Study of two religions and the differences

ISLAMIC RELIGION & DOCTRINES verses THE RELIGION OF CHRISTIANITY & CHRISTIAN DOCTRINES

THE GOSPEL OF BARNABAS
IS NOT THE ‘REAL GOSPEL’?

         See ‘Christians Answer Muslims’, pp. 119 ff)

This is no Gospel, but was written by a Muslim about 1300-1350. Reasons:

1. The author did not know the geography of Israel: Nazareth at shore of Lake Galilee, Jesus goes UP (!) to Capernaum, the lowest town on the earth’s surface. Jesus went by boat to Jerusalem!

2. The author did not know local and historical situation: Jesus and disciples observe 4O days of Lent! (Known 400 years later). Romans gather army of 3 x 200 000 men at Mizpeh. (Whole Roman army was 300 000). 

Jesus born when Pilate was governor. (He was born A.D. 26-27) Jesus observed five daily prayers (No Jewish custom and not reported). “Virgin” is given as a title to Mary (done only 400 years later). Mt. Moria - Mt. of Transfiguration (No ones knows, this is a tradition of the third century). 

Four Archangels mentioned (Not in the Bible, this tradition is of a much later date). 1 denarius is 60 minuti (coins). (Minuti used only under Khalif Abdul Malik A.D. 685). Soldiers rolled away like barrels. (Barrels unknown at that time in Israel). 

Mohammed called “Messiah”. (Bible and Qur-ån. Jesus the Messiah). Year of Jubilee every 100 years. (Lev 25:11 every 50th year! Changed only once - in 1300) 

Eve ate the apple in paradise. (Bible - fruit. Apple tradition much later). Ismael offered on altar by Abraham. (Bible - Isaac Gen. 22.2, Ismael lsl. Tradition). 

Many quotations are taken from Dante’s works. (Dante lived 1245-1321).

3. Barnabas was not a disciple of Jesus, but became a Christian after His death.

MOHAMMED IS PREDICTED IN THE BIBLE
(See ‘Is Mohammed foretold in the Bible’ by J. Gilchrist and ‘Christians Answer Muslims’ - pp. 110-116)

WHERE? Muslims: S. 61:6: “Jesus said: I am indeed the Messenger of Allah to you ... giving good tidings of a messenger who shall come after “the praised one”. This, say Muslims, is based on John 14:16-17; 15:26; 16:7. The “Comforter”, the Holy Spirit in Greek paracletos.  Muslims hold it should read pericletos - the praised one - Mohammed. There is no evidence for that.

Christians reply: This Passage refers to a Spirit He was promised to the apostles and would remain forever. The apostles knew him (14:17) and he was to dwell in them. The promise was fulfilled in Acts 2, to those who believed (John 7:39).

WHERE? Muslims: Deut. 18:18: “I will raise up for them a prophet like you from among their brethren, and I will put my words in his mouth, and he shall speak to them all I command him.” - this prophet is Mohammed.

Reasons:

1. “…from among their brethren”, i.e. the brethren of the Israelites - the lsmaelites.

2.  Mohammed resembles Moses fully:   “a prophet like you".

Christians reply:  l. “. . . from their brethren”, i.e. out of your midst! See Deut. 18:1-2 (their brethren), 15 (from among YOU). The prophet had to come from Israel.

2.   “a prophet like you” (See Christians Answer Muslims” pp.115.

3.  The Bible states that Jesus is that prophet (Acts 3. 17-23)

To use the attempt to fit Mohammed into the role of Jesus is just a desperate move to “fulfill” the saying of S. 61:7 and 7:157. Besides, by making this claim, the Muslims admit the validity of the Bible.

CHRISTIAN OBJECTIONS TO ISLAMIC TEACHINGS

THE QUR-AN HAS BEEN GIVEN WORD BY WORD BY ALLAH AND HAS UNDERGONE NO CHANGES EVER

1.   The Qur-an varies from former revelation in considerable and many ways.  If we believe that nobody can change the Word of God (S. 10:64 and 6:34), that Mohammed was the protector of former revelations and that former revelations (Taurat and Injil) are God’s Word (see p. 1), how can we explain the differences?  The Bible underwent no change, as we have seen (p. 1).

