As mentioned earlier, there were many writings on Jesus (p) in circulation during the early days of Christianity. The abundance of literature concerning Jesus (p) led the Church (Pauline) to make
selections suitable to it. Perhaps a hundred Gospels were rejected. Only four were retained and put on the official list of New Testament writings called Canons.
However, there are obvious contradictions and variations in the so-called Canons which testify to human manipulations, additions, deletions, and influence of author's personal inclinations. The Qur'an, the true word of Allah, boldly presents this as one criterion to differentiate the divine revelation from human writings.
Mawlana Rehmatullah Keranwi in his book Izharul Haq (in Urdu) or Truth Revealed (in English) has presented 124 contradictions and 110 mistakes in the Gospels. There are several Christian scholars who admit the contradictions.
The following are two of the samples:
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Not all the copies of the New Testament that have come down to us are identical. On the contrary, it is possible to distinguish differences of varying degrees of importance between them, but however
important they may be, there is always a large number of them. Some of these only concern differences of grammatical detail, vocabulary or word order. Elsewhere, however, differences between manuscripts can be seen which affect the meaning of whole passages.
(Ecumenical translations of the Bible)
As, little by little, the New Testament writings broke away from the rest of early Christian literature, and came to be regarded as Holy Scripture, so the copier became more and more hesitant about taking the same liberties as their predecessors: they thought they were copying the authentic text, but in fact wrote down the variations. Finally, a copier sometimes wrote annotations in the margins to explain an obscure passage. The following copier, thinking that the sentence he found in the margin had been left out of the passage by his predecessor, thought it necessary to include the marginal notes in the text. - This process often made the new text even more obscure.
The New Testament by 0' Cullman
Some Examples of Contradictions and Improbabilities:
1. The genealogy of Jesus (p) given by Luke (3, 23-38) is different from Mathew (1, 1-17).
2. John places the Last Supper "before the Passover Celebrations" and the other three evangelists place it during the celebrations themselves. How is it possible to believe that the memory of one event in
relation to the other could have faded to such an extent in the tradition recorded later by the evangelists?
Then the description of the Passover differs from one evangelist to another and more particularly between John and the first three Gospels. Then Mathew, Luke, and Mark all relate Jesus’
Dialogue with Christians
(p) Prayer in the Garden of Gethsemane but John does not mention it.
3. Institution of the Eucharist is not mentioned by John. Eucharist or the Consecration of the bread and wine which became the body and blood of Jesus (p) is the most essential act of the Christian liturgy. How can this omission in John's Gospel be explained?
4. Imaginative descriptions have been given of the abnormal phenomena said to have accompanied
"Jesus death" in Mathew's Gospel. There are contradictory and absurd descriptions given in other Gospels.
5. Neither John nor Mathew refers to Jesus’ (p) Ascension. Mark and Luke are the only ones to speak of it.
6. John the Baptist both did and did not recognize Jesus (p) as the Messiah (cf., John 1, 29, 34, and Matt. xi, 2, 3)
7. John the Baptist was, and was not Elias, the harbinger of the Messiah (cf., John, 1, 21 and Mat. xi, 14) 8. The father of Joseph (Mary's husband) was Jacob-no, he was Heli (cf., Mathew 1, 16 and Luke iii, 23) 9. Mary and Joseph fled into Egypt with the infant Jesus-no, they did not flee, but returned to Nazareth (cf., Matt. 11, 14, 15, 19, 23 and Luke ii, 22, 39)
10. Jesus went into the wilderness after his baptism-no, He went to the Cana wedding (cf., Mark i, 12, 13 and John ii, 12)
11. Jesus preached his first Sermon on the Mount-no, it was on a plain (cf., Matt. v, 1, 2 and Luke VI, 17, 20)
12. John was in prison when Jesus went preaching into Galilee-no, he was not in prison (cf., Mark i, 14, and John i, iii, 22, 24)
13. Jesus told the disciples to go forth with neither staff nor sandals-no, they should take staff and sandals (cf., Mark VI, 8, 9 and Matt. x, 9, 10)
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14. Two blind men cried for His mercy-no, only one (cf., Matt xx, 30 and Luke xvii, 35, 38) 15. Two men came possessed from a tomb-no, only one (cf., Matt. viii, 28 and Mark v, 2)
16. A centurion sought Jesus to heal his servant-no, it was the messenger of the centurion (cf., Matt. viii, 5, 6 and Luke vii, 3, 4)
17. Jesus was crucified at the third hour-no, it was the sixth (cf., Mark xv, 24 and John xix, 14, 15)
18. Judas conspired with the chief priests before the Last Passover Supper-no, it was after (cf., Luke xxii, 3, 4, 7 and John xiii, 27)
19. Both thieves reviled Jesus in execution-no, only one, the other rebuking the first (cf., Matt. xxvii, 44 and Luke xxiii, 39, 40)
