MUHAMMAD

AND

CHRIST

BT

MOULVI
President,

MUHAMMAD Ahmadiy"x
Lahore,

ALI,

M.A.,

LL.B.

Anjuman-i-Ishaat-i-lalam
India

AUTHOR

OF

AN

English

Translation

of the

Holy

Quran

AHMAD]
"

.N-I-ISHAAT-MSLAM
^

LAHOR% 1921

INDIA

OF

CONTENTS

PAGE

iNTRODUCClQft
...
... ...

[.

MIRACLES
"

1. 2. 3.
4.

General

Remarks
...

17
...

Raising HeaHng
Oth%r

the the

Dead Sick

to

Life
... ...

23

35
... ... ...

Signs
... ... ...

41

II.

SlNLESSNESS
... ... ... ...

48

III.

CIRCUMSTANCES
1.

RELATING

TO

BIRTH
"

Announcement Mother's

of Greatness

Birth
...

76
...

2. 3.

96
...

...

Extraordinary
of Birth
^

occurrences

at

the

time

104
... ... ...

IV.

THE

CALL
...

108
...
...

...

V.

CIRCUMSTANCES
1.
0..

RELATING

TO

DEATH
"

The
T2hA

alleged
Death

Ascent

to

Heaven
...

118

of

Christ
... ...

134

VI.

THE

SECOND

ADVENT
...

147
...

INTRODUCTION
fundamental of Islam
a

ONE

of

the

principles
of the

is

belief in
the fact

all the that

prophets
the peace

world,

belief

in

before may

advent and

of the the

Holy

Prophet,
of God

Muhammad,
be
upon

blessings
had

him,
different

Different nations.

prophets
Thus

been

raised

among that the

the

great
of

change
Arabia
phet pro-

advent about
over,

of
was,
to

the that

mighty
the

Prophet
of
to

brought
was

day

the the

national
Great
to

give place
order

World-

Prophet,
the the

to

the the

new

which

was

bring about
belief in all

unity

of

whole

human

race.

prophets
of

of
the
averse

the
faith
to

world
of

being
Islam,
the

thus

the

basic
have

principle

Muslims

always
the

been

institute
of the

comparisons
because In

between

various
as

prophets
thef
say,
am

world,

sons, compariwere

odious.

fact, they
to

forbidden

by
lest

the
in

Prophet
the heat

himself,
of

do
on

so

necessarily un-

controversy
may At the be
same

such

points, things might

to

be
of
a

said

which

tory derogatime

the

dignity

prophet.
in

the

Holy

Qiy'dn

declares

plain

words

that

there

INTRODUCTION

are

varying degrees of
'

excellence
made
some

even

among

the

prophets :
to

We
'

have

of these

apostles

excel

others

253). (ii.
it is
one

It

must,

however, be
say that
one

borne

in mind

that
an

thing to
which

prophet
not,
and

possesses

excellence
to

another

does
in

quite

another The

speak of that other

were

derogatory
men
no

words. for the

prophets

all

perfect
they

raised
doubt

regeneration of

man,

but

possessed varying degrees of excellence

the nature and the

according to
were

of the work

with

which
the
race

they
for

entrusted

of capabilities
were

whose

regeneration they
that
we

raised.
up
as

It is in this

therefore, light,
often

take

the

challenge so

given by

the Christians
or

to the
a

comparative
task of the

greatness of Muhammad
is though painful,

Christ,
because Book

which,
wrong

necessary

inferences
The
error

drawn which

from

the sacred

of Islam.

Christian

writers

mit generallycomon

is that

they place
the
not

all reliance

words,

not
to

caring for
appearances,

work
to

actually done

khey

look

reality.With
of and

th6m may

jr-satness be

consists in the terms

upon
a

eulogy which
the

ed heap-

person
may

incrediblywonderful
not
are

stories which actual work

of him, befnarrated

in the

done

by him.

Hence

they

always

INTRODUCTION

3 of himself
or

contending that Jesus speaks

so

thus,

not

Muhammad,

peace

be

on

him,
so

that the founder

of
the
on

performed Christianity
founder the other
this

many The

miracles

which

of IsMih

did

not.
a

Holy Qur'an,
toor

hand, adopts

different attitude
not

w"rds

question, regarding work,

the

words

miracles,as
of the
words

criterion of greatness.

It
not

speaks
in

greatness 'of the

of

Holy Prophet Jesus Christ Gospels,

but

the

eulogy

in which
to

speaks of

himself
attention

according
to

the

by drawing
mation, transforIt does

the

great change, the

mighty

that he
not

brought
in
rare

about

in the world.

speak, except

instances, even

of his great

miratftfes which

are,

however, recorded in collections

upon

of reports ; in fact, it looks

matters

all miracles

as

of

secondary importance in comparison

miracles, the miracle
of

with

the greatest of all

planting

virtue and
of and
are

supplanting evil
up
men

in the world, the miracle

taking

from

the

depth

of

degradation

raising thvemto

the

highestdignitywhich
And do
,

they

capalw* of rising fo.

They
are

why
serve

are

miracles
purpose
means

wrought after all ?

in themselves
to the
;

not

any but

they

not

the end

the

great end

of the

of regeneration spiritual
reason

the

world.

It is 'for this

that the

Holy Qur'dn

INTRODUCTION

does

not

speak of
nor

the

Holy Prophet

in

ing high-soundon

words,
but

does

it

lay
and

much

stress

his miracles, wonderful

speaks again
which

agaip

of the

transformation
so

he

wrou"h,Va
the world in the

transformation that the writer

unique in

the
on

of history the

of the

article

Koran

Encyclopedia
as

Britannica 'most

(eleventh edition) speaks of him

of all

the

successful
an

prophets
which
and

and

religious outweighs
stories

', personalities
all the

admission
words

far

high-sounding
narrated

wonderful

of the miracles The

seems

in the

Gospels.
however, to-day,
way
out

Christian
to

controversialist of that
bases

think

he has the
on

another

of the
to

He difficulty. other

of superiority
the

Chftst
on

prophets, not
A
on

Gospels,

but

the The
to

Holy Qur'an.
Qur'an which,
the fabrication
on

indeed strange allegation

the
an one

hand, is denounced

be

of
as

impostor is brought forward,

vagant extra-

the

other,
claims

testimony supporting the

advanced

position of

the

for Jesus, Christ. The Christian t controversial*^ here is

we

but quiteinexplicable, it
as

need

not

be

at surprised

matters

far

morf
as

important relating to inexplicable.It

the

Christian that the

religionale
Holy Qur'dn

is said

speaks

of Je'sus Chrisfr in

INTRODUCTION words

of

high praise. Quite so

hyn
as

but

at

the

same

time

it mentions Israelite
him

only one

among

the
Moses
a

ous numer-

prophets who
to

followed

scribes it de-

be*

an

apostle bearing
'

message

limited to children

singlSnation
Israel
'

And

an

apostle to

the

of

48). (iii.

This

description is
cannot
sistently con-

sufficient to show

that in

tfieHoly Qur'"n
a

place him
the other

to positionof superiority

prophets, to

say message human

nothing
is
race.

of

the

great

Worldto

Prophet whpse
for

expresslystated
But

be

the

whole
to
see

what

Christian

is unable
a

is, why

should

the

Qur'dn
of

speak of praise?
the

prophet of another
fact, he
and

nation
to

in words

In

is unable
the

differentiate between
in this
spect. re-

Gospels
message

Holy Qur'an
for the
do with may

The and

of

Jesus was

Israelites other prophets

peace and

therefore he
;

had

nothing to
of

the message

Muhammad,
be upon

the

blessingsof
world and

God

him,

was

for the

whole of

the Holy Qur'dn speaks therefore

th^ prophets
it
was

of the

whole

world.
in all the

And

as

in

addition

required%, belief
necessary Now
at

prophets,

therefore it

for it to
the
were

preach respect
of its advent

for all of them.

time
two

Jesus Christ and his mother*

of the sacred

INTRODUCTION

personages abhorrence

whose

names

were

held in the greatest which

nation

by

the

to Israelites,
was

they

belonged. Mary
and her
son was

accused falsely
a.s

of

adultery,

denounced and
as
a

the The
to

offspringof

illicitintercourse
had
to

liar.

Holy Qur'"n
establish the

sweep

away

these

calumnies

of the righteousness of all prophets. great principle

Those for
must

who

lay much
Christ and

stress

on

the

words

of

praise

Jesus

his mother the

in the

Holy Qur'an,

remember

that
two

false

of the allegations

Jews against these

mention
very

righteouspersons

requireda
the

of their virtues and

other

their greatness, and

were

fact that evil

prophets
a

not

denounced

in such

terms

made

mention

of their virtues

unnecessary.

If,however,
base the

it is inconsistent

in

Christian
Christ
to
as

to

of Jesus alleged superiority

on
a

the

Holy Prophet
work of
an

book

which

he

condemns

the
wild

impostor,
are

it is stranger in

still that
out to
a case

statements

often made
are

making

for

Jesus

which
but

not
even

only opposed
the

the

Holy
sacred
to

Qur'dn,

which the

Gospels, the

of scriptures

Christian
arfe

condemn religion,

be of

false,and conclusions
the

drawn
not

from

the

words

Holy Qur'dn which1are

only quite foreignto

INTRODUCTION

its intent but which

In
to

are

also belied

by

the

Gospels.

dealingwith
refer both

this
to

question therefore

I shall have

the

Holy Qur'dn
But
as

and

the

Bible,
bility reliadrawn

the Gospels. especially

regards the
the material
is
a

which from
;

can

oe

placed upon
there

these and

two

sources,

world

ence of differwhich
the

the

circumstances

under

Gospels were
to

written and

transmitted
very

make

it necessary

accept their

statements

guardedly.

As
I

of the Holy Qur'dn, regards the authenticity

not

need

detain

the
to

reader the
and

very

long.

From

one

end Far

of the
East the
to

world
Morocco

other, from

China
the
Far

in the

Algeria in
of the

West,
to
no

from

scattered

islands

Pacific Ocean
is one,

the great desert copy

in the

of AiVica, the
even a

Qur'dn

and

in differing

diacritical
among
are,

point is
the four and

met

with

possession of

one

hundred

millions of Muslims.

There

always

have
in

been, contending sects, but

the and
of
a

the

same

Qur'dn is

of possession

one

and

all.

Political dissensions
up

doctrinal differences grew

century
no one

within

quarter

after the death

raised
a

of the

Holy Prophet,

but

ever

voice
A

againstthe purityof
manuscript with
is unknown. the

the text

of the

Holy Qur'ln.
in

slightestvariation

the

text

Even

INTRODUCTION

Dr.

Mingana
due

has
to

been

unable
in

to

show

any
or

but

mistakes

carelessness

copying
'

cription trans-

hands by inexperienced three

ancient

in his the

Leaves

from

Qur'dns
and

'.

And

script originalmanu-

copies made
of the been third
successor

circulated under of
to
"

the orders have the

the

Holy Prophet
day.
Here is

safely preserved
a

this

opinion of
*

hostile critic :
of Othman
. . .

The
us

recension unaltered

has been

handed

down

to

contending

and

embittered of Othman

factions himself

taking
within
a

their rise in the murder

quartei of
ever

century from the death

rent

of Mohamet,
world. them
;

have

since

the

Mohametan

Yet and

but One

Coran

has been
use

current

amongst
same

the consentaneous every age

we

by

all of the
an

in scripture

to the

present day is
now

fragable irre-

proof that
text

have

before of
the

us

the very

prepared by
There
has
'

command

unfortunate
no

Caliph,
work

is

probably

in

the .world
centuries

other with
so

which
a

remained

twelve

pure
mine.

text

(Muir's Life of Mahomet).

Italics

are

The made
copy

same

author
'

goes
was

on

to

show

that the copy

by
made

Usman

faithful reproduction of the

after the death

six months by Zaid onljr

INTRODUCTION

of the

Holy Prophet
number
to

and

that

Zaid's
of the

edition

was

faithful copy

of the revelations

Holy Prophet,
and the

givinga

of whioh

reasons

for
comes

believing so,
is that
'

conclusion with
the

he

he
we

agrees

the
Coran

verdict" of
to be
as

Von

Hammer

That word

hold
as

surely Mohamet's

the

Mohametans

hold

it to be the word

of God.9
transmission
The in 1859
was

The
the

story of the

authorship and

of

Gospels is,tiowever,quite different.

est earliis
a

existing manuscript that

Greek about

was
we are

found

manuscript which,
the middle

told,

made

of the fourth
on

century
Sinai
as

after

Jesus

Christ.

Being found

Mount

in the Convent

of St. Catherine Another the

known
as

it is known

the Siniaticus. which

the Alexandrinus

is

now

in

British Museum called

the

-belongs to the
Vatican

fifth century.
to the
are

Another

belongs
these
to

fourth

century but is incomplete. And

the
and

said to be

three

chief

jnanuscripts. As
auote, not
a

their condition
a com-

I will reliability

but critic,

: ment^Jor of the Bible, the Rev. J. R. Dummelow To begin with, the* writers of the Gospels report
'

in Greek

(although they may

the

have

had

some

Aramaic for the

Sources)
most

sayingsof Jesus

Christ

who

part probablyspoke Aikmaic.

Nor

is it likely

10

INTRODUCTION

that that

these
their

writers records with which

or

their

copyistshad
go

any the

idea

would

beyond
were

early

Churches
*

they themselves
St. Paul.

familiar,

The

same

appliesto
were

His

now letters,

so

valued,

messages

only intended
were

for

the

Churches
who
"

to

which

they
would

addressed.
not

Those
at

first
"

copied them
in
our

regard them

all

sacred
'

sense

of the word.
do
we

Nor

even

in the later centuries the sacred

text

find that

scrupulousregard for
the transmission would sometimes
he

which
A

marked

of the

Old
not

Testament. what
to
was

copyist
text,
would the

put In

in the He

but what
trust text
a

thought ought
or

be in it. would
even

fickle memory, with

he

make
to

accord

the views

of the

school

which of

he

belonged.

Besides

this, an
In the

enormous

number
to

copiesare
and

preserved.

addition

the

versions

quotations from
thousand
are

early Christian

Fathers,
the New

nearlyfour
Testament

Greek
to

manuscriptsof
exist. As
a

known

result the

of readings is considerable.' variety What

were

reliance

can so

be

placedon

documents

which

transmitted
and

and carelessly

with
?

such
Even

tions additheir

alterations and the

by the scribes
oate

authorship

of writing

is absolutely

INTRODUCTION

11

uncertain. advertised who

was
was

The
as an

first of

the

canonical

Gospels is
St.

the

Gospel according to
But

Matthew,
that that

Apostle.
never

it is certain

Gospel

vvritten hand.

by
The

him.

It

was

written

by

some

unknown

ship story of its authorwhom

St. Matthew
'

as

given by
above,
in

the commentator,

I have

quoted
written

is that
a

probably
of
'

had

Hebrew
to be

book

logia

'

or

oracles

',

which

is not

met

with 130
a
"

anywhere, except

that

Papias writing in
the

A.D.

credits St. Matthew

book.
our
'

with
lation trans-

composition of
of these
"

such

Of

Greek
to

Logia
use,

author

seems

have his

made

such

liberal the

that he

acknowledged
his

obligationsto
"

Apostle by calling
'V

work

according to

Matthew

This have

explanationspeaks
written
a

for itself.
book which

St. Matthew is not in

met

may with
The

certain
in the

anywhere except
rest

reference There author

or

Papias.
the least
first

is all

conjecture.

is not

evidence
a

that
copy
nor

the unknown of this book that he made

ply sim-

of the

Gospel had

of its translation liberal

on
use

in the Greek, The

any

of it.

conjecture is based

the fact that he called it the

but he

Gospel according
done it
as

to

St. Matthew,

might

have

well

if he had

only the

oral traditions of St. Matthew.

12

INTRODUCTION

The

next

Gospel is

that of St. Mark, who

the
A.D.

was

companion
as

of St. Peter, and

followingtestimony
130

recorded

by Papias about

is relied upon
to

in

of the authorship ascribing

*

tho

Gospel

him

Mark

having

become all that

(or
he he
or

having been)
remembered did done
not

Peter's

wrote interpreter

(or,all (record) in

that order

Peter

related) though
was

that which
heard

said
Lord

by

Christ.
Him
to ;

For

he neither

the I

nor

followed

but

subsequently,as
who
used
to

said, (attached himself)

his

Peter

frame

teaching to

meet
not
as

the

mediate (im-

wants
a

(of his liearers); and

of the Lord's

making

connected Even if
we

narrative

discourses.'

accept
be said

this evidence, the

to

Gospel of
on

St. Mark

may

have
even

been

based

the
does

oral tradition of
not
was

Peter, but

this evidence
in
our

make

it certain

that the

Gospel
and

hands

actuallywritten
favours
the view

by

St. Mark

cism higher critiauthor

to

that

he

was

only the

of the him.

nucleus

of the

present

Gospel ascribed

St. Luke

too

was

not

of Jesus disciple
to

but

discipleof

the

Apostles and he is said

And
as

lowed have .fol-

St. Paul.

regards the fourth Gospel,

a

there is no

doubt

is that ii.

much

later composition.

14

INTRODUCTION

The

answer

to

this

question

is

that
may

in

all

the

Gospels, the followingfive

as

passages passage

be treated

credible surely
to

"

(1) The
be called
none

that shows
'

that

Jesus refused
thou
God'.
me

sinjess:

Why

callest that is,

good
(Mark

? there is
x.

good

but one,

18).

(2) The

passage

that shows could

that he held
be

that
*

blasphemy against
manner

himself

forgiven:

All

of sin and
:

blasphemy shall

be the

forgiven unto
Holy
Ghost

men

but be

the

bla"phemy against
men

shall

not

forgivenunto
that
no

'.

(Mark
his
and
own

xii. 31). mother

(3) The
and

passage

shows

that

brethren had
that he

faith in him mad

out
'

they sincerelythought
his friends heard
on

was

And

when hold

of

it, they

went

to

lay
'

him

for

they said, fte

v-

is beside

himself

(Mark
friends

iii. 21).
were

From
his
own

31

it appears
and

that these

mother shows
:

his

brothers.
had of

(4) The
no

passage

that

that
'

Jesus Christ
that

knowledge
hour

of the

unseen
no

Of

day
the
'

and

that

knoweth

one,

net

even

angels in
(5) The
he

heaven, neither
passage uttered Thou

the

son

but

the Father.
cry

that
on

speaks
cross
'

of the
*

of

despair that

the

My God, My God, why hast

To these

forsaken
are

me

(Ma^t. xxvii. 44).

his

five

added

four others dealing with

miracles

INTRODUCTION

15

which miracles
to

will

be

referred
on,

to

in the nine

discussion
passages
a

on
are

his
said

later the

and

these

be

'

for foundation-pillars

truly scientific

life of It

Jesus.'
would

thus

be

seen

that
on

the

basis

of

the

Christian religionis
uecprd, and
the the

laid

the

most

unreliable

stories of the

miracles
on

wrought and
is based and be the

wonderful
of the

deeds

done,
of

which

doctrine

Divinity
all

Jesus
can

Christ

of his

superiorityto
received with

mortals,

therefore

only
ever, how-

the greatest in mind

to

caution.
mere

It must,

be borne Christ Founder

as a

that

of Jesus superiority

mortal

another
not

mortal, says the Holy

of Islam, does

bring us

whit

nearer

the truth of the Christian that deeds he

unless religion
nature
or

it is shown that he If did the

possessed
which
no

Divine

mortal

has followed

ever

done.

Christian down

religion had
the

the

laid principles assertion that other

some

by

eadicr
was a

prophets, the
greater
man

Jesus Christ
human

than

any

that i"eing
to

ever

lived,would

have done
so

good

the

cause

of

but Christianity, of
men

long as

the

atonement

of the
the central
a

sins

by

Divine

person

remains less than

doctrine

of that his

religion, nothing
other

clear

proof that

to superiority

16

INTRODUCTION

mortals
be of

lay
any
use

in

being
to

Divine

and It

above is in this

mortal

can

its the
of

cause.

light

that

discussion

of

relative the

merits

of

Christianity
of their

and

Isl"m,
can

or

relative

greatness
seeker finds

founders,
But
as

really

help

after itself

truth.
to

Christian with

controversy

unable
various

cope

this

question,
are

will

take

the

points

as

they
I

raised Christian

by

Christian

sialists. controver-

take their

the

case

as

presented
tract

in

the
the

latest Christian title

of

pamphlets,

small

issued under

by

Missionary Haqdiq-i-(jur'dn,
to

Society
or

at

Ludhiana,

the
which

of
claims

the
based

Qttr'dnic

truths
*

have
'

been

only
all
'

on

the

Qur'anic
reports
broadcast
Muslim and

statements

avoiding
wnich has

unreliable circulated of

stories in India

', and,

been the

and,
all

through
Christian

pages

World,

in

and,

Muslim

:ountries.