2.  During the life of Mohammed there were ‘seven revealed forms’ of the Qur-an which differed considerably (Tafsir of Tabari.  Tafsir of al-Baizawi on S. 3:100; 6:91; 19:35; 28:48; 33:6; 34:18; 38:22; and also recorded in the Mishkat III pp. 702-705). (See: “Christians Ask Muslims” p. 57-59).

3.  Four accepted versions of the Qur-an existed until after the Qur-an was revised under Uthman (“Christians ask Muslims” pp. 60-64).  These were collected and recorded by ibn Masood, Abu Musa, Ubayy ibn Ka’b and Hijazi text.  All recorders were companions of Mohammed and learned the Qur-an from him.

Zaid who revised the Qur-an was much their junior.  Jalal al-Din reports of 2 Suras which are missing in the Uthmani Text but were contained in the masahif of ibn Abbas, Ubayy and Abu Musa, and in today’s text are three Suras which were not in the mushaf of ibn Masood (al-Itqan).

Ibn Masood is reported to have attended the ‘final review’ of the Qur-an by Gabriel.

After creating a uniform text from the existing versions, Uthman ordered ALL others including the original which was kept by Hafsah, to be burnt.  WHY??? (Mishkat III p. 708)

4.  There are portions missing and others willfully added :  (See: “Christians Ask Muslims” pp. 49-52).

Missing in today’s Qur-an are: “If there were two valleys of riches for the son of Adam, he would long for a third valley…” etc. this part of a sura the length of S. at-Taubah, “O people who believe, why do you say that which you do not practice…” etc., and “That which is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection” and the verse of stoning adulteresses (Sahih Muslim pp. 501, 912: Mishkat II p. 534).

Ayshah reported that one revelation manuscript which was under her bed at the time of Mohammed’s death was eaten by a domestic animal (Sahih Muslim p. 740).

S. 53:19:  “Have you considered al-Lat and al-Uzza and Manat the third other?” was formerly followed by: “Verily they are exalted maidens and their intercession is to be hoped for (or ‘is approved’)”. Al-Lat, al-Uzza and Manat were three of 360 deities in the Ka’aba before Mecca was conquered by Muslims.

The text of vs. 19 was also altered.  It read originally “by al-Lat…” etc. To S.23:12 the words Blessed be Allah, the best of creators” were added by Mohammed, being an exclamation by his scribe Abd-Allah ibn Abi-Sarh (al-Baidawis and Zamakshari’s tafsir commentary).

To S. 4:95 the words “except those who suffer from a grave impediment” were willfully added, when a blind person was present when the foregoing verse was dictated by Mohammed to Zaid and he objected.

5.  A great deal of (if not all) the religious concepts and persons reflected in the Qur-an were common knowledge at the time of Mohammed in Arabia and Mohammed had easy access to them (See “Christians Ask Muslims” pp. 96-102): i.e. Allah, prophethood, Ka’aba, Hajj, the prayers as practiced in Islam, Ramadaan, Quibla, Jesus, Mary, Abraham, Moses and many others, Harut and Marut, seven heavens and hells (S. 15:44: 17:44), the Miraj, paradise, the Mizan (balances) and Sirat etc.

These come from varying sources (Sabaeans Talmud, N.T. Apocrypha, Jewish Legends and Legends of Eastern Religions), many are quoted verbally.

6.  The Qur-an served to provide personal advantages for Mohammed. (All references from “Christians Ask Muslims” pp. 111-116).

S. 66:1 ff explained in Mishkat II pp. 680-681 and Ranzatu’r Safu: II p. 188.

S. 33:53-54 explained in Mishkat II p. 723 and I P. 210.

S. 33:36 explained by the Tafsir of al-Baizawi II p. 129 and Sahih Muslim II p. 724.

S. 33:37-38; 33:50-56 explained in Mishkat I p. 210, Sahih al-Bukhari I p. 165, Sahih Muslim II p. 716 and p. 762, Sahih Muslim IV pp. 1299-1301, ibn Sa’ads’ Kitab al-Tabaqat al-kabir pp. 439, 469 etc.)

