contrary to the
cross,
they served the purpose of providing comfort to him. It was a
donkey
that carried Christ to the temple of Jerusalem. Besides, being
animate,
the donkey is closely associated with man as opposed to the wood of
the cross which is inanimate.
|
As for the second reason, Judas Iscariot deserves more reverence
and sanctification as it was through his betrayal that Jesus was
arrest-
ed and then crucified by the Jews. Without his betrayal, atonement
through the death of Christ would not have been possible. He,
there-
fore, is the first and main cause of eternal salvation. If the
sanctity of
the cross is related to the third reason, the thorns that were put
on the
|
head of the Christ on the form of a crown" deserve more reverence
and respect, as they too were coloured with the blood of Christ. We
are unable to see any reason why only the cross is held in such
great
respect and reverence. Maybe it is another riddle like the trinity.
The
most abhorrent and abominable thing is the act of worshipping the
image of the Father-God. We have already discussed with undeniable
ARGUMENTs that God Almighty is absolutely beyond the possibility of
any similitude being made of Him. Isualization of Him is a physical
impossibility. No human being can ever see Him. Is there any one to
claim the ability to make an image bearing any degree of similarity
to
Him? Besides, it would be more logical for them to worship every
human being as they are created in the image of God according to
the
Torah.2
|
It is strange that the Pope prostrates himself before images made
of stones, and humiliates and insults his human fellow beings by
extending his feet to be kissed by them. We fail to see any
difference
between the Catholics and the idolaters of India.
|
The Pope as Final Authority
|
The Pope is supposed to be the final authority on the
interpretation
of the texts of the Holy Books. This belief must have been added at
a
later period, otherwise Augustine and John Chrysostom could have
not written their exegetical works, since they were not popes and
did
not seek permission from the popes of their time for writing their
works. Their works enjoyed great popularity among the Christians
and in the Church of their time.
|
Bishops and deacons were not allowed to marry. They, therefore,
usually did the works that were not entrusted to married people.
Some
of the Christian theologians have strictly criticised this
contention of
|
the popes. I reproduce below some of their criticisms from the
Arabic
book Thalatha Ashara Risalah, (The Thirteen Epistles). Saint
Bernard
said in song no. 66:
|
They have completely abolished the noble institution of
marriage, and legitimate sexual relations have been aban-
doned. Instead they have turned their bedrooms into a place
of fornication. They commit adultery with young boys, moth-
ers, sisters. They have filled the Church with corruption.
|
The Bishop Pelage Bolagius of Portugal (1300) said:
|
It would have been much better if the Church authorities
in general, and the people of the Church of Spain in particu-
lar, had not taken the oath of purity and chastity, because the
number of children of the people of this area is only a little
more than the illegitimate sons of the priests and bishops of
the country.
|
John Sattzbourg, a bishop of the fifteenth century, observed, "I
have seen rarely any priests and bishops who do not habitually have
frequent intercourse with women. Nunneries have been turned into
cells of prostitution."
|
In the presence of their deep involvement in drinking liquor their
purity and chastity remains out of question, as long as they are
youth-
ful and young.
|
Perhaps one of the reasons that they do not believe in the Holy
Koran is that it does not contain any of these obscene and absurd
assertions.
|
As for their objections with regard to some Koranic passages
related to Paradise and Hell, we will discus this under the third
objec-
tion.
|
Second Objection
|
Contradictions between the Koran and the Bible
|
The second objection raised by the Christians against the truth of
the Koran is that in some places the Koran has opposed or contra-
dicted the books of the Old and the New Testament.
|
First Answer
|
Since the authenticity and divinity of the books of the Bible has
not been proved through an unbroken chain of authorities and, as we
have proved in the flrst part of this book, these books contain
contra-
dictions, errors, and inconsistencies and there are undeniable
witness-
es to the fact that they have been distorted, changed and
manipulated
by people through the ages, the Koranic opposition to them in some
places is deliberate and intentional to indicate that the books are
wrong in those places. This has already been discussed at consider-
able length earlier in this book. This intentional opposition of
the
Koranic revclation is indicating that the places opposed by the
Koran are either defective or have undergone distortion.
|
Second Answer
|
The Koranic opposition to the Bible, as expressed by the
Christian theologians, is categorized as follows:
|
1. The Koran abrogates a number of injunctions contained in the
Bible.
|
2. The Koran fails to mention some events that are described in
the Old and New Testaments.
|
3. Some events described by the Holy Koran are different from
the descriptions given in the Bible.
|
There are no grounds for denying the truth of the Holy Koran on
the basis of the above three types of Koranic opposition to the
Bible.
Firstly, abrogation is not unique to the Koran. We have cited
specific
|
examples of the presence of abrogation in the laws prior to the
Koran. The presence of abrogation in any revelation is not
contrary
to reason. We have already seen that the law of the Prophet Jesus
abrogated all but nine injunctions of the Torah including the Ten
Commandments.
|
Secondly, there are many events described by the New Testament
that do not exist in the Old Testament. It would be quite in order
to
reproduce some examples of such events. The following thirteen
events out of a large number of them should sufficiently prove our
claim. The Old Testament cannot be disbelieved only on these
grounds.
|
1. We read in the Epistle of Jude in verse 9:
|
Yet Michael the archangel, when contending with the
devil he disputed about the body of Moses, durst not bring
against him a railing accusation, but said, The Lord rebuke
thee.
|
No trace of the dispute of Michael with the devil mentioned above
is found in any book of the Old Testament
|
2. The same epistle contains in verses 14-15 the following state-
ment:
|
And Enoch also, the seventh from Adam, prophesied of
these, saying, Behold, the Lord cometh with ten thousands of
his saints, To execute judgement upon all, and to convince all
that are ungodly among them of all their ungodly deeds
which they have ungodly committed, and of all their hard
speeches which ungodly sinners have spoken against him.
|
The above statement made by Enoch is also not found in any of
the books of the Old Testament.
|
3. We find the following description in Hebrews 12:21:
|
And so terrible was the sight, that Moses said, I exceed-
ingly fear and quake. "
|
The event to which the above statement has referred is described
in chapter 19 of the Book of Exodus. The above sentence of the
Prophet Moses can be found neither in Exodus nor in any other book
of the Old Testament.
|
4. II Timothy 3:8 contains the following statement:
|
Now as Jannes and Jambers withstood Moses, so do these
also resist the truth.
|
The dispute referred to in the above passage is described in chap-
ter 7 of the Book of Exodus. The names Jannes and Jambers can be
found neither in any chapter of Exodus nor in any other book of the
Old Testament.
|
5. I Corinthians 15:6 says:
|
After that, he was seen of above five hundred brethren at
once; of whom the greater part remain unto this present, but
some are fallen asleep.
|
The number of five hundred people having seen Christ2 after his
resurrection cannot be found in any of the Gospels, nor even in the
book of Acts, in spite of Luke own fondness of describing such
events.
|
6. The book of Acts 20:35 says:
|
And to remember the words of the Lord Jesus, how he
said, It is more blessed to give than to receive.
|
1. This refers to the oral communication of Moses with God on Mount
Sinai
described in Exodus.
|
2. This refers to the event of Christ own resurrection after the
"crucifixion". There is
no mention of five hundred people having seen him, only eleven
people are reported
by the gospels to have seen him. R.A. Knox has admitted that Paul
has erroneously
counted separately every time he was seen by James and Peter.
|
The above statement of the prophet Jesus cannot be traced in any
of the four gospels.
|
7. The genealogical description of Matthew in the first chapter
contains names after Zorobabel" that are not found in any book of
the
Old Testament.
|
8. We find the following event described in the book of Acts 7:23-
28:
|
And when he was full forty years old, it came into his
heart to visit his brethren the children of Israel. And seeing
one of them suffer wrong, he defended him, and avenged him
that was oppressed, and smote the Egyptian: For he supposed
his brethren would have understood how that God by his
hand would deliver them: but they understood not. And the
next day he shewed himself unto them as they strove, would
have set them at one again, saying, Sirs, ye are brethren: why
do ye wrong one to another? But he that did his neighbour
wrong thrust him away, saying, Who made thee a ruler and a
judge over us? Wilt thou kill me, as thou diddest the Egyptian
yesterday?
|
This event also appears in the Book of Exodus but we find that
there are many additional things mentioned in Acts which do not
appear in the following description of the book of Exodus, which
goes:
|
And it came to pass in those days, when Moses was
grown, that he went out unto his brethren, and looked on their
burdens: and he spied an Egyptian smiting a Hebrew, one of
his brethren. And he looked this way and that way, and when
he saw that there was no man, he slew the Egyptian, and hid
him in the sand. And when he went out the second day,
behold, two men of Hebrews strove together: and he said to
him that did the wrong, Wherefore smitest thou thy fellow?
And he said, Who made thee a prince and a judge over us?
|
1. See Matthew 1:13-16.
|
intendest thou to kill me, as thou killedst the Egyptian?
|
9. The Epistle of Jude vcrse 6 says:
|
2:4:
|
And the angels which kept not their first estate, but left
their own habitation, he hath reserved in everlasting chains
under darkness unto the judgement of the great day.
|
10. The same statement also appears in the Second Epistle of Peter
|
For if God spared not the angels that sinned, but cast
them down to hell, and delivered them into chains of dark-
ness, to be reserved unto judgement.
|
The above statements attributed to Jude and Peter do not exist in
any book of the Old Testament. In fact it seems to be a false
state-
ment, because the imprisoned angels referred to in this statement
are
it seems, devils while they too are not in everlasting chains of
impris-
onment. This is evident from chapter 1 of the Book of Job, Mark
1:12
I Peter 5:82 and many other similar verses.
|
11. Psalm 105:18 says, with regard to the imprisonment of the
prophet Joseph:
|
Whose feet they hurt with fetters: he was laid in iron.
|
Genesis also describes this event in chapter 39, but there he is
not
reported as being chained and laid in irons which was not always
nec-
essary for a prisoner.
|
12. The Book of Hosea 12:4 has:
|
Yea, he had power over the angel, and prevailed: he wept
|
and made supplication unto him.
|
Genesis describes the above event of Jacob own wrestling with the
angel in chapter 32, but it does not speak of his weeping and
making
supplication to him.
|
13. The four gospels briefly describe Paradise, Hell, the Day of
Judgement and the rewards and punishments of the Hereafter, but in
contrast to this we do not find any of these things in the five
books of
the Pentateuch. The obedient are promised worldly rewards and the
disobedient threatened with only worldly punishments.l This proves
that the fact that such descriptions or events are described in
later
books and not mentioned in former books, does not necessarily prove
the falsehood of the later books. Otherwise it would demand that
the
gospels be declared false since they contain material from the past
that does not exist in any book of the Old Testament. It is not
there-
fore necessary for a later book to cover all past events. For
examples,
the names of all the descendants of Adam, Seth and Jonah and their
accounts are not mentioned in the Torah.
|
The commentary of D"Oyly and Richard Mant contains the fol-
lowing comments on II King 14:25:
|
The name of the Prophet Jonah is not found mentioned
anywhere except in this verse and in the famous message to
the people of Nineveh. There is no mention in any book of
any prophecy of Jonah with regard to Jeroboam own invasion of
Syria. This is not because we have lost many books of the
prophets, but simply because the prophets did not speak of
many events that took place.
|
Our claim is sufficiently affirmed by the above statement.
Similarly the Gospel of John 20:30 says:
|
And many other signs truly did Jesus in the presence of
his disciples, which are not written in this book.
|
John 21:25 also has:
|
And there are many other things which Jesus did, the
which, if they should be written every one, I suppose that
even the world itself could not contain the books that should
be written.
|
Apart from being a metaphorical exaggeration the above statement
testifies to the fact that all the events of Jesus" life could not
be
recorded in the books.
|
Thirdly, their objection that, regarding many events, the Koranic
description is different from the one in the Bible is not valid
because
a profusion of such differences is also present within the books of
the
Old Testament, and similarly some of the Gospels differ concerning
many events from the others; and also the New Testament differs
from the Old Testament. Though we have produced specific examples
of this at the beginning of this book, it is quite in order to cite
some
more examples of such differences here to eliminate any possible
misunderstanding Created by the above objections.
|
It goes without saying that the three basic versions of the
Pentateuch, that is, the Hebrew, the Greek and the Samaritan are
also
different from each other in the same way. A further prolongation
of
this exposition by producing more examples of such discrepancies is
necessary in view of their relevance to the present subject.
|
First Discrepancy
|
The period from Adam to the Flood of Noah is described differ-
ently in all the three versions.
|
Second Discrepancy
|
The period from the Flood to the birth of the prophet Abraham is
described as follows in the above three versions.
|
The Hebrew version: 292 years
|
2. TheGreekversion: 1072years
|
3. The Samaritan version: 942 years
|
Third Discrepancy
|
Arphaxad and Shelah are described by the Greek version as being
separated by only one generation from Canaan who is not mentioned
in the Hebrew and Samaritan versions. Similarly I Chronicles" and
the history of Josephus do not mention the name of Canaan. It may
be
noted that Luke has followed the Greek version and has added the
name of Canaan in the genealogy of Jesus. This requires that the
Christians should believe the truth of the Greek2 version and
reject
the other two as being false in order to save the Gospel of Luke
from
containing a falsehood.
|
Fourth Discrepancy
|
The appointed place of the temple, as described by the Hebrew
version, is mount Ebal, while according to the Samaritan version it
is
mount Gerezim. We have discussed this in great detail earlier and
so
no more comments are needed here.
|
Fifth Discrepancy
|
The period from Adam to Christ is differently described by the
different versions.
|
The foUowing statement concerning this is found in the first vol-
ume of Henry and Scott own commentary:
|
Hales having made corrections to the errors found in the
history of Josephus and in the Greek version has concluded as
follows: the period from the beginning of the creation to the
birth of Christ is 5411 years, while the period from the Flood
to the birth of the Christ comes to 3155 years.
|
Charles Rogers has presented in his book a comparison of various
English translations, providing us with no less than fifty-five
conflict-
ing statements from the historians with regard to the period from
the
Creation to the birth of Christ.
|
Names Years
1. Marianus Scotus:l 4192
2. Larntios Codemus: 4141
3. Thoms Lithet. 4103
4. MichaelusMastlinus 4079
5. G.Baptist Rickulus 4062
6. Jacob Salianus 4053
7. HenryKuspemdens2 4051
8. Wllliam Link 4041
9. Erasmus Reinholt 4021
10. JacobusKipalus 4005
11. Archbishop Ussher 4003
12. Dionicius Petavius 3983
13. Bishop Burke (Book) 3974
14. Kirogian 3971
15. Ellius Rusnileus 3970
16. Johnias Cleverius 3968
17. Christanis Logomentenas 3966
18. Philip Malla Nagtuj 3964
19. Jacobin Lins 3963
20. Alphonso Salmeron 3958
21. Johi Liker" 3949
22. MatthewsBurundius 3927
23. AndriansHull 3836
24. The Jewish view 3760
25. The Christian view 4004
|
None of the above statements seems to be the same as any other.
This great variety of views on the matter is highly confusing. The
main reason for the great inconsistency found in historical
descrip-
tions is the indifferent and neglectful attitude of the historians
towards
the systematic preservation of their history. It makes it
absolutely
impossible for anyone now to arrive at the correct number of years
from Adam to Christ. Charles Roger has admitted that the number of
years estimated by the ancient historians are based on nothing but
their conjectures and inferences from defective documentation.
Moreover we find that the period commonly acknowledged by the
Jews is different from the common belief of the Christians.
|
Now resuming our course of discussion, we should state that the
deliberate opposition of the Koran to any or some descriptions of
the
Bible, especially in the presence of such a profusion of
contradictions
and inconsistencies, is certainly no reason to cast doubt on the
Koranic revelation. We must repeat our claim that the elders of
the
Christians included in their books erroneous, and sometimes unbe-
lievable, material that seemed to suit their whims at the time.
This is
why the periods described by the Bible are not considered to have
any historical value.
|
The great scholar Taqiuddin al-Maqrizi quoted Ibn Hazm in the
first volume of his book:
|
We Muslims do not believe in any definite number of
years. Those who have claimed it to be around seven thou-
sand years, have claimed something about which we find no
indication made by the Holy Prophet in his traditions. We
believe that the definite period of the creadon of the universe
is known to none but Allah. Allah, our Lord, says in the Holy
Qur "an: "
|
I did not make them witness to the creation of the
heavens and the earth, nor to their own creation.
|
The Holy Prophet said that in comparison with the past
people we are not more than a single white fibre on the body
of a white ox, or a black fibre on the body of a white ox. The
above and all other circumstantial evidence point to the fact
that the definite period since the Creation is known to none
but Allah.
|
Sixth Discrepancy
|
In addition to the ten commandments of Moses an eleventh com-
mandment is present in the Samaritan version which does not exist
in
the Hebrew version.
|
Seventh Discrepancy
|
Genesis 4:8 of the Hebrew version has:
|
And Cain talked with Abel his brother: and it came to
pass, when they were in the field.....
|
The same statement appears differently in the Greek and
Samaritan version in these words:
|
1. Koran 18:51. Even up to 1988 modem scientific resources have
been com-
pletely unable to provide a definite estimate in this regard.
(Raazi)
|
so
|
Cain spoke to his brother Abel, let us go to the field; and
it carne to pass when they were in the field.
|
The theologians have preferred the Greek and the Samaritan ver-
sions.
|
Eighth Discrepancy
|
Genesis 7:17 of the Hebrew version says, "And the flood was
forty days upon the earth." The Greek version has, "he flood was
forty days and nights upon the earth."
The Greek version is obviously correct.
|
Ninth Discrepancy
|
Genesis 29:8 of the Hebrew version contains:
|
Until all the flocks be gathered together.
|
The Greek and the Samaritan versions and the Arabic translation
of Houbigant and Kennicott contain a different statement:
|
Until all the herdsmen gather together.
|
Tenth Discrepancy
|
Genesis 35:22 of the Hebrew version says:
|
That Reuben went and lay with Bilhah his father own concu-
bine: and Israel heard it.
|
The Greek version has:
|
He went and lay with Bilhah, his father own concubine and
Israel heard it and he fell low in his estimation.
|
The Greek version seems to be correct.
Eleventh Discrepancy
|
The Greek version of Genesis 44:5 has this sentence:
|
Why did you steal my measures?
|
This sentence does not exist in the Hebrew.version.The Greek text
is correct.
|
Twelfth Discrepancy
|
The Hebrew version of Genesis 50:25 says:
|
And ye shall carry up my bones from hence."
|
The Greek and Samaritan versions have:
|
Ye shall carry up my bones from hence with you.Z
|
Thirteenth Discrepancy
|
The Greek version of the Book of Exodus contains the following
statement at 2:22:
|
Second time she bore a son and called his name Eleazer
and said, For this reason that the Lord of my father assisted
|
me and protected me from the sword of Pharaoh.
|
The verse is not found in the Hebrew text.3 The Greek version
seems to be correct as the Arabic translators have included it in
their
translation.
|
Fourteenth Discrepancy
|
The Hebrew version of Exodus 6:20 says:
|
And shel bare him Aaron and Moses.
|
The Greek and Samaritan versions have:
|
And she bare him Aaron and Moses and their sister
Miriam.
|
The Greek and Samaritan versions are correct.2
|
Fifteenth Discrepancy
|
The Book of Numbers in the Greek version contains the following
verse at 10:6:
|
And on the third sound the western camp, and on the
fourth the northern camps shall be raised for a march.3
|
The above verse is also not found in the Hebrew version, and the
Greek version is correct.
|
Sixteenth Discrepancy
|
The Book of Numbers in the Samaritan version contains the fol-
lowing passage between verses 10 and 11 of chapter 10:
|
The Lord our God spake unto Moses, ye have dwelt long
enough in this mount, tum you and take your journey, and go
to the mount of the Amorites and unto all places nigh there-
unto in the plain, in the hills and in the vales, and unto the
south; and by the sea side, to the land of the Canaanites.