1.

MIRACLES.

1.

G'ENERAL
are

REMARKS. stories
in

The

Gospels

full of the

of the
as

miracles

wrojught by Jesus
else, is thought
Even
to

Christ
lie the

and

them,

in

nothing Divinity.
a

argument

of his

the
:

central
.

fact
did

in the
not

Christian from
among

religion is
the

miracle the

if

JesuS

rise

dead,

Christian

faith arxi the

preaching
moral

of

Christianity
and

is in vain.

Religious duties,
do
not

teachings
the

spiritual awakening
miracles rise .from
do

occupy
The

place
are

which
to
are

in the their

Gospels.

dead of

made sick
are

graves, is turned

multitudes
into

the

healed,
out,
and

water

wine,

devils deeds that

are

cast

many for the is

other
sake

wonderful
of

done.

Suppose
of the of this

argument
;

this the

record effect these life of is his

Gospels
on

true literally

what

was

the
The

litfes of those miraculous the

who
in
a

witnessed

miracles? needed*
message
to

prophet's
the truth mind

assure

people
the

of

and
a

to

convince of

ordinary
powers

that
must

being
be

possessor
in

extraordinary
The

he

followed
a

spiritualmatters.

bringing about
is

of

moral
2

and

spiritual transformation

admittedly

18

MOHAMMAD

AND

CHRIST

the
as a

real

object,the [miraculous being only

towards
at most

needed

help

the

attainment
may

of

that upon

object.
as

The
means

former
to
an

be

looked
end

the
The

end, the

latter is the
,

itself.

best evidence

of miracles
and

thus

consists in the effect

for

they produce,
us

the most

important question

therefore is that
recorded How

supposing Jesus wrought all the

in

miracles result ?

the
was

Gospels, what
the
success

was

the in

great
a

he One

attained

bringingabout
us

transformation ?
followed
ah Now
not
a

Gospel

tells

that

Jesus
who

was

by multitudes

of sick
says that
ments state-

persons
many
were

were

healed; another
if either of

healed.

these

were

true,

single person
should
not

should
have

have

been in

left in the land

who

believed who
saw

Jesus.

It is inconceivable deeds
as

that

those

such should

extraordinary
have

done
a

by Jesus

Christ the

rejectedhim
and

liar.

They

saw

sick healed

the
in him

dead
as

raised
if not
a

tts"life and

yet they

all disbelieved been

single miracle had

even

wrought! And
that
were

how

strange that
heale*d do
not

tbe great
to

multitudes
been that

seem

have

believers in faith
was a

Jesus,though the Gospels tell us

condition

prior to being healed

believed in Tesus

for if even

these

mifltitudes had

MIRACLES

19

he

would

have

had
more

at following

the
he

time

of his

crucifixion far
and

numerous

than

had, actually
But

largeto sufficiently
we

baffle the authorities. of Jesus following but also

as

yvhat do
not

find ?
as

The

is poor,

only

regards number,
From he chose
were

regards
that
on

its oharacter.

among twelve
to

the five hundred who

were

followed
twelve work

him

to sit

thrones, v;ho
after the

be entrusted these twelve

with showed

the
a

Master,
of

and

strange weakness

character,the greatest of them,

Peter, denying Jesus thrice for fear of being treated

harshly by
curse

the he

enemies, and

not
a

even

to hesitating
was

when

thought
The
one

that

curse

:the durst

only
not

means

of

escape.

others

even

approach Jesus,while
out
to

of the chosen
an

ones

turned

be

traitor.
them
to

On
pray

earlier occasion
for

when them

Jesus asked

him, he found
them
on

all asleep. Often

no

had
was

he to rebuke it in the world

for whom
ever

having
the

faith.

Who

miraculous
made
was
an

deeds

of

Jesus, if they
The
t

were

done,

impression?
to

mere

fact that

Jesus
worth
on

unable

bring about
to

any

transformation

the name,

and
or

make
a

any

impression either

his the

friends

foes, is

testimony that sufficient

invented

stories of miracles

were

afterwards.

20 The

MOHAMMAD

AND

CHRIST

poorness

of

the

result the

attained stories of

by Jesus
miracles

Christ
becomes

notwithstandingall
the
more

prominent when

compared with

the wonderful

results attained

by the great WorldThe

Prophet
had before

that

appeared
him
a

in Arabia.

Holy
had

phet pronever

before

nation

which

been
had

guided

to

truth, among

whom

no

prophet
whose

appeared before him, the attempts by

an

at

reformation had

both

the

Jews

and

the Christians

proved

utter

failure.

This

nation

had,
moral

both

as

regards
sunk

material in the voice

civilization and

calibre, been
and

depth
of the

of

degradation,
had

for centuries
on

the

reformers
a

fallen
of
a

deaf
a

ears.

Yet

within

less than
was

quarter

century
The

wonderful

transformation had all

brought

about.

old

evils

disappeared, and
love
the

ignorance and
of

had superstition and

given place to
From

knowledge
of
a

learning.

disunited the
name

elements of
a

people who
sprung onward

did not

deserve

nation

had

u]4

living and

united the
and

nation

before whose

march
were

in the world

greatest nations
whose

of the

world

powerless
fed the world

civilizationand
centuries. But

knowledge

for
was

long

ttfismaterial

advancement
a

only the

result of

an' inner change, of

moral

and

22

MOHAMMAD

AND

CHRIST

Scribes and
we

the Pharisees
a

answered, saying, Master,

thee. An
a

would

see

sign

from

But

he

answered

and

said

unto

them,
after

evil and
and

adulterous
shall
no

seeketh generation

sign ;
the

there

sign be given Jonas

denial
'

to

it,but

sign
we

of the have
one

prophet
a

(Matt. xii. 38, 39).

to

Here

plain

show

any

sign except by
some

the

sign of

Jonas, which
as

is understood

commentators

meaning

the

sign of preaching, by
grave

others
as

as

remaining in the
was)
worked
Pharisees for three

(alive of
three how how In

course,

Jonas Jesus
the

days

and

nights.
was
was

If

such

great woaders,
for
a

it that it that
to

asked
to

sign and

Jesus
their

refused

show

any
to

sign.

answer

demand,

he

ought

have

reierred

to

the

testimony
fact,the
tioners ques-

of the thousands
masses

that had
him should evidence.

been
have

healed

; in

around

silenced
no

the

by happened.
asked sick
'

their The

But

such the

thing
sees Phari-

commentators

say that

for

greater sign tlian the healingof the

to which so, then

was

they
too

were

accustomed.9

If dt

was

indeed

it is clear that

Jesus' healingof
And ?
to do

the sick
not

nothing extraordinary.
to

why

did

Jesus refer

his

of the dead raiding that

Again, Mark

tells us

Jesus was

unable

MIRACLES

23

any

mighty work
4

in

Nazareth,
he could

save

healing a
do
no a

few

sick persons

And

there

mighty
few sick

work,

save

that he healed
woik

laid his hands them/

any

upon
too

folk, and
to inability

This

shows

Jesus'

miracle, the healing of the

as
a a

sick
These

beinglooked
statements

upon
are

very clear

ordinaryoccurrence.
evidence that the

stories

of
or

wonderful
at

works

were

invented

wards, after-

least

there

is much

exaggeration in

them.

2. The

RAISING

THE

DEAD

TO

LIFE
to

mightiestwork
the dead
to

of

Jesus

is said

be

the
are

raisingof

and life,

it is in

this, we
met

told,that the proof of Christ's divinityis

Here
1

with.

is the argument

"

Christ's

raisingthe
on

dead
basis

to

life is admitted
the

by
and
man

the Muslims

the
to

of

Holy Qur'dn,
the power

raisingthe
and
in

dead

life is

beyond

of
. .

only an

attribute of the Divine of

Being.

And

this attribute

Divinity no

other

mortal

partakes with Jesus.'

As
to
on. on

what
Let

the
us

Holy Qur'dn
first

says,

we

shall the

see

later made

closelyconsider
sacred

claim

the basis of the Christian

scriptures.

24

MOHAMMAD

AND

CHRIST

The

argument

is that
the

Jesus
to
a man

is

Divine This

person

because could
no

he raised

dead

life.

argument

only be

advanced had

by
ever

who

believed that
to

other

mortal

raised

the dead It

life.

But

the

Bible
of

belies this argument.

who if raised

contains
to

instances
and life, this

other mortals
even

the dead

therefore

Jesus actually wrought

it is he

from miracle, the inference of his divinity

if
to

quite illogical ; or
raised the
dead him. died Elisha when

he

was

Divine had
are

because
as

life, Elisha
2

much
told that

of
a

divinity in
child
sure
*

In and
came

Kings iv, we
had

had when

hic death in
was :
"

been

well made

And

Elisha
was

come

into

the

house,
his bed. them
the his

behold, the child

He
went

dead, and
shut the

laid upon
the Lord. door
.
.

in therefore, and

upon
.

twain, and
child sneezed
'

prayed
seven

unto

and

times, and

the child

opened

eyes

(2 Kings iv. 32-5).

raised
the

Elijah also
'

dead

tp life.

And

he cried unto

the Lord, and

said, O

Lord,
?

my

God, hast thou

whom
I

also

brought

evil upon

the widow
son
. .

with
I pray

sojourn, by slaying her

come

thee, let this child's soul

the Lord heard

into him

again.
and the

And

the

voice of

Elijah;

MIRACLES

25

soul of the child (1

came

into him

again and he

revived

'

Kings
Thus

xvii. 19-22).

the

Bible
to

does

not

give
the
one

to

Jesus
of

any

exclusive the
power dead of

claim
to

on divinity

score

raising

life,

indeed, in
dead his
to

respect Elisha's greater than

his death
'

raising the
even

life was

{hat of Jesus, for

had it and and bones feet'

dry bones
a

after
man
a

the
came

of giving life to efficacy

to

dead

And
.
.

pass the
man

as

they

were

burying

man

they
when of

cast

man

into the
was

sepulchre
and

of

Elisha
the

the

let down revived

It

touched
up
on

Elisha, he

and

stood

his

(2 Kings xiii. 21).

is sometimes

asserted
own

that while

Jesus wrought
in the other

the miracles

by

his

power

prophets,it was
the

God
-

who

worked

the miracles
distinction
case

through
does
too not

prophets.
of much God who

This

fantastic

prove
was

value, for in the

did the miracles
:

of
men

Jesus
of
a

it

'Ye

Israel, hear
man

these
of

words;
among

Jesus of
you God

Nazareth,

approved
and of you
'

God

by
did

and miraclets

wonders midst

signs, which
(Acts ii. 22).

by

him

in the

It is very

probable that
dead of
to

the stories of

Elijah

and

Elisha

raisingthe

life

produced the pious

of

desire in the

minds

the

followers erirly

Jesus

26

MOHAMMAD

AND

CHRIST

Christ There

to
are

ascribe

similar
traces

deeds

to

their Master.
the

clear

of
Mark

this in
and about

narratives
narrate

themselves. of raising

Matthew,
the ruler's
as

Luke whom is not

the

daughter
'

Matthew dead
but

quotes Jesus
'

saying:
The

The

maid

sleepeth (Ix.24).
but their presence
the
nature

others

omit

these

words,

in Matthew miracle.

is sufficient to disclose It is remarkable

at

of
not

this

that

John

does

speak of
a

this

miracle
is not
Lazarus

all but
to

mentions
the had
How

instead

miracle

which

known

of viz.,the raising Synoptists, been in the gnwe

that

after he

for the
a

four

days (xi.38-44).
and

did it
no

happen

one Synoptists,

all,
how

had
was

knowledge of such John

had
no

great miracle, and

of the

it that

knDwledge
The

of raising
that

the ruler's

daughter?

inference

is clear
the made
an

John, writing later,had

of the ruler's

his doubts he if
to

about

raising
some

daughter,and
read
as

instead it
were

symbolical story
occurrence.

actual

In

addition
a

these

two

miracles,
the

Luke

alone mentions
son

third case,

the

of raising
is

widow's

at

Nain

(vii.*1-17), which
nor Synoptists

known

neither to the other

We may,
to

to
to

John,
the

however, refer here

which the love of

height

of

absurdity

wonderful

stories

MIRACLES

27

carried
not

the

earlyChristian
the

writers.

Matthew
of the

was

satisfied with

single miracle
makes into
*

raising the
dead rise
as

and sleeping girl,

out
soon

he therefore

of the
as

graveyaid Jand
up

walk

Jerusalem
behold

Jesus gave

the
rent

ghost :

And from

the

veil of

thejtemple was
;

in twain

the top to the rocks

the bottom
rent ;

and

the earth
were

did

quake, and
;

and

the graves wh^ch

opened

and
came

many
out

bodies
of the

of

j:hesaints

slept arose,
and
'

and
went

graves

after his resurrection

unto

into the

holy
This

city and appeared

wonderful
miracle

many

(xxvii.51-53).
:

passes
not

all

Pagination
details
as as

only the
to

evangelist does

give
had
case

the
on

what into is

clothes these skeletons

the

they

walked

city;

as

in
to

the add

of

Lazarus,
man

the writer
came

careful enough
bound face
to
was

that the dead

grave
a

forth and his order Christ. had

hand bound him

and

foot with about with be

clothes and

napkin

an

loose

had

to

given by Jesus
of these saints
at to

Probably

the grave

dollies

who
rate

perhapj been dead

long years, had been

for

centuries, or

any

for

preserved intact
Not
fo

assist in the
tators commen-

performance of
have the

the miracle.
courage

all the

read

this
the

wonderful

story

and accordinglywe literally,

have

following

28

MOHAMMAD

AND

CHRIST

comment

by
seems

the
to

Rev.

J.

R.

Dummelow:

'This of the

incident
truth the

be

forth setting pictorial of Christ

so

that in the Resurrection

of all his may

is involved
on

Resurrection

saims,
in

that

Easter
sense

Day all Christians

have risen with

be said

certain

to

him.' truth life.

Herein the raising and

4

lies the
dead
to

about

all the

miracles
in

of

Jesus talked
was
'

parables,

symbolical language
the dead And

useH

by

him

freely.

Let

bury their
'

dead

said he
say

(Matt. viii.
unto
on

22).
He
sent

again

Verily, verily,I
word and

you,

that heareth
me,

my

believeth

him

that
come

hath

and life, everlasting

shall not death hour hear

unto

into condemnation,
I Verily,verily, say

but is passed from

unto

life.

you,

The shall

is

coming,
voice
.

and of the Marvel

now
son

is,when
of God
at
are
:

the
and

dead

the

they that
the

hear

shall live.
is

not

this ; for

hour

coming

in

which
and

all that shall

come

in the graves

shall hear

his voice

forth.' Nov.

in all these cases,

are

by
the

the dead,

even

by

those in the graves, those dead

meint

spiritually dead,
meant
was

in sin, and

by life is

the life spiritual.Similar

used

figurative language
to
a

by

the

Jews.

According

Jewish
termed

tradition, 'the

wicked, though living, are

30

MOHAMMAD

AND

CHRIST

reason

ye, because

ye

have

no

bread

Perceive ye your

ye

not

yet, neither
?

understand
eyes
see

? Have
ye
not

heart

hardened

Having

'

(Mark viii.

14-17).
Indeed
we

find the

themselves disciples
much
to

ing complain-

of his

too resorting

symbolic language and

him,

to pleadingtheir inability

follow

Herein
dead

lies

the solution
Next
we

of the stories of
come

the raising the

to

to life.

to

what the

Holy

Qur'dn

says

about the

the

of raising

dead

life. To

say that

Holy

Qur'dn
dead
It

speaks of Jesus exclusivelyas

to

raising the

life

betrays
as

sheer

ignorance
the

of its contents.

speaks
dead
to

clearly of
Thus

Holy
*

Prophet raisingthe
you who

life.

it says and

believe !

answer

the call of Allah

His

when Apostle

he calls you to that which The mistake between arises the from

givesyou
the

life'

24). (viii.

invidious
so

distinction made
when the

prophetsof God,

that

Holy Qur'an speaks of the Holy Prophet's

dead
to

raisingthe
the in the

life,the meaning is said

who
were

to

be

life t^ those giving of spiritual

dead

ignorance,but
dead
to

when

it

speaks of Jesus' raising

are

life, the

words
to

looked

upon who
were mean-

as

meaning the
dead

back 'bringing

life of those
not

physically.Why

should

the

same

MIRACLES
I

31

ing be
As
to

attached

to the

same

words

in

both

? places

what

that
It

meaning

is, the

Holy

Qur'dn
and

explainsitself.
again and
means

speaks of the dead

dead. spiritually
means

again
It

the
to

speaks of spiritual.
this
in

raising them
T

life and

the
to

life

will

give
has

few

examples

show

this, as
It says We

point
one

been
'

much

misunderstood.
was

place :
to

Is he who
made

dead, then
a

raised
he is

him walks that

come

and life, among

for him

light by
whose whence
we

which

the
in
'

people,like
utter

him

likeness
he
cannot

of

one

darkness Here clear

one

forth ?
raised

(vi- 123).

have

the

dead this

man

to

life in
not

words,

yet

by

is meant description

whose

soul has

departed
of

from, and
but
one

been
whose

brought
death

back
and
'

to, this life

are

body
both

clay,

spiritual.
make

In another the dead

to

place we
hear,
nor

have
make

Surely you
the deaf
to

do not

hear, when
Mark the

they

go

back

retreating (xxvii. 77).

of the dead with the

'

combination
are

here

deaf.
The

They

both

placed in
make

the

same

category.
when

Prophet
stay
sense

cannot

them

hear

they

do

not

to

listen and is stated

dead

go back elsewhere

retreating. In the
'

same

it the

Neithe-

are

the whom

and living He

alike.

SurelyAlldh

makes

pleases

32

MOHAMMAD

AND

CHRIST

hear, and you

the
'

cannot

make

those
Hera
in

hear
it is

who
not

are

in

graves

(xxxv. 22).
who
rest
are

only the
Yet the the

dead, but
dead bodies
are

those that

the

graves.

in their coffins
Nor
are

beneath
to

earth
as

not

meant.

che words
cannot

be taken
to

meaning
who is

that
are

the

Prophet

give life
\Vhat
as a mere

those

in spiritually this
do

the

grave?

is

implied
mortal

only
not

that what

the
was

Prophet
almost
were

could

impossible,
:

the
it

givingof
was

life to those
of

who

in their graves in the

the

hand

Allah such

working
a

Prophet

that would

bring about
from

mighty change.
the
as

It is clear

this that when of God

Holy Qur'an
dead
to

speaks of
to

the

prophets

raising the

death life,it is spiritual it refers,and

and
sense

spirituallife
that it

which of the
as

it is in this Muhammad life. This

speaks
Christ
more

Holy Prophet
dead
to

and

Jesus
the

raisingthe

becomes

clear when

it is considered the dead shall

that

according
raised

to to

the

Holy Qur'an only on

this

actuallybe
and

life
to

the

day of Judgment
Great
'

their

return

life before the

day is prohibited in the

Allah
takes those

clearest words.
the time of

Thus

the
that

souls
die those

at

their

death, and
then
He

not,
on

during

their

sleep;

withholds

MIRACLES

33

whom
the

He

has
back

passed the
till ai
a

decree

of death

and

sends 42).

others
verse

appointed time'

(xxxix. the

This

affords
not

conclusive
the

proof that
return to

Holy
this the
and
same
*

Qur'an
world
decree under

does

admit who is
are

life in Once

of of
no

those death

actually dead.
the

passed,

soul is withheld
back. The
:

Circumstances

is it sent in the
one

is principle
when
me

affirmed overtakes

following verses
of them,
he says

Until
Send

death

back, my
in that word

Lord,
which that

send
I have

me

back, haply I may

do

good
a mere

left.
rnd

By

no

means

! it is

he

speaks,
are

against
'

them

is

barrier until the Thus

no one we are

day they

raised

(xxiii. 99, 100).

that

told in the clearest has

possiblewords
the
to

who
state

passed through
third

door
go

of
back

death
into

into

the

of barzakh
state.

is allowed
verse

the

previous
*

may
town
'

also which

be We
A last

^quoted :

And

it is

binding! on
not

destroy that
few
verse

they shall
comment

return

(xxi. 95).
to

words

of
a

may

be

added

this

from

saying

of

the

Holy- Prophet.

The
Ibn-i-

following incident Maja,

two out

is recorded the

injNisai

and

of

six authentic Abdulla Islam.

was

collections slain in
a

of

reports.
with the

father Jabir's enemies

3

battle

of

The

Holy

Prophet

34

MOHAMMAD

AND

CHRIST

one

day
'

saw

Jabir dejected.
the

What

makes
of

you

dejected
sorrowful

asked

affectionate
*

Teacher
died and

his-

companion.
a
'

My father
and
a

he has
'

left behind the the Allih O

He

large family

heavy debt
the
met
'
.

was.

reply.