20. Vinegar mingled with gall was offered to Jesus on the cross-no, it was wine with myrrh. (cf., Matt.
xxvii, 34 and Mark xvi, 23)
21. Three women came to the sepulcher-no, it was two-no, it was only one (cf., Mark xvi, Matt. xxviii, 1 and John xx, 1)
22. Jesus arose on the third day-no, it was the second (cf., Matt. xii, 40, and Mark xv, 25, 42, 44, 45, 46, xvi, 9) The women told the disciples of the resurrection-no, they did not tell anyone (cf., Luke xxiv, 9 and Mark xvi, 8)
23. Jesus ascended from Bethany-no, (cf., Luke xxiv, 50, 51 and Mark xvi, 14, 19; also Acts 1, 9, 12) 24. Christ is equal with God-no, He is not equal (cf., John x, 30 and Matt. xxiv, 36)
25. Christ judges men-no, He does not judge (cf., John v, 22, 30 and John xii, 47) 26. Christ was all powerful-no, (cf., Matt. xxvii and Mark VI, 5)
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Dialogue with Christians
27. The Law was changed by Christ-no, it was not (cf., Luke xvi, 16 and Matt. v, 17, 18, 19)
28. Christ came to bring peace-no, He came to make war (cf., Luke i, 76, 79, ii, 13, 19 and Matt. x, 34) Quotations from two Christian Scholars:
Father Roguet in his book Initiation to the Gospels observes that many readers of the Gospels are embarrassed when they stop to think about the meaning of certain descriptions or make comparisons between different versions of some event found in several Gospels. He notes that their requests for explanations concern texts that are considered "abstruse, incomprehensible if not contradictory, absurd, or scandalous"?
Father Jannengiesser, a professor at the Catholic Institute of Paris wrote a book Faith in the
Resurrection. He notes that 'one should not take literally facts reported about Jesus by the Gospels, because they are 'writings suited to an occasion' or 'to combat, whose authors are writing down the translations of their own community about Jesus.'
The flat contradictions between Gospels, the improbabilities, the incompatibilities with known facts, the successive distortions of the text - all the things add up to the fact that the Gospels contain chapters and passages that are the sole product of the human imaginations.
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ORIGINAL TEACHINGS OF PROPHET JESUS (p) IN THE GOSPELS
Even though human additions and deletions have made it difficult to find the original teachings of Prophet Jesus (p) in four Gospels, still one can recognize them with the help of the Qur'an, the true word of Allah.
In the following, these teachings are presented with appropriate headings. They will show that Jesus’ (p) mission was no different from other prophets, i.e., call everyone to the submission before only Allah.
Call towards worship of One Almighty God:
And one of the scribes came, and having heard them reasoning 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, 0 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 they strength: This is the first commandment.
(Mark 12:28, 30)
Thou shalt worship the Lord thy God and him only shalt thou serve.
(Luke 4:8)
“Not everyone that saith unto me, Lord, Lord shall enter the kingdom of heaven; but he that doeth the will of my Father, which is in heaven.”
(Mathew: 7)
Islamic Government:
After this manner therefore pray ye: Our father which art in heaven, hallowed by thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven.
(Mathew 6:9, 10)
Last verse above clarifies Prophet Jesus’ (p) mission, i.e., establishing commandments of Allah on this earth as His commandments are being obeyed in the rest of the universe.
