Saturday, October 20, 2012

Re:Quran Error: the Sun Sets in a Mud Puddle? Does the Sun Set in a Muddy Spring? (Surah 18:86)

Well, please take this points into considerations:

  • Till that moment no one have found a single simple mistake in the Qur'aan - All are alleged depending on ignorance of many people regarding islam and arabic .
  • Your problem with the ayat is primarily due to lack of the arabic knowledge, and evident external factors.
  • There is a rule for Muslims that sources of faith are primarily qur'aan And sunnah ( SAHIH hadith ).
  • Men's opinions and understandings and translations- that must be affected by their acquired knowledge and prevalent ideas, thoughts at their times have no effect on the original sacred text
  • Missionaries & anti-islamists tactics are no more than a sort of deception:

We notice that the word Maghrib was translated as " the setting place" or the "setting"

Now let's refer to arabic language:
The word is:

Now let's see what Almu'jam Alwaseet المعجمالوسيط( Arabic dictionary published by Academy_of_the_Arabic_Language ) tell us about that word:

  1. مكان غروب الشمس
  2. وزمان غروبها
  3. وجهة غروبها
  4. وبلاد المغرب البلاد الواقعة في شمال إفريقية في غربي مصر وهي ليبيا وتونس والجزائر ومراكش
  5. ومملكة المغرب اليوم الجزء الواقع في أقصى بلاد المغرب في غربي الجزائر ويحدها البحر

So, it's :

  1. Place of sunset
  2. Time of sunset
  3. Point of sunset
  4. Countries located in North Africa in the west of Egypt ( Libya, Tunisia, Algeria and Morocco)
  5. and the Kingdom of Morocco ( Called Maghrib in arabic )

Note that Point of sunset = west is called Maghrib as those countries named.

Now, when he reached sunset ( its place, point i.e. the west or time(1,2 or 3 that's only could be applied to the context ).
Note that the time was apparently of the sunset and he was apparently looking at the sun ,

He "found" it setting in a dark muddy spring

If you are heading west at the time of sunset, and before you a mount, you will find the sun - in your opinion - sets behind the mountain, if I said, describing this scene: The sun disappeared behind the mountain, you will not understand one of you say this is that the sun hides really behind the mountain, but the concept that this happened in his abstract vision.
Similarly, those who are at the western coast see the sun setting in the water everyday.

and he found near it a people

Refer to word translation, Near it = AAinda-ha = عندها


ها (it ) is added to the word and called Dameer There is a rule in arabic that any Dameer is related to the nearest noun

الضمير عائد على أقرب متعلق

since otherwise proved or refered by the speaker.

Now let's apply this to the ayat:
The last noun was the spring that's dark muddy (adj) Not the sun. So, evidently those people were near the spring not the sun !

Then disbelievers continue to give you some fabricated hadeeth to make some noise.

A) They say that there is a hadeeth from tabari history supports their allegations !

For a hadeeth to be austhentic it has to be Sahih or Hassan as already mentioned.

For a brief intro. to hadith science:

Now which one was the hadith mentioned above ? None !

خلاصة حكم المحدث: في إسناده نظر

Which means it's neither sahih nor Hassan !

B) Another unreliable Hadith about Sunset in the Spring of Warm Water 

بسم الله الرحمن الرحيم الحمد لله وحده و الصلاة و السلام على من لا نبي بعده و على آله و أصحابه أجمعين

Analysis of the reliability of the alleged report about the sun setting in a spring of warm water according to the Holy Prophet- peace and blessings of Allah be upon him.

There is a Hadith from Sunan Abu Dawud that has been brought up by some anti-Islamic polemicists.