7.   We find no valid, acceptable evidence in the text of the Qur-an, which testifies to its divine character (we refer to “CCCC” pp. 11-22 and “Christians Ask Muslims” pp. 43-65):

(a)   There is no humanly unpredictable prophecy which was consequently fulfilled as in the Bible, and as demanded as a proof (Deut. 18:21-22; Isa, 41:21-23)

(b)   Jews and Christians repeatedly asked Mohammed for such proof to establish his credentials as a prophet, which he did not give (S. 3:183; 17:90-93; 17:59; 88:93; 13:7,109,124; 7:203; 2:87,99,118-119; 151:252).

(c)   The high literary quality (S. 17:89; 2:23; 9:16) of at least parts of the Qur-an in Arabid does not constitute in itself any evidence of divine origin. (The best human achievement is by that not yet divine!)

(d)   The testimony of one man to a divine and universal text without confirmation by acceptable divine signs cannot be held acceptable.

8.  Contradictions in the Qur-an    S. 4:82: “If it (Qur-an) had been from any besides Allah, they would certainly have found therein many contradictions.” These are, no doubt, there:

(a)  PREDESTINATION: The Qur-an distinctly teaches “taqdir” or “qadar” (pre-ordering). (See “Christians Ask Muslims” pp. 21-37).

IN CREATION: S. 28:68; 54:49; 37:96; 13:39; 42:49-50; 35:16-17; 30:54.

OF GUIDANCE: S. 32:13; 16:93; 16:36; 7:179; 4:87; 14:4; 11:118; 13:27; 6:149.

OF FORGIVENESS AND PUNISHMENT: S. 5:20; 5:40; 48:14.

OF SIN, PIETY AND MERCY: S. 91:7-8; 76:29-30.

OF THE WILL AND DESTINY OF MAN: S. 47:16; 2:5-6; 42:13; 57:22; 32:12-13; 33:17; 48:11; 74:54-56; 64:11; 68:48-50.

OF MAN’S PROVISIONS: S. 34:36; 30:37; 62:4; 13:26; 57:29; 28:82.

In contrast to this the Qur-an teaches REWARD FOR DEEDS, i.e. cause and effect S. 33:24; 33:73; 61:5; 28:56; 6:83.

And that ALLAH IS MOST MERCIFUL AND GRACIOUS (see beginning of each Sura) which is in contrast to both pre-ordering and cause and effect.

The Qur-an is confirmed by the Hadis: Mishkat III pp. 93-121; Sahih Muslim IV pp. 1389-1401 and Sahih al-Bukhari VIII pp. 387-403.

One cannot possibly interpret this type of predestination as being on the grounds of Allah’s knowledge.  HOW CAN ALLAH BE MERCIFUL, IF HE IS JUST?  HOW CAN THERE BE A REWARD FOR GOOD OR EVIL, IF ALL IS PRE-ORDERED?

(b)  The law of mansukh and nasikh (“Christians Ask Muslims” pp. 11-16), is the law of abrogation and teaches that Allah may substitute one revelation of the Qur-an by another one (S. 16:101; 2:106).  This is contradicted by S. 6:34 and 10:64!  At least some of the mansukh verses (these abrogated or replaced) are still in the Qur-an and each constitutes a contradiction.  Since there is no accurate chronology of the verses given, it is often difficult to determine which verse is to replace which other one.  Some examples (Salalu’d-Din estimated the number of  abrogations to be up to 500):

1.  Change of Qibla: S. 2:142-144

2.  Change of inheritance laws: S. 4:7 and 11

3.  Change of night prayers: S. 73:2 and 20

4.  Change of punishment for adulteresses: S. 4:15 and 124:2, not to mention the lost verses of stoning (see paragraph 4)

5.   Change of retaliation laws: S. 2:178 and 5:48; 17:33

6.    Change in the restrictions governing Jihad: S. 9:5 is contradicted by S. 9:36 and 47:4 and both contradict S. 2:256.

In addition to the above are changes in pilgrimage laws, dietry laws, the fast and in Sabbath law S. 2:158, 168-174, 182-187; 191-203; S. 16:114-119, 124) and others.