May

I not that

give you
your

good

news

of
from

great favour
'

father
.

with
God

said
servant

the

Holy Piophet
a

saidr

My

! express Lord
!

wish
me

and
so

I will grant you.

said, My

give

life

that I may
once more.

fight
The

in

Thy

cause

again and
forth from
not

be slain

word

has

gone

Me, said the Mighty Lord,

The

that

they

shall
come

return.'
to

pious fightthe
'
"

wish

of

Abdullah of Islam shall

not

to

back

life and

enemies that

had

only one

barrier in its way words

verse

they

return', these
words
as

being exactly the

I

concluding
Similar
on

of the
to

have

quoted last.

evidence
verse

the

Holy Prophet's comment

in the Sahih

this

is met
are
*

with

Muslim^

where
the

the martyrs
same
are

generally spoken
What
rrure

of in almost desire'?
more

words. asked wish

do

you
'

they
may

by
for,

the
our

Almighty.
Lc~d' is the
'

What

we

reply.
Lord,

The
we

questionis repeated
desire that
we

and

they
send

say
us

Our
to

that Thou
may

shouldst

back

the world
And

fightagain

in

Thy

cause

'.

what

MIRACLES

35

is the

replyto
of
a

this

holy
"

wish
to

at

time
ranks

when

the

addition
was
*

singl
as

person

the

of Islam favour ?

looked

upon that
can

the

greatest Divine
not

I have

written world

they shall
the

return.9

Nothing
of the
return

in the

subvert
once

clear

dictum

Holy Qur'an
to

that those
; and

dead

shall not
to

lite ir this world

the return

life shall

only

take

place on

the great

day

of Resurrection.

3.

HEALING

THE

SICK

Although Jesus'miracles
a

of

healingdo
of

not

occupy
even

very

high place in
the great
and

the record wonderful

miracles,not
deeds which

among

man

may had

do, yet it is probable that

their

most

of these
or

stories

speech originin figurative

too

in stand

tion. exaggeraon

Here
same

Elijah
him.
v.

and

Elisha

the of
to
a

footing with

Elisha

healed
restored

Naaman eyes

leprosy (2 Kings
whole

1-14;, and
were

people
'

who when

first made

blind
to

miracu.

: lously

And

they came

down

him, Elisha
this
smote

prayed
I pray with And

unto

the Lord, and

said, Smite
And the word he

people,
them
.

thee, with
blindness it
came

blindness.

according to
to

of Elisha.
come

pass,

when

they

were

into

36

MOHAMMAD

AND

"

HRIST

Samaria, that Elisha

these
men,

said,Lord,
may
saw

open And

the eyes the

of

that

they

see.
'

Lord

opened
20). Old

their eyes, and

some

they

(2 Kings vi. 17done

For

other

mighty
2

works

by

the

Testament
;

prophets, see

Kings

iv. 1-7, 14" iii.17;

17, 40, 44
Ezk.

ii.8, 14, 19-22; vi. 5-6;

Joshua

xxxvii. 10, etc.

If these been limited

great miracles
to the

of

healing the
are

sick
in the

had
Old the
to

prophets,as they
have
them.

Testament,
halo of

they

would

retained
But when

at
we

least
come

dignity

about

the New become the

a

Testament
very
common

period, the miracles of healing thing. When

out
'

accused
the

by
help

Pharisees

that he cast

devils with And

your

of Beelzebub,
cast
out
'

Jesus

answered whom

if I

bub by Beelzecast

by devils,
(Matt
a

do

children xi.

them

out

xii. 27 ;

Luke

19).

Here of who

therefore is

plain admission
the
to

put into the mouth

the

Jesus
were

that

even

of disciples

Pharisees

opposed

Jesus Christ

'.ould work
the

miracles
writers
are

of

healing, or of castingout the devils, as

of the

Gosples
man

would

have
not
as

i.

Again

we

told

that the
*

who

did

follow

Jesus was
those
very

working
days
name,
:

same

miracles
we saw

Jesus

in

Master,

one

out devils casting

in

thy

38

MOHAMMAD

AND

CHRIST

but

even

then the
same

the

of difficulty
as

the

healing-pool
'

having

power

the

son

of God

is not

surmounted.
These little anecdotes force out who these recorded

by the

Gospels

take the whole

of the argument
read
as

of miracles.
dare
even

Any
not

Christian

has

the

Gospels
of

speak
truth his

of

miracles
as a

evidence
say

the

of Christ

prophet, to
is woise,

nothing

of

divinity. Bat
show

what

the

Gospel

statements
one

clear tried
not

and signs of exaggeration,

to

has evangelist
I

enrich
go

the

dry details of
details,but
conclusion

another. would arrived

Biblica

would
refer
a

here

into
to

instead
at
'

the

reader

the

by
The

Christian conclusion

critic in the
is

Encyclopaedia
that
even

inevitable in
any

the
case

one

whose evangelist
less of the

story

particular
that of
on

involves

supernaturalthan
far from

the others, is still very

that
account
to

being entitled
of

claim the

implied acceptance
same

his

narrative.
who
come

Just in
after

degree in
gone

which

those

him

have

beyond
may

him, it is
have
gone

conceivable easily

that he
went

himself

beyond
'

those
at

who

before

him.'

And

again :
how the

It

is not

all difficult to understand

of Jesns,after seeing some contemporaries

wonder-

MIRACLES

39

ful

deed

or

deeds

wrought
should

by

him

which
him

they
with

regarded as miracles
every other kind

have

credited power

of
the

miraculous
modern
are

without

as distinguishing

mind

does, between
to

those

miracles
and

which

amenable
are

psychical
It

influences necessary
all have

those

which

not.
cure

is also

to bear

in mind

that the

may

after

been

only temporary.'
co

(Art. Gospels).
of

In addition

the influence

exaggeration on
was

the stories of the marvellous, there

ing the mistakI

of

the

spiritualfor
in the

the

physical,as
on

have

already shown
to relating

discussion
the dead

the life.

miracles
This

the

of raising

to

is

clearlyindicated by
to

the words is the

in

which
'

the The

sage mes-

John
their

the

Baptist

conveyed
lame

blind

receive
are

and sight,

walk, the
are

lepers
raised
them/
out
a

cleansed,and
the poor

the deaf hear, the dead

up, and

have

the
of
'

Gospel preached to
Jesus failed
kind
to turn not

And

when

the dLc'oles
:

devil,Jesus remarked
prayer and and
'

This

goeth
\

but

by

fasting (M"tt. xvii. 21

the
and
power

It is

by
to

prayer

fasting that
of men,

is attained
are

drive devils
of

devils out
which
man.

these clearly
not

the

affect the

spiritand

the

physique

40

MOHAMMAD

AND

CHRIST

The

light cast
clears
away

upon

this

subject by
On three of
as a

the

Holjr

Qur'an

all doubts'an is

different

occasions, the Holy Qu,

x.

spoken
In

Healing;
one

57, xvii.
names

82

and

xli. 44.

fact, this is
is known.

of

the

by

which
name

the
is

Holy
a

Book

The

adoption of this
that of
a

fact. significant

It shows

the

healing effected by the

nature

prophets 01
removal
ara

God

is

different
And

from
and

the

of
the in

physical'
deaf
and

ailments. the dumb

;

again
the
are

again

and but

blind
not

mentioned the armies

to

the

Holy by
:

Qur'an
whom
*

these is

of the sick been

and

Jesus

supposed

have
him

followed he healed

And

great multitudes (Matt

what xii. 15). it
means

followed

all'

Nay,

the

Holy Qur'an
and

itself
:

tells us
*

by the olind
with which with with

the

deaf, etcnot

They

have and

hearts

they do
which which

stand, undernot not

they have
have
'

eyes
ears

they do

see,

and
'

they

they
not

do

hear that

(vii. 179).

For

surely "'t is
are

the

eyes
are

are

blind, but blind

'

the hearts

which

in

the breasts
in the

46). (xxii.
but

Similar in view has been What

statements

abound
and

Holy Qur'an,

of the clearness
here

conclusiveness
not

of what
instances.

quoted

I need

multiply

is left obscure

by

the

Gospels is

thus

made

clear

by

the

Holy Qur'dn,

MIRACLES

41

and the whom

it is in this

that light

the

Holy

Book

speaks of
of

healing Jesus

effected Christ is

by the
one.

prophets of God,

4.

OTHER the

SIGNS.

Having
miracles of

disposed of

chief

points

in and
on

the the the

For into

of the dead Jesus, the raising the sirk, there works

is
no

healing of
other

need

to to

dwell him.
water

wonderful

attributed of

instance, there is the miracle

wine It is

turning

recorded
an clearly

by

St.

John

as

\ is very

first miracle.
not

invention, for it docs

to

behove
as

prophet
is said A
no

of God have
comes

make
at
a

people
tne

drunkards

Jesus
Cana.

to

done
as

marriage feast
of
any

at

prophet
one can

benefactor
have
done
or

humanity, good
to

and

be

said

to

fellow-

men

who

helps,by

miracle the
two

otherwise, in making
we
are

men

drunkards.
to

Bjf

Qur'an,

butes told, attri-

Jesus

Christ

great miracles, viz., a

unseen,

possessionof the knowledge of the

power
to

and

the

of
say

creating life.
a

And

therefore these. let

us

it is

sary neces-

few
go

words
to

about

Before how

we

the

Qur'?n,
lend

see,

however,
claims.

far the

Gospels

colour

to

these

42
Now

MOHAMMAD

AND

CHRIST

as

regards
not
we

the

knowledge
the

of the unseen, On

the the

Gospels do
other hand,
and

furnish
are

l^kstevidence.
id
'

to plainly
no

But
not

of that
the

day

that hour
are

knoweth

i^ian,

no,

angels
the* the

which
Father1
unseen

in

heaven,
*

neither
The

the

son,

but

(Mark
is here

xiii. 32).

knowledge
Some

of
*

clearlydisclaimed.
is revealed
the
case

Knowledge
but

of the future

to

the of

prophets of God,
Jesus
to
even

unfortunately in knowledge
true

the

slight
prove
own

that

was

disclosed
the

him
He

did not

according coming

to

Gospels.

foretells his
*

second
the
even
son

in

""he

following words
of the

For

as

lightningcometh
unto

out
so

east, and

shineth of the

the west
be.

shall also the wheresoever

coming
carcase

of

man

For

the

is,

there

will

the

eaglesbe gathered together.' The

of the

commentators

Gospels have
We
are

been

at

great
that

pains to explainthis.

told for instance

by

the

carcase

is meant

the

s^ful

man

and

by

the

eagles Jesus Christ,though the singularform

first and the

of the
to

the

of plural

the second
;

leads evidently

opposite
it is very

conclusion awkward be

but

taking this explanation,

that the
to

coming of Jesus to gathering

we are

sinners

should
on
a

likened

the

of

the
:

vultures

carcrse.

And

then

told

MIRACLES

43

Immediately
shall the
sun

after the

tribulation the

of those
moon

days

be darkened, and

shall not
heaven
Son

her light,and .give

". . .

th"

stars

shall fall from

the

and

then

shall appear
. . .

sign of the
say
unto

of

man

in

heaven, shall
not

VerilyI
pass,

you,

this
be

generation
fulfilled however of these
'

till all

these

things

(Matt.

xxiv.

27-34).

That

generation
the truth The shall claim
unseen.

passed
words

away

without
many
more

witnessing
have

and

followed.

promise failed, and always

as

the

words
on

of the
the

Gospel

be the

best comment Christ's

no

Christian

to

Jesus

knowledge
argument,
nor

of

the

Blind

faith needs but

is it shaken
cannot
a

by
any in

argument;

the

critical that

reader
made

find mistake

explanation except

Jesus

interpretingthe prophecy.
to

I say his

this in deference
own

Jesus' prophethood, though

followers
to

go

far
to
4

beyond

that and

declare The
"the
"

the Rev.

mistake Dummelow
answer

be

due
:

Jesus' ignorance.
considers
most

says
as

Plumptre
and
in

boldest and

the

truest

reverend?1,

finds the

tion explanahour

Christ's xiii.32).

ignorance of that
Even of if we
assume,
we

day and
with
are

{Mark

Plumptre,
no nearer

complete
a

ignorance
;

the date, did

nof

solution

for if he

know

the

date, he

44

MOHAMMAD

AND

CHRIST

would
merits

not

attempt
the
who

to

fix

it'
would

With
be
a

such very world

Even
to

state*

in

Gospels,
would

he

bold
that

Christian

the to proclliijn of

Jesus

had

knowledge
had

thfe unseen.
is ascribed
to

if the

Holy Qur'an
not
seem

said what
a

it,it does
the

for befitting

Christian
to

give

lie to
"

his

own

sacred
he

and scriptures
to

produce

the

Qur'an

which of

believes

be

an

imposture, in support
sa"s
as

his statements.
:

What

he

to

Muslim

is
a

this

You

must

accept

Jesus
says

being above

mortal the

because

the

Qur'an
wlien

he had

knowledge of
as

unseen, must

and

you

have

accepted him
on

such, you

believe in the

Gospels and,
no

their of the

basis, in the fact that he had

unseen.

knowledge
queer ?

Could

logicever

be

more

As

regardsthe Holy Qur'an,

as

it nowhere

speaks of
unseen.

Jesus Christ
All
what

having the knowledge of the

is this
eat
'

that
you

it says

And

I you

inform

you
store not

of in
say

should
'

and

wh^c
Here
ate

should
does

your that
Peter

houses he knows

(iii. 48).
what

Jesus
last

John

evening and

what

left in his house he told

which

would

be childish,but
eat

that

people
store,

what

they should
was

and

what

they should
did when

anc1 this
'

indeed
up

what

Jesus

he

said

Lay

not

for

yourselves

46

MOHAMMAD

AND

CHRIST

that

what

is created

became
of

confused
all

to

them
He

? is

Say: Allah
the One,
is
as

is the Creator

things
This

and

the

Supreme' (xii
the

16).

argument
as

much person

againstthe
or

divini y of

Jesus

of

any
tion crea-

other

thing,and

theory
to

that the
the

of certain

things is ascribed
stand for
a

Jesus by

Holy

Qur'"n
This

cannot

moment

agr.iustthis
to two

misunderstanding
the word

is

due

different

of significances

khalq, the

ficance primary signiing determinthe

or being,measuring, proportioning,

the

measure

or

proportionof a thing, while

All
may

other lexicons reader word in

is creating. significance
agree
to
on

the

Arabic

this

for

I facility

refer the
The

Lane's

Arabic-English
i.i its

Lexicon.

is

used extensively

primary significance
quotes
means

Arabic

literature, and
Thus

Lane

several
he
sured mea-

instances.
or

khalaq

al-adim-a

proportioned the
he

hide, khalaq
measure

an-na'l-a

means,

determined
It is in this word

the
sense

of the sandal,

and

so

on.

that the commentators used about

same

the interpret and he

4

khalq

as

Jesus in

iii. 48,

even

Lane

accepts the

for interpretation,

thus

translates the words

inni

akhluq-u-lakum
measure moreover

1 will make

according to
of the

its proper

for you.9
say

The

commentators

Holy Qur'"n

MIRACLES

47

that

the

form

thus

proportioned
the

did

not

actually
quoted
tary momen-

turn

into

bird

see

remark

of

Wahb

in

the

Ruh

ul-ma'dni,
and

that

it

was

simply
dust

sight
The

the

thing
at

turned

into

immediately.
the form

performance
was

any

rate,
is

if

really

of

bird

made

by

Jesus,
whose

far

inferior

to

the

grand
serpent.
Christ

miracle

^.f

Moses

staff

turned

into

But

it

must

be

borne

in

mind

that

Jesus

spoke
than
in

more

in

parables
and

and

metaphoric
this
case

language
too

plain
meant

words,

in

what

he

really birds,
the
a

was

not

the

making
had

of

the

figures
to

of

performance
of
a

which

nothing
the

do

with

work

prophet,

but

breathing
make

of

spirit
soar

into

his

followers

which

should

them

like

birds

in

the

higher

spiritual

regions.

ii.
Next

SINLES

;NESS is the

to

miracles, sinlessness
of
a

most

important
greatness
Christian
ot
or

argument

Christian
In
on

relating to
very

the

of

Jesus

Christ. laid

fact, the
the

basis

of the

religion is
Christ. other
cases

exclusive
was

sinlessness
not

Jesus
if any

If person

Jesus
was

Christ sinless
as

sinless
ar

well

Jesus,
to

in

both

the

Christian

religion

falls

the

ground.
and

The

fundamental is that is born the

difference
forner

between

Christianity
that latter every teaches

Isldm

teaches
the

human that
to

child
every

sinful, while
child is born it

human

sinless.
not
to

According
avail
in
is
a man

the

former
to

therefore
and

would

to

try
of

be

good
and

perfect and
;

walk sin
can

the

ways in

truth

righteousness
and
man

for

inherent be

human

nature

therefore the
Son
o*

only

saved view
to

by the redemption
is be
so

of

God.
not

This

abhorrent
at

in itself that any sin

it does That

require
is

refuted
or

great length.
is inherent

man

born is
to

sinful,
take No
to

that lowest

in human view offered of

to
was

nature

the

possible
could
new

human

nature.

greater
say

insult
the

be

humanity
a

than

that

born

child

sinful

being.

SINLESSNESS

49

Yet

on

this is based
dies before
can

the

Christian

doctrine

that

the

child that

it is

baptized shall

burn
to God

in hell self Himis born

for the fault which

that
He

be attributed "nly him sinful.

And

created

if man

and sinful,
it is the

sin is therefore
of

inherent in human
virtue

nature,
to

height
tell him
to

absurdity to preach
to

him

iind

to

shun

every

evil,for this in fact

go

amounts
nature.

him telling
a

that he should
could in
never

against his
have been of

Such

doctrine who
*

conceived

by

him
:

believed

the

innocence
and

little children them

not to

Suffer
unto
'

little children
me,

forbid is
the

come

for

of

such Thus

kingdom
himself

of

heaven
the

(Matt. xix.

14).

Christ But the

taught

sanctity of childhood.
may peace and

Holy Prophet Muhammau,

of God
*

the blessings that

be upon is born Muslim him

a

him, taught in clear words

true at
to nature

every that

child
a

', i.e. sinless, and

'

he is

his birth
or a

and

it is his parents
or a

that make
And
1

Je^

Christian

Magian

'.
:

the
set
"

Holy
your
nature

Qur'"n
face

says

in still plainer words

Then

in the right upright for religion

state

the
men

made

by
is the

Alldh

in

which

He

has

made Thus

that
.
. .

(xxx. 30). rightreligion'

is

in

Isl"m

human
a

nature

raised

to

the

highest dignityby

plain declaration

of its

purity

50

MOHAMMAD

AND

CHRIST

while

in of

it is brought down Christianity,

to

the

depth

degradation by

declaring its inherent

sinfulness, againstwhich
to go.

for it it istfreally impossible

nature

This

low

view

of human

which

forms

the
sooner

foundation-stone
or

of the Christian

must, religion

later,be abandoned
does Isl"m
start nature

by
on

the civilized world the take basis of tho

on

Not

only

sinlessness
the
firm

of human
that

and

its stand child is

ground

every

human

born

quite innocent,
and
In

but

it goes
up

further

and

givesrules
sinlessness. prayer he

to keep regulations

that inherent

the

very

first prayer

taught by it, the

a

which
is

is

repeated five
to

times

day by

Muslim,
far

taught

aspire to sinlessness
eminence great spiritual the

; nay

beyond
arose

that,
the

to the

to which

prophets and
the

truthful of

ones

who Thus

were

the
:

greatest benefactors
'

humanity.

it says
upon

Guide

us

on

rightpath, the path

bestowed*
the

of those

whom

Thou

hast between

-favours.'
prayer

The
and

chief
the in

distinction
Lord's

Muslim is

prayer

of the Christians

that this,

while
wrongs

the Lord's

prayer

forgivenessis sought for

prayer is not
man

done, in the
to
a

Muslim
wrong

is

taught to aspire
all,where
not

place where

done

at

only evil

is shunned

but the greatest good is actually

SINLESSNESS

51

done.

The

former

asxs

for

forgivenessof sins,the
for the

latter for sinlessness, and

doing of good.

Thus

if, on

the

one

aa
on

id, Islam

elevates the
its

dignity
tions aspira-

of human
to be

nature,

the other, it makes

the
to

highestpossible.
this fundamental Islam

It is due the two

difference between
the of

that religions of

teaches

doctrine of

the sinlessness

all the the

prophets
abhorrent

God,

while
that such

inculcates Christianity
all the
a

doctrine
owes

righteousmen
debt of

to whom

humanity

heavy

gratitudewere
than
a

and that Jesus sinful,

alone, being more

mortal, was
be borne of

sinless. that

Now,
mere

in the first place,it must sinlessness is

no

in mind

proof

greatness.