The narration:

The narration along with the chain of narrators goes as;

Yazid bin Harun- Sufyan bin Husain- Al-Hakam bin ‘Utaybah- Ibrahim (b. Yazid al-Taymi)- Yazid al-Taymi- Abu Dharr said: 
 I was sitting behind the Apostle of Allah who was riding a donkey while the sun was setting. He asked: Do you know where this sets? I replied: Allah and his Apostle know best. He said: It sets in a spring of warm water.
(Sunan Abu Dawud, Hadith 3991)

Analysis of the chains of narrators:

From Abu Darr, it both ways i.e. with and without the words under consideration, it narrated by Yazid al-Taymi and from him by his son Ibrahim bin Yazid al-Taymi. From Ibrahim it is narrated by six different narrators;
1- Al-A’mash: And from him at least five people narrate it. See Sahih Bukhari etc.

2- Yunus bin ‘Ubaid: And from him at least three narrators report this narration. See Sahih Muslim etc.

3- Musa bin al-Musayyab al-Thaqafi: From him it is narrated by Abdah bin Sulayman, See Al-‘Uzmah of Abu al-Shaykh al-Asbahani 4/1189
4- Abdul A’la al-Taymi: The narrator down from him is Mis’ar, See Hilyah al-Awliya 5/89

5- Harun bin Sa’d: Abdul Ghaffar bin al-Qasim narrates from him. See Al-‘Uzmah of Abu al-Shaykh al-Asbahani 4/1191 and Al-Tabarani’s Mu’jam Al-Awst, Hadith 4470

6- Al-Hakam bin ‘Utaybah: The sole narrator down from him is Sufyan bin Husain, See Sunan Abu Dawud, Musnad Ahmad, Mustadrak al-Hakim, Musnad al-Bazzar etc.

Of all these various routes from Ibrahim bin Yazid al-Taymi, it is only through Al-Hakam bin ‘Utaybah that these words “It sets in a spring of warm water” are narrated.

In short, there are six narrators reporting the hadith from Ibrahim bin Yazid, and only one of them i.e. Al-Hakam bin ‘Utaybah quotes the particular words. And to add to the trouble there is again only one narrator down from him and he is Sufyan bin Husain whereas parallel to Sufyan there are at least eleven people narrating the hadith without these words on the authority of five different people narrating from Ibrahim bin Yazid.

Following flow diagram for the above detail gives the pictorial display the strangeness of these words. Down from Ibrahim bin Yazid al-Taymi only the narrators with red outline for their names give the words under consideration against loads of other narrators who do not report these words.

The narration is anomalous (shaadh) and defective (mu’allal):

This fact alone is enough to make the narration dubious. No doubt both Al-Hakam and Sufyan are per se trustworthy narrators but because on their respective levels they go against much reliable and numerous narrators. Such a narration reported this way is termed as “shaadh” i.e. anomalous.

Carefully read the definition of anomalous (shaadh) hadith given by Ibn al-Salah (d. 643 A.H.) in his magnus opus, “Kitab Ma’rifat ‘anwa’ ‘ilm al-Hadith” translated under the title “An Introduction to the Science of Hadith”;

“… the anomalous hadith is the one which a reliable transmitter relates and which is in conflict with what other people relate.” (An Introduction to the Science of Hadith, Translated by Dr. Eerik Dickinson, Garnet Publishing Ltd. Berkshire 2006 p.57)

Also see the definition of defective (mu’allal) hadith given by Ibn Salah;

“A defective hadith is one in which a defect impugning its soundness is detected, although it outwardly appears to be free of the defect. That may apply to an isnad made up of reliable transmitters which outwardly seems to fulfill the conditions of soundness. Someone being alone in transmitting the hadith as well as others contradicting him aid in catching the defect.” (An Introduction to the Science of Hadith, p.67)

And when a report or a part of it becomes “shaadh” it ceases to be a sahih (sound) report. For this the definition of a “Sahih hadith” will help.

Hafiz Ibn Salah writes;

“The sahih (sound) hadith is a “supported” hadith (al-hadith al-musnad), the isnad of which coheres continuously through the transmission of one upright and accurate person from another up to its point of termination. The sound hadith can be neither anomalous (shaadh) nor defective (mu’allal), (An Introduction to the Science of Hadith, p.5)

So merely being “sahih al-isnaad” is not enough for the report itself to be sahih.