Behold, I have given the land to you, go and possess the land
which the Lord sware unto your fathers, Abraham, Isaac and
Jacob, to give unto them and to their seed after them.
|
The above passage does not exist in the Hebrew version. Horsley
said in his commentary, vol. 1, page 161:
|
The description that is found in Numbers between verses
10 and 11 of the Samaritan version can be found in
Deuteronomy 1:6,7 and 8." It was discovered in the time of
Procobius.
|
Seventeenth Discrepancy
|
We find the following verses in Deuteronomy 10:6-8 of the
Hebrew version:
|
And the children of Israel took their journey from
Beeroth of the children of Jaakan to Mosera: there Aaron
died, and there he was buried; and Eleazar, his son ministered
in the priest own office in his stead. From thence they journeyed
unto Gudgodah; and from Gudgodah to Jotbath, a land of
rivers and waters. At that time the Lord separated the tribe of
Levi, to bear the ark of the covenant of the Lord, to stand
before the Lord to minister unto him, and to bless in his
name, unto this day.
|
The above passage is different from the description of Numbers
33:30-42, where the route of their journey is described very
different-
ly. It is there described as follows:
|
And they departed from Hashmonah, and encamped at
Moseroth. And they departed from Moseroth and pitched in
Bene-jaakan. And they removed from Bene-jaakan and
encamped at Hor-hagidgad. And they went from Hor-
hagidgad and pitched in Jotbathah. And they removed from
Jotbathah and encamped at Ebronah. And they departed from
Ebronah and encamped at Ezion-gaber. And they removed
from Ezion-gaber, and pitched in the wilderness of Zin,
which is Kadesh. And they removed from Kadesh and
pitched in mount Hor, in the edge of the land of Edom.
|
And Aaron the priest went up into mount Hor at the com-
mandment of the Lord, and died there, in the fortieth year
after the children of Israel were come out of the land of
Egypt, in the first day of the fifth month. And Aaron was a
hundred and twenty and three years old when he died in
mount Hor.
|
And king Arad the Canaanite, which dwelt in the south in
the land of Canaan, heard of the coming of the children of
Israel.
|
And they departed from Mount Hor, and pitched in
Zalmonah. And they departed from Zalmonah and pitched in
Punon.
|
Adam Clarke quoted a long passage by Kennicott under his com-
ments on the tenth chapter of Deuteronomy in the first volume of
his
book on pages 779 and 780. The sum and substance of what he says
is that the Samaritan text in this respect is correct while the
text of the
Hebrew version is erroneous. He also concluded that four verses,
that
is from 6 to 9, are strange and irrelevant at this place. Their
exclusion
from the text does not in any way lessen the text. The copier seems
to
have inserted these verses here by mistake. Further he suggested
that
this proposition should not be rejected in a hurry." He said that
these
verses originally belonged to the second chapter of Deuteronomy. We
may add here that the sentence which is found at the end of verse
8 is
enough evidence of the fact that these verses are a later addition.
|
Eighteenth Discrepancy
|
Deuteronomy 32:5 in the Hebrew version contains:
|
They have corrupted themselves, their spot is not the spot
|
of his children; they are a perverse and crooked generadon.
|
This verse appears differently in the Greek and Samaritan ver-
sions. It reads:
|
They have corrupted themselves, it was not proper for
|
them: they are children illegitimate and with spot.
|
Henry and Scott own commentary remarks that this version seems to
be closer to the original.
|
Horsley says on page 215 of vol. 1 of his commentary:
|
This verse should be read according to the Greek and
|
Samaritan versions.2
|
Contrary to the above, the translations of Houbigant and Kennicott
and the Arabic translations have distorted this verse. The Arabic
translations of 1844 and 1848 contain this verse in these words:
|
Take measures against them. They are distinct from the
|
children of evil. O perverse and crooked generation!3
|
Nineteenth Discrepancy
|
The Hebrew version of the Book of Genesis 20:2 has:
|
And Abraham said of Sarah, his wife, She is my sister:
|
And Abimelech king of Gerar sent, and took Sarah.
|
1. This verse contains the words "unto this day" which also
indicate that it verse
iS a later addition.
|
2. The present translations of the Hebrew version, however, have
been made in
accordance with the Greek and the Samaritan texts.
|
3.1 have reproduced the above English passage from the English
translation of
the GuJrati version of Izharul Haqq. (Raazi)
|
According to the commentary of Henry and Scott, the above verse
appears in the Greek version in the following words:
|
And he said of his wife Sarah, she is my sister; for he was
afraid to call her his wife, fearing lest the citizens might kill
him for her, for, Abimelech, king of Palestine sent his men
and took Sarah.
|
The sentence, "...he was afraid to call her his wife fearing lest
the
citizens might kill him for her," is not present in the Hebrew
version.
|
Twentieth Discrepancy
|
Genesis 30:36 in the Samaritan version contains:
|
The messenger of the Lord cried, Jacob, he replied, Yes, I
am here; the messenger said, Raise up thy eyes and behold
the goats and sheep going to she-goats and ewes. Again they
are white spotted, and moteley. For what Laban has done to
you, is witnessed by you. I am the God of Beth-el, in where
you erected the stone and poured oil and took a vow.
|
The above passage is not found in the Hebrew version.
|
lwenty-f"ust Discrepancy
|
The following description, found after the first sentence of Exodus
11:3 of the Samaritan version, is not found in the Hebrew version:
|
And Moses told Pharaoh, The Lord said, Israel is my
first-born. I said to you release my children that they may
worship me, you refused to set them free. Know that I will
kill your first-born son.
|
lwenty-second Discrepancy
|
The Book of Numbers, 24:7 in the Hebrew version has:"
|
He shall pour the water out of his buckets, and his seed
|
shau be in many waters, and his king shall be higher than
Agag, and his kingdom shall be exalted.
|
The Greek version contains this description in these words:
|
And a man wiu be born of him who will govern many
tribes, his kingdom shall be greater than Agag, and his king-
dom shau be exalted."
|
Twenty-third Discrepancy
|
Leviticus 9:21 in the Hebrew version contains:
|
As Moses commanded.
|
The Greek and Samaritan versions have the following words
instead:
|
As the Lord commanded Moses.
|
Twenty-fourth Discrepancy
|
The Book of Numbers 26:10 in the Hebrew version has:
|
And the earth opened her mouth, and swallowed them up
together with Korah, when that company died, what time the
fire devoured two hundred and fifty men: and they became a
sign.
The Samaritan version contains:
|
And the earth opened her mouth, and swallowed them up
together with Korah, when that company died, what time the
fire devoured two hundred and fifty men, and they became a
|
the Satnaritan version is not available to me. I arn not certain of
the faithful reproduc-
tion of this passage. (Raazi)
1. The Catholic Bible (Knox version) gives yet a different version
of this verse. It
says, "Like a bucket brimrning over the well, see how their
posterity spreads from
one river frontier to the next! The King that rules over them shall
rival Agag himself
and take away his kingdom from him." Numbers 24:7 (Raazi).
|
sign."
|
The commentary of Henry and Scott have said that the above
verse is closely related to the context and is in accordance with
Psalm
No. 106:17.
|
Twenty-fifth Discrepancy
|
The celebrated Christian theologian Leclerc divided au the differ-
ences found between the Hebrew and the Samaritan versions into six
categories:
|
(I) The passages of the Samaritan version that are more correct
than the Hebrew version. There are eleven such passages.
|
(2) The passages in the Hebrew version that seem to be more cor-
rect by their context. Such differences are seven.
|
(3)The passages of the Samaritan version that contain later addi-
tions which are thirteen.
|
(4)The passages of the Samaritan version that have been distorted
which are seventeen.
|
(5)The passages of the Samaritan version which look more rea-
sonable than the Hebrew version are ten.
|
(6)The passages that are defective in the Samaritan version are
two.
|
The references to au the above passages are as follows according
to the numbers given above
|
(I) GENESIS: 4:2, 7:3,19:19, 20:2, 23:16, 34:14, 49:10,11,
50:26. (9)
EXODUS : 1:2, 4:2 (2)
|
(2) GENESIS: 31:49, 35:17,35, 41:34,37,41, 47:3 (6)
DEUTERONOMY: 32:5 (1)
|
1. The King James version has this passage in accordance with the
Samaritan ver-
Sion. Our author might have quoted it from the Hebrew version
having a different
text. Now both the passages are identical. (Raazi).
|
(3) GENESIS: 29:15, 30:36, 14:16 (3)
EXODUS: 7:18, 8:23, 9:5, 21:20, 22:5, 23:10, 32:9 (7)
LEVITICUS : 1:10, 17:4 (2)
DEUTERONOMY: 5:21 (1)
|
(4) GENESIS: 2:2, 4:10, 9:5,10:19,11:21,18:3,19:12, 20:16
24:55, 35:7, 36:6, 41:50 (13)
EXODUS: 1:5, 13:6,15:5 (3)
NUMBERS: 22:36 (1)
|
(5) GENESIS: 8:5, 31:11, 9:19, 34:37, 4:39, 25:43 (6)
EXODUS: 40:12, 17:14 (2)
NUMBERS: 14:4 (1)
DEUTERONOMY: 16:20 (1)
|
(6) GENESIS: 14:25,16:20 (2)
|
The renowned scholar Horne says in vol. 2 of his commentary
printed in 1822:
|
The renowned theologian Leclerc, with the greatest pain
and labour, has sorted out the differences of the Hebrew and
Samaritan versions, and has concluded that the Samaritan
version is comparatively more correct.
|
Such differences between the Hebrew and the Samaritan versions
are not limited to the sixty pointed out by Leclerc. There are many
more such dissimilarities found in the two versions. Leclerc has
con-
fined himself to the differences that were of serious nature. If we
add
twenty-four of the twenty-five discrepancies cited above to the
sixty
discovered by Leclerc, the total number of discrepancies comes to
eighty-four. This is not counting all the differences and
discrepancies
that exist between the Hebrew and the Latin versions of the
Pentateuch; and also those found between many other books of the
Old Testament.
|
The above sufficiently proves our point that the objection raised
by the Christians against the truth of the Koranic revelation
based on
|
Koranic disagreement with some of the descriptions of the Old and
the New Testaments is not valid and does not serve the intended
pur-
pose.
|
Third Objection
|
The third objection often raised by Christians against the truth of
the Holy Koran is centred around three concepts contained in the
Holy Koran. The first is the Koranic claim that Allah is not only
the
Creator of guidance but that misguidance is also created by Him.
The
second is the fact that the Holy Koran contains descriptions of
Paradise which include the presence of houris, rivers and
buildings.
The third is that the Holy Koran contains the commandment to wage
war (iihad) against the disbelievers.
|
Their main contention with regard to these things is that the word
of God should be free from such unseemly concepts. This objection
is
considered by them to be the most convincing ARGUMENT against the
divine nature of the Koran. There is hardly any book written by
the
Christians on the subject that does not contain their strange
elabora-
tions on this aspect of the Holy Koran.
|
We should, therefore, examine the validity of the above objection
with regard to each of the above three aspects separately.
|
Guidance and Misguidance from Allah
|
One of the many answers to this aspect of the objection is that the
holy books of the Christians also say the same thing in many
places.
According to this view the presence of such passages in them should
be an ARGUMENT against their being the word of God. We reproduce
below some specific examples of such passages from their books.
|
(1) Exodus 4:21 says:
|
And the Lord said unto Moses, When thou goest to return
into Egypt, see that thou do all those wonders before Pharaoh,
which I have put in thy hand: but I will harden his heart, that
|
he shall not let the people go.
|
(2) Exodus 7:3 also contains:
|
And I will harden Pharaoh own heart, and multiply my signs
and my wonders in the land of Egypt.
|
3) The same book contains the following in 10:1:
|
And the Lord said unto Moses, Go in unto Pharaoh: for I
have hardened his heart, and the hearts of his servants, that I
might shew these my signs before him.
|
(4) Exodus 10:20 says:
|
But the Lord hardened Pharaoh own heart, so that he would
not let the Children of Israel go.
|
(S) Also verse 27 of the same chapter has:
|
But the Lord hardened Pharaoh own heart, and he would not
let them go.
|
(6) Exodus 11:10 has:
|
And Moses and Aaron did all these wonders before
Pharaoh: and the Lord hardened Pharaoh own heart, so that he
would not let the children of Israel go out of his land.
|
(7) Deuteronomy 29:4 says:
|
Yet the Lord hath not given you an heart to perceive, and
eyes to see, and ears to hear, unto this day.
|
(8) Isaiah 6:10 contains:
|
Make the heart of this people fat, and make their ears
heavy, and shut their eyes; lest they see with their hearts...
and convert, and be healed.
|
(9) Epistle to the Romans 11:8 says:
|
God hath given them the spirit of slumber, eyes that they
should not see, and ears that they should not hear, unto this
day.
|
(10) The Gospel of John, chapter 12," says:.
|
Therefore they could not believe, because that Esaias said
again, He hath blinded their eyes, and hardened their heart;
that they should not see with their eyes, nor understand with
their heart, and be converted.
|
The above quotes from the Pentateuch, the book of Isaiah and the
New Testament are explicit in implying that God blinded the eyes,
stamped the ears and hardened the hearts of the Israelites so that
they
might not be converted to the truth and should not be healed from
their disease of perversion. They are therefore unable to see the
truth,
to hear it or to understand it. The following Koranic description
is in
no way different from what we have read above:
|
God hath set a seal (stamped) on their hearts and on their
hearing, and on their eyes is a veil; And for them is great pun-
ishment.2
|
(11) The Arabic translations of Isaiah printed 1671, 1831 and
1844 contain the following at 63:17:
|
O Lord, why hast thou made us to err from thy ways, and
hardened our heart from thy fear? Return for thy servants"
sake, the tribes of thine inheritance.3
|
The Book of Ezekiel contains the following statement at 14:9:
|
And if the prophet be deceived when he hath spoken a
thing, I the Lord have deceived that prophet, and I will stretch
out my hand upon him, and will destroy him from the midst
of my people Israel.
|
The book of Ezekiel ascribes the act of deceiving and the Book of
Isaiah attributes the act of misguiding to God.
|
(13) I Kings 22:19-23 contains the following passage:
|
"And hel said, Hear thou therefore the word of the Lord:
I saw the Lord sitting on his throne, and all the host of heaven
standing by him on his right hand and on his left. And the
Lord said, Who shall persuade Ahab, that he may go up and
fall at Ramoth-gilead? And one said on this manner, and
another said on that manner. And there came forth a spirit,
and stood before the Lord, and said, I will persuade him. And
the Lord said unto him, Wherewith? And he said, I will go
forth, and I will be a Iying spirit in the mouth of all his
prophets. And he said, Thou shalt persuade him, and prevail
also: go forth, and do so. Now therefore, behold, the Lord
hath put a Iying spirit in the mouth of all these thy prophets,
and the Lord hath spoken evil concerning thee.
|
It is not difficult to see that the above description gives us to
believe that God sits on His throne meeting with the host of heaven
to
seek their counsel for deceiving and misguiding people, then a
lying
spirit is deputed to misguide them.
|
(14) The Second Epistle to Thessalonians 2 12 says:
|
And for this cause God shall send them strong delusion,
that they should believe a lie: That they all might be damned
who believed not the truth, but had pleasure in unrighteous-
ness.
|
The above statement of Paul is unambiguous in implying that God
deludes people to prevent them from believing in truth.
|
(15) The Gospel of Matthewl reports Jesus as saying the following
after his crying woe to the unrepentant cities:
|
I thank thee, O Father, Lord of heaven and earth, because
thou hast hid these things from the wise and prudent, and hast
revealed them unto babes. Even so, Father: for so it seemed
good in thy sight.
|
(16) The book of Isaiah 45:7 says:
|
I form the light, and create darkness: I make peace, and
create evil: I the Lord do all these things.
|
(17) The Lamentations of Jeremiah 3:38 contains:
|
Out of the mouth of the most High proceedeth not evil
and good?
|
The above question implies nothing if not that God is the creator
of both good and evil.
|
(18) The book of Micah 1:12 contains:
|
But evil came down from the Lord unto the gate of
Jerusalem.
|
The above is plain affirmation to the fact that just as God is the
creator of good, so He is the creator of evil.
|
(19) The Epistle to the Romans 8:29 has:
|
For whom he did foreknow, he also did predestinate to be
conformed to the image of his Son, that he might be the first-
born among many brethren.
|
(20) Also we read in 9 21 of the same Epistle:
(For the children being not yet born, neither having done
any good or evil, that the purpose of God, according to elec-
tion might stand, not of works but of him that calleth;) It was
said unto her, the elder shall serve the younger. As it is writ-
ten, Jacob have I loved, but Esau have I hated.
|
What shall we say then? Is there unrighteousness with
God? God forbid. For he saith to Moses, I will have mercy on
whom I will have mercy, and I will have compassion on
whom I will have compassion. So then it is not of him that
willeth, not of him that runneth, but of God that sheweth
mercy. For the scripture saith unto Pharaoh, Even for ths
same purpose have I raised thee up, that I might show my
power in thee, and that my name might be declared through-
out all the earth. Therefore hath he mercy on whom he will
have mercy, and whom he will he hardeneth.
|
Thou wilt say then unto me, Why doth he yet flnd fault?
For who hath resisted his will? Nay but, O man, who art thou
that repliest against God? Shall the thing formed say to him
that formed it, Why hast thou made me thus? Hath not the
potter power over clay, of the same lump to make one vessel
unto honour and another unto dishonour?
|
The above statement of Paul is a clear affirmation of the belief in
destiny and also an explicit indication that guidance and
misguidance
are both from God.
|
The following statement of the Prophet Isaiah, 45:9:
|
Woe unto him that striveth with his Maker! Let the pot-
sherd strive with the potsherds of the earth. Shall the clay say
to him that fashioneth it, What makest thou or thy work, He
hath no hands?"
|
It was on the basis of such verses that Luther, the founder of the
Protestant faith, was conspicuously inclined towards belief in the
pre-
destination of human fate. There are many statements of Luther that
bring out his views on this concept. We produce two such statements
from the Catholic Herald vol. 9 page 277:
|
Man and horse have been created alike. They obey their
rider. If God rides man he obeys His commands and if Satan
rides him he goes the way he is commanded by Satan. He
does not possess free will to choose between the two riders,
both the riders are always striving to get hold of him.
|
The following statement has also appeared in the Catholic Herald:
|
Whenever you find a commandment in the holy books to
do a certain act, be sure that this book is not asking you to do
it, because you are not capable of doing it of your own will.
|
The famous Catholic priest Thomas Inglis said in his book
Mira"atus Sidk printed 1851 on page 33:
|
Their early ecclesiastics taught them the following absurd
dogmas:
|
(1) God is the Creator of sin.
(2) Man has no power or free will to abstain from sins.
(3) It is not possible to observe the Ten Commandments.
|
(4) Sins, no matter how great and grave, do not demean a
man in the eyes of God.
|
(5) Only belief in God is enough for eternal salvation,
because it is only on the basis of belief that man wiu be
awarded or punished. This doctrine is very comforting
and useful.
|
Luther, the father of the Reformation said:
|
Only believe and you will be redeemed. There is no
necessity to bear the hardships of good acts like fasting, absti-
nence from sins, and humility of confession, be sure that
without them and only for your true faith in Christ, you shall
certainly get salvation equal to the salvation of Christ. No
matter if you get involved in fornication and murder a
thousand times a day, you are destined to reach salvation
only for your true belief. I repeat only your belief will get you
redeemed.
|
The above is enough to show that the first contention of the
Protestants that the divinity of the Holy Koran was dubious
because
it attributed the creation of evil to God is totally irrational and
against
reason. The creation of evil does not in any way require the
evilness
of the Creator, just as the creation of white and black does not
mean
that the Creator has to be black or white. The creation of Satan by
God is a part of His divine wisdom; the same wisdom is present in
the
creation of evil.
|
Similarly God has created evil desires, jealousy and other negative
forces in human nature, although it was in His eternal knowledge
that
negative forces would produce negative results. Everything created,
good or bad, therefore, owes its existence to God.
|
The Blessings of Paradise
|
As for their second point of contention regarding the presence of
palaces, damsels and other material delights in Paradise, this too
is
not a valid objection. In any case the Muslims do not claim that
the
blessings and delights of Paradise are only physical, as is very
often
misstated by the Protestant theologians, but the Muslims believe -
and
this belief is strongly supported by Koranic verses and other
authen-
tic ARGUMENTs - that the blessings and pleasures of Paradise are
both,
physical and spiritual, the latter being stronger and more
prominent
than the former. The Holy Koran says:l
|
Allah has promised to the believers, men and women,
gardens under which rivers flow, in which they shall dwell for
ever; and beautiful mansions in the Gardens of Eden, but the
|
greatest bliss is the pleasure of Allah. That is the supreme
|
felicity.
|
The "pleasure of Allah" in the above verse has been described as
being the greatest of all the blessings of Paradise, qualitatively
as well
as quantitively. That is to say, this spiritual blessing of having
the
pleasure of Allah exceeds all the physical delights such as
mansions,
gardens and damsels etc. The same is alsQ indicated by the last
phrase, "That is the supreme felicity."
|
Man has been created of two elements: spirit and matter. The
supreme felicity of man or his ultimate success lies in the
achieve-
ment of both physical and spiritual delights. He cannot be said to
have achieved his ultimate salvation if he is denied either of the
two
felicities.
|
The Christian Concept of Paradise
|
It has already been elucidated earlierl that to the Muslims the
Evangel strictly means the book that was originally revealed to the
Prophet Jesus. Now if any of the statements of Jesus is found to be
in
contradiction with any Koranic injunction, effort should be made
to
explain away the discrepancy. According to the Christian
scriptures,
the comparison of the dwellers of Paradise with the angels does not
negate their eating and drinking there. Have they not read in
Genesis
chapter 18 that the angels who visited Abraham were presented with
"dressed calf, butter and milk, which they did eat"?2 Similarly the
angels who appeared to Lot ate the bread and other food that Lot
pre-
pared for them, which is clearly written in ch?pter 19 of the book
of Genesis.
|
It is surprising that the Christians believe in the physical
resurrec-
tion of human beings on the Day of Judgment and yet insist on deny-
ing physical delights for them in Paradise! It would have been less
objectionable if they totally denied the resurrection of man as did
the
associators of Arabia, or believed only in spiritual resurrection
as
was believed by the followers of Aristotle.
|
Physical attributes, like eating and drinking, are ascribed to God
by the Christians because they believe that Jesus was God incamate.