Sinlessness
is an

only impliesthe shunning

step in the
and it is
on

of evil which
man

inferior

progress the
measure

of

to the

doing of good,
a

of

good which
We he
never

man

does

that his greatness

to
no
a man

depends.

ascribe greatness harm does

to

simply because
it is the

has done
which he

body;

nay,

good
us

to

humanity

which

entitles
The

to

place him
of

above

the

ordinarylevel.
on

question
Christians

fore, theresinlessness,
so

which of
very

the
minor

lay

much

stress,
the
real

is

one

while significance, the

question is which

prophet did

greatest

amount

52 of

MOHAMMAD

AND

CHRIST

good

to

humanity.

There!

may of

be, nay,
men

there have
any

have

been, hundreds

of thousands

who
to

passed their body

;

lives without
have

djirfg any
beer*
not
a

harm in

they
in

may

only

placed
do
any

stances circumor

which

they could

harm,
or

they
in

may

have world

chosen

tire life of may have

hermit,

living

the

they

resistecl its great

man

temptations.
may
not

Therefore
even

for mere^sinlessness, a deserve

sometimes conduct
he deserve for

respect

; at

other in
no

times
case

his does

may
to

be 'admirable ; but be called

a

great benefactor
do harm
one

of And

humanity

merely avoiding
of

to

to

it.

the greatest benefactor

humanity,
of

who

actuallydid the greatest amount

men

good

to
'

fellowmercy

is the great

Prophet
He

who

is called did the

for the

nations'.
freed

it is who of
cause

away

with
demon

who idolatry,

the world the

mighty

of drink, who the poor and of the

befriended

of the

orphans,

the weak, who

man,

established the
who did
race

principle
with all

equality of

away

invidious distinctions between

and

race,

who
race,

breathed
who and

new

of spirit

union the

into the human

made
who
was

knowledge
a source

take

place of ignorance,
in
a

of

to humanity blessings

thousand other

ways.

54

MOHAMMAD

AND

CHRIST

temple, or
Cast

platform
:

as

some

would

have

it

down thyself

for it is written, He
thee ;
at

shall
in time

give
their
thou

his

angels charge concerning

they thy
was

and
any

hands dash third from the

shall bear

thee

up! lest
'

foot made
*

againsta

stone

(Matt. iv. 6).

on a

The

by placing him
all the them
was

high mountain
the world
'

which

kingdoms
shown
if thou

of
to

and these and

glory
I

of will
'

him

'

All

things

give thee,

w'U

fall down
was no

worship me
the

(Matt. iv. 9).

This

last

doubt

culminating temptation and though Jesus rejected

it with the

words, significant
and said him

'

Thou shalt

shalt
thou

worship
'

the Lord the

same

thy God,
cannot

only

serve

be up

of his

followers

who

have and

given themselves
the service of

to the

worship

of Mammon

temporal glory to
at

obtain
we

the self-same
an

kingdoms.
which

Here

any

rate

have

incident possess and the other

settles

that Jesus did conclusively

to

not

absolute

purityaccording
make
He him
more

the

Gospels
as

Devil could
human which but from here

to suggestions

him

to any

being.
enabled

had
to

ii.deed the
overcome

spiritual strength
the

temptations,
been
It

if he had
even

of it, he

would the

have Devil.

free
may

the

suggestions of
way

be

pointedout only by

of contrast

that the

SINLESSNESS

55

Holy Qur'an and Holy Prophet

of
an as

tha

reports both
reached that

speak of

the

having
the

higheststage
even

where perfection
evil

Devil

could not

make
an

suggestion to

him, and

it is to this that the

authentic

report refers according to which

become
'

Holy

Prophet said that the Devil had

;t" him,

submissive
that has

his actual
me

words

being :
so

Except
that
he

God mitted sub-

has helped
to
me

against him

What

is

more

important than
a

this,three
of

of the

Gospels contain

plain denial
quote
gone and the

sinlessness from Mark

by
:

Jesus
*

himself.
when
one

I
was

words

And

he

forth into the way,

to

there asked
I may

came

running

kneeled

him,

and

him,

Good

Master,
life ?
me

what And

shall I do

that
unto

inherit

eternal

Jesus
? there
x.

said is
none

him,
but
here

why
one,

callest thou that

good

good
Now

is, God*
as

(Mark

17, 18).
and

Jesus is accosted
no

good

master

if he had from

taken
it the

objection,no

body
he

could

have
to

drawn be

conclusion that

claimed
the
man

sinless.

But

he

immediately rebukes
for
have he

for

callinghim good, Why

should he if

only One9
taken

that is God,

is

good.

objectionto
himself

the

use

of the word

good

believed

sinless ?

Nobody

can

tell ;

56

MOHAMMAD

AND

CHRIST

yet

even

so

modern makes

commei

tator

as

the Rev. that

J. R.
*

Dummelow
cannot
some

the he
was
on

bold
not

assertion

this for he that

and

mean
reason

that
or

good, but that

present
reason

other

the

occasion
was

refused

the

title '.

What

that

being good
even

he should

stillrefuse to be called

good
be

give an
no

argument
has
ever

why
been

he
or

could shall

not
ever

called

good,

body
two

be able to better been

but the tell,

explanations given had

first
sense

omitted.

The
the
to
'

explanation is that
in

the
'

title
was

good

in

which
and

it

was

offered He would
A

unequal
him

his
in

mer'ts the
sense

his claims. which he

'.

called

good
any

in Rabbi

have bold
in

called

eminent
He
sense
was

good

very

suggestion !
the

something
of that
word But

more

than

good

ordinary
to

and

therefore

he
in

refused

be called

good

is this argument

conformity with
himself ?
Had

the argument

given by Jesus Christ

no

Jesus given
have

argument,

such

an

explanation

could

been

invented, but
it is very
invent
one

when
to

Jesus himself gives an

ignore that argument
to

argument
and
to

bold

opposed
which it his

it.

Jesus* argument
be be

is that
any
to

good is a
God,
;

word

cannot cannot

applied

to

but him

and

hence
words

applied even

in other

S1NLESSNESS

57
to

merits and
But The human
we are

his claims asked

to

ire

unequal

the word

good.

accept just the opposite of it.

is

other

:"n explanati

equally ludicrous

'

The
the

nature

of Christ,

although sinless during

not

whole

of his
'.

was life, earthly

lute good in the absono

sense

This if
;

explanation would

doubt

have
as

been
a mere

reasonable
mortal

Jesus Christ
in that
is
none

were
sense

looked
have but

upon

it would

fitted in
one

with

the words, But how if

for

there
was

good

that

is God.
person,

Jesus
he

himself
to

God,

Divine
in the

could
sense,

refuse
at

be

called good
same

the
reason

absolute
that

giving
was

the

time

only

God

good.
afford such doctrine
was

In and

fact, the
conclusive

words

quoted above

clear of the very

testimony againstthe Jesus that

with the
was an

sinlessness of

attempt

made
to
one

earlyto tamper
words, but
Thus
is the
a

Gospels and
made

alter these of them.

change
in

only

in

in
same

Matthew,
as

while the
a

the

Authorized

Version Revised

other

Gospels,
and

the

Version
of

introduces

change
'

puts
askest

the
thou

reply
me

Jesus in these

words

Why
?

concerning that
is

which

is

good

One

there is who
to have

good.'

Little
in

seems judiciousness

been

exercised

making

this

change,

for the

reply is

58

MOHAMMAD

AND

CHRIST

very

awkward
him
as

in
to

the

moutll of Jesus. The

man

asked

what he

good
'

he

should

do

to

have
me

eternal

and life,

says:

Why
.

askest
This
answer

thou
means

concerning that which

either that
than he he

is good/ have

should

asked

somebody
is

other
that

Jesus concerning that which

should is the
escape have

good,

or

asked

Jesus

not

concerning that
which
was

which
That
to
not

good, but concerning

change,
the
an
'

that

is

evil.
made
was

however

awkv/ard,
that
The

clear

conclusion
fact.

Jesus
Rev.

is sinless,

admitted
Tlie true author

J.

R.

Dummelow Mark
an

says: Luke.

version

is

that clearly

of

and

The

of Matthew

(or perhaps
reason

earlyscribe,for
that and
the

there

is considerable of Matthew
text

for

thinking
with Mark

originaltext
altered

agreed

Luke)

the

to slightly,

prevent the reader from

that he words
was

that supposing wish

to

Christ denied
away

good.'
were

The
an

do in

with
way

the of

which

obstacle

the

the establishing upon

sinlessness of
a

Jesus

may
act

be looked

by

some

as
was

piouscne,
no

but the
one

of

altering Holy

the

Holy writ

doubt

for which

the

blamed Qur'dn has rightly

If then
the do scriptures sinlessness

the Christians.
not to

allow

us

to

attribute
we

at least absolute

Jesus Christ,

will

SINLESSNESS

59

now

see

whether
God

they allow
sinful.
The may

us

to

call the

other

prophets of
from
'

following references
first be considered.
his

the
was

Old
a

Testament

Noah

just man

and

in perfect

generations,
To be
:
'

and

Noah

walked the Lord

with said
:

God*
'

(Gen. vi. 9).

before To
me,

Abraham thou
'

Walk

and

perfect1 (Gen.
shalt be

xvii. 1). with

Moses

he said

Thou

Derfect
Can

the Lord

thy

God

(Deut. xviii. 13).

it be

supposed

that all these

prophets perfect

were

sinful
their ask

notwithstanding their being

with God?
'

and

walking
us

Does
even
as

not

Jesus himself
Father And which
does

to

be is

perfect
'

your

is in heaven

perfect (Matt.
the
were

v.

48).

what
mean

of perfection

righteous servants
sincere
in

of God

except that they

in

heart,
and

unblamable

life, innocent
in

and
to

harmless,
others.
sinless. In A

imitating God

doing good
more

fact,
man

much perfect signifies who but is in perfect

than God

the

sightof

is not

only sinless
David
are

also
of

the
the

doer

of immense
ones

good.
'

thus
the

speaks

holy

rf God

Blessed

perfectin
Blessed seek him
are

the way

who that

walk

in the law

of the Lord. that

no

they
with

keep
whole
in his

his testimonies, and heart.

'

the
walk

They

also do

they iniquity,

ways

(Ps. cxix. 1-3).

60

MOHAMMAD

AND

CHRIST'

And

again :
and his
'

'

The

mouth

of the
talketh his

righteousspeaketh
of

wisdom,
law of

his tongue God is in

judgment.
none

The

heart;

of his steps

shall slide

(Ps. xxxvii. 30, 31).

thus

If the Old Testament

of the

speaks of

the sinlessness in such

prophets and

the

righteous ones

clear

words, the

Gospels
is borne
to

also the in

give

similar

evidence.

Testimony
and
'

sinlessness of Zacharias
the

his

wife

Elizabeth both

following

words

And

they were
blameless

before God, walking righteous

and i. 6).
can
'

in

all the

commandments
*

ordinances If the
on

of

the of

Lord

(I uke.

doctrine
the

the sinlessness of words

me

Jesus

be based

solitary

of

St.

John,
clear

which

of
about

you

convinceth and
a
'

of

sin,'the
that

words

Zacharias

Elizabeth firmer

they were

blameless

afford certainly For him

foundation
claim
man

for their sinlessness.

no man

Jesus
of

only
but
no a

is that may be

can

accuse

sin,

sinful in the eye

be able to
on
^

of God him

though
of
a

human the

being may
other
is

accuse

sin. calls

On

hand,

whom

God

himself

blameless
reason

nothing
the

if not born in

sinless. of
the
even

It is for this
two
as

that is

child
of

these

sinless

parents
4

spoken
the

Gospels
from

being

filled with

Holy

Ghost

his mother's

62
not because

MOHAMMAD

AND

CHRIST

it considers of him

his nature

to
as

be Divine, for

it

plainlyspeaks
a

elsewhere

nothing
abused The
pure

more

than
as

mortal, but because

born
*

his enemies

him

being
God

of

illicit intercourse.
case means

'spirit soul,one

from
who
God

in this
the

only a
an

is not

offspringof

illegalconnection.
of
and Jesus purity,

is the great fountain-head is said

was
a

soul

to

have

come

from there

Him,
vas

as

meaning

that it

pure
as

soul,and

nothing of the they called him

Devil in him

the

Jews said

when

illegitimate.
As
His

regards the

us^

of the

word

Kalimatu-hu,

i.e.

word, there is a misunderstanding.The

case

meaning

in this
a

simply

is that he
to

was

born
word

according to
which
was

prophecy, according
to
'

the

revealed shows Allah

:

Mary,

as

the

following quotation clearly Mary, surely

from
son

When

the

angels said, O
news

gives you

good
name

with

word

Him

(of one) whose

is the

Messiah, Jesus

of

Mary'
It

(iv. 44).
b^
seen

would, however,
referred
to

that the
no

use

of both
us

the words
to draw
not

above that
'

by

means

entitles sinless.
made

the conclusion
of and Adam
:

Jesus was
I

Is it
him

said

So

when him

have

complete

^breathed into

of

My (ruh, i.e.)

S1NLESSNESS

63

spirit (xv. 29).

breathed into
'

'

And

the

same

spirit that
into
every
one

is
of

Adam And

is breathed He
He

his children
from
extract

began
made
mean

the his

creation of
progeny

man

dust.

Then held

of Then

an

of water him and

'

in

estimation. breathed

He

rtiade

complete
made

and

into him
and

of His
and

spmt

for you

the

ears

the eyes

the hearts Christian in

or

(xxxii. 9).
which

In both teaches

cases

it is the false

doctrine

that evil is innate Adam The

man

that is refuted in
man

the soul of describing

as

the soul of every

was

coming from
nature

God.

soul of Adam of every

man,

pure

by

and

so

is the soul
pure
source,

because the

it proceeds from of all

from
is not
no

God,

fountain-head

and evil purity,

inborn

in the

soul ; in other

words, there
man

is is

such

thing as

originalsin.
from
Adam

Every

that

born
pure.

in this world, It is

downwards,

is born

only by
God
deeds

his

evil deeds

that he makes

the pure
is pure
;

of gift

impure. By
he may

nature

every

man

by his
no one

become

impure.

And

therefore
sinless.
to

is sinless
is true

simply because
of

he is born wrong

The

same

Jesus, and it is
from
'.

infer his sinlessness

called
a
*

simply

the fact of his

being
soul is

spiritfrom

God

Every human
not

from God, spirit

but that does

carry

us

64

MOHAMMAD

AND

CHRIST

farther than
he retains

that

he is born

sinless.
more

To

show

that

sinlessness, something
be

is needed.

Similarly,Jesus cannot
because he
was

sinless simply called with

was a a

born
a

in accordance of God, of clear

tie

Divine
word word
*

prophecy.
God
God.
sea were

As

creature

of of

in fact every The

creature

God
on

is this
*

Qur'an is
ink for the

very

If the
*

words

of

my

Lords
the words
to

the

sea

would Lord

surely be
are

consumed

before
we
'

of my

exhausted, though
sea

were

bring the
And

like of that elsewhere words

*

to

add

thereto makes

(xviii. 109).
that

the

context

it clear the

by

the
:

of God is

is
the

meant

only
and

creation

of God
is AlUh's And

What

Jn

heavens

the earth

surelyAllah
were

is the
tree to

the Praised. Self-sufficient, earth made with Allah

every

that is in the

into pens
seven more

and
seas come

the'sea
to

supply it with ink,

words of

increase it, the

to
an

would

not

end

surely Allah is Mighty, Wise.

nor

Neither but
as a

your

creation
;

your

raisingis anything
is Hearing,Seeing
no
'

soul single

Allah surely

(xxxi. 26~8).
in the

Jesus therefore enjoys

sinlessness

distinction
a

claim to

by being called
considered

word

of God.
The

real

question t

"

be

is, what

does

SINLESSNESS

65

the

Holy Qur'an
that

say

of his

conduct

in

life ?
?

Does
Does it

it say say in

he led

his life in sinlessness

that the other sinlessness

?

prophets
No such

did not

lead

their lives with

distinction

is met

anywhere
is

in the pages the

my conduct

of the
of and

Holy
Jesus
He

Book.
is

All that
'

said

of
to

this
not

And
me

dutiful

mother,
'

has

made

insolent, unblessed
these words

(xix. 32).
him of

The
the

Holy Qur'an

in

only clears
his

lence charge of insois

towards the incidents

mother
in

which
the in terms the

implied
But

in
it

narrated

Gospels.
of
even

speaks of other praise.

We
Thus

prophets
of

higher
'

it says him

John,
while

Baptist :
a

And

granted

wisdom Us and

yet
he

child, and
was one

tenderness

from

and purity,

who

guarded againstevil,and
he
was

dutiful
'

to

his parents, and

Now
was

not
we

insolent, disobedient
are

(xix. 12-14).

here

plainly

told

not

only that John

was

granted puritybut also that he

never i.e.,

not

disobedient,
he is
to

committed

sin, and
not

thus

plainly
Jesus

called Christ. mentions

says

sinless,
Is it not

an

epithet
wonderful

applied
the

that

Holy Qur'an
yet while
other it
it ?

John
one

and

Jesus together, and

was

of the
says
5

that he he
was

sinless,of the
iusolent

only

that

not

to his mother

66

MUHAMMAD

AND

CHRIST

Why
Does
not

does it not

speak of Jesus also

as

being sinless

this omission

imply
as a

that the sinless

Holy Qur'an
person

did
at

look
The

upon

Jesus

Not

all.

truth

is that in such

what

Holy Qur'an tlje

is true
should

says

of

one

prophet
It is

matters

of all prophets.
be

impossiblethat John prophets

as a are

sinless,'
But.it
and
not

while has

the chosen

other

not

sinless.
case,

John

type

in

this

Jesus, because
gone
so

the followers
to

of

Jesus had

already
head, Godthat
same

far

as

raise him
warn

to the

of dignity
error

and it does

it is to
not

them
.

againsttheir

speak of Jesus' conduct

words
as

in the

commendatory
The pages

of

John's.
teem

of the
Abraham

Holy Qur'an
is called

with
most

such ful truthhim it the

examples.
one,

siddiq or

but that

Jesus
he

is not

so

called.
'

Again of

is said

was

granted
in the
*

direction of other
was

', but

absence does not

them. you
up

of such

words

case
'

prophets

imply

that

direction
*

not

granted to
down upon

Of Moses love from

Me

it is said

And

I cast

and

that you

might be brought
other

before My

eyes' (xx. 39), but

cast

prophets
from
about God any

had

equally love

down have

upon
not

them
used

though similar
of them

words

been

anywhere

in l-ne

Holy Qur'an.

It calls David

SINLESSNESS

67

awwdb,
without

or

one

turning

to

God other

again

and

again,
did
not

meaning
to

that the
so.

prophets
treats

deserve

be
one

cahed

In

fact, it
it

all the
one

prophets as
them that
as

and when cl?ss,

speaks of

of

certain great qualities, it possessing

a^e great qualities

means

such

met

with

in all the other in the following

prophets.
words and do

To
*

this it directs attention

O

apostles!

eat

of the what

good things
do. And and

good

surely I

know

you

surely
I
am

this your Lord' of the

And

community

is

one

community
Hence

your

(xxiii.51, 52).
sinlessness did
not

it is that
as a

it

speaks
*

of the
send

prophets
you
no

whole

We

before

any

apostlebut
but

We

revealed
serve

to him

that there is And

God The

Me,

therefore God has

!

Me.
to

they
a

say,
;

Benificent be do
to
to

taken

Himself

son

glory
;

Him.

Nay

they are
in

honoured and

servants

they

not

precede

Him

speech
do

only according
'

His

commandment
in word
nor

they

act

(xxi. 25-7).

Thus

neither

in deed

do

the

prophets

trespass the

Divine

limits, and
to

this is conclusive the

phets pro-

proof

that
are

according

the

Holy Qur'an

sinless.

The

Christian

againstthis allegation
Muhammad

is that while
to

the

Holy Prophet

is commanded

68

MUHAMMAD

AND

CHRIST

have

recourse

to

istighfdr,Jesus
show that

is

not

so

manded. com-

Does

it not

the
to

Holy Qur'an

accords
same

distinctive treatment*
is made in this
are

Jesus ?
Noah,

The

mistake

"as".

Hud,
of

Salih, Shuaib
as

and

others

equally not spoken

it show

resorting to istighfdr.* Does

looked
upon
so as

that

these

prophets were
were

sinless while

the others

not

regarded
such

On
can

the "a"bove-mentioned be made between the

grounds, no
various
It

distinction
Nor

prophets.
on

does

istighfdr imply

sinfulness.

denotes,
word

the other

hand, the seeking of ghafr

to

which

according signifies,,
a

Raghib,
will

the it

covering of

thing

with

that

which

protect
to

from
best

dirt.

Therefore
on

istighfdr,according

the

authority
the

the

indicates Qur'anic lexicology,

a

simply

seeking of

covering
as

or

protection, a
as
a

against chastisement protection against

as

well

tion protec-

sins.