(c)   Other contradictions:

1.  The world was created in six days (S. 25:59) – the world was created in eight days (S. 41:9-12)

2.  No distinction between prophets (S. 3:84; 2:285; 2:136) – some prophets exalted in degree above others (S. 2:253)

3.   Everything is predestined (see 8a) – there is a just reward for one’s deeds (see 8a)

4.   Intercession effected by angels and Mohammed (S. 42:5; 24:62) – intercession is not acceptable to Allah (S. 74:48; 63:5; 34:23)

CHRISTIAN OBJECTIONS TO CERTAIN ETHICAL NORMS

We find it strange that Muslim theologians exert themselves to discredit the Christian faith by using doubtful arguments, which have often been refuted, but are continually taught in Madressas everywhere (see first part “Christian reply to Muslim Objections”).  Messrs. Deedat, Joommal and others have resorted to totally dishonest smear campaigns without the masses of Muslims objecting to this.

Into the same category falls the propagation of the so-called “Gospel of Barnabas” (see p. 5) and the comments by Col. Rahim.  The translation of the “Gospel” was accompanied with the translation (L. and L. Ragg) commentary, which clearly states that it is a forgery.  This is left out.  That the “Gospel of Barabas” is a forgery is established without any reasonable doubt (p. 5).

CHRISTIAN REPLY TO MUSLIM OBJECTIONS

         The Bible as we have it is not God’s Word

THE TESTIMONY OF THE QUR-AN TO THE BIBLE: The Taurat and the Injil (Old Testament and New Testament) were given by God to Moses, the Prophets and Jesus and they are guidance, light and admonition: S. 5:47-52; 5:71-72; 5:69; 6:91; 3:3.

Muslims are to believe in the revelations given to Abraham, Moses, Jesus, etc.  There is no difference in revelations: S. 2:136; 29:46; 4:136; 2:285.

The Qur-an confirms former revelations: S. 10:37; 46:11; 35:31.

The Injil and the Taurat are available during the time of Mohammed: S. 21:7; 10:94; 3:71; 3:93; 4:47; 2:42; 29:46.

The Word of God cannot be changed by men: S. 6:34; 10:64.

Mohammed was sent to guard Scriptures from before in safety: S. 5:51.

TESTIMONY OF THE BIBLE AS TO ITS INSPIRATION:  2 Tim. 3:16; 2 Peter 1:16-21.

Jesus testifies to the inspiration of the Old Testament: Matt. 4:4, 6, 7; 11:10; Mark 14:27; Luke 4:4-12; Matt. 5:18; John 10:35; Mark 7:13; Luke 11:49

Evidence in the Old Testament: 1 Sam. 9:27; 1 Chron. 17:3; Isa. 4:8 etc.

Evidence in the New Testament: Matt. 13:9; Luke 3:2; Acts 8:25; 1 Peter 1:10-11 etc.

Jesus commissioned His apostles as teachers and promised them supernatural aid: Matt. 28:19-20; 10:7, 19, 20; John 14:26; 15:26-27; 16:13; 17:8; 20:22; 12:49-50; 8:40.

The apostles testify to the reception of the Holy Spirit and His teachings: 1 Cor. 2:10,13; 11:23; 14:37-38; Gal. 1:12; 1 Thess. 4:2, 8; 1 Peter 1:10-12; 2 Peter 3:2,15-16; 1 John 5:10; Jude 3.

The testimony of the prophets and apostles were supported by signs, miracles and prophecy: Matt. 10:1; 1 Cor. 13:12 etc. etc.  The writers of the New Testament regarded their writings as universal authority: 1 Cor. 1:2; Col. 4:16; 2 Peter 3:15-16.

The testimony of the believers: It works!  God’s promises are reliable!  Unpredictable prophecies have been given and were in great detail fulfilled.  List: “Christians Answer Muslims” pages 43-69 and “Comparing Confusing Considering Concluding” pages 11-22.

CONCLUSION:

1.  The Qur-an testifies to the inspiration of the Bible and attests its existence at the time of Mohammed.

2.  The Bible testifies to its divine origin – though different to the “nazil” concept of Islam.

3.  There is an abundance of Bible manuscripts in our possession.  Thousands date back to pre-Islamic times.  They are identical to our Bibles today.

