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Simon Altaf with Howard Conder on Revelation TV

Its a package take it and be
guaranteed eternity with Him or remain outside
to suffer eternally.
Choice
is clear,
either
you have the Son or you
have nothing!
For they have consulted together with one consent: they are confederate against thee:
Psalm 83:5
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An Examination of
The Parallel Passages of the Quranic Text:
CONCILIATION OR CONFLICT?
Sam Shamoun
A common allegation presented by Muslim apologists seeking to discredit the
New Testament documents is the fact that one often finds in the Gospel accounts
stories of Jesus told in a slightly different manner. When reading the NT
records, one will find that the writers often modify and summarize Jesus' words
in relation to the audience they are writing. This being the case Muslims assert
that the Gospels are unreliable and should be discarded.
This assertion presumes that accurate writing requires comprehensive and
complete detail in regard to an event being reported. In other words, a writer
is obligated to leave nothing out of his narrative when describing an event,
even irrelevant material.
Such an understanding on how narratives should be written leaves two problems
for Muslims. Firstly, no historian comprehensively records every minute detail
but will often summarize and modify his account in order to bring out that
material which is relevant to his intended audience. Hence, the gospel writers
accurately record Jesus' words in summarized format.
Secondly, this criteria if true would serve to discredit the Quran. The Quran
often reports the same events with variant wording. Hence, if the Muslim
assumption would be enforced, we would also have to reject the Quran.
In the following examples, citations will be given and highlighted by italics
for the sake of comparison. This will help demonstrate that the Quran contains
parallel accounts that contain conflicting wording and details.
MOSES AND THE BURNING BUSH
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Has the story of Moses Reached Thee? Behold he saw a fire:
So he said to his family, "Tarry ye: I perceive a fire; perhaps I can
Bring you some burning brand Therefrom, or find some guidance At the
fire." But when he came to the fire, a voice Was heard: "O
Moses! "Verily I am thy Lord! Therefore (in My presence) Put
off thy shoes: thou art In the sacred valley Tuwa. "I have chosen
thee: Listen, then, to the inspiration (Sent to thee). "Verily, I am God:
There is no god but I: So serve thou Me (only), And establish regular
prayer For celebrating My praise. Verily the hour is coming- My design is
to keep it Hidden- for every soul To its reward By the measure of its
endeavor. Therefore let not such as Believe not therein But follow their
own Lusts, divert thee therefrom, Lest thou perish!" "And what is that in
thy right hand, O Moses?" He said, "It is My rod: on it I lean; with it I
beat down fodder For my flocks; and In it I find Have Other uses." (God) said, "Throw it, O Moses!" He threw it, and behold it was a snake
Active in motion. (God) said "Seize it And fear not: We shall return it at
once To its former condition... Now draw thy hand Close to thy side: It
shall come forth white (And shining), without harm (or stain),- As a
another Sign,- In order that we may show thee (Two) of our Greater
Signs. Go thou to Pharaoh For he has indeed Transgressed all bounds."
[S. 20:9-24]
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Behold! Moses said to his family "I perceive A fire;
soon will I bring you From there some information, Or I will Bring you A
burning brand to light our fuel That ye may Warm yourselves." But when
he came To the (Fire), a voice Was heard: "Blessed are those In the Fire
and those around: And Glory to God, The Lord of the Worlds. "O
Moses! Verily I am God, the Exalted In Might, the wise!... "Now do
throw thy rod!" But when he saw it Moving (of its own accord) As if it had
been a snake, He turned back in Retreat, And retraced not his steps:
"O Moses!" (it was said), "Fear not: truly, in My presence, Those
called as apostles Have no fear,- But if Any have done wrong And have
thereafter substituted Good to take the place of the evil, Truly, I am
Oft-Forgiving, Most Merciful. "Now put thy hand into Thy bosom, and it
will Come forth white without stain (Or harm): (These are) among The nine
Signs (thou wilt take) To Pharaoh and his people: For they are A people
Rebellious in transgression." But when Our Signs came To them, that
should opened their eyes, they said: "This is Sorcery manifest!" And they
rejected those Signs In iniquity and arrogance, Though their Souls were
convinced Thereof: so see what was The end of those Who acted corruptly.
[S. 27:7-14]
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Now when Moses had fulfilled The term, and was traveling
With his family, he perceived A fire in the direction of Mount Tur.
He said To his family: "Tarry ye; I perceive a fire; I hope To bring
you from there Some information, or a burning Firebrand that ye may warm
yourselves." But when he came To the (Fire), a voice was heard from
the right back Of the valley, from a tree In hallowed ground: "O Moses!
Verily I am God, the Lord of the Worlds ... Now do thou throw thy rod!