Dialogue with Christians
Jesus (p) was preparing for this change. Christians misinterpret the meaning of this "kingdom" as spiritual kingdom. The second verse explains it clearly that Jesus (p) prayed for establishing Allah's kingdom on this earth as it is in the rest of this universe.
Struggle between truth and falsehood:
Think not that I am come to send peace on earth. I came not to send peace but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man's foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me and he that loveth son or daughter more than me is not worthy of me.
(Mathew 10:34, 38)
Struggle is filled with hardships and trials:
And he that taketh not his cross and followeth after me, is not worthy of me. (Mathew 10:39)
"Taketh not his cross" means that those who are ready to join this struggle should prepare themselves for hardships and even death.
If any man will come after me, let him deny himself, and take up his cross and follow me. (Mathew 16:24) And the brother shall deliver up the brother to death, and the father the child, and the children shall rise up against their parents and cause them to be put to death. And ye shall be hated of all men for my name's sake, but he that endureth to the end shall be saved.
(Mathew 10:21, 22)
Behold, I send you forth as sheep in the midst of wolves. But beware of men, for they will deliver you up to the councils, and they will scourge you in their synagogues. And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. (Mathew 10:16, 18)
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If any man come to me, and hate not his father and mother and wife and children and brethren and sisters, yea, and his life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple. For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to furnish it? Lest haply, after he hath laid the
foundation, and is not able to finish it. all that behold it begin to mock him. Sying, this man began to build, and was not able to finish.
(Luke 14:26, 30)
All of the above verses indicate that Jesus (p) did not come to just start another so-called religion. His mission was to bring about a total change in the existing sociopolitical structure in accordance with the commandments of Allah. He challenged the Roman and Jewish states, the Rabies and their power which were based on rebellion against the orders of Allah. Therefore, he told clearly to everyone that his
mission was fraught with dangers and those should accompany him who are ready to face them.
Life Hereafter and the love of this world:
Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves do not break through nor steal. For where your treasure is, there will your heart be.
(Mathew 6:19, 21)
No man can serve two masters, for either he will hate one and love the other; or else he will hold to one and despise the other. Ye cannot serve God and monnon. (Mathew 6);24)
There is a common misunderstanding that Jesus (p) preached Rahbaniyah (Monasticism). We know from above references, that his mission was calling towards submission to the Will of one Almighty God
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Dialogue with Christians
and hence establish a true Islamic state and society. This mission always demands sacrifices from its workers. That is why Jesus (p) prepared his followers for the hardships expected in this struggle. Above teachings in which he stresses upon love for the life Hereafter are actually for preparing his followers for this struggle.
Criticism of Jewish Rabbies:
The scribes and the Pharisees sit in Moses seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
For they bind heavy burdens and grievous to be borne, and lay them as men’ shoulders, but they
themselves will not move them with one of their fingers. But all their works they do for to be seen of men.
(Mathew 23:2, 28)
Above sentences describe the condition of Jewish Rabbis of his time. They had the knowledge but they did not practice it. One can see the same situation existing at the present time.
PROPHECIES ABOUT MUHAMMAD (p) IN THE BIBLE
In spite of immense adulteration and alterations throughout the centuries, clear signs which indicate the coming of Prophet Muhammad (peace be upon him) are still found in the Bible. They establish beyond any shadow of doubt that a messenger of Allah (SWT) will come after Jesus (p). His name will be Muhammad or Ahmad, and that he will be strong and powerful like Moses (p). He will come from the brethren of the Israelites (that is; the Arabs, the progeny of the prophet Ishmael). He will confirm the words
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of the previous prophets of Allah and will establish the Law of Allah on the earth and defeat the forces of evil. His message will remain till the Day of Judgment
In the following, some passages of the Bible are quoted which clearly refer to the coming of the prophet Muhammad (peace be upon him). .
The Old Testament:
1. The Lord your God will raise up for you a Prophet like me (Moses) from among you, from among your brethren; 'him you shall heed; just as you desired of the Lord your God at Horeb on the day of the
assembly, when you said, "Let me not hear again the voice of the Lord my God, nor see this great, for any more, lest I die? And the Lord said to me, "They have rightly said all that they have spoken. I will raise up for them a Prophet like you from among their brethren. I will put My words into his mouth and he shall speak to them all that I command him. And whoever will not give heed to My words which he shall speak in My Name, I Myself will require it of him.