Therefore, the very fact that Al-Hakam bin ‘Utaybah’s narrates differently from five other narrators reporting it on the authority of Ibrahim bin Yazid al-Taymi, makes the narration “shaadh” (anomalous) which is a kind of weak (da’if) reports.

But the trouble with the narration does not end here. Down from Al-Hakam bin ‘Utaybah, Sufyan bin Husain is also unique in narrating these words whereas the number of narrators down from narrators other than Al-Hakam narrating it from Ibrahim al-Taymi is at least eleven. There is not a single supporting narrator for Sufyan either.

Hafiz Al-Bazzar (d. 292 A.H.) after giving this narration writes;

“We do not know anyone other than Sufyan bin Husain reporting it through the chain: Al-Hakam bin ‘Utayba –Ibrahim- his father- Abu Dharr, while Yunus bin ‘Ubayd, Suleman Al-A’mash and Harun bin Sa’d have also narrated it from Ibrahim.”
(Musnad Al-Bazzar- Bahr al-Zakhkhar, under Hadith 4010)

And this is important, not only because it adds more to the oddity of the narration, but also because Sufyan bin Husain though generally considered authentic was also criticized by few scholars. This criticism does not harm his general narrations but becomes significant when he goes out of the way and narrates what other narrators from the same original source do not.

Muhammad ibn Sa’d said about him: “He was reliable (but) he made many mistakes in his narrations.” (Tabaqat al-Kubra, Dar al-Kotob al-Ilmiyya, Beirut, 1990, vol.7 p.227 No. 3417)


These details make it quite clear that according to rules of reporting it is not right to attribute these words to the Messenger of Allah- on him be the peace and blessings of Allah.

So the excitement of the anti-islamists is in vain. Pity!

Indeed Allah knows the best!