On the other hand we are made to understand that Jesus was not as
abstinent and ascetic as was John the Baptist. Christ own opponents
even
accuse him of being, "gluttonous and winebibber"," though we
Muslims totally deny this accusation and firmly believe that he was
totally free from such defects.
|
We unhesitatingly claim that the Prophet Jesus was purely human.
Now, when physical pleasures like eating and drinking could not
pre-
vent him experiencing spiritual delights and as he enjoyed the
spiri-
tual blessings more than the physical ones in this life, so the
physical
pleasures in Paradise will not deprive people of their spiritual
delights.
|
In fact, the Protestant claim that there will be no physical
pleasure
in Paradise is clearly denied by innumerable statements appearing
in
the Bible. We produce a few examples of such statements below:
|
And the Lord God commanded the man (Adam) saying,
Of every tree of the Garden thou mayest freely eat."2
|
This clearly indicates that there are many trees in Paradise
bearing
fruit to eat. In this context they contend that Adam own Paradise was
on
the earth while the Paradise of the Hereafter is in the heavens and
that
the former was different from the latter. Firstly, their claim of
Adam own
Paradise being on earth is not supported by any statement of their
sacred books; secondly, if we assume it to be true, they have no
argu-
|
ment to support that this Paradise was different from the one in
heav-
ens. On the contrary the Gospels make us believe that there will be
physical pleasures in the Paradise of the Hereafter. The Prophet
Jesus
is reported to have said itto his apostles:
|
But I say unto you, I will not drink henceforth of this
fruit of the vine, until that day when I drink it new with you
in my Father own kingdom.l
|
Also see Mark 14:25, Luke 22:18. Similarly we read the following
under the description of the Hereafter in Luke 13:25:
|
And they shall come from the east, and from the west,
and from the north, and from the south, and shall sit down in
the kingdom of God.
|
It is on the basis of such statements that the ancient Christians
believed in both physical and spiritual pleasures in Paradise.
Saint
Augustine also said that he liked the opinion that Paradise
consisted
of physical as well as spiritual pleasures. Saint Thomas Aquinas
has
also refuted those who deny physical pleasures in Paradise.
|
The third contention with regard to Jihad (Religious War) will be
discussed later in this book. This is regarded by the Christians as
their
strongest point against the Holy Prophet and we intend to discuss
it in
depth.
|
Fourth Objection
|
Another objection which is often forwarded by Christians against
the divine origin of the Holy Koran is that the Holy Koran,
accord-
ing to them, does not speak of the motives and requirements of the
human spirit.
|
There are only two things that can be said to be the motives and
requirements of the human spirit. Firm belief and good deeds. The
|
Holy Koran is full of descriptions with regard to the above
spiritual
desires and requirements. Elaborate descriptions are found in
almost
all the chapters of the Holy Koran. The absence of other things
that
are assumed by the Protestants to be the motives and requirements
of
the spirit does not prove any defect in the Holy Koran. The Bible
and Koran are not considered to be defective for not preventing
peo-
ple from eating meat, something which is considered by the Hindu
Pandits to be against the motives and requirements of the human
spir-
it, because, in their opinion, slaughtering animals only for eating
and
physical pleasure is not liked by the spirit. According to Hindu
the-
ologians such an act cannot have divine sanction. They contend that
any book containing such ideas cannot be the word of God.
|
Fifth Objection
|
The fifth objection raised by the Christians against the Holy
Koran is that certain passages of the Holy Koran disagree with
cer-
tain others. For example the following verses of the Holy Koran
are
said to contradict those verses that proclaim the doctrine o f
jihad.
|
(l)"There is no compulsion in religion.""
|
2) "Your duty is only to warn them; you are not their keeper."2
|
(3)"Say, Obey Allah and obey His messenger. If you turn away, he
is still bound to bear his burden, and you are bound to bear
your own burden. If you obey him you shall be on the right
Path. The duty of the messenger is nothing but to convey the
message clearly."3
|
They claim that the above verses are contradictory to the verses
that enjoin the duty of jihad (war) against the disbelievers.
|
Similarly, it is claimed by the Christians that the Holy Koran
speaks in some places of Jesus as being purely human and the
|
Messenger of God while other verses speak of his being superior to
human beings. For example at one place the Holy Koran says:
|
Al Masih Isa (Jesus), the son of Mariam, was no more
|
than Allah own messenger and His word which He cast of
|
Mariam: a spirit from Him.
|
The following verse is cited, as contradicting the above verse:
|
And Mary the daughter of Imran, who guarded her
|
chastity and we breathed into ( her body) of our spirit.2
|
The above two objections are forwarded by the Christians with
great force. As far as the first objection is concerned, the verses
quot-
ed above denying compulsion etc. are verses that were revealed
prior
to the verses of jihad. They were abrogated by the later verses
that
enjoined jihad. Abrogation, as we have discussed earlier in detail,
is
not in any way a discrepancy or contradiction. Otherwise it would
require that all the abrogated injunctions of the Pentateuch and
the
Gospels be considered as real contradictions. It may be added here
that the verse 2:256 is not included in the abrogated verses.3
|
The answer to the second objection has already been discussed in
this book where we proved that the above verses do not and cannot
imply that Jesus, the son of Mary, does not belong to mankind or
that
he was superior to human beings. This kind of deduction from these
verses is nothing but sheer ignorance. We are surprised to note how
they ignore the plain contradictions presen in their own books of
which we have cited so many specific examples earlier in this
book
|
The Status of Oral Tradition in the Bible
|
Oral tradition was held in high esteem by the People of the Book,
both Jews and Christians, of all times. It was held by them to be
as
authentic and reliable as the written law. The Jews give even more
reverence to oral tradition than they do to their written law. The
Catholics hold both of them as equal in status while the
Protestants
disbelieve and deny oral tradition like the Sadducees, a Jewish
sect.
The Protestants deny it because they have to deny it, otherwise it
would be quite difficult for them to prove their innovations in
Christianity. In spite of this, the Protestants too find themselves
in
grave need of oral tradition on certain occasions, which is evident
from the examples found in their sacred books, and which will
short-
ly be made clear.
|
The Talmud and the Mishnah
|
Adam Clarke said in the introduction to the Book of Ezra in his
commentary printed in 1751 that the Hebrew canon was of two kinds:
the written canon which was called Torah and the other which was
unwritten and called the oral tradition. This oral tradition was
trans-
mitted orally by the ancients to later generations. They claim that
both of these canons were revealed by God to Moses on Mount Sinai.
The Pentateuch reached them by means of writing while the other
was handed down to them orally through the generations. The Jews
believe that both of them are equal in status, preferring, in fact,
oral
tradition to the written law of Moses, the Torah. They think that
writ-
ten law is often more complicated than the oral tradition, and it
can-
not be made the basis of faith without the oral traditions. These
tradi-
tions, in their opinion, are simpler and clearer and elucidate the
writ-
|
ten canon. This is why Jews disregard any commentary that is found
to be in disagreement with the oral tradition. It is commonly
believed
by the Jews that the covenant, that the Children of Israel were
made
to enter into, was for the oral law and not for the Torah.
|
Through this claim they have disregarded the written law and the
oral tradition was given the status of being the source of their
faith.
Similarly the Roman Catholics also chose the same path and defined
and explained the word of God through oral traditions, with no con-
sideration of its being against many verses of the word of God. In
the
time of Jesus, they had gone so far that he rebuked them for
distorting
the word of God, saying:
|
Thus have ye made the commandment of God of none
effect by your tradition.2
|
They also transgressed God own covenant and made the oral tradition
superior to the written law. It is stated in their books that the
sayings
of their elders are dearer to them than the words of the
Pentateuch.
Some words of the Torah are good but some others are absurd and
useless while all the sayings of their elders are desirable and
praise-
worthy, far better even than the sayings of the Prophets.
|
The Jewish writings also say that the written law is like water,
while the traditions contained by the Talmud and Mishnah are like
aromatic herbs. Also their writings state that the written law is
like
salt while the Talmud and Mishnah are like pepper. There are many
other similar expressions preferring the oral tradition to the
written
canon. The word of God is defined and understood by them through
oral traditions. The written law is regarded by them as a dead body
and the oral tradition to them is like the soul in the body.
|
This oral tradition is supported by them with the ARGUMENT, that at
the time the Torah was revealed by God to Moses, God also elucidat-
ed the text of the Torah to Moses, and commanded him to write down
the Torah and to remember the explanation without putting it into
writing. He was also commanded to convey this elucidation orally to
the people, so that it could be transmitted orally from generation
to
generation. They use the term "written canon" for the Torah and
"oral
canon" for the tradition. The judgments and religious decrees which
are in accordance with the oral tradition are termed as "the canon
of
Moses".
|
They also claim that just as the Torah was revealed to Moses in
forty days, being a direct dialogue between God and Moses, the oral
tradition was also revealed to him in the same way. He brought both
of them from Mount Sinai and conveyed them to the Israelites. It is
stated that on his return from Mount Sinai, Moses first called
Aaron
to his tent and taught him the written canon then he taught him the
oral tradition that was the elucidation of the Torah given to him
by
God. Afler acquiring the knowledge, Aaron came and sat at the
right-
hand side of Moses. Then came the two sons of Aaron, Eleazar and
Ithamar. They were also taught the canons in the same way and after
learning them they got up and one of them sat at the left hand of
Moses and the other at the right hand of Aaron.
|
Then came seventy elders. They also learnt the canons and then
they took their seats in the tent. They were followed by some other
people who were intent upon learning the canons. The Moses stood
up and Aaron recited what had been imparted to him and then got up,
then Eleazer and Ithamar also recited the canoPs and so did the
others
who had learnt them. In this way every one who was present heard it
four times and remembered it well.
|
On their return people communicated the written law through
writing and its elucidation was conveyed orally to the Israelites.
In
this way the canons were handed down to other generations. The
number of the written commandments in the Torah was six hundred
and thirteen which were later divided into parts.
|
They also claim that Moses gathered them into a great assembly in
the eleventh month of the fortieth year after their exodus from
Egypt,
in which he also informed them of his death, and commanded them to
learn any part of the Law they had forgotten. He also invited
people
|
to satisfy their doubts, if any, with regard to any commandment or
statements of the Law. Thereafter he remained busy teaching the
Torah until his death (that is, from the first day of the eleventh
month
up to the sixth day of the twelfth month). He taught both of them,
the
written and the unwritten canon. He also prepared thirteen copies
of
the written law in his own hand and gave one copy to each tribe so
that it might remain safe through the generations. One copy of this
law was also given to the children of Levi for preservation in the
tem-
ple. The verbal traditions were conveyed to Joshua. Then on the
seventh day of this month he climbed up Mount Nebo where he died.
|
After his death Joshua communicated the verbal traditions to the
elders of the Israelites, they, in turn passed them to the
Prophets.
Every Prophet conveyed it to his people, until Jeremiah handed it
down to Baruch who passed it to Ezra, and Ezra communicated it to
the scholars of whom Simon the just was last. Simon handed it down
to Antigonus who gave it to Jose, the son of Johanan. He passed it
to
Jose, the son of Joezer. He conveyed it to Nathan the Aurelite and
Joshua, the son of Berechiah. These two passed it to Joshua own son
Judah and Simon son of Shetah. They passed it to Shemaiah and
Abtalion, these two to Hillel, and he to his son Simon. This Simon
is
supposed to be the one who took Jesus in his arms when Mary had
brought him to the temple after her confinement. This Simon then
passed it to his son Gamaliel. He is the one from whom Paul learnt
it.
Then he passed it to Simon, who in turn passed it to Rabbi Judah
ha-
Nasi. This Judah then collected them into a book which he called
the
Mishnah.
|
Adam Clarke has observed that the Jews hold this book in great
reverence and believe that its contents are divine and a revelation
from God, revealed to Moses along with the Torah. It is also estab-
lished that the teaching of this book has been a common practice
among the Jews right from the time it came into existence. Scholars
and great theologians have written commentaries on this book, two
of
which occupy pride of place with them. The first exegetical work
was
written in Jerusalem in the third century AD, while the second com-
mentary was written in Babylon around the beginning of the sixth
century AD. Both of them are named "Gemara" i.e. the Perfection.
|
They believe that the two commentaries have fully elucidated the
text of the Mishnah. These two commentaries and the text of the
Mishnah together are called the Talmud. To istinguish between the
two commentaries, one is called the Palestinian or Jerusalem Talmud
and the other the Babylonian Talmud. The complete teachings and
instructions of modern Judaism are contained by these two books
which are separate and distinct from the books of the Prophets.
Since
the Jerusalem Talmud is comparatively more complicated, the
Babylonian Talmud is more commonly read and followed.
|
Home said in chapter 7 of the second volume of his commentary
printed in 1822 that the Mishnah is a book comprising the Jewish
tra-
ditions and commentary on the texts of the sacred books. They
believe that these traditions were also given by God to Moses along
with the Torah. Moses passed them down to Aaron. From Aaron they
were communicated to Joshua and Eleazer and other elders and then
they were handed down from generation to generation until they
found their way to Simon. This Simon was the same who took Jesus
in his arms. He gave it to Gamaliel who passed them to Juda
ha-Nasi.
Ith great pain and labour he took about forty years to collect them
in the form of a book in the second century. Since that time it has
been in vogue among the Jews. This book is very often more venerat-
ed than the written Law itself.
|
He further added that there are two commentaries on the Mishnah
both of which are known as Cemara, one of them being the Jerusalem
Gemara, supposed by some scholars to have been written in
Jerusalem in the third century, and according to Father Insoue in
the
fifth century, while the other is known as the Babylonian Gemara
written in Babylon in the sixth century. This Gemara is full of
fabu-
lous legends and stories, but it is more respected by the Jews than
the
other. It is more emphatically taught and followed by them. They
turn
to it with great certitude to seek guidance when they find
themselves
in trouble. The name "Gemara" signifles Perfection. They think that
this book is the perfection of the Torah, and that it is not
possible for
any other commentary to be better than this, and it satisfies all
possi-
|
ble demands of the faith. When the Jerusalem Gemara is added to the
text together they are called the Jerusalem Talmud.l
|
The above sufficiently proves the following four points:
|
(l)Verbal tradition is venerated among the Jews as much as the
Pentateuch; rather they sometimes prefer the oral tradition to
the Torah. They believe that the oral tradition is like the spirit
while the written law is like the body. This being the status of
the Pentateuch, one can guess the status of other books among
them
|
(2) Secondly, we understand from the above that the oral tradition
was first collected and written by Judah ha-Nasi in the second
century, implying that for 1700 years it was conveyed through
human memory. During this period the Jews had to undergo the
great calamities of their history. That is to say, the invasions of
Nebuchadnezzar, Antiochus and Titus all belong to this period.
It is already known historically that the sacred books were
destroyed and the continuity of the traditions was badly affect-
ed as we discussed earlier in this book. Despite all that, they are
still held in more veneration than the Pentateuch.
|
(3)Thirdly these oral traditions have been reported from genera-
tion to generation by single reprters. For example Gamaliel I
and II and Simon I, II and III. They were not even Prophets
according to the Jews, and were the worst kind of infidels and
deniers of Christ as claimed by the Christians. These traditions,
though transmitted through single reporters, are supposed to be
the basis of their faith, while according to the Islamic science
of traditions, any tradition transmitted through a single reporter
termed as Khabar al-Wahid is not allowed to be used as a
source of any article of faith.
|
(4) Fourthly, we understand that the Babylonian Gemara was writ-
ten in the sixth century, and according to Horne "this collection
of absurd legends and stories" remained purely in the form of
oral tradition for two thousand years, being transmitted through
the generations purely by memory.
|
Eusebius, whose historical work is considered authentic equally by
the Catholics and the Protestants, said in chapter 9 of the second
vol-
ume of his book printed in 1848 under the description of Jacob:
|
In writing about Jacob, Clement cited an anecdote in
book seven that is worth remembering. Clement reported this
from the oral tradition that was transmitted to him from his
forefathers.
|
He also cited a statement of Irenaeus on page 123 of the third
chapter of his third book:
|
The council of Ephesus, erected by Paul and in which the
apostle John stayed until the rule of Trajan, is a strong wit-
ness to the traditions of the apostles.
|
He cited the following statement of Clement on the same page:
|
Attend to the tradition of the disciple John which is
beyond doubt and true and has been preserved orally
throughout.
|
He again said on page 124 of chapter 24 of the third book:
|
The number of Christ own disciples, like his apostles, is
twelve, then there are seventy Prophets, and many others who
were not ignorant of the events referred to (that is, the events
recorded by the evangelists), but out of them only John and
Matthew have included them. It is known through oral tradi-
tions that their inclusion of these events was out of necessity.
|
On page 132 of chapter 28 of his third book he again says:
|
Irenaeus has included a story in his third book which is
worth recording. He received this story from Polycarp
through oral tradition.
|
Again he says on page 147, chapter 5 of the fourth book:
|
I have not read about the bishops of Jerusalem in any
book but it is established through oral tradition that they
stayed there for some time.
|
He also says on page 138 of chapter 36 of the third book:
|
We came to know through oral tradition that Ignatius,
being a Christian, was carried to Greece to be offered to car-
nivorous animals. He was conveyed under army protection.