We ask Muslims:

A.   When was the Bible changed and corrupted?

B.   Why was it corrupted and changed?

C.   By whom was it changed and corrupted?

What was the response of all the other believers when it was discovered?

D.  If there was an ‘original’ Bible, where is it that we can compare it?

GOD HAS NO SON – JESUS CANNOT BE GOD

S. 19:35:  “It is not befitting to (the Majesty of) Allah that he should beget a son."

S. 112:3:  “He begetteth not, nor is He begotten."

S. 5:19:  “In blasphemy indeed are those that say that Allah is Christ, the son of Mary."

S. 23:91:  “No son did Allah beget, nor is there any God along with Him."

See also S. 9:30; 10:68; 2:116.

YET

Jesus was born by a virgin (S. 19:16-35)!  Who takes the ‘father role’?  After the annunciation by Mary: “How shall I have a son, seeing that no man has touched me, and I am not unchaste?”  The angel replied: “Thy Lord says: ‘That is easy for me’!”  “And (remember) her who guarded her chastity: We breathed into her of Our Spirit…” (S. 21:91).  The ‘father role’ is taken by God.  He initiated the conception (S. 19:21-22).

The Bible teaches just that!  The word “begotten” (John 3:16) is a false translation.  It should be “only born” (Greek mon-genis).  See Matt. 1:18-23; Luke 1:26-35 (Note the similarity of vs. 35 with S. 19:19).

THE QUR-AN TEACHES THAT JESUS WAS

• Born by a virgin (S. 19:16-35)

• The Messiah (S. 4:171)

• The Word of Truth (S. 19:34)

• Holy (S. 19:19)

• Illustrious in the world and hereafter (S. 3:45)

• A sign to all men (S. 21:91; 19:21)

• A creator of Life (S. 3:49; 5:113) (See S. 22:73)

• A Mercy from God (S. 19:21)

• A Spirit from God (S. 4:171)

• The Word of God (S. 4:171) Is the Word of God (thought, mind of God) part of Him or a separate entity)

• Raised to Heaven (S. 4:158)

• And will return for judgment (S. 43:61 with Mishkat IV pp. 78-80)

• A miracle worker (S. 3:49)

• Was there any other prophet or man ever, who united these or any two of the above 13 attributes in him

THE BIBLE TEACHES IN ADDITION THAT JESUS

Had command of the natural elements (sea, wind) (Mark 4:37-41; Matt. 14:25)

•  Forgives sins Luke 7:48-49; John 1:29

• Is the Way, the Truth and the Life, and no man can come to God except through Him. John 14:6

• Was Co-creator and is the keeper of the Universe John 1:1-14; Col. 1:15-20; Heb. 1:1-3

• Was God come in the flesh; John 5:26-29 with Dan. 7:13; John 5:18; Rom. 9:4-5; 2 Cor. 4:4; Acts 20:28; Titus 2:11-14

• Himself said so: Rev. 21:6-7; John 14:6-10; 10:30-33

• Himself suggested it: John 20:27-29

• Replied it to the High Priest: Matt. 26:63 (Muslims object, that Jesus said not “Yes” but “You say so”). Compare 26:25

• Is God as prophecies by Isa. 7:14; 9:6

• He was pre-existent: Micah 5:2; see also John 8:58

• The very name Jesus means “salvation"

THE TRINITY

S. 4:171: “Say not Trinity: desist: it will be better for you: for Allah is one Allah”.

S. 5:76: “They do blaspheme who say: Allah is one of three in a Trinity: for there is no good except Allah”.

S. 5:119 views Trinity as consisting of God, Mary and Jesus.  This is misunderstanding.

THE BIBLE TEACHES THE TRINITY OF THE ONE GOD only by implication.

The names of God in the O.T. are, besides His title Jahweh – Lord

• EL  the mighty one God  224 times

• ELOAH  the object of worship God   56 times

• ELAH the object of worship God   89 times

• ELOHIM  The object of worship God 2222 times

• Elohim is the plural form of Eloah

Is any explanation given?