Lane

also

explains istaghfara

meaning pardon.

he

sought of God

covering or forgiveness
of the commentators of

or

Qastalani, one
says

Bukharee,
it is either

ghafr
man

mea^ns

sitr, i.e. covering, and

his sin
or

between

and
It will

between
seen

sin the idea

and
idea

its of

punishment.
protection or
and

thus
is the

be

that

covering

dominant

in

ghafr

and istighfdi,

these words

therefore

70

MUHAMMAD

AND

CHRIST

God.

in Istighfdr

this

sense

is the
man

oest

means

of
in
one

to attaining

sinlessness. the

The

who

trusts

his
is

own

strengthin
to

the evil struggleagainst

the

sure

fall ; therefore

righteous

servants

of

God
Divine in

fly for protection to they protection

sense are

Allah, and

there

under

safe. perfectly
a man

Istighfdr
to

this

really makes
of

attain and that

th.e
the

highest stage prophets of always

not
recourse

spiritual progress,
who
to

therefore

God

all attain it. And *f

to
some

stage

have
are

prophets

mentioned
are

as

to istighfdr, at resorting

least the all of

as

angels
them.

spoken
in

of

as

doing istighfdrfor angels

the who the
are

Thus the

xl. 7, the

shown

praying for
1

righteous in
to

followingwords
turn to

Grant

protection

those in

Thee

and word and who

follow

Thy

way

', where
Now
must

the original

ighfiris
Jesus
'

used.

all the

prophets of God,
in

among

them,
way

be included this
verse

those

follow

Thy

', and
not

therefore
to

shows

that

is istighfdr

only

resorted

by

the God

eous rightfor

themselves
their sake. And

but also
in the
as

by
case

the

angels of

of

mother Jesus, his grandhim have

is mentioned
his birth in similar

praying for
'

long before
named it

words

And and

Mary

and

I commend

her

her

into offspring

SINLESSNESS

71

Thy
where

protectionfrom
Pdzah is used

the

accursed

devil

'

(iii. 35),

instead of

the significance istighfdr,

same.

of both
Before necessary

words

being the
this

leaving
to

subject,however,
one more

it

seems

throw

lighton
the

point.

It is
to

sometimes
do

said that

Prophet
which

is commanded
sin.

istighfdrfor
were

his zanb
to

means

Even

if sin

taken

be

the

meaning
he should
as a

of zanb,
seek human

the

would significance

be

that
to

Divine

protectionfrom
he
was

the zanb
But

which is
a

being
a

liable. wide

zanb really

term

conveying

very
a

and significance tells

us

does that
and

not

always indicate
is the originally
to every
im-

sin.

Raghib
tail

zanb
it is
is

taking the
act

of

thing,

applied

of which

the consequence

disagreeable or
means,
a

wholesome.
a

According
a

to

Lane, zanb
to

sint
in

crime,

fault.

It is said
or

differ from

ism

being

either

intentional whereas ism which

committed

through

adverte in;

is

intentional particularly

see

Lane's

Lexicon
seen

has

quoted authorities.
a

It

will thus be
a

that za-ib is

word

which

carries well

very

wide

and significance,
to
as perversity

is

as applicable

to

sins due from

to

ing shortcomings resultto

inattention,and
of which the

even

defects and be

fections imper-

resu't

may

disagreeable;

72 and it is

MUHAMMAD

AND

CHRIST

the

use

of this word
all shades

in the of

Holy Qur'an, where

the

appliedto

shortcomings, from
the wicked
to nature cannot

grossest transgressions of
defects
and
even

those from

imperfections of
the most accordance

human

which is

mortal perfect

be free,
In the

quite

in

with
word

the
sin

lexicons.
is therefore the word

English language the

means

by

no

the

of zanb, equivalent

and

fault

makes

the nearest
sre

approach
told

to

its w:de

significance.

We

sometimes

Christian by ;rresponsible

controversialists that the

Holy Prophet
and
the

Muhammad that he is

worshipped

idols
an

in

his childhood

therefore called
This is
a

erring

one

in

Holy

Qur'an.
the least cal historito

statement

for which

there is not
sure

evidence.

On

the other

hand, there is

testimony that, as earlyas his journey

in the company hatred
were

Syria

of his

uncle,he expressed his strong

so

for

idol-worship,

that

when
'

two

idols !

named
never

before him, he
hated

cried out

By Alldh
which

I have

anything with
them.

the hatred

I entertain towards

Of his childhood, many

his uncle, Abu

anecdotes

are

related

by

Talib, whose

ties great affection for the Prophet, for the great qualiwhich of
the he found in him, withstood the
on,

opposition
when the

whole

of

his

nation

later

SINLESSNESS

73
to

Quraish rose
afford

up

againsthim
of his

man,

and
of

these
idol-

strong

evidence

abhorrence

worship and
brother may Abbas

everytningmean.
that the he
never

Abu found
God

Talib

told his

Muhammad,
be upon

peace

and

of blessings
ever

him,

nor a lie, telling or

did he

witness
term

in him

ness derisive-

ignorance (a general
nor

for

everything taking nothing

bad^

did he

~ver

go Not

out

with

children
was

part in their
mean
or

sports.
ever

only
in

there

low

witnessed

him, but
met

honesty,
with in the
one,

veracityand
him
to
so

other

were great qualities an

great
name

extent

that

he

earned
honest

honourable
among The

of

Al-Amin,

i.e. the

his

compatriots.
nowhere

Holy Qur'an
On

describes

him

as
*

one

erring.

the other did not

err,
not

hand, it says
nor

: plainly

Your

companion
The Lane word tells

did he

deviate

'

(liii. 2).

doll
us

does

always signify one

dalla
was

erring.
ddll

that form

the verb

of which

is

the nominative unable is

to see

he signifies

perplexed

and

the way. the

It
word

is

this

which significance
in xciii. 7, have
an
as

conveyed by

ddll

the

context statements

clearly shows.
'

There
not

we

first three

Did

He

find you find you

orphan
to see

and the

give you

shelter ?

And

unable

74

MUHAMMAD

AND

CHRIST

way
you

and
to

show

it ?
from

And

find you
Anr*

i i want

and

make

be free

want.'

corresponding to
in the
'

each
same

of these

statements

and respectively
three
not not
: injunctions

order, we
as

have

then

fore ThereAnd
as

for the
him who

orphan, do
asks, do
of your

oppress chide
announce

him. And it.'

as

for

him.

for the favour will make have the

Lord, do
as

This
we

it clear that

in the first statement, described

as an

Holy

Prophet
first

orphan,

the accordingly should

statement
not
we

injunctionis that the orphan^

And
as

be

oppressed.
the

in

the

third
as

have whom

Holy Prophet
Divine favour

described
made free

being
want, should

in want

of he

accordingly
announce

the

third

injunction is that
to

these makes

favours

the world.

This
ment state-

arrangement
and with each

it certain

that the second also

the second
other.

injunctionmust
Now
one

correspond

the

second asks the

injunction is
about
a

clear.
should says in
a

It says
not

that

who

thing

be

chid, while
was

second

statement

that the
certain

Prophet
state.

guided after being

correspondence
that

found

The

between
was

the two
state

makes
one

it certain asks about

the

state

the

of

who

truths, because religious

the consequence

is that he is guided

aright. Thus

SINLESSNESS

75

the

fact

stated

i:

that

the

Holy

Prophet,
state,
to
was

finding
anxious

those

around

him

xi

degenerate
unable

to

reform

them,
in

but

was

find

out

the

path
the

by

walking

which

he

could

bring guided
in

about

regeneration,
that

and

it

was

God

who

him

into

path.
but
as

Allah

found

the

Prophet
to

quest
a

of

the

way,

he

was

unable

chalk

out

way

for

himself,

He

guided explains
did
We

him

by
itself

Divine

light.
it

And

the

Holy
And

Qur'an
thus

when

says

elsewhere

reveal

to

you

an

inspired
what

Book

by
Book

Our

command

you

did

not

know

the

was,

nor

what

the

faith

was,

but

We

made

it

light
servants.'

guiding

thereby

whom

We

please

of

Our

III.

CIRCUMSTANCES
BIRTH

RELATING

TO

1.

ANNOUNCEMENT chain of arguments

to

OF

BIRTH

The

next

is connected birth The of

with
and

the
the

circumstances

relating
Muhammad. is

the

Jesus

Holy
among

Prophet
these
of

foremost fact of the

thus

ground
cement announ'

occupied
The

by

the

birth.
nature

argument birth
news

runs

The

miraculous
from
the

of the
The

of

Christ
of
it
was

is evident

Qur'an.

good
As
so

given
birth

to

Mary
Hazrat the

through
Muhammad

Gabriel.
is not

against this
much
as

the

of
in
nor

mentioned

Qur'an.

His

birth Therefore

was

neither
in respect

miraculous,

extraordinary.
son

of birth, Christ,

of

Mary

is

superior

to

Muhammad.'

This
That

argument
the birth of
news

consists
Christ of
K was

of
was

two

parts;

viz.:
and

1. 2. Let

miraculous,

that
us

the

good
the
not

given
is meant
at

to

Mary.
by
has

take

first

part.

What

lous miracuany
verse

has of
the

been

explained
been

all, nor
The

Holy

Qur'an
as

quoted.
been

Holy
like

Book

speaks of

Jesus

having

born

ordinary

78

MUHAMMAD

AND

CHRIST

neither record

is there

any

saying
such
an

of the
as?

Holy

Prophet on
Nor is it
a

containing
on
are

jrtion.

point
There the
We

which
some

the
who

whole
answer

Muslim
the above

world

agrees.

questionin
affirmative.
Even

negative ;
will take

others

who

do
latter

so

in the
view.

first the
to

if

we

suppose

Jesus
of
a

have

been

born

without

the intervention

male
to

parent, this at normality gi^es us

him superior
to

no

ground
who

consider

those

phets pro-

while in
human

doing immensely greater ordinary

mind
in
course

work The
an

were

born

the

of nature. conceive of
a man

ordinary
abnormal him

cannot

how

condition

the

birth
course

makes

superior to

others. the

Of

if it is to be
and

believed that

only like

atonement

the

trinity,

question cannot
as an

be asked, but
case

if it is put forward be

argument, the

must

argued

and

it must

be

explained what
which
not
men

and high qualities in the

were

Divine
of

attributes
nature

born

ordinary course
natural outcome
as

could

possess,
I

the

of this condition Muslim

abnormality.
from
a

call it

only

abnormal because taken

no

Muslim's

point of view
had

believes that the Holy Ghost

of the be
male

the

place

parent,
of

and

because who
was

it could
not

neither

the

miracle

Jesus

yet

CIRCUMSTANCES

RELATING

TO

BIRTH

79

born, nor
and who

that
had

of
not

Mary
Neen

who raised A

was

not

prophetess regeneration
is
an

for the

of the Israelite nation.

act

miracle
the

moreover

which
to

takes

pla~e

before

public, and
;

it is

needed
elements

and satisfy
are

convince
in this

others
case.

but both could

these
body anyhad

absent world child

How that

in the

possiblyknow
without
she
serv^as

Mary
with thus
a

conceived

intercourse
him

male
ordinarily, extra-

being ?

If ii* fact it could

conceived
a

miracle accept
rot

for her and

her

for

her

alone.

And

who

would she could of

statement
a

in this matter

when

produce

single

witness
it could

Nay, instead

and satisfying

convincing,
as

only raise

further
of

serious

doubts

to the
not

truth of the

prophethood

Jesus. There

does

therefore exist the least

a

for calling that justification

in the world
Even

miracle

of which

no

one

could

at

all
a

have

direct information.
was,

Mary's husband,

just man,
'

according to

the

Gospel, determined
account

to

put her

away

on privately/refraining
'

of

pity on

her, from making

it not thus
even

her

public example
saw

(Matt. i. 19), had

been
in

for the vision he his

not
not
case

afterwards, and
vision which and

it

was

the

satisfied him the

and

the the

conception, conception,

therefore

vision,

80

MUHAMMAD

AND

CHRIST

served

the

purpose

of
did

miracle
not
see

in his

case.

But

the Jews evidently,

so

visions, and yrimilar

The

there

was

no

miracle

for them.

alleged
only
an

extraordinary conception was^

abnormal
this manner,

therefore

condition,and
it
was

if it

reallytook

place

in

onl^ a sign

that the last of the

come

great line of the Israelite prophetshad

world
sons

into the

and

that

prophethood would
great

now

shift to the
Abraham's made.

of Ishmael, the other

cf liu?^

descendants
Call

with

whom
we

the^covenant was
may,
woman

it what

being brought into the

"

world of
man

a only througji

and

not

the

union

and

woman

"

is

no

evidence

of excellence. entitle
to

If this
a

peculiar way
to

of advent

into life does

must

person

^\dam superiority,

be held far

be

the most

excellent human
he

being,and
came

superiorto
the
was

Jesus Christ,because
agency

into

life without
even

of

either

parent.

Nay,

Eve
came
was

to Jesus Christ superior

because
"

she too
rate
was

into
made

life in the from the

woman,

same

manner

at

any

she

the man,
woman,
so

while

Jefcus Christ
the be
man

made

from

and
must

as

is

superior to the
Christ. of Gen. And

Eve

superiorto

the most

wonderful

of all is Melchisedec

xiv,
:

whose

was priesthood

recognizedeven

by Abraham

CIRCUMSTANCES

RELATING

TO

BIRTH

81

'

For
most

this Melchisedec,

king
met

of

Salem, priestof

the from

High God,
of slaughter

who the

Abraham blessed without

nor

returning
him
. . .

the

kings and
mother,

without

father, without

descent,
of

having neither beginning of days,

but made like
unto
'

end
;

life,
a

the

Son

of

God

abideth

continually vHeb. priest

To fathSr
say *is

vii. 1-3).

tfiat without
*

father
in the

'

means

that
and

his
that

not

mentioned

Bible

*"**""""***,

having neither beginning of days, nor

that signifies born and
but

end
when
to

of he

life
was

the Bible he
to

does

not not

say

when
also

died, is

only

play

with
Paul
Son

words,
says

betray ignorance of what

'

that clearly
At any

he
rate

was

made

like and of

unto

the

of God.1
must

Ad^m, Eve,
as

Melchisedec
a

be

recognized
excellence father

possessors

far

greater

degree of
without If we,
a

than

Jesus

Christ

if being born

is any
go
to

criterion the root

of greatness. of the

however,

question

we

find, that the Holy Qur'an

nowhere

speaks of Jesus
is the

having
statement
no

been

conceived

miraculously, nor
in it that
clear

anywhere
In the

contained

Jesus had
sive concluor

father.
statement

absence

of any

and

either from

in the the

Holy Qur'an

in
are

the left

reports narrated
6

Holy Prophet, we

82

MUHAMMAD

AND

CHRIST

to

certain

inferences

from
that
stress

certain
I

words
now

of

the

Qur'an, (and it is these

shall

discuss the

briefly. The
that
to

greatest

is' laid
a son was

on

point

when

the she
son

good

news

of
'

announced
! How
not
so

Mary,
a

ejaculated:
born
to
me

My
man

Lord has
'

shall

there be
me.' creates

and

touched
;

And

the He

reply

tnereto

is

Even

Alldh
a

what
He

pleases ;
says
to

when

He

has decreed
it is
'

matter,
The

only

it,Be, and
this

(iji.46).
answer
ceive con-

inference
a

drawn
was

from

question and
she
her. would Now

is that

promise
a man

given
ever

that

without

touching
For when

this
news
'

inference
was

is not

correct. to

similar cried
to
me

announced

Zacharias, he
be
a son

out

My
old is

Lord, how
age has

shall there

born
me

and

already
And
He

come

upon

and
*

my
so same

wife

barren.1
does what

the

replythereto

is :

Even

; Alldh

39). pleases*(iii.
to

The

word

Kazdlika
had
*

is used
ordained
'

impress the
thus and
case

fact that the matter

take
not

been
so

must

place.

As

even son

in the latter be born

so

does

signifythat
wife of
to

would

in

spite of Zacharias'
same

remaining barren,
Mary does
her in
not

the

word
son

in the

case

that signify the fact

would
man

be born
not

spite of

that

shall

have

CIRCUMSTANCES

RELATING

TO

BIRTH

83

touched
are

her.

The
to

words

'

'

even

so

in both

cases

introduced

emphasize

the

assurance

given

to

make

it known
all
means.

that what
%

has been

said shall take

place by
The
view
to

Holy Qur'an does

that the
vow

not

lend

any

support
to
a

to the

of

mother Mary'fs

devote
vow

her

Divine

service

impliedanything like
the
vow
'

of celibacy,

for while
%

nuking
'

she
And

speaks in clear
I commend
'

words

$f her
words in and

Mary's children

her

gjtd
The

offspringinto Thy
'

34). protection (iii.

that

her

show offspring clearly the

vow

'

Mary's
should
in

mother marry

spiteof
have

knew

that she other

woman

children

like any

the world. This

conclusion

which

ui

fact upsets

the

whole

theory of

the miraculous

conception is corroborated

by
as

what

is stated

in the

Gospels.

The

life of
be
a

Mary

depictedthere
her
and

clearlyshows
in
In

her to

woman

with living of husband Matt,

we

husband wife.
'

the

ordinary relations
first

the very

chapter
from

of

read
as

Then

being raised Joseph

of the Lord had knew
son

the

sleepdid
and she and

the

angel

bidden
her not
'

him,
till

took unto had

him

his wife ; and her

brought forth

first-born

(vv. 24

25).

Joseph

knew

her not

till she had

brought

84

MUHAMMAD

AND

CHRIST

forth
shows

is too

clear to

need
means

any

comment

it clearly

that the writer

that

after the birth of

Jesus, Joseph
Other
not statements

and

Mary
in the

lived

as

husband

and

wife.
that and of
:

show Gospels clearly

only did Joseph they

were

and

Mary

live

as

husband
a

wife, but

Blessed with
and
to

number

the brothers children,

'

sisters of
the
stood

Jesus

Christ

When

he
and

yet
his him.
and

talked brethren Then

people,
witbf^A
unto

behold

his

mother

desiringto
him, Behold
without
'
'

speak thy

with

one

said

mother

thy
And

brethren
a

stand
on

(Matt. xii. 46, 47).

when he
was come

little further
own

And

into his in

country,
much hath
?

he

taught

them

in their synagogue,

so

that this

they were
man

astonished, and wisdom, and

said, whence

this
this the

these
?

mighty
Is not

works

Is not

carpenter'sson
and

his mother and

called
and

Mary
and
'

his brethren,
? And

James

Joseph

Simon

Judas
(Matt.
called

his

sisters, are
And
in

they
Luke

not

all with ii. 7,

us

? is

xiii. 54-6).

Jesus

Mary's

'

son ', first-bo4rn

not

her

only

son,

that showing clearly

she

had

other did

offspring. From Joseph

but and

this it is clear that not live

had

only
and

Mary they

together
many

as

husband

wife

that

other children

besides

Jesus Christ,and

86

MUHAMMAD

AND

CHRIST

woman'
the

(Job.xxv.

4).

Such
the
to

being the verdict of

Christians, the
son

sacred
cannot

of scriptures be

of

Mary
and

raised

the

dignityof Godhead
them

it is of this that the

Holy Q'ur'an reminds

son

of Jesus as againand again in speaking

Moreover

of Mary.
celebrated
name

where

the mother

is the

more

of

the

parents, it is only natural

receive
a

that her

should and and

preference. Mar" Jesus

being a sacred
her
to
son

righteous woman,
not

is (fcjuea

of

Joseph, an
character

ordinary carpenter,
even

whose
no

sanctity of
witness. Much

the

Gospels

bear

stress

is sometimes

laid

on

the fact that the of the

Holy Qur'an
against Mary.
would
not

refers

to

the

calumnies
that had such

Jews

It is asserted

calumnies
a

have of

existed if Mary

had

husband

at the time

givingbirth
That

to

Jesus. This inference

had
a

is very

far-fetched.

Mary
the

husband

is

shown
is
6

by

the

Gospels where
In

of Jesus life-story

recorded.

the
son/

Gospels
4

too

Jesus
the

is called

the

carpenter's
to

Therefore
must

calumnies
thing some-

referred

in the

Holy Qur'an
the relations

relate to and The

other than
who
were

of

Joseph
wife.

Mary
truth

known

to be husband

and

is that

the

Jews,

in order

to

denounce

both

Mary

CIRCUMSTANCES

RELATING

TO

BIRTH

87

and

her son,

accused falsely that the

her of

and adultery,

it

is to this accusation

Holy Qur'an
Book

refers and

it is againstthis that the

The assertion

Holy

defends
woman

Mary.
could

an that*only

unmarried

be accused The

of illicit intercourse is the strangest of all.

the miraculous
come

question of

birth
second of
the

being

thus

disposed of,"we now Jesus wasT gii/en

birth of the
peace,
was

to the

part of the
the
news on

argt\ment, viz. that the

to

good

news

birth of of the whom

Not
even

Mary

while

Holy Prophet Muhammad,

not

be

announced
man

to

his mother. catah

at

the

drowning

would
men

such do

straws

as

otherwise zeal. is announced child raised

sensible

sometimes that when

gious in their relia

Is it true
to
a

the birth of of

child
the is

parent

by

way

prophecy,
and qualities

becomes
to
a

the possessor

of great others

dignity to which
of fathers and

are

not

raised ?