The people of all the churches that were on his way sought
strength through his sermons and admonishments. He
preached to them against the heresy that was common in that
time and told them to hold firmly to the oral tradition. He
wrote down the oral tradition for preservation and stamped it
with his name.
|
Again he says on page 142, chapter 39 of his third book:
|
Papias said in the introduction to his work, "I write for
your benefit all the things that I received from the elders
which I preserved after thorough inquiry into their authentici-
ty, so that my testimony may be an additional proof of their
truth. Usually I do not like to accept the tradition from those
who frequently relate absurd stories. I have received the tra-
dition only from those who know nothing except what has
been reported truthfully from our Lord. Whenever I met any
of the disciples of the elders, I necessarily asked them what
had been said by Andrew, Peter, Philip, Thomas, Jacob,
Matthew or any other disciple of our Lord because I was ben-
efited more by oral tradition than by the sacred books.
|
Further he said in chapter 8 of his fourth book on page 151:
|
Hegesippus is a renowned name among Church histori-
ans. I have cited many passages from his books that he
reported from the disciples through oral tradition. This author
collected, in five books, laws of the disciples transmitted to
him through oral tradition.
|
In chapter 14, page 158 of the same book he reported a statement
of Irenaeus about Polycarp:
|
Polycarp has always preached the doctrines that he
received orally from the disciples or from the Church.
|
Again on page 201, chapter 6 of book 5 he said, listing the
bishops
of Rome:
|
This chain of bishops extends up to Bishop Antherus,
who is nineteenth in this sequence. We received it through
reliable and true sources from the disciples, transmitted to us
through oral tradition.
|
He again cites the statement of Clement on page 206, chapter 8 of
the fifth book:
|
I have not written these books to project myself or to
show off my knowledge, rather, it is in consideration of my
old age and to correct my shortcomings. I have collected
them as elaboration of the texts. They may be considered as
commentary on the inspired books. Among those who raised
me to this high position and greatness and placed me among
the truthful and the blessed was Janicus of Greece and anoth-
er was in Magna Graecia. Some others were from the East,
while one was from Syria, one was a Hebrew from Palestine,
and the master that I reached last was in Egypt living an
ascetic life. He was superior to all the other teachers. I did not
feel like seeing other masters after him, as no teacher better
than him existed on earth. These elders had preserved the tra-
ditions orally communicated from Paul, James, and John Ch
through the generations.
|
He also reports the following statement of Irenaeus on page,
chapter 20, of the fifth book:
|
By the grace of God I have listened to those traditions
attentively and imprinted them on my memory instead of
writing them on paper. For a long period it has been my prac-
tice to recite them faithfully for the sake of preserving them.
|
Again on page 222, chapter 24 of the fifth book he said:
|
Bishop Polycrates wrote an oral tradition in his epistle to
the church of Rome and to Ictor. This tradition was trans-
mitted to him orally.
|
He also said on page 226, chapter 25 of the fifth book:
|
The Bishops of Palestine like Narcotius, Theophilius and
Cassius, and bishops Ptolemy and Clarus and other bishops
that accompanied them presented many things with regard to
the tradition related to the Passover, transmitted to them oral-
ly from the disciples through generations. All of them wrote
at the end of the book that the copies of this book be sent to
all churches, so that the book might help the churches save
the renegades.
|
He again said on page 246, chapter 13 of the sixth book under the
|
SCi-
account of Clement of Alexandrla, wno was tne Iollower o tne a
ples of Christ:
|
Africanus wrote a booklet which still exists in which he
tried to explain away the inconsistencies found in the
genealogical descriptions given by Matthew and Luke
through the oral traditions received by him from his forefa-
thers.
|
The above seventeen statements sufficiently prove that the ancient
Iristians had great trust in oral tradition. John Milner, who was
a
Catholic, said in the tenth letter of his book printed in Derby:
|
I have already said that the basis of the Catholic faith is
not only the written word of God. The word of God is gener-
al, written or not written. That is to say, the sacred books and
the oral tradition as interpreted by Catholic Church.
|
Further in the same letter he says:
|
Irenaeus observed in part three and chapter five of his
book that simplest way for the seekers of the truth is to search
for the oral traditions of the apostles and preach them in the
world.
|
Again in the same letter he says:
|
Irenaeus said in part one chapter three of his book that in
spite of the difference of people own languages, the essence and
reality of the traditions is always the same at all places. The
teachings and doctrines of the Church of Germany are not
different from the teachings of the Churches of France, Spain,
the East, Egypt and Libya.
|
Further he said in the same letter:
|
Irenaeus observed in chapter two of part three of his
book, "Prolixity does not allow me to give a detailed account
of all the Churches. Catholicism, however, will be considered
as the standard faith which is the oldest of all and the most
popular, and was founded by Peter and Paul. All the other
Churches also follow it, because all the oral tradidons report-
ed by the disciples through generations are preserved in
Catholic Church.
|
The same letter also contains the following:
|
Even if we take it as granted for a moment that the disci-
ples left no writing after them, we are bound to follow the
doctrines transmitted to us through oral tradidons of the dis-
ciples who handed them down to the people to be conveyed
to the Church. There are the traditions that are followed by
the illiterate people who believed in Christ without the help
of ink and letters.
|
Again he said in the same letter:
|
Tertullian said on pages 36 and 37 of his book written by
him against the heretics: it is usual for heredcs to derive their
ARGUMENTs only from the sacred books, and claim that nothing
else other than the sacred books can provide the basis for
faith. They deceive people through this approach. We, there-
fore, insist that they should not be allowed to seek their argu-
ments from the sacred books. Because through this kind of
approach we cannot expect any good other than racking our
brains. It is therefore wrong to rely on the sacred books, as no
definite conclusion can be achieved through them, anything
derived from them will be defective. Besides, the correct
approach demands that first it should be decided to whom
these books should be attributed? We must know about the
books that decide our being Chrisdans as to who transmitted
them to whom and when? Because the truth of the evangels
and the doctrines of Christianity are found only in the form of
oral traditions.
|
Again in the same letter he said:
|
Origen said that it was not proper to rely on the people
who cite from the sacred books and say that the word of God
is before you to read and probe into, or that we should believe
in something else other than communicated to us by the
Church through consistent oral tradidon.
|
Further in the same letter he said:
|
Basilides said that there are many Christian doctrines pre-
served by the Church and often presented in sermons. Some
of them have been borrowed from the sacred books, while
others are based on oral tradition. Both of them are equal in
value. There can be no objection against this from any one
having a little knowledge of Christian faith.
|
Further he said in the same letter:
|
Epiphanius said in his book written against the heretics
that it was necessary to rely on the oral tradition as the sacred
books do not contain everything.
|
He also said in the same letter:
|
Under his comments on II Thessalonians 2:14, John
Chrysostom said, "This proves that the disciples did not con-
vey to us everything through writing, but they had transmit-
ted to us many things orally. Both are of equal value. It is
therefore our opinion that the tradition of the Church is only
the basis of faith. When we find anything proved by oral tra-
dition, we need not seek anything else to prove it.
|
Further he says in the same letter:
|
Augustine, favouring a man baptised by heretics, said that
although no written authority could be presented in its favour,
it should be noted that this custom was started through oral
tradition. Because there are many things that are acknowl-
edged by the Church as being suggested by the disciples,
though they are not in writing.
|
He also said in the same letter:
|
The bishop Vincentius observed that heretics should
explain the sacred books according to the general tradition of
the Church.
|
The above statements sufficiently prove that the oral traditions
are
considered to be the basis of faith by the Catholics as well as by
the
ancients. We find the following statement on page 63 of volume 3 of
the Catholic Herald:
|
Rabbi Dosi cited many observations to prove that the text
of the sacred books caMot be comprehended without the help
of oral tradition. The elders of the Catholics have followed it
in all times. Tertullian said that it was necessary to follow the
Churches founded by the disciples for understanding the
teachings of Christ. They transmitted them to the Churches
through oral tradition.
|
The above statements are enough to establish that the traditions
are more respectcd by the Jews than the Torah. Similarly it is con-
firmed that all the ancient Christians like Clement, Irenaeus,
Hegesippus. Polycarp, Polycrates, Arksius, Theophilus, Cassius,
Clarus. Alexandrius, Africanus, Tertullian, Origen, Basilides,
Epiphanius, Chrysostom, Augustine and bishop Vincentius attached
great respect to the oral traditions. Ignatius insisted before his
death
on holding fast to the oral traditions. Similarly Clement wrote in
his
history of the elders:
|
They memorised the true traditions that were transmitted
through generations from Peter, James, John and Paul.
|
Epiphanius observed that he benefitted more from the oral tradi-
tions than the sacred books.
|
We have already cited the opinions of Irenaeus, Origen and
Tertullian etc. to establish that the oral traditions and the
sacred books
are held by them to be equal in value. Basilides declared that the
doc-
trines derived by oral tradition have a value equal to that derived
by
the sacred books. He said that the oral tradition was the basis of
Christian faith.
|
Augustine also confirms that there are many doctrines that are
acknowledged by the Church as being ordained by the disciples while
they are not found in any texts. It is therefore not justified to
reject all
the traditions. The Gospels themselves uphold oral tradition.
|
The Gospels and Oral Tradition
|
The Gospel of Mark 4:34 contains the following:
|
But without a parable spake he not unto them: and when
|
they were alone, he expounded all things to his disciples.
|
It is unthinkable that none of these were transmitted by them to
the
people. It is all the more impossible to suggest that the disciples
should depend on those traditions while the people of our time
should
not.
The Gospel of John 21:25 says:
|
And there are also many other things which Jesus did, the
which, if they should be written every one, I suppose that
even the world itself could not contain the books that should
be written.
|
Though the above statement is an exaggeration, there is no doubt
that there must be many things that Jesus did in his life, be they
mira-
cles or other acts that might have not been written down by the
disci-
ples.
We read in II Thessalonians 2:15:
|
Therefore, brethren, stand fast and hold the traditions
which ye have been taught, whether by word or by our epis-
|
The last sentence is clear in implying that part of Christ own teach-
ings were communicated orally and another in writing, both of them
equally valuable according to Chrysostom.
I Corinthians 11:34 (Arabic version 1844) has:
|
And the rest will I set in order when I come.
|
It is obvious that, since the commands promised by Paul in the
above statement are not found in writing, they must have been com-
municated orally.
II Timothy 1:13 says:
|
Hold fast the form of sound words, which thou hadst
heard of me, in faith and love which is in Christ Jesus.
|
The phrase, "Which thou hadst heard of me," clearly
indicates that some teachings were communicated orally by
him. The same letter contains the following in 2:2:
|
And the things that thou hadst heard of me among many
witnesses, the same commit thou to faithful men, who shall
be able to teach others also.
|
II John also says at the end:
|
Having many things to write unto you, I would not write
with paper and ink: I trust to come unto you, and speak face
to face, that our joy be full.l
|
And at the end of the Third Epistle of John we find:
|
I had many things to write, but I will not with ink and pen
write unto thee: But I trust I shall shortly see thee, and we
shall speak face to face.2
|
The above two verses give us to understand that John taught many
things orally as he promised. Now those things can only have been
passed on orally.
|
In view of the above, it is clearly sheer ignorance for any
Protestant to deny the status and value of the oral tradition. Any
such
claim would be a claim against the sacred books and the decisions
of
the ancient Christians, and according to some of them such a
claimant
should be considered a heretic. Besides, Protestants owe many doc-
trines invented by their elders to oral tradition, for example
their
belief that the Son is equal to the Father in his essence; that the
Holy
Ghost own existence is through the Son and the Father; that Christ is
one
person possessing two natures at the same time; that he has two
wills,
human and divine; and that he entered hell after his death. In fact
none of these absurdities can be found in the New Testament. The
inClusion of all such concepts in their faith comes only through
oral
|
tradition.
|
This denial of oral tradition also entails the denial of some parts
of
the sacred books. For example, the Gospels of Mark and Luke and
nineteen chapters of the book of Acts were written through oral
tradi-
tion. They were not written through revelation or through vision,
as
we have discussed in an earlier volume. Similarly five chapters (5
to
9) of the Book of Proverbs would also be denied because they were
collected through those oral traditions that were current in the
time of
Hezekiah. The compilation of these chapters are separated by two
hundred and seventy years from the death of the Prophet Solomon.
We read in the Book of Proverbs 25:1:
|
These are also proverbs of Solomon, which the men of
Hezekiah, King of Judah copied out.
|
The following are the comments of Adam Clarke on the above
verse as found in his commentary printed in 1801:
|
It seems that the Proverbs referred to above were collect-
ed under the orders of Hezekiah from the oral traditions that
were current among them from the time of Solomon.
Afterwards they were added as a supplement to this book.
Probably Hezekiah own friends were Isaiah and Sophanias who
were among the Prophets of those times. In that case this sup-
plement would also acquire the status of the other books, oth-
erwise it would have not been included in the sacred books.
|
The above provides sufficient proof that oral traditions were col-
lected under the orders of the King Hezekiah. His presumption that
those copiers were also Prophets cannot be accepted unless it is
sup-
ported by some reliable authority or convincing ARGUMENTs which the
author has not provided. Again his premise that their inclusion in
the
sacred books should be a proof that the copiers were Prophets is
obvi-
ously a wrong conclusion because the oral traditions are held in
respect by the Jews than the Torah itself. The present Torah was
col-
lected nearly 1700 years after the collection of the oral
tradition,
which is acknowledged by the Jews as the word of God. Similarly
|
they accept the Babylonian Gemara as an authentic book, though the
traditions it contains were collected 200 years later. There was
noth-
ing to stop them from including these five chapters in the sacred
books.
|
What Protestant Scholars Say
|
Some Protestant scholars have honestly admitted that the oral tra-
ditions are as authentic as the sacred books. The Catholic Herald
vol. 2 page 63 has:
|
Dr. Bright, a distinguished Protestant scholar, said on
page 63 of his book that it is evident from the sacred book
that the Christian faith was transmitted to the followers of the
disciples and the early bishops through oral tradition, and
they were asked to preserve it and convey it to the succeeding
generations. We do not find any evidence in the books, be it
from Paul or any other disciple, that they had individually or
collectively written all the things related to our salvation.
There is no indication that every essential doctrine necessary
for salvadon is confined only to the written law. On pages 32
and 33, he tells you that you already know that Paul and other
disciples have transmitted the tradition to us not only in
writing but also as verbal statements. So those are lost who
do not preserve both of them. The oral tradition concerning
the Christian faith is equally trustworthy and acceptable. The
Bishop Munichl said that the oral traditions of the disciples
are as acceptable as are their epistles and other writings. No
Protestant can deny the fact that the oral traditions of the dis-
ciples are superior to their writings. Chilingworth has said
that the dispute about which Gospel is canon and which is
not, can be decided through oral tradition which is a reason-
able source to resolve any dispute.
|
The bishop Thomas Inglis in his book Miraatu-Sidq printed in
1851 said on pages 180 and 181:
|
Bishop Maniseek, a Protestant scholar, observed that
|
there are six hundred precepts, ordained by God and followed
|
by the Church that are not stated in the sacred books.
|
This proves that six hundred precepts are based on oral tradition
and they are followed by the Protestants.
|
It is human nature that an extraordinary or unusual event leaves a
lasting impression on human mind while usual and routine events are
not permanently stored in memory. For example a rare event like the
appearance of a comet will be remembered by those who saw it. On
the other hand they would not be able to say exactly what food they
had eaten three or four days ago.
|
Since the memorization of the Holy Koran has been a matter of
the greatest significance in every age for the Muslims, there has
always been a large number of people who have learnt the whole of
the Koranic text by heart. They are called haf z. More than one
hun-
dred thousand such haflz are present in our time in the Muslim
coun-
tries, in spite of the fact that Islam does not rule over those
countries.
There are always more than one thousand hafiz in the University of
Al-Azhar, Egypt alone, not to speak of Egyptian villages, where
even
cart drivers and loaders are frequently fully qualified hafiz who
have
memorised the whole of the Koranic text." These ordinary men are
certainly superior in this respect to the bishops of the Christian
world.
We are sure that even ten such hafiz of the Bible cannot be found
throughout the Christian world.
|
It is a fact that anything important and of significance is
imprinted
and preserved easily in a way which is not affected by the passage
of
time. The Holy Koran alone fulfils the requirement of being com-
pletely unaltered and miraculously genuine. Throughout these twelve
hundred and eighty years,2 the Holy Koran was not only preserved
in writing but also in human hearts. Besides, the recitation of the
|
Koranic text is in itself a part of Islamic worship and a usual
practice
of the Muslims, while the recitation of the Bible is not a ritual
prac-
tice among Christians.
|
One of the Protestant scholars, Michael Mechaka, observed on
page 316 of his book, Kitab-ad-Dalil of 1849:
|
One day I asked a Catholic priest to tell me honestly how
many times he had read the sacred book in full in his life. He
said that in his early age he had read it many times in full but
for the last twelve years he could not spare any time for read-
ing it as he was busy serving the Christian brethren.
|
A Historical View of the Hadith Collections
|
The traditions (Hadiths) are held to be authentic and acceptable by
Muslims if they are found to be in accordance with the laws and
regu-
lations that we shall soon discuss.
The following is a standing commandment of the Holy Prophet:
|
Be careful in reporting a hadith from me unless you have
learnt (from me) abstain from reporting other things. Anyone
reporting a falsehood in my name knowingly shall have his
abode in fire.
|
The above tradition is mutawatir (having a large number of
reporters in every period right from the time of the Holy Prophet)
having been reported by not less than sixty-two Companions of the
Holy Prophet. The above warning coming from the Holy Prophet was
enough for the companions to be extremely careful in reporting
tradi-
tions from the Holy Prophet. History has recorded unique examples
of the extreme scrupulousness of the Muslims and their being highly
prudent in maintaining the highest standard of accuracy in
reporting
the traditions, something that is certainly not present in case of
Christian tradition. For certain positive reasons the Companions of
the Holy Prophet did not collect the traditions in the form of
books.
One of the reasons was that the revelation of the Holy Qu"ran was
in
|
progress and being written down by the Companions. To avoid any
possible mixing of the Koranic text with the tradition they did
not
collect the traditions in book form."
|
However, they were collected later by the disciples of the
Companions like Imam Zuhri, Rabi" ibn Sabih and Sa"id etc. Still
they did not arrange their collections according to the standard
arrangement of the jurisprudents. Later, all the subsequent
scholars
adopted a standard arrangement in their great works. In Madina, the
great Imam Malik compiled his coUection known as Muwatta". Imam
Malik was bom in 95 AH. In Makka a collection was compiled by
Abu Muhammad "Abdul-Malik ibn "Abdul-"Aziz Ibn Jurayj. In Kufa,
Sufyan ath-Thawri compiled his work while in Basra, Hammad ibn
Salma also compiled his collection.
|
Then Bukhari and Muslim made their collections for their books
including only sahih hadiths of the Prophet and did not allow any
tra-
dition that was not qualified as sahih. Muslim hadith scholars
invest-
ed great labour and took great pains in maintaining the accuracy of
the prophetic traditions. A new branch of knowledge was initiated
known as Asma" ur-Rijal, that is the biographies of each and every
reporter of hadith right from the Companion to the present time. It
helped them know everything about a particular reporter in the
chain
of reporters of any single tradition. All the collections known as
Sihah (the books containing only sahih hadiths) were so compiled by
their authors that each and every statement is prefixed with
complete
chain of reporters starting from the author to the Holy Prophet
him-
self. There are some hadiths reported by Bukhari that have only
three
names between him and the Holy Prophet.
|
1. In spite of the above reservations there were many collections
of traditions
written down by the Companions of the Holy Prophet. According to
Abu Dawud, the
companion "Abdullah ibn "Amr ibn "As wrote down traditions with the
permission of
the Holy Prophet himself (Jam" al-Fawa"id vol 1, page 26). It is
stated that this col-
lection was named As-Sakiha Al-Sadiqa. A collection of traditions
compiled by
Humam Ibn Munabbih has been recently discovered which was dictated
to him by
the Companion Abu Hurayra which proves that the traditions were
written down in
the time of the Companions. For more details see Tadveen-e-adih by
Sheikh
Munazir Ahsan Geelani.
|
Three Kinds of Hadith
|
The sahih hadiths are further divided into three kinds:
|
(I) Mutawatir:
|
A mutawatir hadith is a hadith that is reported by such a large
number of people at every stage of transmission so that their
agree-
ment on a false statement is denied by human reason. Examples of
these are the hadlth describing the number of rak"ats (genuflexion)
in
salat or specifying the amount to be paid in zakat.
|
(2) Mash-hur:
|
This kind of tradition is the one that was reported by a single
Companion of the Holy Prophet but at later stages, that is, in the
time
of the followers of the Companions or in the time of their
disciples, it
became famous and was generally accepted by the Ummah. Now
from this stage onward it was reported by a large number of people,
so attaining the status of mutawatir. For example, the injunction
describing the punishment of fomication through stoning to death.
|
(3) Khabar al-wahid:
|
This kind of hadith is the one that is reported by a single
reporter
to an individual or to a group of people, or a group of people
reported
it to an individual.
|
Now the knowledge imparted through a mutawatir hadith is
always undeniable and certain. Denial of this kind of hadith
consti-
tutes unbelief. The mashhur hadith satisfies all the doubts and
creates
satisfaction. Anyone denying this kind of hadith is not an
unbeliever
but a heretic and a sinner.
|
Khabar al-wahid does not impart knowledge as certain as in the
above two examples. Though it cannot be a source of beliefs and
basic doctrines it is acceptable in practical injunctions. If it
happens to
run counter to a stronger source, effort must be made to reconcile
the
two. If this effort fails then this kind of hadith should be
abandoned.
|
Distinction between Koran and Hadith
|
There are three kinds of distinctions between the Holy Koran and
hadith:
|
Firstly, the whole of the Koranic text is a mutawatir report. It
has
been reported verbatim and exactly as it was revealed to the Holy
Prophet, without the alteration of a single word or replacing any
word
by a synonym. Whereas the sahih hadith was allowed to be reported
by an expert and qualified reporter in his own words.l
|
Secondly, since the whole of the Koranic text is mutawatir, the
denial of a single sentence of the Koran is an act of infidelity
while
the denial of hadith, mutawatir excepted, is not an act of
infidelity.2
|
Thirdly, there are many injunctions that are directly related to
the
words of the Koranic text, like salat or the miraculous nature of
the
Koranic words, whereas the words of the hadith are not directly
related to any injunctions they might contain.
|
In view of the above, it should be sufficiently clear that it is in
no
way against logic or human reason to rely upon the traditions, spe-
cially when they are reported through a constant chain of reliable
reporters.
|
1. This implies that the actual words spoken by the Holy Prophet
are not report-
ed, but the message is transmitted faithfully in the reporter own own
words.
|
2. It may be noted that the denial of mashhur and khabar al-wahid
is not an act of
infidelity, but any one denying the hadith altogether as a source
of knowledge is
declared an infidel by all the schools of thought. In the same way
a Christian is not
excommunicated for claiming that a particular verse of the Bible is
a later addition,
but he wlll be declared infidel if he disbelieves the Bible as a
whole. (Taqi).
|
Objections Raised against the Holy Traditions
|
There are five main objections raised by the Christians against the
authenticity of the Holy Traditions.
|
First Objection
|
Since the reporters of the holy traditions were either the
relatives
of the Prophet Muharnmad like his wives and other kinsmen, or his
Companions and friends, their witness in favour of the Prophet is
not
acceptable.
|
We are afraid that this very objection stares into the eyes of the
Christians very threateningly because all the early accounts of
Jesus
recorded by the evangelists in their gospels are reported either by
his
mother or his stepfather, Joseph the Carpenter, or his disciples,
there-
fore all these accounts must not be acceptable. As for their
contention
that the faith of the relatives and the Companions of the Holy
Prophet
was not genuine because they showed their faith in the Prophet only
for the sake of acquiring political power and other worldly
interests,
the baselessness of this objection is more than obvious for the
reason
that the first thirteen years of the Prophetic mission in Makka
were"
full of distress and afflictions for the Muslims. The faithful
Muslims
were constantly persecuted by the idol-worshippers of Makka. Their
life was so much endangered in Makka that they had to leave their
homeland first for Ethiopia and then Madina. Under these circum-
stances, it is unimaginable that they could think of acquiring
wealth
or any kind of worldly power through the Holy Prophet.
|
This might, however, be true in the case of the disciples of Jesus,
all of whom were poor labourers. They were told by the Jews that
the
Messiah would be a great king. When Jesus declared that he was the
promised Messiah, they might well have expressed belief in him in
order to attain worldly positions in his kingdom and to get rid of
their
present labours of fishing and other things.l Specially given the
fol-
lowing promise of Jesus made to them as reported by Matthew in
chapter 19:
|
And Jesus said unto them, Verily I say unto you, That ye
which have followed me, in the regeneration when the Son of
man shall sit in the throne of his glory, ye also shall sit upon
twelve thrones, judging the twelve tribes of Israel."
|
Similarly he promised them in these words according to Mark
10:29-30:
|
Verily I say unto you, There is no man that hath left
house, or brethren, or sisters, or father, or mother, or wife, or
children, or lands, for my sake, and the gospel own , But he shall
receive a hundredfold now in this time.
|
There are many other promises that Jesus made to his disciples.