Sunday, October 7, 2012

100 biblical responses to those who claim that Jesus is God

1. Because Jesus Christ is represented by the sacred writers to be as distinct a being from God the Father as one man is distinct from another. “It is written in your law, that the testimony of two men is true. I am one who bear witness of myself, and the Father that sent me beareth witness of me,” John 8:17, 18.
2. Because he not only never said that himself was God, but, on the contrary, spoke of the Father, who sent him, as God, and as the only God. “This is life eternal, that they might know Thee, the only true God, and Jesus Christ whom thou hast sent,” John 17:3. This language our Saviour used in solemn prayer to “his Father and our Father.”
3. Because he is declared, in unnumbered instances, to be the Son of God. “And lo, a voice from heaven, saying, this is my beloved Son, in whom I am well pleased,” Matt 3:17. Can a son be coeval (the same age) and the same with his father?
4. Because he is styled the Christ, or the anointed of God. “God anointed Jesus of Nazareth with the Holy Ghost and with power,” Acts 10:38. Is he who anoints the same with him who is anointed?
5. Because he is represented as a Priest. “Consider the ….High-Priest of our profession, Christ Jesus,” Heb. 3:1. The office of a priest is to minister to God. Christ, then, as a priest, cannot be God.
6. Because Christ is Mediator between the “One God,” and “men.” “For there is one God, and one Mediator between God and men, the man Christ Jesus,” 1 Tim. 2:5.
7. Because, as the Saviour of men, he was sent by the Father. “And we have seen and do testify that the Father sent the Son to be the Saviour of the world. 1 John 4:14.
8. Because he is an Apostle appointed by God. “Consider the Apostle,…Christ Jesus, who was faithful to him that appointed him,” Heb. 3:1, 2.
9. Because Christ is represented as our intercessor with God. “It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us,” Rom. 8:34.
10. Because the head of Christ is God. “I would have you know, that the head of every man is Christ; and the head of every woman is the man; and the head of Christ is God,” 1 Cor. 11:3.
11. Because, in the same sense in which we are said to belong to Christ, Christ is said to belong to God. “And ye are Christ’s; and Christ is God’s,” 1 Cor. 3:23.
12. Because Christ says, “My father is greater than all,” John 10:29. Is not the father, then greater than the son?
13. Because he affirms, in another connection, and without the least qualification, “My Father is greater than I,” John 14:28
14. Because he virtually denies that he is God, when he exclaims, “Why callest thou me Good? There is none good but one, that is God,” Matt 19:17.
15. Because our Saviour, after having said, “I and my Father are one,” gives his disciples distinctly to understand that he did not mean one substance, equal in power and glory, but one only in affection and design, as clearly appears from the prayer he offers to his Father in their behalf, –“that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us,” John 17:21
16. Because the Father is called the God of Christ as he is the God of Christians. “Jesus saith unto her, ….Go to my brethren, and say unto them, I ascend unto my Father and your Father; and to my God and your God,” John 20:17.
17. Because an Apostle says of God, in distinction from the “Lord Jesus Christ,” that He is the “only Potentate,” and that He “only hath immortality,” 1 Tim. 6:15, 16.
18. Because it is the express declaration of the same Apostle, that the Father is the one God, and there is none other. “Though there be that are called Gods, whether in heaven or in earth, (as there be gods many, and lords many,) yet to us there is but one God, the Father, of whom are all things,” 1 Cor. 8:5- 6.
19. Because the power which Christ possessed was, as him affirmed, given to him. “All power is given unto me,” Matt 28:18.
20. Because he positively denies himself to be the author of his miraculous works, but refers them to the Father, or the holy spirit of God. “The Father that dwelleth in me, he doeth the works,” John 14:10. “If I cast out devils by the spirit of God,” Matt. 12:28.
21. Because he distinctly states, that these works bear witness, not to his own power, but that the Father had sent him, John 5:36.
22. Because he expressly affirms that the works were done, not in his own, but in his Father’s name, John 10:25.
23. Because he asserts, that “him hath God the Father sealed,” i.e. to God the Father he was indebted for his credentials, John 6:27.
24. Because he declares that he is not the author of his own doctrine. “My doctrine is not mine, but his that sent me,” John 7:16, 17.
25. Because he represents himself as having been instructed by the Father. “As my Father hath taught me, I speak these things,” John 8:28.
26. Because he refers invariable to the Father as the origin of the authority by which he spoke and acted. “The Father hath given to the Son authority,” John 5:26, 27.
27. Because he acknowledges his dependence on his Heavenly Father for example and direction in all his doings. “The Son can do nothing of himself, but what he seeth the Father do,” John 5:19. “The Father loveth the Son, and showth him all things that himself doeth” John 5:20.
28. Because he says “I seek not mine own glory; but I honor my Father,” John 8:49, 50.
29. Because he declares, “If I honor myself, my honor is nothing: it is my Father that honoreth me,” John 8:54.
30. Because an Apostle declares, that Christ dwelt all fullness, because it so pleased the Father, Col. 1:19.
31. Because Christ is uniformly represented in the Scriptures, not as the primary, but the intermediate, cause of all things relating to our salvation. “One God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him,” 1 Cor. 8:6.
32. Because he declares, “I am not come of myself” into the world, “for I proceeded forth and came from God,” John 8:42; 7:28. Jesus knowing… that he came from God, and went to God,” John 13:3.
33. Because he affirms that he had not the disposal of the highest places in his own kingdom. “To sit on my right and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father,” Matt. 20:23.