If so, thousands
see

mothers

in the world all these

"

visions

as

to

the birth of children, and

children

would

be of

equal rank
more

with

Jesus
as

perhaps Jesus
is

they
the

would
to

all be be. And

than
are

mortal
we

believed

what
news

to

think of birth

John
was

Baptist, the good

of
his

whose

announced
comes

propheticallyto
the birth of

father, and

who

first when

Jesus is spoken of, not

88 in the

MUHAMMAD

AND

CHRIST

only

Holy Qur'an
even

but

also
can

in

the

Gospels. equality

In this respect then,

John
over,

claim

with, if not
For
a son

precedence
or

Jesus.
to
or see a

the father would be

the mother
to

vision is the

that
most

born

him
the

her

ordinarything ,and
greatness of the
in itself show

is ntft

least evidence
a

of

the
not

offspring.Such
the child

vision Advent
_

does

that

whose
some

has^een
."

foretold would
the world.
a

accomplish
the

in greTf^purpose the advent

of

On

other

hafid, when
another

prophet
a

is foretold

through
the
to

prophet, there
ance appear-

is

clear

suggestion that
announced

prophet whose

is thus the possessor

and
must

the world

long before

is

of

some

great and
fact

mighty excellence,
told it is
as

the world await the

is in

beforehand Hence

that

it the
not

great
Book

day.

that

Holy Qur'an, the

speak
of the

of Wisdom
seen

it is,does

vision

by

the
is
am

Holy beyond

Prophet's
all doubt of my

mother, though
that she mother
'

it historically
a

saw

such

vision words

'

the vision

being
but it

the

of

the

Holy
on

Prophet
the
phecies pro-

himself

lays great emphasis

the advent of the

speaking of
as

Holy Prophet
as

met

with

in

the

previous scriptures or
it has in

made Meccan

by

the

previousprophets. Thus

CIRCUMSTANCES

RELATING

TO

BIRTH

89

revelation

And

most

surely the
'

same

is in

the it is

of scriptures

the ancients

(xxvi. 196), where

the advent
in all the

asserted clearly

that
are

of prophecies
met

of the
ancient in And

Holy Prophet

To be

with

scriptures.This
a more

is stated
tone
a

stillmore

and clearly revelation the of

you
*

emphatic

in "a later

K^ben Allah jnade

covenant

through
given
comes

prophets :
book and

certajnly what*

1
an

have

you
to

wisdom-Aftey
that which
you
must
is

Apostle
yofl, you
He in

verifying
and
and

with
him.

must
:

believe in him
Do
you

aid

said

affirm

accept
We do

My

compact
'

this This

matter
verse

They

said in
phets pro-

affirm

(iii.80).

lays down

the clearest had

and

strongest words
the advent
an

that all the

the great their

foretold and laid

of

World-

Prophet
to

obligation upon
he-orf his part had gone

followers
belief
Here

accept him, while

requireda
him.

in all the then

we

prophets that
have
not
one

before the

woman,

mother of
the

of

the of

child, who
our

receives

the

good
the

news

advent

Holy

Prophet, but

best

minds

in all the
of the

nations

of the
human

world, the greatest benefactors

race,

whole

whenever

and
news,

wherever the

they
mighty
would

lived, received
announcement,

the

cheering

that the nations

of the world

90

MUHAMMAD

AND

CHRIST

not

live

estranged from guides,but Prophet

the
over

each other

looking always
united that
in he phets. pro-

to different

they shall all be

great sign
of
pages
was

the would

World-

whose truth the

to testify

alf the

previous
all the

Turn

of

sacred
One

scripturesof the world, eftid you

Book, the Holy
all the

will find
a require*

only

Qur'an, which

belief .in
over*

previous revelations,

and

read

the

histories of all the great reformers

you

of the 'world and

will

find

only
who

One

Mafi, the
his

Holy

Prophet
to

Muhammad,
all the

required
tte world. that God

followers the

accept

prophets of

Thus

Holy Qur'an
may

shows and
Great

unmistakably
the

Muhammad,
be whom
upon

peace
was

blessingsof Prophet,
about in

him,
the all

the

all

prophets
the
the

prophesied, and
hopes
of the whole
even
as we

whom

centred
And
not
us

great

world.

only
to

Holy
same

Qur'an but
conclusion,
the heavens

the read

Bible

leads

the
*

in Acts

iii.21-22 the

Whom of
the

must

receive

until God

time

restitution

of all

things, which

hath since the

spoken by
the world

the mouth

of all his
For

holy prophets truly

said God
me :

began. prophet
of your

Moses

unto

fathers,a
unto

shall the

Lord

your
unto

raise up him

you

brethren, like

shall ye hear

CIRCUMSTANCES

RELATING

TO

BIRTH

91

in

all

things

whatsoever think

he that

shall say
the

unto

you/

The

Christians

prophet spoken of

here is
statement

Jesus Christ,
is that the

but the

decisive factor in this

about whom

Prophet
the

all the of Deut

to

is prophetsprophesied xviii. 18, and

that

promisedone
and

prophfecy applies only

to
none

the

Holy Prophet Muhammad

'The
find wntFen

else.
whom and the
one,

the Umiwt, ApostlkJProphet,

they
the

down

with
'

them
These

in the

Torah of
same,

Gospel
Qur'an
are

'

(vii. 157).

words
the

Holy
phet pro-

affirm that
met

of prophecies

with

both
no

in doubt and

*he
a

Torah
bold

and

the

Gospel, and
the when followers

they
of

are

challenge to
more so

Moses in

Christ, the
the

it is borne mouth
or

mind* that
one

challenge is put
read

into the books

as

of

who

never

either

the

of Moses is

the

Gospels,of

the Ummi

prophet,
of the

he

plainlycalled here,
who the did That

the
not

resident
know

Metropolis of Arabia, writing.

contain
same a

reading or
the
one

both

Torah

and

Gospel
and the

prophecy

of the
that

advent

of

and prophet,

that peace
two

Prophet
and the

is

no

other

than God

Muhammad,
be
upon

may
are

blessingsof

him,

very

claims significant the

made

by

the

Holy

Qur'an, and

conclusive

92

MUHAMMAD

AND

CHRIST

evidence

afforded
is
one

by
of

them

of the truth

of the

Holy
the

Prophet
world The them
unto

the

greatest miracles

that

has

ever

witnessed.
of Moses
runs

prophecy
up
a

thus

'

will raise

prophet from

among

their words of in

brethren his

like
'

thee

and. will put -My Hundreds

the time in clear

mouth

(Deut.
until it
we

xviii. 18).
come

year?

pass
and
^'~

away
find

to

of Tesus 'Christ
words

again recorded
of

that
not

J:he*Promised
yet
to
*

Prophet
appearance.
a

Deuteronomy

hud

made
a

hu

John the Baptist claimed Jesus)fandbeing asked,

;

be

prophet

little before denied

not

he

confessed the Christ,

and

but
;

confessed, I
what
not.

am

not

and
And

they asked
he

him
am

then
Art

? thou

Art

thou

Elias ?

saith,I

that

prophet ?

And
We

he answered,
know

No

'

(John

i. 20-21).
a

that the asked

Jews expected
if he been
was

Messiah, and
We the their
'

hence further

they
that would

John
had

Christ. that

know

they
come

told and

prophet
second whom
must

Elias

again

hence

question. they
be
a

But

who

is ''that prophet
?

about

ask

in

the last instance

who had

Evidently it
to

prophet
was

been

promised

them, and
Deut. xviii.

such 18.

only the promised prophet

is not
a mere

of

This

conjecturebut the decided

94
'

MUHAMMAD

AND

CHRIST

And

I will

pray

the
,

Fathet that
he

and
may

He
abide

shall
with

give
you

you for

another
'

Comforter,

ever

(John
:

xiv. 16-17).

And
'

Again
It Is away

expedient for

you

that I go away
will not
come

for if I
'

go

not

the Comfort0r

unto

you

(John
And
'

xvi. 7). further

again :
when

Howbeit
he

he, the
you

Spirit of fWth,
'

is

come,

will

guide

iflto all truth

(John

xvi.

13).
other

This
was

Comforter, this Spiritof Truth, who

*

to

guide

men

into all truth ',was

no

other

than

the Promised
the

Prophet

of Deuteronomy,
may

no

other than
and

Holy

Prophet Muhammad,
God be upon
vanished

peace

the

of blessings
advent and
was

him, the Truth

l

with

whose

falsehood

(xvii.81), the
with whom

greatest

the last Prophet of the world

religion

brought
The
two

to

perfection.9
prophecy
one

prophecies, the
of

of

Moses

the appearance foretelling

like him, the

and

the

prophecy of Jesus giving the

i
'

world
falsehood

good
;

news

The

Truth
is
a

has

come

and
'

the

vanished

surely

falsehood
"
"

vanishing thing
I and chosen

80). (xvii.
you your

This favour

day have
on

for perfected

My

you

for you

and completed religion Islam as a religion (v. 3.)

'

CIRCUMSTANCES

RELATING

TO

BIRTH

95

of the appearance be
the last be
a

of another
the

Comforter
world
*

who whose

should
Law

Prophet of

and

should
are
a

perfect Law,

guiding
to

into all truth ',

magnificent testimony

the

greatness of the
the

Holy
draws

Prophet Muhammad,
attention
to these

and

Holy Qur'an

twojpropheciesin particular.
Prophet's likeness
to you
sent
an
an

In Ixxiii. 15, it clearly speaks of the

to
a

Moses bearer

We Stteejy
to

have
you,

sent
as

Apostle,
apostle
that the
news

-^1 witness
'

We

to

Pharaoh

"nd
was

in Ixi. 6, it plainly states the Comforter

'

Holy Prophet
was

whose

good
son

given by Jesus :
O children
to

And

when

Jesus
am

of

Mary

said:

of Israel

surely I

the

apostle
me

of All"h

you,

that verifying

which
news

is before

of the Torah, and

who will
come

giving th"? good

me,

of

an

Apostle

after

his

name

being Ahmad.' Holy Prophet

and
was

It must known

be remembered

that the

by

both

the

names

Muhammad
names

Ahmad

from
him very

his very

childhood, both
It would

beinggiven to
seen

at his birth.

thus be

that it is
of

poor and

argument
of his
may

of

tke

greatness
the

Jesus

Christ

superiorityto
peace and the

Holy Prophet
God

Muhammad,
upon

of blessings
wras

be
to

him, that the birth of Jesus

in
a

announced

his mother

vision.

96

MUHAMMAD

AND

CHRIST

The

Holy

Prophet alone, of
the

all the

prophets
distinction

of of

the world, has

unimaginably high
of the

having

come

in fulfilment
the world and

visions of all the

this

prophets of

having mentioned

mighty argument
above

of his

greatness and
very

superiority
omits the

all, the

Holy QiVan

wisely
matter

mention

of his mother's
in

vision,a
with

of
eat

secondary
wliich

importance
it had

comparison

the 5*

news

announced.

2.

MOTHER'S

GREATNESS

Another thus:
"

argumo-nt

in the

same

connection

runs

'

The

Qur'an itself n^
the mother

mentioned

the excellence
the
women

of the

Mary,
world

of Christ, above

of

and

has

given

her the
But the

title of
very
to not

Siddiqah
name

(the righteous woman).

Hazrat in the be
a

of with her to that Hazrat

Muhammad's

mother
some

is not
do

be met hold

Qur'an
believer.
son

and

Muslims this also

From

it appears, than

Christ, the
Muhammad.' Because
must

of

Mary, is greater

the
a

mother

is
man,

great
in

woman,

her words

son

also be

great

such But

simple
did

is

the

logicof

the writer !

how

the

mother

CIRCUMSTANCES

RELATING

TO

BIRTH

97

become
woman

great if her
? And

mother

again

was

not

great

continue human

this to
race:

Eve, the first female

must

parent of the
great
^3

she

be

at

least

as

Mary. According to this Christian

not

argument,
that

therefore, Mary's greatness

greatness
this human The what
do
to

only imparts

Jesus and
Eve
as

his and

and brothers
her
as
"

sisters, but
the

logic
race

makes
"

offspring Jesus

whole

ft?Jbe

great
a

Christ

r^J
the

question for

Christian
'

however

is,
'

Gospels

say
From

about
his what
as an

the

mother of

of God

aricl her
truth

greatness.

point
is

view,

the

is in the
cannot

Gospels
be

and

against a Gospel against

the
same

statement
an

used

argument
her

adversary.

If the
as

Gospels give

place of honour

the

Qur'an does, it is good

if

to

produce the Qur'anic testimony, but

as an

they
a

treat

her

ordinary
shelter the
one

woman,

it is
the say

for illogical

Christian
Now

to

seek do

in

Qur'anic
?

statements.

what
*

Gospels
said

Then

unto

him,

Behold,

thy mother

and

thy

brethren
But

stand
he

without, desiringto speak

and
mother

with that
my

thee. told

answered
is my he

said
? And

unto

him
are

him, Who
And

who

brethren? his
7

stretched

forth
my

his

hand

toward

and disciples,

said, Behold

mother

98

MUHAMMAD

AND

CHRIST

and of my

my

brethren Father and

! For

whosoever

shall do
same

the wilt

which

is in heaven, the
mother'

is my

brother
This almost

sister and

(Matt, xii, 47-50).

all the

incident
the
same

is recorded

by

in synoptists
and Luke

words,

Mark

iii.31-35 of Luke
are

viiL 19-21, the

thus hear show?
to
'

concluding
and my and

words

running
which
this

My

mother word

brethren
do it '.

those

the

of God

)Vhat
that

does

The

conclusion

is inevitable

the

Gospels,Jesus'mother
Even

did not
an

believe in his-

message.

if she had
woman

been

ordinary believer
the Christians

and
to

not

the great

which have
is

try
in

make

not her, Jesus'would

spoken of
my mother?

her

these

insulting words:
without
go
come

Who

She

stood
neither word had

to

speak yvithJesus,
to

but

Jesus did
he send her she

out

meet

her,

nor

did

to

in and believer

sit with
in

the

disciples. If
at

been

Jesus, she could

the

least have those who-

taken
were

her

place with

with disciples,

sitting there
But
company.

to

learn

something from
her
to

the

Master.

Jesus considers
Not

be

unworthy
he

of that

only that, but

and

plainly

told the informant

were

that his mother

his brethren

those

that did the will of the

heavenly father
and did it,and
to

those

that heard

the word

of God

CIRCUMSTANCES

RELATING

TO

BIRTH

99

leave
as

no

doubt

on

the

point,pointed to

the

disciples

answering
mother

that
the
to

leaving intentionally description,

brethren.
On

the

and

another

occasion

Jesus

is said
what

have

addressed
do

his mother
thee' of

thus

Woman,
The

have

I to

with

(John

ii. 4).

instead Gospels, therefore,

as a

representing
which
in
no

Mary
make the doubt

great

woman

describe
was

her in words
even a

it probableJhat she
messr^e

not

believer
was

of

Jesus Christ, and

the writers

this view

taken
on

by

of the

Gospels.

The

Jews,
sorts

the other hand, circulated calumnies

and

of all
as

against her
fallen
woman.

depicted
As it
was

her
one

character of the

that

of the and

objectsof

Qur'an
women,

to

inculcate respect for all

and the

righteousmen
among the bound
was

Mary

and

her

son

were

the

most,

if not

most,

reviled

of

all
was

holy
to

personages

in the world, the The

Qur'an

defend
the

them.

Jews
women

said that

Mary

among the

most

degraded

of her time
was

Holy
of

Qur'an tells us
her
'

that she
a

the greatest
woman.

woman

time, a pure and

when chosen the
you
women

chastS

Thus
!

it says:

And

angels said,
and

Mary

surely Allah
chosen
you

has above
wo

purifiedyou
of

and
'

the

the

world how

(iii. 41).
the

The

rds

being a reproductionof

angels then

100

MUHAMMAD

AND

CHRIST

addressed

Mary
of

show

that
over

what the
women

was

impliedwas
of her time,
ages. have
a

the excellence and

not
verses

Mary

the

women

of all times passage Noah

and
we

Only

few

before the above

Adam
and

similar

descriptionof
of Abraham Alldh chose of
above

and

the

descendants
'

and

the descendants
and Noah

of Amran
and the

Surely

Adam

ants descend-

Abraham
world'

and

the

descendants of Amfan
*

the

(iii. 32).
'dlamin
are

Exactly
used be

tl*e
as

same

words
case

istifdand
of Mary.

fiere

in the

Can

it then

supposed that the

to

Holy Qur'an speaks of granting excellence

these
was

all

peopleabove
chosen above

the world the

for all times ?

was

Adam
chosen
were

world, Noah

above

the world, the descendants above the world, the above the the
women

of Abraham

chosen
were

descendants

of Amran
was

chosen above

world, and

lastly Mary
Every

chosen
can see

of the world. these words

one

that if we

put upon
a

the wide
the passage tory contradic-

which interpretation

Christian
the whole limit the

puts upon
becomes

speakingof Mary,
in itself. But
to

if we

meaning of *dlam{n
the
was

the world

as

existing then,

to

people of

the

time, the meaning is clear.

man

Adam
was

the greatest
man

of his

time; Noah

the

greatest

of

102

MUHAMMAD

AND

CHRIST

title of

siddiq or siddiqah, if the Holy Qur'an gives

it also

it to
the above

Mary, Holy

gives it to

every
as

true

follower of

Prophet Muhamma$,
And

shown the

by

the

quotation.

siddlqah

was

title of

'Ayesha, the
the

wife of of

the

Holy Prophet, who

to

enjoys
a

distinction

being a siddlqah
not

such

high
part
when

degree that that epithethas

of her
name,

only 'become
e^en

'Ayesha siddiqali, but

for her.
that
e

used
As mother

alone, it stands
to
was

the
an

assertion

the

Holy

Proph^Ts
to note

unbeliever, it is sufficient
he
the
was

that

she
was

died

when
to

yet six years

old, while he
when he
was

called

office of How

prophet
she

fortyyears
be
an

of age.

could

then
was

be said to
an

unbeliever
he
was

? Our

Holy Prophet

orphan

when

born, his father having died before his

he

birth, and
Therefore
a

lost his

mother

also when the

care

yet

boy.
of

he
nor

enjoyed
the other
in

neither

tender of
a

caresses

mother,

loving
hand,

father.
up

Jesus by
of
a

Christ, on

the

was

brought

righteous mother
nation and in which did

all the

sacred

traditions in

prophets had appeared

not

abundance,
in the Arab

yet he

attain to that
to

eminence
an

perfectionof
attained

morals the

which

orphan
human

without

help of

any

^hand.

CIRCUMSTANCES

RELATING

TO

BIRTH

103

Jesushad
to

his teachers besides his father and

and
to

mother

instruct him

look after
may had peace

him, but
and

the

Holy

Prophet Muhammad,
of

the
and

blessings
yet the

God

be* upon of wisdom

him,
met

neither;
in the

treasures
would

with

Holy Qur'an
He how
was

be
in

in vain* in sougiit these

*

the

Gospels.
to

placed

circumstances

show hand

the

chastening efrbeted
all

by the

Divine
the

surpasses

chastetyng,
up
as mi

Therefore

Prophet's
his greatness

being
shine

brought
all the But
see

orphan

makes

more

brilliantly. Prophet's mother

the did
not

if the share

live

to

and in

great transformation
is not

he

brought

about

Arabia, the Holy Qur'an

respect
of
to

altogether

-silent with of
the

her.

Nay,

it

speaks not only

parents

the

Holy Prophet but of all his

as

grandfathers and
'

grandmothers
on

well. the
up,

Thus

it

says

And

rely
you

the
you

Mighty,
stand

Merciful,
and your

Who

sees

when

turning
before

among

those

Who

prostrate
What

themselves is meant

All"h* among

(xxvi. 217-219).
those
'

by

turning
says, it

who

prostrate?
from

Ibn-i-Abbas
to
son

means

the

turning
mother

father

in

their loins until his This shows

that

brought

him
and

forth.

the

Prophet's parents

grand-

104

MUHAMMAD

AND

CHRIST

parents
God.

were

all among
verse

those

who
not

were

obedient

to

This

therefore

only speaksof

the
as

holiness of his parents but

of his

grandparents
this ^honour

well, while

according to
attained

the Bible

was

not certainly

by Jesus Christ, for of

not

some

of
we

his do

grandparents it does
not
as

speak well, though

and
look

credit

such

statements

them

alterations effected in the v.Ord of God.

13.

EXTRAORDINARY
TIMpOF

OCCURRENCES
BIRTH.