The disciples, therefore, were sure they were going to get a share
in
his kingdom and possessions, and rule over the tribes of the
Israelites,
or at the very least a hundredfold of everything they had left for
their
faith. They were so certain of this promise that James and John,
the
sons of Zebedee, or their mother demanded ministry in his kingdom,
so that one of them should sit on the right hand of Jesus and the
other
on his left in his kingdom. This can be verified from chapter 20 of
Matthew and chapter 10 of Mark.
|
Later, when the disciples realised that no possibility of such a
existed and that Jesus himself was as poor and without money as he
was before and they saw Jesus hiding himself out of fear of the
Jews;
and that the Jews were after his life, all their expectations were
frus-
trated and they were utterly disappointed.2 One of the disciples
even
went as far as to betray Jesus for only thirty pieces of silver and
had
him arrested by the Jews. The rest of the disciples not only left
him
alone but also denied him three times. Peter, the founder of the
Church and most high among the disciples, even cursed Jesus and
swore falsely that he did not know him. In short, they were all
disap-
pointed until the resurrection of Jesus when they revived their
hopes
once again and gathered around him and asked him if the Israelites
would then be able to regain the lost kingdom. See the first
chapter of
the book of Acts for details.
|
After the Ascension of Jesus to Heaven they clung to the more
alluring idea that Jesus would soon descend from heaven, and that
the
Last Day was at hand and that Jesus would kill the Antichrist and
imprison the Devil for a thousand years. After this they would sit
on
thrones and live luxurious lives all those years. This is stated in
the
Book of Revelations (Chapters 19,20) and I Corinthians 6:2. Then
after the Second Coming, they would enter Paradise for eternal
happi-
ness. The Evangelists made exaggerations in his praise. The fourth
Gospel says:
|
And there are also many other things that Jesus did, the
which if they should be written every one I suppose that even
the world itself could not contain the books that should be
written."
|
Every sensible man can see the exaggeration in this statement.
Therefore their witness in favour of Jesus cannot be considered
acceptable. We need not repeat the fact that the above is not our
belief, we have said it only to show the poverty of imagination
behind
the above objection against hadiths. As the above assumptions will
not be acceptable to the Christians, similarly they are
unacceptable if
applied to the Companions of the Holy Prophet.
|
ARGUMENTation through Shi"ite Statements
|
There are occasions when Christian scholars try to create doubts
among the people through the false and fabricated statements of
Shi"ite writers. Such objections can be refuted both dialectically
and
|
academically.
|
First Answer"
|
The renowned historian Mosheim said in the first volume of his
book:
|
The Ebionites, a Christian sect of the first century, had
the belief that Jesus was only a human being, born of his par-
ents Joseph and Mary, like other human beings. They held
that the observance of the Law of Moses was obligatory not
only for the Jews but also was necessary equally for others
and that no salvation was possible without practicing the Law
of Moses. Since Paul did not agree with this belief, he was
highly criticized and disapprobated. His writings are not
respected by them.
|
Lardner said on page 376 of vol. 2 of his book:
|
We have been informed by the ancients that this sect
strictly rejected Paul and his epistles.
|
Similarly Bell described them in his history in these words:
|
This sect acknowledges only the Pentateuch of the Old
Testament and the Prophets Solomon, David, Jeremiah and
Hezekiel were held in abomination by them. Out of the New
Testament only the Gospel of Matthew is acknowledged by
them, but they have distorted its text in many places. They
have excluded the first two chapters of this Gospel.
|
The same historian, Bell, described the Marcionites in his history
in these words:
|
This sect believes in two gods; the creator of good and
the creator of evil. They also claim that the Pentateuch and all
other books of the Old Testament are from the God of evil.
All of them are against the books of the New Testament.
|
He further said:
|
They also believe that Jesus entered hell after his death
and released the souls of Cain and the People of Sodom as
they submitted to him and did not follow the God of evil. He
left the souls of Abel, Noah, Abraham and others in hell as
they were his opponents. They also believe that the creator
God is not alone the God who sent Jesus, therefore they do
not accept that the books of the Old Testament are inspired
books. Out of the New Testament they accept only the Gospel
of Matthew with the exception of the first two chapters of this
gospel. They also acknowledge the epistles of Paul but reject
anything they find contrary to their opinion.
|
Lardner quoted the following statement of Augustine under his
description of Manichaeans in the third volume of his commentary:
|
The God who revealed the Torah to Moses and spoke
with the Israelites was not God but Satan. Though this sect
accepts the books of the Old Testament, it at the same time
admits that additions have been made in these books. They
only accept what they like of these books and reject what
they do not like. They accept the apocryphal books as being
certainly true and genuine.
|
Furer in the same volume Lardner said:
|
The people of the this sect never did acknowledge the
books of Old Testament.
|
The beliefs of the people of this sect were described in the Acts
of
Archillas as follows:
|
Satan deceived the Prophets of the Jews and he was the
|
one who spoke with Moses and other prophets. They derive
their ARGUMENT for this claim from John 10:81 in which Jesus
said that they were thieves and plunderers. They rejected the
New Testament.
|
Similar views are held by many other sects. Now we may well ask
the Protestant scholars if they agree with the views expressed in
the
above statements? If so, they should declare that the following ten
beliefs are the part of their faith:
|
(l)Jesus was only a human born of Joseph the Carpenter.
|
(2) Practising the Law of Moses is essential for their salvation
|
(3)Paul was dishonest and his statements are essentially to be
rejected.
|
(4) There are only two gods, the creator of good and the creator of
evil.
|
(5)The souls of Cain and of the people of Sodom were released
from hell through the death of Jesus while the souls of Abel,
Noah, Abraham and others remained there to suffer the punish-
ment of hell.
|
(6) Those Prophets were the followers of Satan.
|
(7)The Torah and all other books of the Old Testament are from
Satan.
|
(8)It was Satan, not God, who conversed with Moses and other
Prophets.
|
(9)The books of the New Testament have been distorted through
later additions.
|
(10) Some apocryphal books are true and genuine.
|
If the statements of the above three sects are not acceptable to
the
Protestants how can they justify their objection against the
Muslims
on the basis of statements from people who are, according to
authen-
tic ARGUMENTs of the whole Muslim umrnah, a sect?
|
econd Answer
|
Academically speaking, their ARGUMENTation on the basis of the
statements of Shi"ite scholars is false because, according to the
Ithna-
"Ashari (the Twelvers) sect of the Shi"ites, the Holy Koran is
free
from all kinds of distortions and changes. Any isolated statement
claiming contrary to it is strictly rejected and denied by the
Ithna-
"Ashari scholars. The following statements of the Shi"ite scholars
should be more than enough to establish our claim.
|
Shaykh Saduq Muhammad ibn Babuyah was one of the great
scholars of the Twelvers, the Ithna-"Ashari sect of the Shi"ites.
He
said in his book Al-A"taqadiya:
|
Our belief with regard to the Holy Koran is that the
Koran in the hands of the people today is the same Koran
that was revealed to the Holy Prophet and there is nothing
different in it except that the number of surahs of the Holy
Koran is generally held to be 114 while we believe that
surahs Al-Duha and Al-lnshirahl are not two separate surahs
but together they are one. Similarly Surah Al-Quraysh and
Al-Fil are one surah together. Anyone ascribing to us any-
thing more than this is a liar.
|
Majma" al-Bayan is considered by the Shi"ites to be the most reli-
able exegesis of the Holy Koran. In this book Sayyed Murtaza
Abu"l-Qasim "Ali ibn Husain Musawi said:
|
The collection of the Holy Koran in the time of the Holy
Prophet was exactly in the same form as it is today.
|
He based his ARGUMENT on the fact that it was taught and was mem-
orized by people in that period as a whole. He enumerated a large
number of the Companions who were hafiz. He also added that the
Holy Koran was repeatedly recited before the Holy Prophet. He
pointed out that there were many Companions like "Abdullah ibn
Mas"ud and Ubayy ibn Ka"b etc. who completed the recitation of the
whole Koran a number of times before the Holy Prophet. All the
above events were, in his opinion, a strong indication that the
Holy
Koran was present in the form of a collection in the time of the
Holy
Prophet.
|
He also refuted the Imamiyal sect of the Shi"ites and said that
their
views contrary to the Koran are not acceptable since they have
trust-
ed some unreliable and weak traditions that were reported by some
Muhaddiths because they thought them to be correct.
Sayyed Murtaza said in another place:
|
The certainty and knowledge of the authenticity of the
Koran is equal to the certainty that we have about the great
cities of the world, great historic events, or the great literary
compositions of the Arabs etc.
|
This is because of the high involvement of the Muslims in preserv-
ing and authentically transmitting the Holy Koran. Since the Holy
Koran has the status of a Prophetic miracle and is the source of
divine law, Muslim scholars have always invested great labour and
taken unusual pains in its word-by-word memorization, along with
ensuring its genuine pronunciation and precise notations and
phonet-
ics. In the presence of the above factors even the slightest change
in
its text was unimaginable.
|
A renowned scholar of the Shi"ites, Qazi Nurullah Shostri, said in
his book, Masaib-u-Nawasib:
|
The view of the Koranic distortion ascribed to the
Imamites (Imamiya Sect) cannot be ascribed to the majority
of the Shi"ite people. This view is held only by a disrespected
and isolated few.
Mulla said in his commentary on Kalini:l
|
At the appearance of the twelfth Imam, the Holy Koran
will appear and be known with the same order and arrange-
ment.
|
Muhammad Ibn Hasan Amili, a great "muhaddith" (hadith scholar)
of the Imamites, has said in one of his books, while making some
crit-
icism on some of his contemporaries:
|
A thorough historical research and elaborate quest of
events leads us to the sure conclusion that the Holy Koran
enjoys the highest degree of uninterrupted historical authen-
ticity. Thousands of the Companions used to memorize it and
convey it to others. It had been collected and compiled in the
time of the Holy Prophet.
|
The above statements sufficiently prove that the Shi"ite scholars
in
general have no doubt that the version of the Holy Koran, which is
in
our hands today, is exactly the same as was revealed to the Holy
Prophet, and that at the appearance of the twelfth Imam the same
Koran will be publicised among people. The few writers who have
the view that there is distortion in the Holy Koran are not
considered
reliable and are strictly rejected by the Shi"ites themselves
because
the traditions that support their view are inauthentic and not
reliable
in the face of the undeniable reports which prove to the highest
degree its genuineness. This is also true because knowledge that is
derived by al-khabar al-wahid (the single report) has to be
rejected if
it is not supported by more certain ARGUMENTs. This is explained by
Ibn Al-Mutahhar Al-Hilli in his book Mabadi" al-Wasul ila "llm al-
Usul.
|
Now, once the authenticity of the Holy Koran has been estab-
lished, we must be allowed to cite the Koranic evidence to support
our belief that the Companions of the Holy Prophet, in general,
never
committed a single act against Iman, fidelity to Islam and the Holy
Prophet.
|
The following Koranic verses are sufficient to prove our claim
particularly with regard to the Shi"ite assertion of the
superiority of
"Ali over the other caliphs.
|
First Proof
|
The first Muhajireen and those who gave them help
(Ansar) and those who follow them in good deeds well
pleased is Allah with them as are they with Him. Fo; them
has He prepared gardens under which rivers flow, to dwell
therein for ever: that is the supreme felicity.l
|
The above verse speaks of four qualities of those Muhajirun of
Makka and Ansar of Madina who were the first believers in Islam.
|
1. Allah has declared His pleasure with them.
2. They are also pleased with Allah.
3. The Gardens of Paradise have been promised to them.
4. They shall live in Paradise forever.
|
Now it is obvious that the caliphs Abu Bakr, "Umar, "Uthman and
"Ali are at the top of the list of those who first embraced Islam.
The
above Koranic honour has been conferred upon all of them equally
without any distinction of the Companion "Ali over others. Any
objection or disregard for any of the first three caliphs is as
absurd
and false as it is for the caliph "Ali.
|
Second Proof
|
The Holy Koran says in Surah Al-Tawba:
|
Those that have embraced the faith and migrated from
their homes and fought for Allah own cause with their wealth
and their persons are held in higher regard by Allah. It is they
who shall triumph. Their Lord has promised them joy and
mercy, and gardens of eternal bliss where they shall dwell for
|
ever. Allah own reward is great indeed."
|
The above verse speaks of the following four rewards for those
who embraced Islam, migrated for the sake of their faith and sacri-
ficed their wealth and selves.
|
1. They are held in higher regard by God.
|
2. They shall be sewarded with success and triumph.
|
3. They are promised blessings and the pleasure of Allah and
Paradise.
|
4. They shall have eternal dwelling in Paradise.
|
The fourth promise has been strengthened with three Koranic
terms Muqim, Khalidin and Abadan, all three signifying the
eternali-
ty of their dwelling in Paradise. It is undeniable that the first
three
caliphs fulfill the requirements of being staunch believers and
sacri-
ficing their wealth and taking pains for their faith, just as the
compan-
ion "Ali did.
|
Third Proof
|
It is again stated in Surah Al-Tauba:
|
But the Messenger and those with him fought with their
goods and their persons. Those shall be rewarded with good
things. Those shall surely prosper. Allah has prepared for
them Gardens under which streams of water flow, in which
they shall abide for ever. That is the supreme felicity.2
|
This verse too speaks of four rewards for the believers who fought
with their wealth and with their persons. The first three caliphs
are
decidedly the best believers and Mujahidin. Therefore they
necessari-
|
ly deserve the above rewards.
|
Fourth Proof
|
Again we read in the same surah (Tawba) the following verse:
|
Allah has purchased of the faithful their lives and worldly
goods in retum for Paradise. They will fight for His cause
slay and be slain. Such is the True Pledge which He has made
them in the Torah, the Gospel and the Koran. And who is
more true to his Promise than Allah. Rejoice then in the bar-
gain you have made. That is the supreme felicity. Those that
repent and those that serve Allah and praise Him, those that
kneel and prostrate themselves, those that enjoin good, forbid
evil and observe the Hudud of Allah are the faithful who
deserve good news.l
|
The above verse similarly speaks of the promise of Paradise for
the believers, and also the verse has spoken of nine other
attributes of
the companions which are proved more perfectly in the four Caliphs
of Islam.
|
Fifth Proof
|
The Holy Koran says in Surah Al-Hajj:
|
Those who are once given power in the land shall estab-
lish the institution of own alat" and pay the Zakat, shall enjoin
good and forbid evil, and Allah alone decides the destiny of
all things.2
|
The phrase "given power in the land" refers to the Muhajirun (the
migrants from Makka) which is obvious from the preceding part of
this verse. The Ansar of Madina are not included as they did not
have
to migrate from their homeland. Now this verse implies that the
|
uhajirun. once being in possession of political power, will
establish
the institutions of Salat and Zakat and will propagate good and
forbid
evil. It is historically evident that the Muhajirun were made the
rulers
of the land and that they established the above institutions and
found-
ed a society free of all evils. Therefore the above Koranic verse
is an
affirmation of the truth of all the four caliphs of Islam. The last
sen-
tence of the verse, "Allah alone decides the destiny of all
things,"
assures that they shall certainly get the power in land, and that
Allah own
Kingdom alone is etemal and everlasting.
|
Sixth Proof
|
Another verse of the same Surah says:
|
Fight for the cause of Allah with the devotion due to
Him. He has chosen you and laid on you no constriction in
the matter of faith, the faith of Ibrahim, your father. He has
named you Muslims before and in this, so that the Messenger
may be a witness for you, and that you, yourselves, may be
witnesses for the people. Therefore establish Salat and pay
the Zakat and hold fast to Allah for He is your guardian. A
gracious guardian and a gracious helper."
|
Seventh Proof
|
We find the following verse in Surah Al-Nur:
|
Allah has promised those of you who believe and do
good deeds to make them masters in the land, as he had made
their ancestors before them, to strengthen the Faith he chose
for them, and to exchange their fear for peace and safety, so
that they should worship Me and hold no partners with Me.
Whoever denies after this, they are indeed the evil-doers.
|
The phrase "those of you" in the above verse indicates that the
above verse refers only to those few believers who were present at
the
time of its revelation. It is also evident from the Koranic words
"their ancestors before them" that this promise of their rule over
the
land will be fulfilled some time after the death of the Holy
Prophet,
for the Holy Prophet is the last of all the Prophets and there is
no
room for anyone to be a Prophet after him, therefore the promise of
rule must be for the caliphs. The use of the plural in all the
expres-
sions of promise in the above verse sufficiently proves that the
sub-
ject of the above promise should not be less than three, as the
Arabic
plurals are not applied to any lesser number. Therefore it requires
that
the number of the rulers should not be less than three. The above
verse also has promised that the faith would be strengthened
through
to them, necessitating their possession of worldly power to enable
them strengthen the faith.
|
Similarly the Koranic words in the above verse are clear in
implying that the faith preached by them would be the faith chosen
by
Allah, and that their ruling period would be a period of peace and
jus-
tice. The verse affirms that they will be true believers as long as
they
live.
|
In short, the above verse is a strong ARGUMENT of the sincerity of
all
the four caliphs in general, and of the companions Abu Bakr, "Umar
and "Uthman in particular, because it was in their period that
Islam
conquered many countries and had the most powerful and stable rule.