34. Because our Saviour, referring his disciples to a future time, when they would understand more accurately concerning him, expressly declares that then they would know him to be entirely dependent upon the Father. “When ye have lifted up the Son of man (i.e. crucified him), then shall ye know that I am he (i.e. the Messiah), and that I do nothing of myself, but as my Father hath taught me, I speak these things,” John 8:28.
35. Because our Saviour always professed to have no will of his own, but to be ever entirely guided and governed by the will of his Heavenly Father. “For I came down from heaven, not to do mine own will, but the will of him that sent me.” John 6:38.
36. Because he expressly denies that he is possessed of Divine attribute of independent existence. “As the living Father hath sent me, and I live by the Father,” John 6:57
37. Because he expressly disclaims the possession of the Divine attribute of underived existence. “As the Father hath life in himself, so hath he given to the Son to have life in himself,” John 5:26.
38. Because he positively denies that he is possessed of the Divine attribute of omnipotence. “I can of mine own self do nothing,” John 5:30.
39. Because he expressly disclaims the possession of the Divine attribute of omniscience. “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but my Father only,” Matt.24:36, Mark 13:32.
40. Because Christ is said in the Scriptures to have been “tempted of the devil,” Matt. 4:1. But “God can not be tempted with evil.” James 1:13.
41. Because it is related of our Saviour, that “he continued all night in prayer to God,” Luke 6:12. Why should Christ thus pray, if he himself were God?
42. Because, in presence of a numerous company before the resurrection, he gave thanks to the Father for having heard him. “Father, I thank thee that thou has heard me, and I knew that thou hearest me always,” John 11:41, 42.
43. Because Jesus besought his Father to glorify him. “And now, O Father, glorify thou me with thyself with the glory which I had with thee before the world was,” John 17:5. The one who prayed to God to glorify him, cannot be God.
44. Because he implored that, if it were possible, the bitter cup might pass from him, adding, “Nevertheless, not as I will, but as thou wilt,” Matt 26:39.
45. Because he said, “My God, my God, why hast thou forsaken me?” Matt. 27:46 Can he who uttered this be the Supreme God?
46. Because he never paid his adoration to himself, the Son, nor to the Holy Ghost, as he should have done, had the Son and the Holy Ghost been God; but always to the Father.
47. Because he never instructed his disciples to worship himself or the Holy Ghost, but the Father, and the Father only. “When ye pray, say Our Father which art in heaven,” Luke 11:2. “In that day, ye shall ask me nothing. Whatsoever ye ask of the Father in my name,” John 16:23. “The hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him,” John 4:23.
48. Because it was not the practice of the Apostles to pay religious homage to Christ, but to God the Father through Christ. “I thank God through Jesus Christ,” Rom. 7:25. “To God only wise, be glory through Christ,” Rom 16:27. “I bow my knees unto the Father of our Lord Jesus Christ,” Eph. 3:14.
49. Because St. Peter, immediately after being filled with the Holy Spirit on the day of Pentecost, thus addressed the Jews: “Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs which God did by him, in the midst of you, as ye yourselves also know him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain; whom God hath raised up,” Acts 2:22-24.
50. Because St. Paul expressly states, that “all things are of God, who hath reconciled us to himself by Jesus Christ,” 2 Cor. 5:18.
51. Because the same Apostle gives “thanks to God, who giveth us the victory through our Lord Jesus Christ,” 1 Cor.15:57.
52. Because it is said that it is “to the glory of God the Father,” that “every tongue should confess that Jesus Christ is the Lord,” Phil. 2:11.
53. Because the Scriptures affirm that “Christ glorified not himself to be made a high priest, but He (glorified him) who said unto him, Thou art my Son, this day have I begotten thee,” Heb. 5:5.
54. Because it is expressly asserted that God gave to Christ the Revelation which was made to the author of the Apocalypse, Rev. 1:1.
55. Because an Apostle speaks of Christ, only as the image of God. “Who is the image of the image of the invisible God,” Col. 1:15. 2 Cor. 4: 4. It would be absurd to call anyone his own image.
56. Because Christ is stated to be “the first-born of every creature,” Col. 1:15.
57. Because he is said to be “the beginning of the creation of God,” Rev. 3: 14.
58. Because the Scriptures affirm, in so many words, that “Jesus was made a little lower than the angels,” Heb. 2:9. Can God become lower than his creatures?
59. Because Peter declares that “Christ received from God the Father honor and glory, when there came such a voice to him from the excellent glory, this is my beloved son,” 2 Peter 1:17.
60. Because it is represented as necessary that the Saviour of mankind should “be made like unto his brethren,” Heb. 2:17.
61. Because, in the Epistle to the Hebrews, Christ is compared with Moses in a manner that would be impious if he were the Supreme God. “For this man (Christ) was counted worthy of more glory than Moses, inasmuch,” Heb. 3:3.
62. Because he is represented as being the servant, the chosen, the beloved of God, and the recipient of God’s spirit. “Behold, my servant, whom I have chosen, in whom my soul is well pleased; I will put my spirit upon him,” Matt. 12:18.
63. Because he himself expressly declares that it was in consequence of his doing what pleased the Father, that the Father was with him and did not leave him alone. “He that sent me is with me; the Father hath not left me alone, for I do always those things that please him,” John 8:29.
64. Because he is said to have “increased in wisdom, and in favor with God and man,” Luke 2:52.
65. Because he speaks of himself as one who had received commands from the Father. “The Father, who sent me, he gave me a commandment,” John 12:49.
66. Because he is represented as obeying the Father, and as having been “obedient unto death,” Phil. 2:8. “Even as the Father said unto me, so I speak,” John 12:50. “I have kept my Father’s commandments,” John 15:10.
67. Because Christ “Learned obedience by the things he suffered,” and through sufferings was made perfect by God, Heb. 5:8.
68. Because he is spoken of in the Scriptures as the first born among many brethren. Rom. 8:29. Has God brethren?