AT

THE

The
a

third argument

in this connection
I may,

deals with
say
next
a

very

unimportant
about

matter.

however,
up

few

words

it before

taking

the

question.
were

It is asserted

that

rences extraordinaryoccur-

noticed

at

the birth of

Jesus and
:

not

at

the birth of the

*

Holy Prophet

Muhammad
at

Extraordinary happenings occurred

a

the birth

of Christ, for instance, green

down

withered

palm-tree became

and
to

gave comfort

fruit, a fountain flowed, angels came

Mary

as

is mentioned But
or

in the second
at

section
Hazrat

of the

chapter Mary.
no

the

birth of

Muhammad,
;

miracle
no

extraordinary
is met

happening occurred

and

proof of miracles

CIRCUMSTANCES

RELATING

TO

BIRTH

105

with

in the
son

Qur'an

therefore the

son

of

Mary excels

the

of A'manah.'
a

It is
of any

fact

Holy Qur'an that%the

having
no

does
at

not

speak
birth of but

miracle An due

taken

place

the

Jesus.
that
very
was

angel
to

doubt

comforted
to

Mary,

her

giving birth
It

the child
in
to
'

under

awkward

circumstances.

was

an

inn, but
him in

there
*

being no

pfaceinside
'

she had

wrap
a

swaddling
f he

clothes

and
not

lay

him

in

manger/
details but time
a

Holy Qur'an does

it too it appears

mention

these
at

from
a

that

Mary

was

the of

on

journey
of
a

and

did not She

enjoy the'comforts
stood in need
to

home
deed, in-

or

helper.
and

of

comfort

it is in
at

fact

direct attention of birth

that the the

to her

great

distress

the

time

Holy angel.

Qur'an speaks
As

of the

comfort
tree

given by

regards the withered

becoming

green says

and
so.

the All

fountain

flowing,the Qur'an nowhere

is
:

thctt it says
'

And

the throes

of
the

childbirthcompelled
trunk
to

her
. .

to

betake
Then Grieve
a

herself
voice not,

to

of

palm-tree.
beneath
a

called

out

her from
has made

her
to

surely your
you, and

Lord shake

stream

flow beneath

towards
on

you you

the trunk

of

the

palm-tree, it will drop

fresh

ripe

106

MUHAMMAD

AND

CHRIST

dates, so
23-26).
These

eat

and

drink

and

refresh the

'

eye

(xix.

verses

show

that the

palm-tree

was

there

and already
to

the voice

only directed
get both
of

Mary's attention
food and
water

the

fact that she could

without

going far
on

in search

them, there being fresh

she had betaken

ripedates

the

palm-treeto which

herself to seek relief from

the throes? of that flowed

and childbirth, her.

fresh

water

in
we

stream

beneath
a

Even

if

suppose for
a

that there
woman,

was

miracle

food providing

it dwarfs
was

into shown
on

cance insignifiat

before the
birth of the
peace.
terms
'

mighty sign that

the be

Holy Prophet Muhammad, Holy Qur'an speaks

of

whom
in

The
:

this

clear

Have

you

not

considered
of the

how

your ?

Lord Did
He

dealt
not

with
cause

the possessors

elephant

their
prey

war

to end

in confusion birds
in

and

send

down

to

upon

them

flocks

casting them
them like

against hard
straw

stones;
'

sp

He

rendered

eaten

up

(cv.) is
to

The of

reference here

the

memorable Christian

invasion

Mecca

by Abraha,
of the

the

viceroy

at

Yemen,
was

king of Abyssinia. Abraha's

Ka'ba
so as

object

to

destroy the

to

divert the %Arab

CIRCUMSTANCES

RELATING

TO

BIRTH

107

religiousenthusiasm,
San'aa where

as

well
a

as

the

Arab

trade, to

he had

built
army

magnificent cathedral
is known in Arabia
as

for the purpose. the ashdb hi

This
^

the or fil,

possessors

of the in

elephant,
it. When march

because the
from

of the presence
army
was

of

elephants
some

huge

only

three

days

Mecca,

Abdul

Muttalib, the grandfather of the

to

Holy
prayed

unable Prophet,"
to

defend
O Lord
to

the
!

Ka'ba, thus
Thine
over
own

God

'

Defend,
the

House, and
Ka'ba.'
A

suffer not
virulent

cross

triumph
or some

the
other
treated re-

form in and

of

small-pox

pestilencebroke

out

Abrahams

army
and

which Ka'ba

in confusion

dismay
from

the

was

thus the

saved miraculously Christians. in the year

And

the evil intentions that this

of

historyshows
of the Christian

pened hap-

570

Era, the year

is indeed
world
at
a

of the birth of

our

Holy Prophet.
was

This
the

mighty sign
birth of
our

which

shown

to

the

Holy Prophet. What

to

can significance
on a

be attached and
water

Mary's findingdates
a

palm-tree
with the the

in

stream
at

when
the

compared
advent

wonderful

sign shown
This other with

of

Holy

Prophet.
numerous

is related in the

Holy Qur'an, while place

at

signs that

took

his birth

ate

met

in the

Reports.

IV.

THE

CALL of is
are

The
even

next

argument

of the than

superiority
the
first

Jesus
We

more

interesting

three.

told
*

:"

Christ's

speaking' in
and the

cradle

and in

being

granted
is
a

the
clear

book
and

prophethood
argument
As

infancy,
of his

very

conclusive

excellence

above

all other
claimed
at to

prophets.
be the

mad against this, Muhamof

book and he phethood pro-

recipient
when

time
age

passing

youth

had
no

attained

to

old

and

there

probably experience.

remained

deficiency
Christ
Is in dumb

in

his

worldly
to

Therefore

is
there

superior
a

him/

child
? And
a

in

the
answer

world
is

that
clear

does
;

not

speak
but
a

the

cradle child. while when

The the

none

Holy
in
age

Qur'an
cradle And and he

mentions

Jesus
with his
to
*

speaking speaking
the

child old
in the

the
'

along
shall

of

speak
age

people

when
The

cradle

when
must

of old
be

(iii.45).
to

same

importance
can

attached
to
mean

both.

If the be
course

words

be in

construed
him
to

that
age,

it shall then

miraculous
we are

speak
in

in

old

of

justified

taking

his

110

MUHAMMAD

AND

CHRIST

an

advanced
not

age
to

is the result of

worldly experience proceeds from

most
a.

and

due
source.

the inner
Now

call which

Divine

this is the

regrettable Objections

aspect
are

of

the

Christian Isldm

controversy.
so

advanced

against

that unscrupulously doctrines

was

not

the least respect is shc?wn to the the

even

of

Christian
to

religion. When
When
message ?

Abraham Moses there arid

not

called
Aaron

prophethood ?

did
Was

receive the Divine

the
one

same

worldly experience in
ask,
message when

their 'case ? himself sacred

the
age

Nay.
the

may

did

Christ
to

receive

Divine of the

according
?

the
was

scriptures
of

Christians
he
was

What

Jesus
How
unto
a

when old him dove his

age
was was

baptizedby John
when
saw
'

the
were

Baptist? opened

he he

the

heavens God
'

and and

the

of spirit him had

descending like
Did it
the

lightingupon
when ? he

happen
advanced
us

in

infancy, or
of

attained

thirtyyears
at

If the

Gospels
is it

tell

that he
a

called
to

thirty years,

befittingfor

Christian
to

distort the v/ords the

to

of the

Holy Qur'an
when
as

make

Jesus receive
old and then

message

not

yet

quite a day

call this

the

proof of
mad, Muham-

of Jesus to superiority because he

the

Holy
the

Prophet
message

received

at

forty?

THE

CALL

111

Such the

weapons
meaner

should

be

left for those who

of this but life, their

aim
use

at

advantages
of
a

in

the hands

religiousman

whose

object

is to

preach virtue does%not

Let
us see

speak well of him.

what the

now

Holy Qur'an

says.

After

speaking

of the
on

birth of Jesus Christ, the

say
:

Holy Qur'an
'"He Allah.

goes

to

(i.e. Jesus) said: surely I

t"

am

servant

of
a

He

has And

given me
He

the book
made
me

and

made

me

prophet.
may

has has

blessed
on me

wherever
prayer

be, and
so

He

enjoined
'

and

poor-rate
The
of the
a man

long as

I live
verse

(xix. 30, 31).

are so

words

of this

the clearly does

not

words
exist
to
me an

of advanced

age

that there

for ascribing them justification slightest

*

infant:

He

has

given

me

the book

and

made could

prophet.' Supposing
given
a

that

prophethood
to
an

be
not

in

some

inexplicablemanner
could

infant

day

old yet, how

the book

be

given to him
are

The

givingof

the book he

means

that there
How

certain
an

teachings which
infant
a

inculcates.

could

day
to

old say the

that he
This

had

been

teachinghis
mean

doctrines had

people.

would
came

that he

been
cannot

even teaching

before he
the
words

into existence.

We

put upon

of the

Holy Qur'an

112

MUHAMMAD

AND

CHRIST

an

which interpretation
sense.

is

by rejected
that the

the merest

common

The

words

follow, however,
a

make

still

more

ludicrous
was

suppositionthat
A He

new-born
on me

infant and

speaking :
so

has

enjoined

praye/

poor-rate

long as
and

I live.' This pay

shows
rate

that the had

.to injunction

pray

the poorthat
as

already been given. Did

he
was

Jesus obey
out
so

which injunction lived ? No human

to
can

carry

long

he

brain

entertain the
hours

conception
could
more

that
carry than On

an

infant born
out

only

twelve
say

before and
on

the
to

to injunction

prayers,

that,
the

pay

the poor-rate. Poor-rate in had

no

what he
was

'swaddling clothes'
up
at

which other

wrapped
on

his birth ! He could

pay

property
it is

which

he
even

the

poor-rate, and
he
was

doubtful
up,
so

if the cloth in which

wrapped

that he

might

not

move

his limbs

could freely,
pay the

be

called

his property

on

which

he should

poor-rate.
The The
case

is too could
are

clear to
not

need

further

comment.
a

words

be the

words of
a

of
man

new-born who has he

infant.

These

the

words

received the book

has been
one

the containing has been

doctrines which

teaching,who
to

going about
I

from
says

place

another

"

'wherever

go'

"

,who

THE

CALL

113

his

prayers
on

regularly,and
which therefore he
pays

who the

has

got his

own

property
words
were

poor-rate.

The

spoken
to

after

Jesus began
The

teaching
argument
conclusion birth
verses

his ^doctrines that

is

the
in

people.
of

only
other

given

support
verses

the

is that the

previous
of

speak of the
words of the the

and

childhood

Jesus.
could
were

If the

under

discussion

possibly bear
by
could
a

that they interpretation the in^.nt, evidence that

uttered

new-born

of the context

be

brought
the make
that in

forth to support
words them the
cannot

interpretation.But
the
context
cannot

what

bear,
And the

even

bear.
case

it should

be borne the

in mind

of

histories of

former

prophets

narrated
us

in the

Holy Qur'an,
Holy

the context
not

cannot

help
the

much,

for the

Qur'an does

relate often

whole

story from

beginning to end, but

omits

incidents long portions,taking up only the particular which

related.
serve

the
as

purpose
an

for which
the

the

story

is

Take

example

story of John the

before
for
son
a

Baptist which
and he
to

is related

immediately
prays

the
son,

story of Jesus. There

receives him.
* '

Zacharias
news

the How

good

that
a son

will be
my

born is

shall I have
answer

and

wife
. .

barjen
8

The

is :

'So

shall it be

114

MUHAMMAD

AND

CHRIST

I created you
asks three for
a

before when

you

were

nothing.'
to
'

He

sign and
The

is told not order

to

speak
:

peoplefor
he went

days.

is
his

obeyed

So

forth to his

people from
to

place of"worship, theft

he

made

known
and

them

that
O

they
John
We

should
! take

glorify
hold

Allah the

morning
book with while

evening.

of
him the be

strength,
yet
a

and

granted
If

wisdom

child'

(xix.11, 12).

reasoning
followed
that
not
even

followed

in the story of

Jesus
be

were

to

here, the conclusion

the three

would

inevitable
had

days

of Zacharias' the be

silence

yet passed when

a

John
cannot
we

Baptistwas

there

with this

book.

But

we

in drawing justified

conclusion
in
a

for

know
course

that

all that should

happen
receive

the

natural
must

before
and

he the of

should

book
has

have

happened,
the

Holy
that.

Qur'an

only left
in the
case

out

mention

it is Similarly that his

are
a

of

Jesus, with by Mary

account

this difference his birth

being conceived
and

and

also mentioned,
to

this

is followed

by

brief reference

his
out

the intermediate ministry,

as

incidents

being left
the

in

the

case

of

John.

There

is not
the

evidence slightest
nature

in the
were

Holy

Qur'an that
in the
case

ordinarylaws of

relaxed

of

Jesus.

THE

CALL

115

According
age he

to

the

Holy Qur'an, forty years

'

is the

of the moral

completion of
and maturity

man

Until when

attains

his
AH
a

reaches
raised
at

fortyyears
the age

'

(xlvi.15).
and forty,

prophets
seems

are

of

mistake
in the

to have

been

made

by

the Christians
been Thus

case

of when

Jesus who
he
on

is said to have

thirty years
there the is
no

old

received
the
even score

the
of

call.
age

difference God

between
one*

prophetsof

and

supposingthat
another show does

prophetwas
age

called at the age of

and thirty

at the

of

forty,this
one
or

difference

not

the

of superiority
shows

the

of the inferiority

other.

What

the

greatness of the

Holy Prophet
of

Muhammad,
his life were

however, is that the first fortyyears

so

well-spentthat they stand

to

as

an

lasting ever-

testimony
lacking in
the
case

his

truth,

circumstance

of all other

prophets including
was

Jesus Christ.
humanity
received hours
the

So

deeply

rooted

the welfare
even

of

in the

Prophet's heart that

oall,he

before he
the best

great Divine

spent

of his life in
reason

givingrelief to
his
most

the poor.

It

was

for this his

on
1

that

intimate the

companion,

wife

Khadijah, made
news

following remarks
call :

the receiving

of the Divine

By"

no

means

Alldh

will

not

bring you

to

116

MUHAMMAD

AND

CHRIST

disgrace,for
you
earn

you

do

keep

the

ties of

kinship,and
and you do

do

bear

the

burden
are

of the

weak,

for those who

you

penniless.,and you

do honour
distress
'

the guest, and

do

in help those actually

(Bukharee).
Could than
to

anybody
And

conceive

nobler

object of life
was

that ?

yet this

was

before he
The

raised
of

the

dignityof prophethood.
thus

forty years
and claim

his life were but in

spent,
to

not

in

worjdly experience,
the weak the The
same

giving help Nobody

any
one

the could

poor,

tfche for

distressed.

make

Jesus
life
from if he work
was

or

otfler

prophet.
to

Holy Prophet's
of

devoted childhood

the
to

service

humanity
and

his very
was

the
was

last moment,

called at
a

forty,he

doing
that.

the greatest Thus among may

of

prophet long

before

all the peace

reformers
and the

of the

world, Muhammad,
God be upon
not
a

blessingsof

him,
minute

occupiesthe highestposition because

of his life
was

spent

for any
and

object other than the

was a

service of
from his

humanity,
childhood

he

prophet in fact
not

though

he did

receive the

call until the age of

Another among

forty.
which

circumstance

singleshim

out

the

prophetsof

the world

is the fact that hi?,

V.

CIRCUMSTANCES
DEATH

RELATING

TO

1.

THE

ALLEGED

ASCENT

TO

HEAVEN

Another
thus
:

argument

of

Christ's

superiority

runs

'From the down of

the

Qur'an
wished
to

it

is

manifest

that

wh^n
came

enemies
from
to

seize

Christ,
him
up

angels
this
him

heaven
heaven

"dnd
and

took
thus
But

with

body
from
rounded sur-

clay

God

guarded
the neither

wretched

unbelievers. Muhammad
in

when

enemies there taken down

Mecca,
nor was

came

an

angel
;

to

save

him,

he

up

to

heaven
a

but

like

ordinary
hidden

men

walked the

through sight,
to

thorny

desert,
in
a

from
cave,

enemy's

take took
a

shelter

dark the

then
at

flying from
Medina.
?
. . .

there it not

refuge with

Helpers
and

Is These

difference
it clear
appears

of heaven
that

earth is

facts

make
It

Christ the

superior

to

Muhammad.'

from

above of

quotation
the

that

the
or

writer

is either

quite ignorant

Holy
Book

Qur'an,
as

intentionally misrepresents

the

Holy

tg

the

CIRCUMSTANCES

RELATING

TO

DEATH

119

supposed
claims that
not

ascent
case

of
is

Jesus
more

to

heaven.

That
for while

the
he does
are

latter is the

probable;
from
while

it is manifest

the
such

Qur'an,he
be found.

quote

single verse

quotations

abundantly given where

a

they could
a

It is

fact

that there

is not when

single
Christ

verse

in

the

Holy
to

Qujr'an statingthat
arrested
was

was

about
or

be

angels came
up
to
t

down heaven
even

from
with

heaven this

that he
of

taken

body

clay.
to the

While

there down
even

is not of
the

the remotest
is

hint
a

coming

angels which

merely
with

vention pious inthis

going up

to

hewen the

body
the

of

clay,notwithstanding

what

majority of
in the

Muslims

believe,is nowhere
What is wonderful does this
not

mentioned
is not

Holy

Qur'an. Holy
heaven

however

that the

Qur'an
with

speak of Jesus' rising to

that
even

body of clay,but
the necessary

the
If

Gospels fail to
such
an

furnish

testimony.
was

incident

took really

it place,

the most it

important event
have been
not

Christ of the life 0of

and

ought

to

only recorded
but should

unanimously by
further have
presence

all the shown

Gospel writers
to have

been

taken for
a

placein
miracle

the
loses But

of

large crowds
if it is not
we

of

men,

all its value

performed publicly.

what

have

got ?

120

MUHAMMAD

AND

CHRIST

Matthew
St.
not

is

quitesilent

as

to

to heave Jesus'rising

John
know

is also silent.

Two

of the four

Gospels do
ascent to
on

anything
This

about

the

supposed
serious

heaven.

omission

casts

very
ascent

doubt

the truth of the

if it took

of allegation
was

to heaven

; for

place,it

the

most

important
a

event

of

more Jesus'life,

important than
far
more

thousand

miracles the

of

healing the sick,

itself and
no

important than

crucifixion
and

the

post-crucjfixion appearances,
omit it.
""

Gospel writer could

the other two
*

What
says
'

have

Gospels

to say ?

Luke

And
was
'

it

came

to

pass,

while and

he

blessed

them,
up

he

parted from
(Luke

them,

carried

into

heaven A there

xxiv. 51).

strange miracle
to

this !
scene.

Not

single Jew
even

was

witness
were

the

Not

all
up

the into

believers
heaven about

present.
the

Jesus was

carried

lest stealthily it should

an

Jews getting information

attempt !
it that
it ? The
not

frustrate the
was

If there
a

was really

ascent, how
eleven

single
of

person

except the

saw

whole

Jerusalem could
would
all have
on

have

easilywitnessed
believers
was

it and

people
The
so

become

immediately.
kept
secret, and

matter,

the

other hand,

CIRCUMSTANCES

RELATING

TO

DEATH

121

great

was news

the secrecy
of it.

that
Does

not

even

the

believers

got any
the
up
was

it not

show

that clearly

parting was
into

about Brought
some

not

by Jesus going
manner

hearen, but by

other It
was

which

it

necessary
was

to conceal.

a clearly flight

which
n^ws

to

be

kept secret,

for

if the

slightest
have

of it had in great
events

got out, the life of Jesus would

been
the

danger.

And in the

thus

Jesus,according to
fled

narrated

Gospels,
use

secretly,

bidden from the enemy's sight, to

of the of slighters the

the very words

Prophet's flight. That

of .what

this

is the
Luke

only right conclusion

in his last fact that the
'

is narrated

by
into
are

chapter is established
words later
'

conclusively
up
we

by
told

the

and

carried

heaven

are

a really

for interpolation, in his commentary

by J. R.
that
'

Dummelow
a

on

the these

Bible
words.9

few
if two

ancient

authorities

omit

Thus

of

the

credit Gospels entirelydis-

the story of the Ascension

a

and

do

not

give it

placein

their record
are

of the life of looked

out

Jesus, the words

as

of the third,which
the
are theory,

upon

the basis of
tion narra-

not

merely
are

of

place in the
met

of events,
ancient

but

actuallynot

with

in

manuscripts,
of the
the Gospelsbeing thus against
ascent

"Three

122
to

MUHAMMAD

AND

CHRIST

heaven, the
story
the
the
as

fourth

need

not

detain

us

long.

The In that
were none

related in Mark

is stillmore this

incredible.
we

concluding chapter of
women

Gospel
the

find

who
a

went
man

early to
clad in

sepulchre

told

by

young

white, apparently
'

other than Peter

xvi.