This was not the case in the period of the fourth caliph, "Ali. He
remained busy all his time in eliminating local problems. The
objec-
tions raised against the first three Caliphs by the Shi"ites are
therefore
ungrounded and invalid.
|
Eighth Proof
|
The following has been said in Surah Al-Fath about the Muhajirun
and Ansar who were present at the treaty of Hudaybiya:
|
While the unbelievers nourished in their hearts the heat
and cant of ignorance, Allah has sent down tranquillity on his
|
messenger and on the believers, and made them cling to the
|
command of taqwa, for they were most worthy and deserving
|
of it. Allah has knowledge of all things.l
|
This verse bears witness to the following four qualities of the
com-
panions of the Holy Prophet:
|
1. They shared the tranquillity that Allah sent down on His
Messenger.
|
2. They are believers.
|
3. The attribute of taqwa is an inseparable part of their
character.
|
4. They are the ones who most deserve this attribute of taqwa.
|
The above four qualities are proved more perfectly in the case
Abu Bakr, "Umar and "Uthman. Any belief or claim contrary to this
is
false and against the Koranic evidence.
|
Ninth Proof
|
We find the following verse in Surah Al-Fath:
|
Muhammad is Allah own Messenger and those with him are
hard on the unbelievers but merciful to one another. You see
them low (in Salat) and they prostrate themselves seeking the
grace of Allah and his pleasure. Their marks of prostration
are on their faces. 2
|
In this verse the companions of the Holy Prophet have been
described by Allah as being firm and determined against the unbe-
lievers in the battles, compassionate and merciful to each other,
great
worshippers and seekers of Allah own grace and pleasure. Now anyone
claiming to be a Muslim would be great sinner if he believed any-
thing contrary to this.
|
Tenth Proof
|
Allah has said in Surah Al-Hujurat:
|
But Allah had endeared the faith to you and beautified it
in your hearts, and made you detest unbelief, misdeed and
disobedience. They are the ones who are rightly guided."
|
The following qualities are here confirmed by the Koran for the
Companions:
|
1. Irnan or Belief was very dear to the Companions.
2. They had great dislike for disbelief, misdeed and disobedience.
3. The Companions were the people of guidance and were rightly
guided by Allah.
|
Any belief contrary to the above would therefore be absolutely
wrong.
|
Eleventh Proof
|
The following description is found in Surah Al-Hashr:
|
A part of spoils is also due to the indigent Muhajirun,
those who were expelled from their homes and their property,
who seek Allah own grace and bounty and support Allah and His
Messenger, these are the true believers. But those who, before
them, had homes (in Madina) and embraced the faith before
them, love those who came to them for refuge, and entertain
no desire in their hearts for things they are given. And they
rather prefer them above themselves though they are in want.
And those saved from covetousness of their souls are the ones
that achieve prosperity 2
|
The above verse has attested to the following six qualities of the
Muhajirun and the Ansar (Helpers of Madina):
|
1. Their migration to Madina was exclusively for seeking the
pleasure of Allah and not for worldly gains.
|
2. They were all supporters of the faith of Allah and His
Messenger.
|
3. They were truthful in their speech and in their actions.
|
4. The Ansar had great affection and love for those who came to
them for refuge.
|
5. The Ansar really rejoiced when their Muhajirun brethren
received any fortune."
|
6. The Ansar of Madina, in spite of being poor and in need them-
selves, preferred their Muhajirun brethren over themselves.
|
The above six distinctive features indicate the perfection of their
faith. The poor Muhajirun referred to by the Holy Koran used to
call
Abu Bakr the deputy or the Caliph of the Messenger of Allah, and
their truthfulness has been confirmed by Allah in this verse. This
requires that they must be true in their saying that Abu Bakr was
the
Caliph or deputy of Allah, which in turn proves his Caliphate to
have
been just and true.
|
Twelfth Proof
|
It says in Surah Ali-lmran:
|
You are the best nation that has ever been raised up for
people. You enjoin justice and forbid evil, and you believe in
Allah 2
|
The above verse testifies to the following three attributes of the
Companions.
|
1. They are the best of all people.
2. They always preach what is good and prohibit what is wicked.
3. They are true believers in Allah.
|
There are many other such verses in the Holy Koran but I have
confined myself to the above twelve examples, keeping them equal to
the number of the disciples of Christ and the Imams of the
Shi"ites. I
would, however, like to reproduce five statements of the Shi"ite
schol-
ars testifying to the status of the first three caliphs of Islam.
|
1. The following statement of the Companion, "Ali, has been
reported in Najhul Balagha, the most authentic book of the
Shi"ites:
|
How commendable and righteous is that "certain man",
because he straightened the devious, healed the severe dis-
ease, established the way of the Holy Prophet, opposed
heresy, died innocent, performed the best deeds, saved him-
self from evil, had little deficiency, lived in obedience to
Allah and was the most fearful of Allah in observing His
rights.
|
The phrase "that certain man" in the above verse refers to the
Companion, Abu Bakr, according to the most exegetes and particu-
larly al-Bahrani. Other commentators think that the Companion
"Umar, is the subject of this reference. The Companion, "Ali,
enumer-
ated ten attributesfound in Abu Bakr, according to the former opin-
ion, and in "Umar according to the latter. Since this statement was
made after the death of the two caliphs, it removes any doubts with
regard to their rightful succession to the Islamic caliphate.
|
2. The great Shi"ite scholar, Mu"tamad "Ali ibn "Isa, said in his
book Kashf Al-Ghumma:
|
Someone asked Imam Ja"far as-Sadiq about the use of
ornate swords. He said that it was permissible because the
Companion Abu Bakr had also used an ornate sword. The
questioner demanded, "How can you say such a thing?" Imam
la"far jumped from his couch and said with great enthusiasm,
"Certainly he was truthful, no doubt he was truthful, certainly
he was truthful, anyone not believing him to be truthful may
be refused by Allah."
|
The above statement confirms that the Companion, Abu Bakr, cer-
tainly enjoyed the status of own iddiq", the Truthful. Anyone denying
him this attribute is false, here as well as in the Hereafter.
|
3. The commentators of Nahj-al-Balagha have reproduced some
letters of the Companion, "Ali. The following description in favour
of
the Companions, Abu Bakr and "Umar, is found in one of these let-
ters:
|
I swear by my life that these two elders were great and of
high status. Their demise is, indeed, a great loss to Islam.
May Allah shower His grace upon them and reward them for
their best deeds.
|
4. The great Shi"ite scholar and the author of Kitab-al-Fusul has
reported Imam Baqir as saying:
|
The respected Imam saw some people busy disparaging
the Companions Abu Bakr, "Umar and "Uthman. He asked
them, "Are you among the Muhajirun of Makka who left their
homes and possessions purely for seeking the pleasure of
Allah and his Messenger, and for supporting them?" They
answered, "No, we are not from among the Muhajirun." He
said, "Then are you from those who were living in Madina
and had accepted Faith, and loved every Muhajir who came
to them for refuge?" They admitted that they were not also
from among them. The Imam said to them, "You have admit-
ted that you do not belong to either of the two groups. Now, I
witness that you people do not also belong to the group of
people described by Allah in the Koran as follows:
|
Those that came after them (the companies) say:
Forgive us, our Lord, and forgive our brothers who
embraced the Faith before us. Do nor put in our hearts
any malice towards the faithful, Lord you are compas-
sionate and merciful.l
|
It is obvious that those speaking ill of the Companions, Abu Bakr,
"Umar and "Uthman are out of the above three groups whom Allah
praises in the Holy Koran.
|
5. The commentary of the Holy Koran which is attributed by the
Shi"ites to Imam Hasan al-"Askari contains:
|
Allah sent His revelation to Adam saying, I shall send
My mercy to every one having love of Muhammad and his
Companions and his family, so much so that, if it be divided
among those created from the beginning of the world up to
the last day, it would make them deserve Paradise through
accepting the faith and performing good deeds. And anyone
having malice and enmity for Muhammad and his family, and
his Companions will be so severely punished by Allah that if
it be divided among all those created, it would be enough to
kill all of them.
|
This implies that the faithful are required by Allah to love both
the
family and the Companions of the Holy Prophet and not only one of
them. This also confirms that bearing malice or enmity against
either
of the two calls for severe punishment from Allah. May Allah save
us
all from such misbelief and disregard against the family or
Companions of Holy Prophet, and may Allah keep our hearts filled
with love of them as long as we live.
|
Second Objection against the Hadiths
|
Their second objection against the traditions is that the scholars
of
hadiths (Muhaddiths) were bom long after the Holy Prophet. They
were, therefore, not eye-witnesses of the Prophet own mission and his
miracles. They did not hear the sayings of the Holy Prophet
directly
from him, rather they compiled them after more than one hundred
years, having heard them from an unbroken chain of reporters. Also
they rejected nearly half of these reports for not being authentic.
|
We have previously discussed how the oral tradition is accepted by
all the Christians and how its acceptability is also affirmed by
the pre-
sent Bible. There are a great number of doctrines, believed by the
Protestants, that are based on oral traditions. The number of such
injunctions is said to be not less than six hundred as admitted by
the
Bishop Manisek. Apart from this, five chapters of the book of
Proverbs were compiled through oral tradition in the period of
Hezekiah, that is two hundred and seventy years after the death of
the
Prophet Solomon. Similarly the Gospel of Mark, the Gospel of Luke
and nineteen chapters of the Book of Acts were written through the
oral tradition.
|
We have also discussed that things and events of special signifi-
cance usually make permanent impressions on people own minds, and
that the followers of the Companions had already started compiling
books of the traditions in their own period though their
arrangement
of chapters was not according to the method adopted by the
jurispru-
dents. Subsequently their disciples compiled the books of
Traditions
according to the standard arrangement of the jurisprudents.
Thereafter
the great Imams, al-Bukhari and Muslim, compiled their great works.
They included only the hadiths that were sahih, excluding all the
reports of weaker authenticity. These authors reported the
Traditions,
citing all the authorities right from themselves to the Holy
Prophet.
The Asma" al-Rijal, that is the complete life-records of thousands
of
reporters of hadiths, was collected by them enabling us to know
everything about each and every reporter of a hadith. Any objection
against the authenticity of hadiths on this ground, therefore, is
not
valid.
|
Their contention that the Traditions were collected by the people
much later through hearing them from the reporters, and that about
the half of such traditions were rejected by them for not being
authen-
tic, is simply not valid. They did not reject even a single hadith
that
was authentic. Any report supported by an unbroken chain of
reporters is called mutawatir which is technically the most
authentic
report and makes an injunction obligatory for the Muslims. They,
however, rejected only those reports that were found to have incom
plete transmission. This rejection cannot be objectionable to any
sen_
sible person. We have already reproduced the following testimony of
Adam Clarke earlier in this book. He said:
|
It has been established that many false gospels were in
vogue in the early centuries of Christianity. This profusion of
untrue and false reports made Luke feel there was a necessity
to compile a new gospel. The number of such false gospels is
stated to have been more than seventy. Fabricius collected the
existing portions of these false gospels in three volumes.
|
Third Objection
|
They also contend that most of the hadiths do not correspond to
reality. We confidently claim that none of the sahih hadiths can be
presented as having anything against reason and reality. As for the
descriptions of miracles and realities related to the metaphysical
world like Hell and Paradise, these cannot be rejected simply
because
they are beyond our senses. Therefore any claim of disbelief in
these
realities requires more convincing ARGUMENTs. And if they
disbelieve
in them merely because such things are uncommon and rare, this
makes the objection invalid because if miracles become common-
place and a norm"al practice they are no longer miracles. The staff
turning into a serpent, its swallowing up all the serpents of the
magi-
cians, then its turning back into a staff is not a norm or a
common-
place.
|
Likewise it would be wrong to judge metaphysical realities by the
standards of our physical world. Anything related to the Hereafter,
however, can be denied only on the basis of clear and undeniable
ARGUMENTs. In the absence of such ARGUMENTs no one should deny the
existence of anything in the Hereafter.
|
It cannot be denied that some realities are unique and peculiar to
certain parts of the earth, and anyone belonging to another part
who
hears of those things that are absolutely strange to him finds it
diffi-
cult to believe in, and sometimes refuses to accept the existence
of those realities until he is incessantly informed of it by the
people.
imilarly some realties seem incredible in one period and become
ormal practice in another. Recent conquest of distance through car-
riages. locomotives and steamships was unimaginable for the people
of the past while it is a matter of routine in our times.
|
We fail to understand how the Christians can justify to themselves
their denial of everything that they do not understand. They reject
this
irrational behaviour when it comes from those they call heretics,
but
their own books are full of it. They treat the Muslims in the same
way. The heretics, who rejected the doctrines and the traditions of
the
Christians for being against reason, in fact showed more sense than
the Christians who failed to put any sense into their objections
against
the hadiths.
|
It is of interest to quote some examples of those passages in the
Bible which were rejected and laughed at by the heretics.
|
1. The Book of Numbers 22:28-30 says:
|
And the Lord opened the mouth of the ass, and she said
unto Balaam,l What have I done unto thee, that thou hast
smitten me these three times? And Balaam said unto the ass,
Because thou hast mocked me: I would there were a sword in
my hand, for now would I kill thee. And the ass said unto
Balaam, Am not I thine ass ... unto this day? Was I ever wont
to do so unto thee? And he said, Nay.
|
Horne said on page 636 of volume 2 of his commentary that the
infidels denied the truth of an ass speaking with a man. They make
a
mockery of this event.
|
2. I Kings, chapter 17, contains an account of how some ravens
kept feeding the prophet Elijah with bread and meat. This event is
considered to be gossip by various Christians denounced as
heretics.
Horne, the famous commentator, agreed with them, as we have dis-
cussed earlier in this book.
|
3. The book of Ezekiel 4:4-12 contains the following:
|
Lie thou also upon thy left side, and lay the iniquity of
the house of Israel upon it: according to the number of the
days that thou shalt lie upon it thou shalt bear their iniquity.
For I have laid upon thee the years of their iniquity, ... accord-
ing to the number of the days, three hundred and ninety days:
so shalt thou bear the iniquity of the house of Israel. And
when thou hast accomplished them, lie again on thy right
side, and thou shalt bear the iniquity of the house of Judah
forty days: I have appointed thee each day for a year.
Therefore thou shalt set thy face toward the siege of
Jerusalem, and thine arm shall be uncovered and thou shalt
prophesy against it. And behold, I will lay hands upon thee,
and thou shalt not turn thee from one side to another, till thou
hast ended the days of the siege.
|
Take thou also unto thee wheat, and barley, and beans,
and lentiles, and millet, and fitches, and put them in one ves-
sel, and make thee bread thereof, according to the number of
the days that thou shalt lie upon thy side, three hundred and
ninety days shalt thou eat thereof. And thy meat which thou
shalt eat shall be by weight, twenty shekels a day: from time
to time shalt thou eat it. Thou shalt drink also water by mea-
sure, the sixth part of a hin: from time to time shalt thou
drink. And thou shalt eat it as barley cakes, and thou shalt
bake it with dung that cometh out of man in their sight.
|
The Prophet Ezekiel has been enjoined in the above verse to per-
form the following three acts:
|
1. He should sleep on his left side for three hundred and ninety
days and bear the sins of the Israelites. Then he should lie on
his right side for forty days to bear the perversion of the house
of Judah.
|
2. He should face towards the siege of Jerusalem with his arms
bound and uncovered; and until the siege is over he should not
turn from one side to another.
|
He should eat bread baked with dung of man for three hundred
and ninety days.
|
Some Christians, denounced as heretics, make a joke of these
injunctions and deny them being revealed by God. They claim that
the above injunctions are absurd and against human reason. God is
far
from asking his Prophet to eat bread with dung for three hundred
and
ninety days. Was there nothing else for him to eat?
|
They may, however, contend that the dung of the pure is also pure.
This is what apparently seems to have been believed by Paul and is
understood from his epistle to Titus 1:15.1
|
Besides, the above passage is contradicted by 18:20 of the same
book of Ezekiel where it says:
|
The son shall not bear the iniquity of the father, neither
shall the father bear the iniquity of the son: the righteousness
of the righteous shall be upon him, and the wickedness of the
wicked shall be upon him.
|
This refutes the commandment given to Ezekiel of having to bear
the sins of Israel and Judah for four hundred and thirty days.
|
4. Also he was commanded by God to walk naked and barefoot for
three years as described in the book of Isaiah 20:3:
|
And the Lord said, Like my servant Isaiah hath walked
naked and barefoot three years.
|
Some of the Christians also mock and laugh at this saying that God
cannot have commanded His Prophet, a perfectly sensible man, to
walk naked before all men and women for three years.
|
5. We find written in the book of Hosea 1:2:
|
Go, take unto thee a wife of whoredoms and children of
whoredoms.
|
Again in 3:1 of the same book we read:
|
Go yet, love a women beloved of her friend, yet an adul-
teress.
|
Contrary to the above the following commandment appears in
Leviticus 21:13-14 with regard to the holiness of the priests:
|
And he shall take a wife in her virginity. A widow, or a
divorced woman, or profane, or an harlot, these shall he not
take: but he shall take a virgin of his own people to wife.
|
Again in the Gospel of Matthew 5:28 we read the following:
|
Whosoever looketh on a women to lust after her hath
committed adultery with her already in his heart.
|
In the presence of the above commandments it seems impossible
that God could have commanded His Prophet to take a whore for a
wife. There are many other such inconsistent passages which can be
seen in their books.
|
Fourth Objection
|
Another objection they posit against the hadiths is that many
hadiths are in opposition to the Koran. For instance, they claim
that
the Koran testifies to the fact that Muhammad did not perform any
miracles while the hadiths speak of innumerable miracles performed
by him. The Koran speaks of Muhammad as having committed sins
while the hadiths claim he was perfectly innocent. Similarly the
Koran declares that in the beginning Muhammad was ignorant and
misguided (may Allah forbid) which they claim is indicated by cer-
tain Koranic verses in surahs Al-Shu"ara and Al-Dhuha: that is:
|
Thou knewest not (before) what was the Book and the
faith but we have made it (the Koran) a light wherewith we
guide whom we will of our servants.
|
The other verse reads as follows:
|
And did He not found thee wandering then guide thee?2
|
The above verse, according to them, has indicated that in the
beginning he was without faith and knowledge, while the hadiths
speak of him as being created with Iman which is indicated by many
miracles which appeared through him.
|
The first two aspects of this objection related to miracles and his
sins will be discussed in a later section, the most proper place
for
them as that is the section specially reserved for the examination
of
all objections against the status of the hadiths.
|
Here we will deal with the objections derived by them from the
Koranic verses quoted above. Let us discuss the second verse
first.
|
The word dhall (misguidance) in the second verse does not signify
deviation from the path of faith in a way that indicates
infidelity. This
verse has a background and therefore has been interpreted
differently
by the exegetes. An authentic report from the Holy Prophet goes:
|
Once, in my boyhood, I was separated from my grandfa-
ther and lost my way. I was so hungry that my life was endan-
gered, until Allah helped me find the right path.3
|
The verse is said to refer to this event.
|
Secondly, the verse in question has been interpreted to say that
Allah found the Prophet unaware of Islamic law and He gave that
knowledge to him through His revelation later on. That is to say,
Allah guided the Prophet through the minor or the major
revelation. Baydawi and the Jalalayn say that it means that Allah
found him
unaware of the knowledge of injunctions, and then gave him this
knowledge through His revelation. The same kind of statement is
found about the Prophet Moses in the following Koranic verse:
|
I did that when I was in error. I
|
The same Arabic word dhall is used here. In Arabic this word has
a variety of of meanings, for instance, it is used to mean mixed
with
something. For example, it is said, "The water mixed (dhall) with
milk."
|
In view of this idiom the verse might mean that Allah found him
mixed with the associators of Makka without being distinct from
them, Allah made him powerful and he preached guidance. The Holy
Koran has used this word in the above sense in the following
verse:
|
Once we are mixed (dhall) with earth how can we then
|
be created anew?
|
Fourthly, the word dhall in the above verse may also signify that
the Holy Prophet could not even think of being honoured with
prophethood, and to him it seemed impossible because the Christians
and the Jews had firm belief that prophethood was confined exclu-
sively to the Children of Israel, then Allah honoured him with it.
|
Fifthly, he did not know or guess that he would be commanded to
migrate from Makka, then Allah sent his commandment for migration
which proved to be a great event in history.
|
Sixthly, the word dhau is also often used for a tree that is found
alone and isolated in a desert. In this sense the verse would mean
that
Arabia was a lonely and deserted place where no tree of faith,
except
the Holy Prophet, existed, that is to say, Allah said to him: We
found
you alone and isolated, then we guided the people through you. This
is also confirmed by the following saying of the Holy Prophet:
|
A point of wisdom is the lost property of the mu"min
(belever).
|
Another interpretation of this verse is that the Holy Prophet
had a
keen desire that the Ka"bah should be appointed as qiblah (orienta-
tion) for the Muslims. Since he had no knowledge that his desire
would soon be granted by Allah, this lack of knowledge has been
expressed by the word dhall. Later the Holy Koran informed him in
these words:
|
We will make you turn towards a qiblah that will please
|
you.
|
The word dhall has also been used to signify love and affection, as
in the following verse:
|
You are surely in your old illusion (dhall).l
|
This would imply that the verse in question refers to the love of
the Holy Prophet for Allah and says that, as a return for this
love,
Allah guided him to His commandments so that he might draw closer
to Allah through them.
|
The verse has also been interpreted to say that Allah found the
Holy Prophet helpless and unsupported among his people in Makka.