Yes:  Gen. 1:26: “Elohim said: Let US make man” (Gen. 11:7) “The Lord said… come, let US go down…?"

Note:  there is no “pluralis majestatis” in the Hebrew".

Deut. 6:4: “The Lord our God is one Lord” (Hebrew: Jahweh Eluhenu Jahweh echad). Verbal translation: “The Lord our Gods is one Lord”.

Isa. 44:6: “Thus says the Lord, the King of Israel AND his redeemer, the Lord of hosts: I am the first and I am the last and besides me there is no God."

Isa. 63:7-10: “I will recount the steadfast love of the Lord (Jahweh)…and He became their Jeshua – (Jesus, which is the English form thereof).  In all their affliction he was afflicted and the angel of his presence saved them; in His love and His pity He redeemed them…but they rebelled and grieved His Holy Spirit…"

HOW CAN GOD CONDESCEND TO TAKE ON HUMAN FORM?  It is indeed a mystery as God Himself is, and eternity, infinity etc.  But God through a prophet announced this event 750 years before: Isa. 7:14; 9:6 (Immanuel – God with us).  See also ‘Jesus cannot be God.’

CHRISTIANS BELIEVE SUBSEQUENTLY IN ONE GOD, who in time and history chose to be incarnated into human form in Jesus: GOD through His miraculous conception, MAN through His mother.  Being man He had all human needs and many limitations, being God He performed His miracles etc."

JESUS WAS NOT CRUCIFIED

S. 4:157-158: “They killed him not, nor crucified him, but so it was made to appear to them…of a surety they killed him not; nay, Allah raised him up unto himself."

Against that we read in S. 19:33-34, where Jesus says: “Peace is on me the day I was born, the day I die and the day I shall be raised up to life.  Such was Jesus, the son of Mary, the Word of Truth about which they dispute."

Which explanation offers itself?  Muslims say he will die after he returns to earth again to destroy al-Dajjal, the anti-Christ, when he will be buried next to Mohammed in Medina.  BUT in verse 15 of the same Surah the identical words are used to John the Baptist!  “O, Jesus, I will cause thee to die and raise thee to myself” (S. 3:55) adds to the mystery".

WHICH EVIDENCES SUPPORT THE ISLAMIC CLAIMS?  The testimony of one man who lived close to 600 years after the event and did not have access to the documented reports.

THE BIBLE REPORTS CRUCIFIXION death and resurrection in many places: Matt. 27:32-54, Mark 15:22-39; Luke 23:33-47; John 19:17-30; Acts 2:22-24; 7:52; 10:39-40; 13:28-33; Rom. 5:6,8; 1 Cor. 15:3-6; Phil. 2:5-8; Heb. 7:27; 10:10; 12:2; 1 Pet. 2:24; Rev. 1:5-7; Rev. 5:9; and many more.

WHICH  EVIDENCES SUPPORT THE BIBLICAL CLAIMS:

1.  Eye witness reports (“CCCC” pp. 7-9 and “Christians answer Muslims” pp. 54-56): 2 Peter 1:16-21; 1 John 1:1-3a; 1 Cor. 15:3-7 (note: more than 500: most alive to be questioned!)  Luke 1:1-4; Acts 5:30-32.  When 50 days after the crucifixion Peter addressed thousands of Jews (Acts 2:22-24) he accused them of crucifying and killing Jesus.  No one denied!  They repented, for “I am persuaded that none of these things has escaped notice, for this was not done in a corner” (Acts 26:26).

2.  History recorded it though mostly by hostile historians: (“CCCC” pp. 9-10 and “Christians answer Muslims” pp. 98-104) Pliny, Cornelius Tacitus, Thallus and particularly Josephus, a Jewish general who defected to the Romans and wrote for them the Jewish history.

"Now there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure.  He drew over to him both many Jews, and Gentiles.  He was the Christ (Messiah).  And when Pilate, at the suggestion of the principal amongst us, had him condemned to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him.  And the tribe of Christians, so named from him, are not extinct at this day” (Actiquitates Udaicae Vol. 18:111:3).