69. Because Christ calls everyone who obeys God his brother. “Whosoever shall do the will of my Father in heaven, the same is my brother,” Matt. 12:50.
70. Because he offers to the faithful the like distinction and honor that himself has with the Father. “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am sit down with my Father in his throne,” Rev. 3: 21.
71. Because God, in the later ages, hath spoken by his Son, and appointed him heir of all things, Heb. 1:2.
72. Because Christ is styled the first-begotten of the dead, Rev. 1:5.
73. Because it is declared that God raised him from the dead. “This Jesus hath God raised up, whereof we are all witnesses,” Acts 2: 32, Rom. 10:9, 10
74. Because God poured out upon the Apostles the Holy Spirit, through Jesus Christ, !@#$%^&*. 3:6.
75. Because the reason assigned for the Holy Spirit not having been received earlier, is that Jesus was not then glorified. “The Holy Ghost was not yet given because that Jesus was not yet glorified,” John 7:39.
76. Because it is affirmed that Christ was exalted by God to be a Prince and a Saviour, Acts 5:31.
77. Because God made that same Jesus, who was crucified, both Lord and Christ, Acts 2: 36.
78. Because God gave him a name which is above every name, Phil. 2:9.
79. Because Christ was ordained of God to be the judge of the quick and the dead, Acts 10:42.
80. Because God will judge the secrets of men by Jesus Christ, Rom. 2:16.
81. Because all judgment is committed to Christ by the Father, John 5:22.
82. Because our Saviour grounds the importance of his judgment solely upon the circumstances, that it is not exclusively his own judgment which he pronounces, but that of the Father who sent him. “If I judge, my judgment is true; for I am not alone, but I and the Father that sent me,” John 8:16.
83. Because it is said, that, when he was received up into heaven, he “sat on the right hand of God,” Mark 16:19.
84. Because St. Paul affirms, that Christ, even since his ascension, “liveth unto God,” and “liveth by the power of God,” Rom. 6:10. 2 Cor. 12:4.
85. Because it is affirmed of Christ, that “when all things shall be subdued under him then shall the Son also himself be subject unto him that put all things under him, that God may be all in all,” 1 Cor. 15:28.
86. Because the Apostle John asserts that “no man hath seen God at any time”; which is not true, if Christ were God, John 1:18.
87. Because, in the prophecies of the Old Testament that relate to Christ, he is spoken of as a being distinct from and inferior to God, Deut. 18:15, John 1:45.
88. Because the Jews never expected that any other than a being distinct from and inferior to God was to be their Messiah, and yet there is no evidence that our Saviour ever so much as hinted to them that this expectation was erroneous.
89. Because it does not appear from the Scriptures, that the Jews except in two instances, ever opposed our Saviour on the ground that he pretended to be God or equal with God; whereas, had it been his custom to assume such identity or equality, in his conversation with a people so strongly attached to the doctrine of the divine unity, he would have found himself involved in a perpetual controversy with them on this point, some traces of which must have appeared in the New Testament.
90. Because in these two instances, when charged, in the one case, with making himself God, and in the other, with making himself equal with God, he positively denies the charges. In reply to the charge of assuming to be equal with God, he says immediately, “The Son can do nothing of himself, but what he seeth the Father do”; and directly after, “I can of mine own self do nothing,” John 5:19, 30. In answer to the charge of making himself God, he appeals to the Jews in substance thus: Your own Scriptures call Moses a god, and your magistrates gods; I am surely not inferior to them, yet I did not call myself God, but only the Son of God, John 10:34-36.
91. Because, had his immediate disciples believe him to be the Almighty, would they have been so familiar with him, have argued with him, betrayed him, denied him, fled from him, and left him to be dragged to the cross?
92. Because the Apostles, after they had been filled with the Holy Ghost on the day of Pentecost, did not preach that Christ was God; but preached what was altogether inconsistent with such a doctrine, Acts 2:22; 13:23; 17:3, 31; 22:8.
93. Because there is no evidence to prove that the first converts to Christianity ever incurred the imputation of idolatry from the Jews, as they must have done had they believed and taught that the Son, as well as the Father, is Jehovah; while it is notorious that this imputation has been among the most common of the Jewish reproaches against Christians, since the Trinity became a doctrine of the Church.
94. Because there are in the New Testament seventeen passages, wherein the Father is styled one or only God, while there is not a single passage in which the Son is so styled.
95. Because there are 320 passages in which the Father is absolutely, and by way of eminence, called God; while there is not one in which the Son is thus called.
96. Because there are 105 passages in which the Father is denominated God, with peculiarly high titles and epithets, whereas the Son is not once denominated.
97. Because there are 90 passages wherein it is declared that all prayers and praises ought to be offered to Him, and that everything ought to be ultimately directed to his honor and glory; while of the Son no such declaration is ever made.
98. Because of 1,300 passages in the New Testament wherein the word God is mentioned, not one necessarily implies the existence of more than one person in the Godhead, or that this one is any other than the Father.
99. Because the passages wherein the Son is declared, positively, or by clearest implication, to be subordinate to the Father, deriving his being from Him, receiving from Him his divine power, and acting in all things wholly according to His will, are in number above 300.
100. Because, in a word, the supremacy of the Father, and the inferiority of the Son, is the simple, unembarrassed, and current doctrine of the Bible; whereas, that of their equality or identity is clothed in mystery, encumbered with difficulties, and dependent, at the best, upon few passages for support.