They persecuted and did not respect him. Allah gave him power and
strength through his mission and gave him authority over them.
|
The tenth interpretation of this verse is that he had no knowledge
of the Heavens before, through his Ascension, he was guided by
Allah to knowledge of them.
|
The word dhall is also used in the Koran for forgetting. The Holy
Prophet was so much overawed in the presence of Allah, on the night
of Ascension, that he forgot to praise Allah, then Allah Himself
reminded him of the proper prayer and then he praised Allah. The
following Koranic verse is an example of such use of this word in
the above sense:
So that if either of them forget, the other will remember.l
|
Sheikh Junayd said that the verse has referred to the difficulty in
which the Holy Prophet found himself in explaining the meaning of
the Koranic verses, then Allah taught him the proper way to
explain
the injunctions. The following verse bears witness to this:
|
And we revealed to you the Reminder (Koran) so that
you may make clear to men what has been revealed to them.2
|
The following verse also supports this view:
|
And do not move your tongue (with the revelation) so
that you may hasten (to preserve) it. It is for Us to see its col-
lection and recital. When We read it, follow its recital. Again
it is for Us to explain it.3
|
The following Koranic verse gives the word in another sense:
|
Your companion is neither in error (dhall), nor is he
deceived.4
|
Here the word dhall is used to negate error in thought or action on
the part of the Holy Prophet, saying that neither did he commit
error
of thought, that is unbelief, nor of action, that is misdeed.
|
Now as far as the second verse, speaking of the Prophet own igno-
rance of the Koran and faith, is concerned, it simply refers to
the
unawareness of the Holy Prophet with regard to Koranic injunctions
prior to their revelation. It is, no doubt, correct that the Holy
Prophet
always had an undefined faith in the unity of Allah, tawhid. He was
unaware of the detailed injunctions with regard to tawhid and other
Islamic laws until the Holy Koran imparted this knowledge to him.
|
Fifth Objection
|
Another objection against the authenticity of the hadiths is that
hadiths are inconsistent with each other.
|
We may point out that the hadiths included in the Sihah (the six
collections of the sahih hadiths) are the only books that are
consid-
ered authentic among the Muslims. The hadiths contained in other
books are believed to be inauthentic in the same way that seventy
gospels current in the early centuries of Christianity are not
consid-
ered authentic thus precluding any confrontation of those gospels
with the present ones.
|
Any apparent inconsistency ever found in sahih hadiths can usual-
ly be resolved with a little thought. Besides, it can never be as
serious
as are those specific examples that we have reproduced in the first
part of this book. The nature of the difference or inconsistency in
the
sahih hadiths presented by the Christians are of the kind that is
pre-
sent in every chapter of the Old Testament. Some of those denounced
as heretics by Protestant scholars have collected many such
inconsis-
tencies with their mocking remarks. Curious readers may refer to
their books.
|
We reproduce below some statements with regard to God and His
attributes from the Old and the New Testaments. These statements
are
enough to show that they depict God as being inferior to man,
ascrib-
ing to Him many things that are simply defied by human reason. We
have reproduced these examples from the book of John Clark, 1839,
and from Ecce Homo, printed in London, 1813.
|
They are reproduced here to show that the objections raised by the
Christians against the authentic hadiths are of little significance
com-
pared to the serious objections against their Holy books raised by
their co-religionists called heretics. We express our complete dis-
agreement with the views held by both parties, the Christians and
the
heretics, and thank our Lord for having saved us from such absurdi-
ties.
|
Contradictions of the Bible as Presented by Heretics
|
1. Psalm 145:8-9 has:
|
The Lord is gracious, and full of compassion; slow to
anger, and of great mercy. The Lord is good to all.
|
This is contradicted by the following statement in I Samuel 6:19:
|
And He smote the men of Beth-she-mesh, because they
had looked into the ark of the Lord, even He smote of the
people fifty thousand and threescore and ten men.
|
Note how easily their Lord killed fifty thousand and seventy men
simply for the fault of looking into the ark. Would He still be
called
gracious and compassionate as claimed by the first statement?
|
2. We read the following statement in Deuteronomy 32:10:
|
He found him in a desert land, and in the waste howling
wilderness; he led him about, he instructed him, he kept him
as the apple of his eye.l
|
And in the book of Numbers 25:3-4 we find this statement:
|
And the anger of the Lord was kindled against Israel.
And the Lord said unto Moses, Take all the heads of the peo-
ple, and hang them up before the Lord against the sun, that
the fierce anger of the Lord may be turned away from Israel.
|
See how the Lord kept them as the apple of his eye by command-
ing Moses to hang all the chiefs and killing twenty-four thousand
people.
|
3. It says in Deuteronomy 8:5:
|
Thou shalt also consider in thine heart, that, as a man
|
1. The Prophet Moses is speaking of Cod own grace and kindness to the
Israelites.
|
chasteneth his son, so the the Lord thy God chasteneth thee.
|
And in the book of Numbers 11:33 we read:
|
And while the flesh was yet between their teeth, ere it
was chewed, the wrath of the Lord was kindled against the
people ... with a very great plague.
|
The contradiction found between the two passages is obvious and
requires no comment.
|
4. The book of Micah 7:18 speaks of God in these words:
|
He delighteth in mercy.
|
On the other hand Deuteronomy 7:2 has:
|
And when the Lord thy God shall deliver them before
thee; thou shalt smite them, and utterly destroy them; thou
shalt make no covenant with them, nor show mercy unto
them.
|
Also in verse 16 of the same chapter we find this statement:
|
And thou shalt consume all the people which the Lord thy
God shall deliver thee, thine eye shall have no pity upon
them.
|
The second statement obviously negates the first statement.
|
5. We find in the Epistle of James 5
|
And have seen the end of the Lord; that the Lord is very
pitiful, and of tender mercy.
|
And the book of Hosea 13:16 says:
|
Samaria shall become desolate; for she hath rebelled
against her God: they shall fall by the sword: their infants
shall be dashed in pieces, and their women with child shall be
|
ripped up.
|
Is there any act more inexorable and severe than killing infants
and ripping up pregnant women?l
|
6. We find in the Book of Lamentations 3:33:
|
For he doth not afflict willingly nor grieve the children of
men.
|
But his unwillingness for the grief of people is negated by the
event described in I Samuel chapter 5, where he is described as
hav-
ing killed the people of a great city, Ashdod, through "the disease
of
emerods in their secret part."2
|
Similarly, according to the tenth chapter of Joshua:
|
The Lord cast down great stones from heaven upon them
unto Azekah, and they died; they were more killed with hail-
stones than they whom the children of Israel slew with the
sword.3
|
Also we read in chapter 21 of the Book of Numbers that God sent
fiery serpents among the people and a great number of the
Israelites
died of their bites.4
|
7. We find the following statement in I Chronicles 16:41:
|
Because his mercy endureth for ever.
|
r ,nl we read in Psalm 145:9:
|
The Lord is good to all: and his tender mercies are over
all his works.
|
But His enduring mercy over His works is plainly negated by the
historical event of Noah own flood in which all human beings and ani-
mals, except those present in the Ark with Noah, were killed.
Similarly the people of Sodom and Gomorrah were destroyed by
brimstone and fire, as described in Genesis 19.
|
8. In Deuteronomy 24:16 it says:
|
The fathers shall not be put to death for the children, nei-
ther shall the children be put to death for the fathers: every
man shall be put to death for his own sin.
|
This is contradicted by the event described in II Samuel, chapter
2,
where the Prophet David is stated to have delivered seven men to
the
Gibeonites so that they may be killed for the sin committed by
Saul. It
becomes more serious when we know that David had made a pact
with Saul that none of his family would be killed after his death.
This
can be ascertained from chapter 24 of I Samuel.
|
9. The book of Exodus 34:7 has:
|
Visiting the iniquity of the fathers upon the children, and
upon the children own children, unto the third and to the fourth
generation.
|
This is negated by Ezekiel 18:20:
|
The soul that sinneth, it shall die. The son shall not bear
the iniquity of the father, neither shall the father bear the iniq-
uity of the son: the righteousness of the righteous shall be
upon him, and the wickedness of the wicked shall be upon
him.
|
According to the above statement, sons are not responsible for the
sins of their fathers, but this is refuted in the first statement.
The fol-
lowing statement in I Samuel 15:2-3 further says that sons will be
responsible for the sins of their fathers through generations:
|
Thus saith the Lord of hosts, I remember that which
Amalekl did to Israel, how he laid wait for him in the way
when he came up from Egypt. Now go and smite Amalek
and utterly destroy all that they have, and spare them not; but
slay both man and woman, infant and suckling, ox and sheep,
camel and ass.
|
The above statement makes us understand that, after about four
hundred years, God remembered what the Amalekites had done to
Israel. Now he commands the Israelites to kill men and women
infants and sucklings, sheep and oxen and asses of the present
gener-
ation of Amalekites for the sin of their forefathers. Further than
this,
God regretted the creation of Saul because he did not act on this
com-
mandment. The story does not end here. The Son, the second god,
went even further, he commanded the sons to bear the punishment of
their fathers after four thousand years. We read in Matthew
23:35-36:
|
That upon you may come all the righteous blood shed
upon the earth, from the blood of righteous Abel unto the
blood of Zacharias son of Barachias, who ye slew between
the temple and the altar. Verily I say unto you, All these
things shall come upon this generation.
|
Then the Father, the first god, takes this responsibility even
further
and makes all the human beings present in Christ own time responsible
for the sin committed by Adam. According to Luke there are more
than seventy generations from Adam to Jesus. The father-god decided
|
1. The Amalek were a strong people. They stopped the Prophet Moses
and the
Israelites in their way at the time of the Exodus. The Prophet
Moses commanded
Joshua to fight them and h- defeated them. (Exodus 17:8-13) War was
declared
against them forever. (Exodus 17:16 and Deut. 25:17) Saul waged war
against them.
(I Samuel 14:48,15:8) The Prophet David killed their chief (27:9
and 30:17). Some
parts of this event have been confirmed by the Koran. (Taqi)
that until the original sin committed by Adam had been atoned for
in
some proper way, mankind would not be redeemed from the fires of
hell. Then he found no other way than having his son, the second
god,
crucified by the Jews. He could not think of a better way of
redemp-
tion for the people. He did not even hear the loud cry of his son
at the
time of his crucifixion." He cried for help in vain until he died.
Even
after his death he went to no other place than to hell.
|
We may point out here that it is not proved by any book of the Old
Testament that Zacharias the son of Barachias was killed between
the
temple and the altar. However we find it reported in II Chronicles
24:21, that Zechariah, the son of Jehoiada, was stoned to death in
the
court of the Temple in the reign of Joash. Then Joash own servants
killed him in his bed for Zechariah own blood.l The Gospel of Matthew
changed the name Jehoiada for Barachias and thus has distorted the
text. This is why Luke has reported the name of Zacharias without
the
name of his father.3
|
1. See Math 27:33-51, Luke 15:22,38,44,46, Marks 15:22-38. John
19:17-19.
|
1. II Chronicles 24:25.
|
3. It was Zechariah the son of Jehoiada who was killed, and not
Zacharias the son
of Barachias as reported by Matthew. The exegetes of the Bible are
highly embar-
rassed at this place and have presented strange and implausible
explanations for it.
R.A Knox, for instance, said that the person who was killed in the
house of the Lord
was Zechariah the son of Jehoiada. He thinks that Barachias must
have been one of
the forefathers of Jehoiada to whom Zechariah has been attributed,
because at two
other places Zechariah is mentioned as being the son of Barachias
(See Isaiah 8:2 and
Zechariah 1:1)
|
Later after more investigations another similar event was traced in
history that
one Zechariah the son of Baruch was also unfairly killed. This
incident belongs to the
period much before the fall of Jerusalem in 70 AD as decided by the
historian
Josephus. It may, therefore, be an addition from some enthusiastic
copier of the
gospel of Matthew. He might have added the name Barachias here,
presuming that
Christ would have known the event was to happen in the future, in
86 AD.
|
Both the above explanations by Knox are so obviously far removed
and unfound-
ed that they require no serious refutation. The second explanation
is even more
ridiculous as the event reported by Matthew is related to the past
and not the future.
His claim that Barachias would have been a remote forefather of
Jehoiada is again a
claim unsupported by ARGUMENT. And his reference to Isaiah 8:2 and
Zechariah 1:1
are wrong because the man described there is a totally different
person. The English
translation of the Bible, Knox version, has a marginal note at this
place admitting that
Isaiah 8:2 and Zechariah 1:1 are not relevent references. (Taqi)
|
The above nine examples are enough to negate the statement pro-
claiming God own mercy and kindness.
|
10. Psalm 30:5 says:
|
For his anger endureth but a moment.
|
The Book of Numbers 32:13 contains this statement:
|
And the Lord own anger was kindled against Israel, and he
made them wander in the wilderness forty years, until all the
generation, that had done evil in the sight of the Lord, was
consumed.
|
The contradiction in the above two statements is obvious.
|
11. Genesis 17:1 says:
|
I am the Almighty God.
|
While in Judges 1:19 we read this statement:
|
And the Lord was with Judah; and he drave out the
inhabitants of the mountain: but could not drive out the
inhabitants of the valley, because they had chariots of iron.
|
God, who is not powerful enough to drive out people simply
because they had chariots of iron, cannot claim to be Almighty.
|
12. The Book of Deuteronomy 10: 17 says:
|
For the Lord your God is God of gods, and Lord of lords,
a great God, a mighty, and a terrible.
|
The above is contradicted by Amos, 2:13:
|
Behold, I am pressed under you, as a cart is pressed that
is full of sheaves.l
|
The Persian translation also has the same statement. Is it not
strange that the God of gods, the Mighty and Great so helplessly
remains pressed under the Israelites?
|
13. Isaiah 40:28 says:
|
That the everlasting God, the Lord, the Creator of the
ends of the earth, fainteth not, neither is weary?
|
Contrary to this we read in Judges 5:23:
|
Curse ye Meroz, said the angel of the Lord, curse ye bit-
terly the inhabitants thereof; because they came not to the
help of the Lord, to the help of the Lord against the mighty.
|
See how the "everlasting God, the Lord, the Creator" is cursing
those who did not come to help him against mighty people.
Also we read in Malachi 3:9:
|
Ye are cursed with a curse; for ye have robbed me, even
this whole nation.
|
This verse also makes us understand that God was so weak and
helpless as to be robbed by the Israelites.2
|
14. The Book of Proverbs 15:3 says:
|
The eyes of the Lord are in every place.
|
Genesis 3:9 speaks differently about God:
|
And the Lord God called unto Adam, and said unto
him,Where art thou?
|
The all-seeing God was not able to see Adam who had hidden
himself behind a tree.
|
15. II Chronicles 16:9 says:
|
For the eyes of the Lord run to and fro throughout the
whole earth.
|
Again Genesis 11:5 negates the above:
|
And the Lord came down to see the city and the tower,
which the children of men builded.
|
He had to come down to see the city and the tower, and was
unable to see them from where He was (may God forbid).
|
16. Psalm 139:2 says:
|
Thou knowest my downsitting and mine uprising, thou
understandest my thought afar off.
|
This lets us understand that God knows every thing and every act
of His creation, but in the book of Genesis 18:20-21 we come to
this
statement:
|
And the Lord said, Because the cry of Sodom and
Gomorrah is great, and because their sin is very grievous; I
will go down now, and see whether they have done altogether
according to the cry of it, which is come unto me; and if not, I
will know.
|
God again was unable to know if the cry of the people of Sodom
and Gomorrah was real or not. He had to come down to know the
fact.
|
17. Psalm 139:6 says:
|
Such knowledge is too wonderful for me; it is high, I can-
not attain unto it.
|
God has again been reported to have such limited knowledge as
not to know what to do to the Israelites until they put off their
dress.
Again the book of Exodus 16:4 says:
|
Then said the Lord unto Moses, Behold, I will rain bread
from heaven for you; and the people shall go out and gather a
certain rate every day, that I may prove them, whether they
will walk in my law, or no.
|
And it says in Deuteronomy 8:2:
|
And thou shalt remember all the way which the Lord thy
God led thee these forty years in the wilderness, to humble
thee, and to prove thee, to know what was in thy heart,
whether thou wouldest keep his commandments, or no.
|
The implication of this statement does not require much thought.
God cannot be dependent on anything for knowing the minds of His
creation.
|
18. The book of Malachi 3:6 contains:
|
For I am the Lord, I change not.
|
Numbers 22:20-23 tells a different story:
|
And God came unto Balaam at night, and said unto him,
If the men come to call thee, rise up, and go with them; but
yet the word which I shall say unto thee, that shalt thou do.
And Balaam rose up in the morning, and saddled his ass, and
went with the princes of Moab. And God own anger was kindled
because he went.
|
It is very strange that God first commanded Balaam to go with the
|
137
Moabites, then His anger kindled against him simply because he went
with them.
|
19. The following text appears in the Epistle of James 1:17:
|
Father of lights, with whom is no variableness, neither
shadow of turning.
|
We already know that God gave his commandment for the obser-
vation of the Sabbath forever," but the Christians have changed it
to
Sunday. Therefore they must admit the change in God own command-
ment.
|
20. Genesis 1:21 speaks of the creation of the heavens and stars
and says:
|
God saw that it was good.
|
While in the book of Job 15:15 we read:
|
Yea, the heavens are not clean in his sight.
|
And the book of Leviticus, chapter 11 speaks of many animals as
being unclean and prohibited.
|
21. The book of Ezekiel 18:25 says:
|
Hear now, O, house of Israel; Is not my way equal? Are
not your ways unequal?
|
The book of Malachi 1:2 says:
|
I have loved you, saith the Lord. Yet ye say, Wherein hast
thou loved us? Was not Esau Jacob own brother, saith the Lord:
yet I loved Jacob, And I hated Esau, and laid his mountains
and his heritage waste for the dragons of the wilderness.
|
Here God is reported as hating Esau and destroying his heritage
with none of his fault. This negates the former verse speaking of
his
being equal.
|
22. The book of Revelations 15:3 says:
|
Great and marvelous are thy works, Lord God Almighty.
|
But we find this statement in Ezekiel 20:25:
|
Wherefore I gave them also statutes that were not good,
and judgements whereby they should not live.
|
23. Psalm 119:68 has:
|
Thou are good, and doest good: teach me thy statutes.
|
And Judges 9:23 has:
|
Then God sent an evil spirit between Abimelech and the
men of Shechem; and the men of Shechem dealt treacherous-
ly with Abimelech.
|
God sent the evil spirit to create dissension between the two peo-
ples.
|
24. There are many verses that clearly speak of the prohibition of
adultery." If we believe the statements made by many priests, it
would
require that God Himself committed adultery (God forbid) with the
wife of Joseph the carpenter whereby she conceived a child. The
heretics make highly aggressive, shameful and derogatory remarks
against God at this point. The very thought of this makes a
sensible
man shudder.
|
Just for example I confine myself to one statement from Ecce
Homo. This heretic said in his book, printed 1813, on page 44:
The Gospel named "Nativity of Mary", now considered as
one of the false gospels, has reported that Mary was dedicat-
ed to serve the House of the Lord. She remained there for six-
teen years. Father Jerome, believing this statement, has
explained that perhaps Mary conceived the child through
some priest, and he might have taught Mary to attribute it to
the Holy Ghost.....
|
Further he said:
|
There are many absurd traditions in vogue among the
idolaters. For example, they believe that Minerval was their
Lord, Minerva was born of Jupiter own mind. Bacchus was in
Jupiter own thigh and Fo of the Chinese was conceived through
the rays of the Sun.
|
Another similar statement, relevant to this place, has been repro-
duced by John Milner in his book of 1838:
|
Joanna Southcott claimed to have received inspiration
from God and declared that she was the woman of whom
God said in Genesis 3:15:
|
It shall bruise thy head.
|
And that Revelations 12:1-2 says the following about her:
|
And then appeared a great wonder in heaven; a
woman clothed with the sun, and the moon under her
feet, and upon her head a crown of twelve stars: And
she being with child cried, travailing in birth, and
|
1. The Romans believed Minerva to be their goddess in the period
before Christ.