But when he saw it Moving (of its own accord) As if it had been a snake,
He turned back in retreat and retraced not his steps: "O Moses!" (It was
said), "Draw near, and fear not; For thou art of those Who are secure.
"Move thy hand into thy bosom, and it will Come forth to thy side (To
guard) against fear. Those are the two credentials From thy Lord to
Pharaoh And his Chiefs: for truly They are a people Rebellious and
wicked." [S. 28:29-33] |
MOSES' CHILDHOOD
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"Behold! We sent To thy mother, by inspiration, The
Message: `Throw (the child) Into the chest, and throw (The chest) into the
river: The river will cast him Up the bank, and he will be taken up by one
Who is an enemy to Me And an enemy to him': But I cast (the garment
Of) love over thee from Me: And (this) in order that Thou mayest be reared
Under Mine eye. Behold thy sister goeth forth And saith, `Shall I show
you One who will nurse And rear the (child)?' So We brought thee back
To thy mother, that her eye Might be cooled and she Should not grieve.
Then thou didst slay A man, but We saved thee From trouble, and We tried
Thee in various ways. Then didst thou tarry a number of years With the
people of Midian. Then didst thou come hither As ordained, O Moses!" [S.
20:38-40]
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"So we sent this inspiration To the mother of Moses:
`Suckle (thy child), but when Thou hast Fears about him, Cast him into the
river, But Fear not nor grieve: For We shall restore him To Thee, and We
shall make Him one of Our apostles... And she said to the sister Of
(Moses), "Follow him". So she (the sister) Watched him In the character of
a stranger. And they knew not. And We ordained that he Refused suck at
first, until (His sister came up and) said: "Shall I Point out to you
the people Of a house that will nourish And bring him up For you And be
sincerely attached To him?... Thus did We restore him To his mother,
that Her eye might be comforted, that she might not grieve, and that She
might know the promise of God is true: but Most of them do not understand.
[S. 28:7,11-13] |
ISRAEL AND OBEDIENCE
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And remember We said: "Enter this town, and eat
of the plenty therein As ye wish; but enter The gate with humility, In
posture and in words, And We shall forgive you your faults And increase
(the portion of) Those who do good." But the transgressors Changed
the word from that Which had been given them; So we sent on the
transgressors A plague from heaven, for that they infringed
(Our command) repeatedly. [S. 2:58-59]
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And remember it was said to them: "Dwell in this
town And eat therein as you wish, But say The word of humility and enter
the gate In a posture of humility: We shall forgive you Your faults; We
shall increase (The portion of) those Who do good." But the
transgressors among them Changed the word from that Which had Been given
them So we sent on them a plague from heaven For that they repeatedly
transgressed. [S. 7:161-162] |
Of particular interest is A. Yusef Ali's footnote:
These verse, 58-59, maybe compared to vii. 161-162.
There are two
verbal differences. Here (ii. 58) we have "enter the town" and in
vii. 161 we have "dwell in the town." Again in ii. 59 here we have
"infringed (Our command)," and in vii. 162, we have "transgressed." The
verbal differences make no difference to the sense. (Ali, The Holy
Quran-Translation and Commentary, p. 31, f. 72)
MOSES AND THE SORCERERS
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They said: "O Moses! Whether wilt thou That thou throw
(first) Or that we be the first to throw?" He said, "Nay, throw ye
First!" Then behold Their ropes and their rods- So it seemed to him on
account of their magic- Began to be in lively motion! So Moses conceived
In his mind A (sort of ) fear. We said: "Fear not! For thou hast indeed
The upper hand: Throw that which is In thy right hand: Quickly will it
swallow up That which they have faked What they have faked Is but a
magician's trick: And the magician thrives not (No matter) where he goes.
So the magicians were Thrown down in prostration: They said, "We
believe In the Lord of Aaron and Moses." (Pharaoh) said: "Believe ye In
Him before I give You permission? Surely This must be your leader, Who has
taught you magic! Be sure I will cut off Your hands and feet On opposite
sides, and I Will have you crucified On trunks of palm-trees: So shall ye
know for certain, Which of us can give The more severe and the more
Lasting punishment." They said, "Never shall we Regard thee as more than
The Clear Signs that have Come to us, or than Him who created us! So
decree whatever thou Desirest to decree: for thou Canst only decree
(touching) The life of this world. For us, we have believed In our Lord:
may He Forgive us our faults, And the magic to which Thou didst compel us:
For God is Best And Most Abiding." [S. 20:65-73]
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So when the sorcerers arrived, They said to Pharaoh: "Of
course- shall we have a suitable reward if we win?" He said: "Yea, (and
more),- For ye shall in that case Be (raised in posts) Nearest (to my
person)." Moses said to them, "Throw ye- which ye are about to
throw!" So They threw their ropes And their rods, and said: "By the
might of Pharaoh It is we who will Certainly win!" Then Moses threw his
rod, When, behold, it straightway swallows up all The falsehoods which
they fake! Then did the Sorcerers fall down, prostration in adoration,
Saying: "We believe in the Lord of the Worlds, The Lord of Moses and
Aaron." Said Pharaoh: "Believe ye In Him before I give You permission?