3.   O.T. Prophecy predicted the event: (“CCCC” pp. 11-23 and “Christians Answer Muslims” pp. 43-53).  With regard to crucifixion read: Zech. 11:12-13; Mark 14:10-11, 17-21; 43-46; Isa. 52:12; 53:12; Ps. 22:1, 7-9, 13-18; John 18:36; 19:37.

JESUS WAS ONLY A PROPHET TO ISRAEL AND MOHAMMED THE UNIVERSAL ONE

Reasons given: (Matt. 15:24, 10:5-6; Mark 7:26 with Matt. 1:21) (His people)

Christians reply: Prophecy regarding Jesus in O.T. only known to Jews.  Subsequently only Israel was ready to understand the Messiah and his purpose – they had God’s revelation! – but most rejected him being intimidated by their leaders.  Yet he had a strong following.  The apostles were prepared by Jesus to go and commanded by Him to go into all the world to bring the Gospel of salvation (explain) to all mankind: Matt. 28:18; Mark 16:15-18; John 14:6; Acts 4:12 etc.  So Jesus indeed went only to Israel, but to prepare his disciples to go into all the world)

The Qur-an underlines this: S. 21:91; 19:21, where Jesus came as a sign to all people.

 

 

In the night's stillness, far from the crowd and alone with the thoughts of his heart, a man prays confessing the truth he knows within his soul:

"Oh God, I acknowledge and confess before you, all my sins, please forgive them, as no one can forgive sins except you. Forgive my mistakes, those done intentionally, or out of my ignorance, with or without seriousness. Oh God, forgive my sins and my ignorance, forgive my sins of the past and of the future, which I did openly or secretly. Forgive the wrong I have done, jokingly or seriously. I seek your protection from all the evil I have done. Wash away my sins, and cleanse my heart, from all the sins as a white garment is cleansed from the filth, and let there be long distance between me and my sins, as You made the East and West far from each other."

That prayer expressed a heart that understood the depth of sin in its soul. It acknowledges a nature within that is bent towards sin. And it reflects the desire to cleanse that depth of sin. We hear in that prayer a man's struggle with sin. He asks forgiveness for his past and future sins, because he knows that as a normal man, he is going to sin. It is inevitable. He asks for forgiveness for things he has done intentionally, and unintentionally. He asks forgiveness for mistakes and sins, those done intentionally or unintentionally. He knows that the sins he committed are "evil", and confesses that to God. He does not make light of his sins. The sins he committed are "filth" in God's eyes.

Muhammad prayed that prayer. It is a synthesis of his personal prayers found in Sahih Bukhari Volume 8: #s 335, 379, 407, and 408, [1]. Muhammad knew that clearly he was a sinner; thus he makes his confession public. Over and over again he stated he was a sinner. The Quran he spoke identifies him as a sinner. Yet many Muslims today say that Muhammad was not a sinner. When Muhammad said that he is Sinner, why do Muslims claim that he is not sinner?

Before addressing that question, let us examine the later Muslim's argument that he was not a sinner. And, let us examine Quranic / Hadith evidence that Muhammad was a sinner.

THE ISLAMIC DOCTRINE OF "DEFENSE FROM SIN"

Many Muslims believe that Allah gives a special protection to his prophets from being "sinners". In his book, "Muhammad and the Religion of Islam", [2], Author John Gilchrist had wrote too many things about the Defense form Sin. I will quote several paragraphs from the book.

From page 273:

"Throughout the Muslim world today it is generally believed that all of the prophets enjoyed an "isma", a protection against sin, and that they were according sinless. It is one of the anomalies of Islam that this doctrine has been established and maintained against the plain teaching of the Quran and Hadith to the contrary.

In the early centuries of Islam, however, a doctrine founded on popular sentiment and theological presuppositions arose and developed away from the teaching of the Quran and Hadith. It was first formulated in the creed known as the Fiqh Akbar II and it is there stated:

"All the Prophets are exempt from sins, both light and grave, from unbelief and sordid deeds. Yet stumbling and mistakes may happen on their part. Wensinck, "The Muslim Creed, p. 192."