By Samuel Barrett.

Saturday, October 6, 2012

Muslim Re: "the God Delusion" Dawkins Refuted - Blasting The Foundations Of Atheism

Blasting The Foundations Of Atheism;

Its Pseudoscience and Pseudo-reason

Answering Richard Dawkins‟ (The God Delusion)

By: AbulFeda‟

About this book

In his bold and bigoted quest to ridicule the very idea of “God” and “religion”, rendering the whole thing as nothing but a big ancient “delusion”, Richard Dawkins delivers what I view to be – in fact – some of the greatest services an atheist has ever done to the cause of truth and the message of tawheed. Even an amateur philosopher like himself should realize that it takes much more to argue against the reliability of innate rationality and natural language, not to mention the mental consistency of all humans ever since the dawn of time (except for atheists in general and Darwinians in particular). Yet, he does not, thinking perhaps that this is all he needs to do to deliver his message to an audience of commoners and laypeople; and this serves me pretty well indeed.
In his book “The God Delusion”, Dawkins seeks to convince the lay reader that ever since time immemorial, humans have been “fooled” or “deluded” to see “design” where in fact there is not, and to see order and purpose where in fact there is none. He calls his ideological mission an attempt to “raise” people’s consciousness to the level where they are finally prepared to embrace such outrageous claims, both intellectually and spiritually. Thus I only find it convenient and justifiable that a book written to serve – among other pertinent ends - as a response to The God Delusion would come out under the title: Blasting the foundations of Atheism. But how does blowing Dawkins’ book serve as a means to blast all atheism? Well, I think that if one was to take some time and carefully examine every quasi argument that Dawkins puts forth in his boldly titled book, they would at least offer the reader fair insight into the “psyche” and “rationale” of an atheist, a militant one no less, who claims to have come to a near certainty that God is only a delusion! So if written with care, such an insight would suffice, in my view, to effectively destroy the foundations of all atheism. After all, atheism should be viewed as a psychological condition, and the core thesis of atheism is indeed every bit as ridiculous as what the very title of Dawkins’ book demonstrates. Thus I chose to exploit The God Delusion as a perfect instrument for my ends, and for that I am very grateful to Richard Dawkins.
Originally, I set out to refute every false or inconsistent claim that Dawkins bothered to advance in his book, and further expand on my arguments against atheistic thought along every quotation that I choose to pick. Naturally, I ended up with a volume little over a thousand pages large. Thus I was advised to split it in two volumes, the first of which would be printed separately, and would suffice to blow at least the two core chapters of Dawkins’ book out of the water: chapters three and four.
It is my pleasure to present the first of the two volumes of the book Blasting the Foundations of Atheism: its Pseudoscience and Pseudo-reason; a book which is not only addressed to sincere truth seekers worldwide but also to those who are on the verge of atheism. May Allah, the Creator of all, guide us to the one and simple truth, Amen