Surely he is your leader who has Taught you sorcery! But soon shall ye
know!"
"Be sure I will cut off Your hands and your feet On opposite sides, and
I Will cause you all To die On the cross!" They said: "No matter! For us,
we shall but return to our Lord! Only, our desire is That our Lord will
forgive us our faults, That We may become Foremost among the
Believers!" [S. 26:41-52 (Cf. 7:111-126)] |
One Muslim scholar commented on the phenomena of verbal variations of the
same stories within the Quran:
"Among the mutashabih (things which resemble one another) verses are those
which tell the story of Moses in many places of the Qur'an, and those, like
them, which employ different words to express similar meanings. Some examples of
these are: 'Let into it' and 'Carry in it [the Ark]', (Q. 23:27
and 11:40); 'Slip in your hand' and 'Enter your hand [O Moses into
your bosom]', (Q. 28:32 and 27:12); and 'He [Moses] cast down his staff
and, behold, it became a snake slithering' and 'He cast it down and,
behold, it became an unmistakable serpent', (Q. 20:20 and 7:107). Ibn Zayd
then comments, 'All this is in order to show God's judgment between the prophets
and their peoples.' Ibn Zayd goes on, 'Anyone whom God wishes to test and
cause to fall into error would say, "Why is this not like that, and why is that
like this!"' (Tabari, VI, pp. 177-179)" (Mahmoud M. Ayoub, The Qur'an and
Its Interpreters, Vol. II - The House of Imran [State University of New York
Press, Albany; 1992], p. 23; bold emphasis ours)
Hence, Muslim themselves have discovered and stumbled on the fact that the
same Quranic stories contain verbal variations.
These few examples should sufficiently demonstrate to the reader that the
Quran, along with the Bible, contain accounts that although parallel, are
slightly modified in wording and detail. Other examples include S. 11:77-83 with
15:61-75 and 29:32-34, as well as 26:160-175 with 27:54-58 and 29:28-30.
QUESTIONABLE LANGUAGE OF THE BIBLE?
Another attack on Scripture relates to the biblical usage of "dogs" and
"swine" in describing unbelievers and Gentiles (Cf. Matthew 7:6, 15:26;
Philippians 3:2). Muslims claim that it is offensive to insinuate that prophets
would actually use such descriptions in describing human beings. Hence, to
ascribe such terminology to prophets is to accuse them of sin.
It is obvious to anyone reading the Bible that such terms are used
metaphorically to show how depraved and corrupt man can be, and is, without the
grace of God. Without the guidance of God, man is totally corrupt, doing things
that even animals would not do.
Furthermore, the Quran itself uses such metaphors to describe evildoers:
Say: "Shall I point out To you something much worse Than this, (as judged) By
the treatment it received From God? Those who incurred the curse of God And His
wrath, those of whom some He transformed into apes and
swine..." [S. 5:60]
Relate to them the story Of the man to whom We sent Our Signs, But he passed
them by: So Satan followed him up and he went astray. If it had been Our Will,
We should have elevated him With Our Signs; but he Inclined to the earth, And
followed his own vain desires. His similitude is that of a dog; if you
attack Him, he lolls out his tongue, or if you leave him alone, He (still) lolls
out his tongue. That is the similitude of those who reject Our Signs; So
relate the story; Perchance they may reflect. [S. 7:175-177]
The similitude of those Who were charged With the (obligations of the) Mosaic
Law, But who subsequently failed in those (obligations) is That of an
ASS which carries huge tomes (But understands them not). Evil is the
similitude of the people who falsify The Signs of God: And God guides not people
who do wrong. [S. 62:5]
In light of these passages, will a Muslim now assume that God sinned (God
forbid!) by using such metaphorical expressions to describe evildoers? If not,
then to attack the Bible for using such metaphors is unwarranted.
In concluding this paper we must state that there are no good objections
against the Bible which a Muslim can bring up. The reason being that every
argument presented against the Bible can also be used against the Quran. Instead
of attacking the Bible, it is our hope that Muslims will read it with an open
heart and discover the glorious riches contained within it.
AMEN
All Quranic references taken from A. Yusuf Ali's
translation
Further articles by Sam Shamoun Articles about
the
Bible and
the
Qur'an
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