It was not possible to defy the written sources of Islam entirely, however, and so the records of the sins of the prophets in the Quran and Hadith became watered down into "mistakes". Similar euphemisms, such as "acts of forgetfulness", are constantly used by Muslim writers today to account for these misdemeanors which the Scripture and traditions of Islam record.

There are basically two reasons for the rise of this doctrine in Islam. Firstly, the early Muslims soon discovered that the Bible taught plainly that Jesus was the only sinless man that ever lived and, confronted with this evidence, deemed it necessary to invent the fiction that all the prophets 'especially Muhammad' were sinless as well. A superiority of Jesus over Muhammad could not be tolerated and, just as miracles were attributed to the figurehead of Islam to give him a status at least equal to that of Jesus, so he was also held to be sinless for the same purpose. Secondly, the doctrine of revelation in Islam holds that the scriptures were dictated directly to the prophets by the intermediary angel (Gabriel) and it was therefore believed that the prophets must have possessed an impeccable character for, if they could not keep themselves from error in their personal lives, how could they be trusted to communicate God's revelation without error? This latter presupposition led perforce to the conclusion that the prophets must have been sinless."

In sum, real Islamic writings teach that Muhammad was a sinner. However, later Muslims, ashamed that Muhammad was inferior to Jesus in this regard, made up a doctrine to place Muhammad on equal terms with Christ. This doctrine contradicts what Muhammad taught. And, it should be added, that Muslims believe that God has kept the Quran pure from human corruption through all these centuries, while it was in the hands of sinful humans, then why could he not trust the transmission through sinful human men as well?

Quran clearly give Evidence that Muhammad was sinner!

The Quran identifies Muhammad as a sinner: 40:55, 48:2, and 47:19:

40:55  Therefore have patience; God's promise is surely true. Implore forgiveness for your sins, and celebrate the praise of your Lord evening and morning.

48:2 ... so that God may forgive you your past and future sins, and perfect His goodness to you; ...

Below is the Quran 47:19 in five English translations, (NOTE: Muhammad is asking for forgiveness for both himself and his followers).

"Know that there is no deity but God. Implore Him to forgive your sins and to forgive the true believers, men and women. God knows your busy haunts and resting places." Dawood [3]

"So know (O Muhammad) that there is no God save Allah, and ask forgiveness for thy sin and for believing men and believing women. Allah knoweth (both) your place of turmoil and your place of rest." Pickthall [4]

"Know thou therefore that there is no god but God, and ask forgiveness for they sin, and for the believers, men and women. God knows your going to and fro, and your lodging." Arberry [5]

"Know, then, that there is no god but God; and ask pardon for thy sin, and for believers, both men and women. God knows your busy movements and your final resting places." Rodwell [6]

"Know therefore that there is no god but Allah and ask forgiveness for the fault and for the men and women who believe: for Allah knows how ye move about and how ye dwell in your homes." Ali [7]

The Quranic word used in these verses for sin is "dhanb", or "thanb", depending on how one transliterates the word. It is used many times in the Quran. The Hughes Encyclopedic Dictionary of Islam defines the word as "a sin or a crime, or the charge of such", [8].

Clearly the Quran identifies Muhammad as a sinner. It is definitely applied to Muhammad. Since some Muslims argue that Muhammad was not a sinner, they have to resort to re-interpreting the Quranic word, "dhanb". So, what does that word "dhanb" mean in the context of the Quran?. We have to address the true meaning of this word  is it "sin", meaning something that God will judge, or is it "fault" defined as meaning something that is very minor and easily excusable by God? To understand the context of the word, we should let the context of how the word is used throughout the Quran speak.

We should let the Quran interpret itself.

I have found the word used about 39 times in the Quran. In some cases it is used without a reference, e.g. 3:31, "Say, "If you love God, follow me. God will love you and forgive your sins?". We have no reference as to what those "sins" consisted.

However, "dhanb" is used many other times with a contextual reference. Here is a significant selection. I present about 22 of them because I want to establish exactly the Quran's severity of this word. And, I encourage all Muslims to search through their Quran to find an example of Allah lightly treating "dhanb". Study the Quran to find something contrary to the harsh judgment that Allah post scribes to those who commit of "dhanb". I have found none.