Read Vol. 1:
Volume I

Thursday, October 4, 2012

The Qur’an Cannot Be A Text of Divine Origin

The Christian missionaries tend to make the general conclusion that the Qur’an cannot be a text of divine origin because of the unacceptable meanings included in it. Perhaps they are correct in this conclusion and we may be inclined to agree with them due to the following reasons, which are:
1. The Qur’an does not say a prophet slept with his daughters.1
2. The Qur’an does not say a prophet slept with his neighbour’s wife and plotted to kill him2
3. The Qur’an does not say a prophet worshipped the Golden Calf.3
4. The Qur’an does not say a prophet changed his religion, worshipped idols and built for them temples.4
5. The Qur’an does not say a prophet told lies and that God deceived and destroyed another prophet.5
6. The Qur’an does not say David, Solomon and Jesus were originally bastards from the seed of Pharez, son of Judah.6
7. The Qur’an does not say the firstborn of the Great Prophet who was the firstborn of God slept with his stepmother.7
8. The Qur’an does not say the second son of the same Great Prophet (firstborn of God) slept with his daughter-in-law.8
9. The Qur’an does not contain lurid details and explicit pornography involving men of Assyria and !@#$%^&* from Egypt.9
10. The Qur’an does not say John the Baptist, who was the greatest Israelite Prophet ever according to Jesus — though the least in the kingdom of God was greater than him! — failed to recognize his second lord on earth, although this lord followed him and got baptized by him. At least not until he saw the third god descending on this second god as a pigeon.10
11. The Qur’an does not say the apostle of this god, Judas Iscariot, who performed many miracles in his name and was among the disciples who were greater than Moses and other Israelite Prophets according to Jesus, delivered his god to the hands of his enemies for 30 pieces.11
12. The Qur’an does not say Caiaphas, the high priest — who was a prophet according to John the Baptist — rejected, insulted and made a verdict to kill his god.12
For all the above reasons, we conclude that the Qur’an, unlike the Bible, cannot be a text of divine origin.
  1. Genesis 19:30-38 [back]
  2. 2 Samuel 11:1-27 [back]
  3. Exodus 32:1-6 [back]
  4. 1 Kings 11:1-13 [back]
  5. 1 Kings 13:1-30 [back]
  6. Genesis 38:12:30 [back]
  7. Genesis 35:22 and 49:3-4 [back]
  8. Genesis 38:12:30 [back]
  9. Ezekiel 23 [back]
  10. Matthew 3:13-17, Mark 1:9-11 and Luke 3:21-22 [back]
  11. Matthew 26:14-16, 27:3-9, Mark 14:10-11, Luke 22:3-6 and John 18:1-5 [back]
  12. Matthew 26:57:68, Mark 14:53-65, Luke 22:54-71 and John 18:12-24 [back]
By: Hesham Azmy