(Deuteronomy XVIII: 15, 19)
This prophecy of Prophet Moses (p) describes nobody but the prophet Muhammad (peace be upon him), because:
i. That Prophet would be like Moses, i.e., will bring a Law -Shariah-from Allah. Other prophets after Moses (p) followed the same Shari 'ah.
ii. Obviously the brethren of the Israelites are none other than the Arabs (Ishmaelite). No one but the prophet Muhammad (peace be upon him) has claimed Prophet hood among Ishmaelite.
iii. In this passage Horeb is the mountain where Moses (p) was given commandments. "Just as you desired of the Lord" refers to the request of Israelites that they may not be given commandments again under those difficult circumstances which they faced on Horeb. Prophet Moses (p)
Dialogue with Christians
tells them that their request has been accepted by God. So God will just put His words into his mouth and he shall speak. This prophecy came true and the commandments were given by revelation to Prophet Muhammad (peace be upon him) and he did not face the circumstances faced by Prophet Moses (p).
The New Testament
The Qur'an confirms in the following verse that prophet Jesus (p) did prophesize that a prophet named Ahmad would come after me.
And remember Jesus, the son of Mary, said, "0 Children of Israel! I am the messenger of Allah (sent) to you, confirming the Law (which came) before me, giving glad tidings of a messenger to come after me, whose name shall be Ahmad". But when he came to them with Clear Signs, they said, "This is evident sorcery!"
(Saff: 6)
Let us now review some of the prophecies about Prophet Muhammad (peace be upon him) in the Gospels.
And I will pray the Father, and he shall give you another comforter (Periqlytos) that he may abide with you forever.
(John XIV, 16)
The original word used by Jesus (p) either in Arabic or in Hebrew has been changed first into Greek and then into English. Original Greek word is Periclytos or Paracletus. Periclytos means illustrious, renowned and praiseworthy and this is exactly what the word Ahmad means when it was translated into English, different words were used like teacher, advocate, assistant, comforter, or consoler (see Encyclopedia of Biblical Literature),
But the comforter (Paraclete), which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
(John XIV, 26) 67
He shall testify of me.
(John XV, 26)
It is expedient for you that I go away: for if I go not away, the comforter (Paraclete) will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprieve the world of sin and of righteousness and of judgment.
(John XVI: 7, 8)
Howbeit when he, the spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come.
(John XVI: 13)
By using the words Holy Spirit and the Spirit of truth, deliberate attempts are made to hide the true meaning of these passages. We arrive at this conclusion due to following reasoning:
i. It seems strange to ascribe the paragraph quoted above (XVI: 13) to the Holy Spirit. The ability to speak and declare whatever he hears cannot possibly be ascribed to the Spirit.
In the original Greek text (as written by John) the words used are "akouo" (to perceive sound) and "laleo"
(to emit sound or to speak). These words define concrete actions which can only be applied to a being with hearing and speech organs. It is impossible to apply them to the Holy Spirit.
ii. If the words Holy Spirit are omitted from the passage, the complete text of John then conveys a meaning which is clear. It is confirmed by another paragraph in John (14, 16) where he uses this word Paraclete to mean Jesus.
Therefore logically, one is brought to see in John's Paraclete a human being like Jesus (p), possessing the faculties of hearing and speech, i.e., a prophet who hears Allah's words and repeats to man.
Dialogue with Christians
And this is the record of John when the Jews sent priests and Levites from Jerusalem to ask him, who art thou? And he confessed, and denied not, but confessed, I am not the Christ. And they asked him, what then? Art thou Elias? And he saith I am not. Art thou that Prophet? And he answered no. Then said they unto him, who art thou? That we may give an answer to them that sent us. What sayest thou of thyself?
And they asked him, and said unto him, why baptizest thou then, if thou be not that Christ, nor Elias
And they asked him, and said unto him, why baptizest thou then, if thou be not that Christ, nor Elias