Up to 207 BC there was a temple in her name in Rome, and they used
to celeberate
her day on l9th March every year (Britauica vol 15, pages 533)
|
Jupiter, the great God of the Romans according to their belief, was
God of rains
etc. Some old temples erected in its name are still present in
Rome. The most pious
man among them was believed to be the vicegerent of Jupiter. The
people used to
celeberate the day of Jupiter on 13th Sept every year. (Briannica
vol 13. pages 187
and 188.)
|
pained to be delivered.
|
We never hear whether she delivered that child or not, and if she
did, was he divine like Jesus or not. In case he was God, did he
change the trinity into four gods, and was the father god the
Grandfather?
|
25. Numbers 23:19 says:
|
God is not a man that he should lie; neither the son of
man, that he should repent.
|
But we read in Genesis 6:6-7:
|
And it repented the Lord that he had made man on the
earth, and it grieved him at his heart. And the Lord said, I
will destroy man whom I have created from the face of the
earth; both man, and beast, and the creeping thing, and the
fowls of the air, for it repenteth me that I have made them.
|
26. The book of I Samuel 15:29 says:
|
And also the Strength of Israel will not lie nor repent: for
he is not a man that he should repent.
|
And verses 10 and 11 of the same chapter contain:
|
Then came the word of the Lord unto Samuel, saying, It
repented me that I have set up Saul to be king: for he is
tumed back from following me, and hath not performed my
commandments. And it grieved Samuel; and he cried unto the
Lord all night.
|
27. The Book of Proverbs 12:22 has:
|
Lying lips are abomination to the Lord.
|
But Exodus 3:17-18 says:
|
And I have said, I will bring you up out of affliction of
Egypt unto the land of Canaanites, and the Hinites, and the
Amorites, and the Perizzites, and the Hivites, and the
Jebusites, unto a land flowing with milk and honey. And they
shall hearken to thy voice: and thou shalt come, thou and the
elders of Israel, unto the king of Egypt, and ye shall say unto
him, The Lord God of the Hebrews hath met with us: and
now let us go, we bcseech thee, three days" joumey into the
wildemess that we may sacrifice to the Lord our God.
|
Also in 5:3 of the same book we read:
|
And they said, The God of the Hebrews hath met with us:
let us go, we pray thee, three days" joumey into the desert,
and sacrifice unto the Lord our God; lest he fall upon us with
re.tilen. nr with hlo cwrr
|
And in 11:2 of the same book God has been reported to have
addressed Moses in these words:
|
Speak now in the ears of the people, and let every man
borrow of his neighbour, and every woman of her neighbour,
jewels of silver and jewels of gold.
|
Again in Exodus 12:35 we read:
|
And the children of Israel did according to the word of
Moses; and they borrowed of the Egyptians jewels of silver
and jewels of gold, and raiment.
|
It is strange that God, who is reported to hate falsehood, has
Himself commanded his Prophets, Moses and Aaron, to lie before
Pharaoh. Similarly every man and woman treacherously borrowed
jewels from their neighbours by the commandments of their Prophet.
There are many verses of the Pentateuch insisting on respect for
the
rights of one own neighbours. Do the Christians believe God teaches
them fraud and deception?
And also we read in I Samuel 16:1-4, God speaking with Samuel:
|
Fill thine hom with oil, and go, I wiu send thee to Jesse,
the Beth-lehemite: for I have provided me a king among his
sons. And Samuel said, How can I go? If Saul hear it, he will
kill me. And the Lord said, Take an heifer with thee, and say I
am come to sacrifice to the Lord ..And Samuel did that
which the Lord spake, and came to Beth-lehem.
|
Obviously God commanded Samuel to lie, as he was sent to find a
king and not to sacrifice to the Lord.
|
28. Jeremiah 9:24 says:
|
I am the Lord which exercise loving-kindness, judge-
ment, and righteousness.
|
Though these qualities have already been negated by the above
statements of the Bible, let us, however, have a view of his judge-
ment. Ezekiel 21:3-4 says:
|
And say to the land of Israel, Thus saith the Lord;
Behold, I am against thee, and will draw forth my sword out
of his sheath, and will cut off from thee the righteous and the
wicked. Seeing then that I will cut off from thee the righteous
and the wicked, therefore shall my sword go forth out of his
sheath against all flesh from the south to the north.
|
The killing of the righteous cannot be justified by any sensible
soul.
Jeremiah 13:13-14 has this statement of God:
|
Then shalt thou say unto them, Thus saith the Lord.
Behold, I will fill all the inhabitants of this land, even the
kings that sit upon David own throne, and the priests, and the
prophets, and all the inhabitants of Jerusalem, with drunken-
ness. And I will dash them one against the other, even the
fathers and the sons together, ... nor spare, nor have mercy,
but destroy them.
|
Is this the divine justice claimed by the former statement? This
act
|
of filling the people with drunkenness and then killing all the
inhabi-
tants of the land without showing mercy is a rare kind of justice
shown by God.
The book of Exodus 12:29 has this statement: I
|
And it came to pass, that at midnight the Lord smote all
the firstborn in the land of Egypt, from the flrstborn of
Pharaoh that sat on his throne, unto the firstborn of the cap-
tive that was in the dungeon; and all the firstbom of cattle.
|
This presents another example of God own justice that he killed thou-
sands of the innocent infants. I
|
29. Ezekiel 18:23 says:
|
Have I any pleasure at all that the wicked should die?
saith the Lord God: and not that he should return from his
ways, and live?
|
Also 33:11 of the same book has said:
|
Say unto them, As I live, saith the Lord God, I have no
pleasure in the death of the wicked; but that the wicked turn
from his way and live.
|
Both the above verses are clear in saying that Allah does not like
the death of the wicked but that they should repent and live a good
life for their salvation. However, we find the. following statement
in
Joshua 11:20:
|
It was God who hardened their hearts .........that He might
destroy them utterly.
|
30. I Timothy 2:4 has:
|
1. This is the translation of the text of Izhaul Haqq. The verse
according to the
King James version is this: "For it was of the Lord to harden their
hearts, that they
should come agariist Israel in baule, he might destroy them
utterly." (Taqi)
|
Who will have all men to be saved, and to come unto the
knowledge of the truth.
|
But in II Thessalonians 2 12 we read as follows:
|
And for this cause God shall send them strong delusion,
that they should believe a lie: That they all might be damned
who believed not the truth, but had pleasure in unrighteous-
ness.
|
31. The book of Proverbs 21:18 contains:
|
The wicked shall be ransom for the righteous, and the
transgressor for the upright.
|
But the First Epistle of John 2:2 has the following statement:
|
And he is the propitiation for our sins: and not for our own
only but also for the sins of the whole world.
|
The former verse makes us understand that wicked people shall be
the ransom of the righteous, while the latter verse speaks of
Christ
having become the ransom for the sins of the whole world.
|
Some Christian priests say that the Muslims do not have any
atonement for their sins. This is wrong for many reasons. Christ is
the
propitiation of the sins of the whole world. The Muslims, who
believe
in the pure unity of Allah, and believe in the prophethood of Jesus
and in the truth and chastity of his mother, Mary, should more
reason-
ably deserve redemption of their sins. In actual fact, they are the
only
people on earth who are true believers in Allah and his Prophets.
|
32. The book of Exodus 20:13-14 has:
|
Thou shalt not kill. Thou shalt not commit adultery.
|
But in the book of Zechariah 14:2 we read this statement:
|
I will gather all nations against Jerusalem to battle; and
the city shall be taken, and the houses rifled, and the women
|
?avished.
T
|
Thus God is reported as gathering all the nations to get his own
people killed and get their women ravished. The former verse speaks
just contrary to it.
|
33. Habakkuk 1:13 has:
|
Thou art of purer eyes than to behold evil, and canst not
look on equity.
|
Whereas Isaiah 45:7 has:
|
I form the light, and create darkness; I make peace, and
create evil. I the Lord do all these things.
|
34. Psalm 34:15-18 says:
|
The eyes of the Lord are upon the righteous, and his ears
are open unto their cry .... The righteous cry, and the Lord
heareth, and delivereth them out of all their troubles. The
Lord is nigh unto them that are of a broken heart; and saveth
such as be of a contrite spirit.
|
But Psalm 22:1-2 speaks as follows:
|
My God, My God, why hast thou forsaken me? why art
thou so far from helping me, and from the words of my roar-
ing? O my God, I cry in the daytime, but thou hearest not;
and in the night season and am not silent.
|
The Gospel of Matthew 27:46 has:
|
And about the ninth hour Jesus cried with a loud voice,
saying, Eli, Eli, lama sabachthani? that is to say, My God, my
God, why hast thou forsaken me?
|
We may be allowed to ask if the Prophet David and the Christ
were not among the righteous, broken-hearted and contrite? Why had
God forsaken them and why did he not hear their cry?
|
35. The book of Jeremiah 29:13 has this statement:
|
And ye shall seek me, and find me, when ye shall search
me with all your heart.
|
And we find the following contradicting statement in Job 23:3:
|
Oh, that I know where I might find him! I might come
even to his seat!
|
It is strange that God should witness to the righteousness, perfec-
tion and piety of Job,l and yet in spite of this, he has no
knowledge
even of the way to God, let alone the knowledge of God Himself.
|
36. The book of Exodus 20:4 has:
|
Thou shalt not make unto thee any graven image, or any
likeness of anything that is in heaven above, or that is in the
earth beneath, or that is in the water under the earth.
|
And 25:18 of the same book has:
|
And thou shalt make two cherubims of gold, of beaten
work shalt thou make them, in the two ends of the mercy
seat.2
|
37. The Epistle of Jude verse 6 says:
|
And the angels which kept not their first estate, but left
their own habitation, he hath reserved in everlasting chains
under darkness unto the judgement of the great day.
|
From this we understand that the angels of evil have been bound
in chains until the Day of Judgement. Contrary to this, chapters 1
and 2 of the book of Job inform us that Satan is not bound but he is
free
and is often seen in the presence of God.
|
38. The second Epistle of Peter 2:4 has:
|
For if God spared not the angels that sinned, but cast
them down to hell, and delivered them into chains of dark- ;
ness, to be reserved unto judgement.
|
And the Gospel of Matthew chapter 4 reports that Satan once put
Jesus to test.
|
39. The book of Psalms 90:4 has this statement:
|
For a thousand years in thy sight are but as yesterday
when it is past, and as a watch in the night. I
|
And we find this statement in II Peter 3:8:
|
One day is with the Lord as a thousand years, and a thou-
sand years as one day.
|
40. The book of Exodus 33:20 reports God saying to Moses:
|
Thou canst not see my face: for there shall no man see
me, and live.
|
Contrary to it, in Genesis 32:30 Jacob has been reported to say:
|
I have seen God face to face, and my life is preserved.
|
Jacob survived even after he saw God face to face. The event from
which this sentence has been quoted, contains many incredible
state-
ments like Jacob own wrestling with God which lasted for the whole
night, none of the two could defeat the other, God could not
release
himself from Jacob own hand, rather he requested Jacob to release
him.
Jacob released God in retum of blessings from him. God asked Jacob
his name, which ascribes ignorance of God concerning his name.
|
41. The first Epistle of John 4:12 has:
|
No man hath seen God at any time.
|
But we read a different story in Exodus 24:9
|
Then went up Moses, and Aaron, Nadab, and Abihu, and
seventy of the elders of Israel: And they saw the God of
Israel: and there was under his feet as it were a paved work of
sapphire stone, and as it were the body of heaven in his clear-
ness. And upon the nobles of the children of Israel he laid not
his hand: also they saw God, and did eat and drink.
|
The Prophet Moses and Aaron and the seventy elders of the
Israelites not only saw God with their eyes but also had a feast
with
him. The above statement makes the Christian God similar to the
gods of the idolaters of India, like Krishna and Ramchander as they
too are reported to be of sky colour.
|
42. I Timothy 6:16 has:
|
Whom no man hath seen, nor can see.
|
But in chapter 4 of Revelations, we read John describing his own
experience of seeing God sitting on the throne and that he looked
like
a jasper and sardine stone.
|
43. The Gospel of John 5:37 reports Jesus as saying to the Jews:
|
Ye have neither heard his voice at any time, nor seen his
shape.
|
We have already seen the statement claiming that God was seen by
many people. The following statement of Deuteronomy 5:24 speaks
of his voice being heard by many people:
|
The Lord our God hath shewed his glory and his great-
ness, and we have heard his voice out of the midst of the fire.
|
44. The Gospel of John 4:24 has this sentence:
|
God is a Spirit.
|
Also we read in Luke 24:39:
|
A spirit hath not flesh and bones.
|
The above two statements conclude that God has no flesh and
bones. Contrary to it, the Christian texts speak frequently of all
the
limbs of God from head to foot. They have tried to prove them
through examples. We have discussed this earlier in the book. Still
they find themselves unable to decide what in fact their God is. Is
he a
gardner, a mason, potter, a tailor, a surgeon, a barber or even a
butcher
or a midwife or a farrner, as they find him mentioned differently
in
their books?
Genesis 2:8 says:
|
The Lord planted a garden eastward in Eden.
|
Isaiah 41:19 also has a similar statement. I Samuel 2:35 has:
|
And I will build him a sure house.
|
Isaiah 64:8 has:
|
O Lord, thou art our father, we are the clay, and thou art
potter.
|
Genesis 3:21 attributes tailoring to Him:
|
Unto Adam also and to his wife did the Lord God make
coats of skins, and clothed them.
|
Jeremiah 30:17 says:
|
I will heal thee of thy wounds.
|
Isaiah 7:20 has this statement:
|
In the same day shall the Lord shave with a razor that is
hired, namely by them beyond the river, by the King of
Assyria, the head, and the hair of the feet: and it shall also
consume the beard.
|
Genesis 29:31 and 30:23 speak of God as being a midwife or a
nurse. Isaiah 34:6 has:
|
The sword of the Lord is filled with blood, it is made fat
with fatness, and with the blood of lambs, and goats, with the
fat of the kidneys of rams.
|
Chapter41:15 of the same book says:
|
I will make thee a new sharp threshing instrument having
teeth: thou shalt thresh the mountains, and beat them small,
and shalt make the hills as chaff.
|
The Book of Joel 3:8 speaks of him as a trader:
|
And I will sell your sons and your daughters into the
hand of the children of Judah.
|
Isaiah 54:13 describes him as a teacher:
|
And all thy children shall be taught of the Lord.
|
And chapter 3 of Genesis depicts him as a wrestler.
|
45. II Samuel 22:9 describes God in the following words:
|
There went out a smoke out of his nostrils, and fire out of
his mouth devoured: coals were kindled by it.
|
But Job 37:10 speaks of him as follows:
|
By the breath of God frost is given: and the breath of the
waters is straitened.
|
46. Hosea 5:12 has:
|
Therefore will I be unto Ephraim as a moth, and to the
house of Judah as rottenness.
|
But 13:7 of the same book has this statement:
|
Therefore I will be unto them as a lion: as a leopard by J
the way will I observe them.
|
47. Lamentations 3:10 has:
|
He was unto me like a bear lying in wait, and as a lion in
secret places.
|
While Isaiah 40:11 has this description:
|
He shall feed his flock like a shepherd.
|
48. Exodus 15:3 says of God:
|
The Lord is a man of war.
|
The Epistle to the Hebrews 13:20 says:
|
The God of peace.
|
49. I John 4:8 has:
|
God is love.
|
But Jeremiah 21:5 has a different view:
|
I myself will fight against you with an outstretched hand
and with a strong arm, even in anger, and in fury, and in great
wrath.
|
We have cited forty-nine differences above.
|
1. We may once again point out that many of the above differences
reproduced by
the heretics are vrong, urfounded and even absurd. The author has
reproduced them
here only to demonstrate the fact that the objections raised by the
Christians against
the hadith are equally weak and absurd as those raised by the
heretics against the
Bible. It is strange that the Church authoriiies reject these
objections as being absurd
and wrong, but do not hesitate to put forward the same objections
against the hadifhs.
|
Anyone wanting more of such differences can find them in Christian
books in abundance.
|
Polygamy, Slavery and Eunuchs in the Bible
|
The book of Deuteronomy 21:15 has:
|
If a man have two wives, one beloved and another hated.
|
As for slavery we find the following statement in Joshua 9:27:
|
And Joshua made them that day hewers of wood and
drawers of water for the congregation, and for the altar of the
Lord, even unto this day, in the place which he should choose.
|
The book of Isaiah 56:4-5 says:
|
For thus saith the Lord unto the eunuchs that keep my
sabbaths, and choose the things that please me, and take hold
of my covenant; Even unto them will I give in my house and
within my walls a place and a name better than of sons and of
daughters. I will give them an everlasting name that shall not
be cut off.
|
These verses are explicit in permitting polygamy and slavery and
show that God is pleased with the eunuchs, while these things are
considered wrong by the Christians.
I Corinthians 1:25 has said:
|
Because the foolishness of God is wiser than men; and
the weakness of God is stronger than men.
|
The book of Ezekiel 14:9 speaks of God in these words:
|
If the Prophet be deceived when he hath spoken a thing, I
the Lord have deceived that Prophet.
|
The above two verses are obvious in attributing foolishness, weak-
ness and deception to God. John Clark, after citing this and ma._,
other similar statements, remarked:
|
The God of the lsraelites is not only a murder, a tyrant, a
liar and a fool but also a burning fire. It has been admitted by
Paul. For our God is a consuming fire.
|
Being under the power of such a God is really dangerous
as Paul himself said in Hebrews 10:31:
|
It is a fearful thing to fall into the hands of the liv-
ing God.
|
Therefore, the sooner one gets freedom from such a God
the better. When the life of His only and beloved son is not
safe in His hands, who can expect mercy and kindness from
Him. The God depicted by these books cannot be a reliable
and trustworthy God; rather He is the product of their whims.
He has nothing to do with reality. He is even reported to mis-
guide his own Prophets.
|
The defective concept of God presented by these books is respon-
sible for this kind of opposition by the heretics.l
|
Some Outlined Subjects covered in this Dialog:
|
The ARGUMENTs
Distortions
The Admissions of Christian Scholars
The Opinion of the Encyclopaedia Britannica
The Rees Encyclopaedia
Watson own Admission
Beausobre and Lenfant own Opinion
The Views of Christian Scholars on the Pentateuch
The Epistle of James and the Book of Revelation
The Admission of Clement
Admissions of Protestant Scholars
Admissions of German Scholars
Views on the Subject of the Chronicles
The Muslim Attitude towards the Gospels
The Opinion of Muslim Scholars
The Opinion of Imam ar-Razi
The Opinion of Imam al-Qurtubi
The Opinion of al-Maqrizi
Two Claims to the Authenticity of the Gospels
Answer to the First Claim
The Source of Clement own Letter
The Second Passage of Clement own Letter
The Third Passage of Clement
The Letters of Ignatius
The Canons of Nicaea
Answer to the Second Claim
The Gospel of Luke was not seen by Paul
Human Distortion of the Bible
Alterations in the Text of the Bible
Additions to the Text of the Bible
Omissions in the Text of the Bible
Refutation of Misleading Protestant Statements
First Contention
Observations of Non-Christian Scholars
Observations of Heretical Christian Scholars
Observations of Christian Theologians
Second Contention
The Missing Books of the Old Testament
Varied Opinions on the Truth of Some Books of the Bible
Third Contention
Fourth Contention
Historicity of the Bible
The Ancient Velsions of the Bible
Abrogation in the Bible
The False Nature of the Biblical Changes
Biblical Examples of the First Kind of Abrogation
Conclusions
The Second Kind of Abrogation in the Bible
The Innovation of the Trinity
The Trinity of Trial
Interpretation of Biblical Verses
The Trinity Refuted by Christ Himself
Christian ARGUMENTs in favour of the Trinity
A Debate between Imam Raazi and a Priest
The Miraculous Diction and Style
of the Koran
The First Divine Quality: The Eloquence of the Koran
The Second Divine Quality of the Koran
The Third Divine Quality of the Koran: The Predictions
The Fourth Divine Quality of the Koran: Knowledge of
Past Events
The Fifth Divine Quality of the Koran
The Sixth Divine Quality of the Koran
The Seventh Divine Quality of the Koran
The Eighth Divine Quality of the Koran
The Ninth Divine Quality of the Koran
The Tenth Divine Quality of the Koran
The Eleventh Divine Quality of the Koran
The Twelfth Divine Quality of the Koran
Conclusions
The Gradual Nature of the Koranic Revealtion
Repetitions in the Koranic Text
Christian Objections to the Holy Koran
First Objection
Second Objection: Contradictions between the
Koran and the Bible
Third Objection
Fourth Objection
Fifth Objection
The Authenticity of the Holy Traditions
The States of Oral Tradition in the Bible
A Historical lew of the ùladith Collections
Distinction between Koran and Hadith
Objections Raised against the Holy Traditions
First Objection
Second Objection against the ladiths
Third Objection
Fourth Objection
Fifth Objection
Polygamy, Slavery and Eunuchs in the Bible
|