Jesus himself, to

tell his

disciples
Galilee
'

and

that he

goeth
the the

before

you

into
verse

(Mark
same was

17), while

nineteenth

of the that
'

chapter gives
received of God.'
up

unexpected
and

news
on

he

into

heaven

sat

the

right
of this

hand

In the first
%

place,the
'

writer

passage

describes
'

the
'

being
the he
was
'

received

up

into
'

heaven
two

and

sitting

on

right hand
an

of God

as

incidents of which
of Luke
'

eye-witness. The
safer,because
him

words

carried

up

are

they

indicate that the narrator

up.

only saw
seems

being carried
to

But

the narrator

in Mark with up

have
saw

gone

up

to heaven
'

along
received

Jesus,where
into heaven
can

he and

that the

Jesus

was

sat on

righthand
such

of God/

Whp
the

think of

on relying

and testimony,

acceptingon
of rising
verse

its basis
a
man

such

an

extraordinary thingas

to heaven

Secondly, the nineteenth

the seventh
verse
verse

clearlycontradicts
seventh

of the

same

chapter. The

tells us

that

Jesus intended

to go to Galilee

;"the

CIRCUMSTANCES

RELATING

TO

DEATH

12J

nineteenth

tells

us

that

he

went
are

up

to

heaven.
with

Apparently the
each
But

two

statements

inconsistent

other.
what
are

is more,
shown

the

concluding

twelve

verses

of Mark

by
thus
verse

recent

to investigation

be

an

and interpolation,

it is proved beyond all doubt of Mark

up

that the nineteenth

which

states
'

that be the into

Jesus

'

was

received

into the

heaven

must
to

and rejectedaltogether,

last

testimony
vanishes

agcent of

Jesus

to

heaven

thus
verses

nothingness. The chapter of Mark

Thus Bible
*

last twelve

of the sixteenth
St. Mark. of the

are

admittedly^not by
the
commentator

says
:

Dummelow,

Internal evidence
that

to points definitely
verses
are

the

clusion con-

the last twelve

not

by

St.

Mark.
a

For

(1)the

true

conclusion

tained concertainly

Galilean
this

appearance does
not.

(Mark (2) The

xvi.

7, cp"
that St*

xiv.

28),and
bare

styleis

of

catalogue of facts, and

wealth
numerous

quiteunlike
detail. and

Mark's section
never

usual

of

graphic
words

(3) The

contains used

expressions
an

by

St. Mark.

(4) Mark
is not

xvi. 9 makes with

abrupt fresh start, and

narrative. preceding

continuous

the

(5) Mary Magdalene is spoken

124

MUHAMMAD

AND

CHRIST

of

(xvi.9)

as

if she had

not

been
alluded

mentioned
to

before,
(xv. 47 ;

although
xvi. 1).'
This

she has

just been

twice

settles
verses

the

matter
are

conclusively.The
not
a

last

twelve

of Mark
one

part of the original

manuscript, and
a

uncial

manuscript gives quite

of the last twelve

different termination.
we

Instead

verses
'

have

there

And

they reported all

them

the

things that

had

been

commanded

(or immediately) to briefly

And

the

companions
also sent
west

of Peter.

after this the east

Jesus himself
even

forth

by
and

them

from

unto

the

the

holy

preaching of eternal incorruptible

salvation.1
How The did these is
:

twelve

verses

find

place
the

here ?
same

account

as interesting

given by

commentator
'

The and

Gospel

of St.

Mark, being the

account

first extensive
as life,

authoritative

of

our

Lord's

distinguished from

His

discourses, attained
considerable
in

at

its

55-dO) first publication (A.D. a

first in

tion circulathe east.

the

west

and

afterwards with is
now an

At the Galilean

time

it concluded which

account

of the
be found

appearance,

only to
The

in St. Matthew

(Matt, xxviii. 16).

subsequent

126 On
ascent
as

MUHAMMAD

AND

CHRIST

the
to

other

hand, the
he must

Bible

records

Elijah's
regarded

heaven, and

therefore be
a

much

to Jesus Christ from superior

Christian's

point of

view.

'And

Elijah
(2
so

went

up"

by

wind whirl-

into
ascent
to

heaven' is
was
*

Kings
that

ii. 11).

Elijah's
to

heaven it
even

clear

according
another of

the

Bible

record who

witnessed
took the

by
mantle

prophet
that

Elisha

Elijah

fell from
who took
'

him.'

Another

is that of Enoch parallel

walked
him'
on

with

God
v.

and

he This

was was

not

; for

Go(*
the

(Gen.
which

24).

indeed

material
ascension

was

built up
zealots

the
who

theory of Jesus'
were

by Christian
to

eager

to

ascribe
with

their hero

whatever

greatness they met

in others. the

Does

Holy Qur'an support

to

the
in

theoryof Jesus'
the
least.

bodily ascent
once

heaven Book

Not

Not taken

does
to

the

Holy
It

say that of his

Jesus was

up

heaven.

speaks

rafa' to Alldh, i.e.

but
never

exaltation
ascent

in the presence

of God,
never

of his

with the

body, and
with
to mean

mentions

the heaven
has

in

connection

his

rafa1 which
ascent.
on

wrongly

been

supposed
the

The
two

Holy Qur'an
occasions.
I will
cawse

speaks of
the third

rafa9 of Jesus
have
'

In

chapter we

Jesus !

CIRCUMSTANCES

RELATING

TO

DEATH

127
'

you And
sure

to

die and

exalt you
*

in

My

presence killed him

(iii. 54)
not
'

in the
; nay,

fourth Allah

And

they
him

for

exalted

in His
I

presence rendered
the

(iv.
the

157, 1"8). In
word

"oth places
himself

have

rafa? as meaning exaltation, as

Razi
says

great

mentator com-

when

commenting
in

on

iii.

54,

Rafa* here

is the

exalting
direction.'
to

degree and
There

in
some

praise, not in place and

exists
of the
a

misunderstanding as
rafa?
which
means

the

meaning

word

both, the
of
a

raising of
(see

thing,and

the exaltation

person

Lane's,
the
is

Lexicon). Arabic-English
when significance the

The

is always Jatter
a

rafa* of

person

by
this is

God

spoken of
is afforded

and

the clearest the

word

testimony on
Ar-Rdfi*
which

point
one

by

of
that

the

names

of God.
'

All

Arabic

Lexicons of the

agree

Ar-Rdfi9

means

the

Exalter

believer

by
'

prospering him

and

of his saints

by teaching them
Therefore
to
a

(Lane's Arabic- English Lexicon).

Alldh is

when
person,

spoken

of

as

granting rafa?
the words

the only
He has

that significance

convey
not

is that
He
a

granted him
up

and exaltation,
a

that

has

raised him
one.

bodilyfrom
and

lower
the

level to

higher Holy

The

Holy Qur'an
full of

sayings of
the true

the

are Projphet

examples of

meaning of

128

MUHAMMAD

AND

CHRIST

the word, while

with

not

single example
literature
means

is to
in

be

met

in the whole of
a man

Arabic

which

the
up

rafa*

by
we

God

raisinghim
32,
*

bodily.
exalted
where

Thus
some

have

in xliii.

And in

Mfe

have

of them the

above
we

others

degrees
Again

in

original
xii. 76,
are
*

have
exalt

rafa'nd.
in

in vi. 84

and

We

dignity whom

We that

please.' These
the

general statements
person
not

showing
means

rafa' of

by

God

his

exaltation Indeed under have

in rank, and latter

him raising

up

in

body.

if the any been

significance were
Divine

acceptable
law should been

circumstances, the
that
the

righteous should
the earth
to

all have
some

translated

bodily

from

higher

region.
Two 176 thus
concrete

examples
of
a

may who him

:

also

be

cited, vii. truth

had

speaks
been

person
to

rejects the
'

after it has

brought

And

if We

We pleased
but he

would

have certainly
the

exalted

him

by, therehis low

clung to

earth

and

followed
in

desire.'

All the commentators the

agree
as

explaining
exaltation.
as

rafa*
Thus
'

in

above

verse

meaning

the Fat-h-ul the

Baydn explainsthe meaning learned,1or paradise.'

'

exaltingto
as

place of the
him
enter

exalting

so

to

make

CIRCUMSTANCES

RELATING

TO

DEATH

129

accepts
the

similar
the

i.e. interpretation,

'

exaltation to

place of

righteous.' Ibn-i-Jarir explaining

in this
verse
'

the word
conveys^a

rafa9used

says

And

rafa*
is

nurgber of significances ; among

in in
the

these

the exaltation
the exaltation the world
and

rank the

in

the Divine and

presence, excellences
renown.'

and
of All

greatness
in
a

exaltation

good

this shows

that the rafa9 of

of the

person
means

by God

in the but

language
exaltation.
9

Holy Qur'an

nothing

The

other the

example

is that says

of
'

Enoch.

Speaking
Idris
man, state
a
'

of him
in

Holy Qur'an surely

We
In

4n(* mention
a

the

Book;
and

he

was

truthful
an

prophet ;

exalted

him

to

elevated
same

(xix. 56, 57).

has the
case

this case,
to
a

the

standing misunderthat in it is to

arisen

certain the
says

degree as
reason

of with

Jesus Christ,and
in what
on

of

be met Gen. and

v.

the

Bible has

of that been
very

prophet. quoted
clear
even
as

24,

this

point

already
are

though

the

words

there
up

not

regards his being taken

the
New

alive to
were

heaven, but
influenced xi. 5,
we

Testament

writers

by

the
:

prevailing Jewish belief,for

*

in Heb. that

have
not

By

faith Enoch death and

was

translated
not

he should God

see

was

found

because

had

"9

130

MUHAMMAD

AND

CHRIST

translated him.'

Some

commentators

of the
same

Holy

Qur'an

were

also influenced

by the

idea, and
words
as

the accordinglythey interpreted

above

meaning
But the

Enoch's
more

being
learned

taken among

up

ajive to, heaven.

have

them

plainly
Israelite stories
as

ascribed

these

ideas

to

the influence
says
to

of the
of the heaven
are

Thus story-tellers.
of Enoch's

Ibn-i-Kasir
up

being taken

alive
*

met

with

in

some

commentaries
Ka'b

These
some

among
are

the
acceptable/ un-

Israelite stories of The

and

of these
a

Fat-h-ul-Baydn gives
are

similar

judgment
Ka'b the used

'

There

the The

Israelite stories which

Ruh
as

to

narrate.'

ul

Ma'dni
to

gives
(

of rafa' here significance

exaltation
nearness*
to

the

great dignity of prophethood and

it as meaning explains
Ruh
ul Ma'dni

Hasan

exaltation
I

paradise. The
cludes con-

which

have

already quoted
in

its discussion words

'

of this

point

the

following
the
for dignity,

And

this

rafa* must

be in respect of

greatness of rank
that is
a

and

the exaltation of

praiseworthything,and
a

the

merely being

to uplifted

higher place is nothing.'

in the
case

The

misunderstanding
the

of Enoch
arose

very in

how explains clearly

misunderstanding
and any
one

the

case

of

Jesus Christ,

who

considers

CIRCUMSTANCES

RELATING

TO

DEATH

131

the

matter
mi

in the critically
error as

latter
more

case

can

as

easily

get

t 6f the

the

critical

tators commen-

have

got fut of the

Bnoch.

misunderstanding with
prevailingJewish
the ideas of
some or

respect*
Christian

to

Certain
influenced

stories
and

commentators

the they misinterpreted

use

word
in

rafa\
the

In

fact, the
but

of the

word,

not

only

Holy Qur'an
and the

also in the
of the

sayings of the Holy

Islamic

Prophet

whole

literature, instance,

the settles
every

meaning
is

conclusively.For
to pray

Muslim

taught

while
'

between sitting O

the two
me

in his prostrations have

praye*
on

Alldh ! grant
and

protection and
grant
me

mercy

me

guide
'
. .

me

and

sustenance

and

exalt

me

Now

this prayer
would be
a

for

rafa\

or

exaltation, by
prayer
to

every

Muslim

meaningless

if it
a

were

supposed
meant

that

God's

granting rafa'
to
some

man

his

bodily
the

translation

upper
to

region ; for from

this

great Prophet downwards

of
a

day,

not

the

prayer
sense.

singleMuslim
are

has many

been

accepted
the the

in this

Again, there

sayingsof
in which

Holy
word

Prophet regarding humbleness

exaltation of degrees : rafa* is used always indicating

1

Whoever
'

humbles
; and

himself
in
one

for God's
we

sake, God
the words
:

him exalts

report

have

132
'

MUHAMMAD

AND

CHRIST

Whoever

makes

himself

humble

for God's

sake,
of

God
a

exalts him

to the

seventh

heaven

by

means

chain

', the word

in the

being rafa' in original

such sxpres?

both

cases.

Notwithstanding
a

words

apparently indicating
one

bodily translation, no
the meek
to

has

ever

supposed that
ever

and the

the

humble
heaven. The

are

raised

in

body

seventh

above

examples

are

sufficient to establish the the

fact

that by conclusively his exaltation

rafa' of Jesus Chrjst

and

is meant his from

you

in rank

degree and

not

bodily translation.
the very
to

And

this is in fact clear

him
'

words exalt

used you

about in

I will

cause

die and

My

presence could the

sure

', where
therefore
verse
:

the

exaltation
be

follows
in him

death, and
rank.
not

only
i

exaltation
killed in
as

In

other
;

And

they
him in
on

for

nay,

Alldh is
;

exalted

His
contrast
cross

presence with
was

', the

exaltation
the
as

brought
for death
a man

on killing

cross

the

looked
a

upon

subjecting
held
to

to

abasement,
accursed Thus

such
and says the

person

being
out

have

been

driven
'

of

Divine

presence.
us

Paul
of

Christ has

redeemed
a cusse

from
us :

the

curse

law, being made

is every

for

for it is written, cursed

one

that

134

MUHAMMAD

AND

CHRIST

their

hands

on

him,
to
a

and

Divine

protectionwas

always with
with

him

far greater

degree thsftiit was

Jesus Christ.
2. THE take DEATH the next
CHRIST

OF

We

will

now

argument

of Christ's

superiority:
'

It

is

one

of

the

admissions
to

made

by

Islam

that with mortal

Christ is alive up
this

this

time

in the

heavens

body

of

clay, and

that the of

notwithstanding^
needs of
a

body
not

he is free from

mortal,

i.e. does
and

stand-in
a

need

eating and
he fulfils the
ever was.

drinking,
(Divine)

in

spiteof being

mortal
as

attribute of

being
"

now

he

As

against
in

this, it is written
the
shall

thus

of the

children

of Adam

Qur'an
you

Therein from We

shall you
it shall you
not

live and
be

therein
And

die and
"

raised/1

elsewhere

Have

made

the earth the dead."

"

to draw

togetherto
is written make
not to

itself the

and living

Again

it

of all the bodies

'

praphets :

And

We

did not

them

not

eating the food

have
not

and

they

were

abide/
that

i.e. We

made
to

for them live for

one

such
ever

bodies without
can

they
and

should

be

able

eating

drinking. Therefore

wlio

live without

eatingand drinkingnotwithstanding

CIRCUMSTANCES

RELATING

TO

DEATH

135

mortal

body

is

unique and
this

superior to all the Qur'anic verse

Christ
in

otherwise oth^j: pr"5phets,

shall who the

as

have from

to

be

admitted
t*vo

as

being wrong.
years

about

thousand food and

is alive

heavens
one

without
the

drink the

cannot

be counted whose Muhammad

of

apostles and

prophets

life

depends on eatingand drinking. If then

does
not

possess is

these

attributes, is it
and

not

manifest

that

Christ

superiorto

by

far

greater than

hi?'
If Christ's

bodily ascent

to

heaven

turns

out

to

be

only a pious fabrication

taken
up
as a

of the Christians

innocently
fate.
As

fact

by

some

Muslim
meets

commentators,
same

his

being alive

in heaven

the
made

regards the Qur'an, it has

that it nowhere

been
a

clear
;

already
it

speaks

of

bodily ascent
The the

only

speaks of
above does is
not

his
aware

exaltation. spiritual of the fact that

the

writer

quoted

Holy Qur'an
of

contain
in the

evidence slightest

Jesus'

being alive

heavens, and

therefore

he takes Now

shelter in the so-called admissions

to call that
an

of

Islam.

admission
the

of Isldm

which

is believed
even

by

one

portion of by
a

Muslim
a

world,
grave

if the

belief is held

is majority,
can

tation. misrepresenbeen admitted

Nothing

be said to have

136

MUHAMMAD

AND

CHRIST

by IsUm
or

that is not

admitted
the

in the

Holy Qur'an
But

trustworthy sayings of

Holy Prophet.

it is a fact that both the

of

and Holy Qur'jin

contain
a

tions the collecas

Reports

do

not

singlewoad
among

to

Jesus' being
Muslims

alive

in

the

heavens, and
been dead.
men

the have of

there

have

always
was

who
name

held

that

Jesus Christ
of the

The

Malik, one
the

four great Imams may

a

by recognized
here.
"

Ahl-i-Sunnat

be

mentioned

The
yi the

Majma'ul

Bihdr,
when
t

dictionaryof discussing the

says

Reports, says meaning

he of

plain
word

words hakam

Aqfi Malik

that
Ikmdl

(i.e. Jesus
a

Christ) died.' commentary

it is written in the death
I have
a

SimilarlyIkmdl
of the Sahih

al-Mu'lam,
admits

Muslim,

that

in the

'Utabiyyah that Malik

believed

of

Jesus Christ. Holy Qur'an

that does
not

said that the

contain

singleword
On The

showing

Christ

is alive in the

heavens. death.

the other hand, it plainly speaks of his

following verses
i

can

bear

no

other

: significance
'

And

when

AllAh

will say Take

;

Jesus, Son
and
my

of

Mary
for two

! did you

say to men,

me

mother
4o

gods besides Alldh

not

he will say,

Glory be
say

Thee, it did

befit

me

that I should

wfcat I

CIRCUMSTANCES

RELATING

TO

DEATH

137
to

had

no

right to
"ve what

say Thou

...

I did
didst

not
me

say

them

aught
serve

enjoin
;

with, That
I
was a

All"h,my
of tbem

",ord and your Lord

so

and

witness when

long

as

I
to

was

among

them, but
wert

Thou
over

didst

cause

me

die, Thou
art

the of all

Watcher

them,

and

Thou

witness

things1 (v. 116, 117).

These
the

words

afford

conclusive
Christ
were

testimony that
not

teachings of Jesus
"

corrupted
Thou didst

intil after his death

cause me

the
too

words
clear to

when

to

die

being

allow any

other is used

interpretation.The
here carries the

word

tawaffi which

of causing death, and significance

this is also
noted

the

interpretationof Ibn-i-Abbas
There is
no room

as

in the Bukharee.

for

the

slightestdoubt
on

here, while
a

further

light is thrown
in the used
are

this

point by

report recorded
the very

Bukharee,
ing concern-

according to which
himself
into the

Holy Prophet
words which
is

the

here
to

put
have

mouth

of

Jesus; He
on

reported

said (see

chapter on

the commentary

of Al-i-Imran)

that he would certain

and
men

be shown who had

the

day of resurrection

gone

against his teachings,

'

that he would

thereon

say
was
a

what

the

righteous
so

Jesus) said, I seryant (i.e.

witness

of them

138

MUHAMMAD

AND

CHRIST

long
cause

as
me

was

among

them, but
wert

when

Thou

didst

to

die, Thou

the Watcher

ovef

the^
it

This
was

report is another
in the
one case

conclusive

testimony that
of

after the death

in J"esus,"and

the other after that of the

Holy Prophet,that
with them what in the the

their

respectivefollowers
This says is also
'

went

against their teachings.

in

accordance
I
was

Gospel
world,
I

While
in
are

with
'

kept

them

Thy
other

name

(John xvii. 12).

There
the death

reports also
Christ. is

speaking o" plainly

to
one

of

Jesus

According

of said
:

these, the Holy

'

Praphet

reported to have

Had

Moses

and them

Jesus been
but that

alive, nought would

follow that
'

have

availed
to
one

they should
are

me.'

According
lived such hold for clear

another
hundred

still we
and

told

Jesus

twenty
us,

years.' With
a

testimony before Holy Qur'an

it is the

mistake

to

that the

and

sayings of

the

Holy

Prophet speak of Jesus as being alive

on

in the

heavens,
to

the

ing basis,simp[y,of the prophecy relat-

his re-appearance
same manner as

which

must

be

interpreted

in the

the

prophecy

of the reappearance
no

of

Elijah

was

interpreted by

less

an

authority than Jesus Christ, viz. that it necessitated

the appearance,
not

of the

person

named

butf of

CIRCUMSTANCES

RELATING

TO

DEATH

139

some

body

else who
more

should

appear
on.

in

his

and spirit

pOfcWer,'but

of this later
to

If any
from tke

inference as
wctrds,
him
'

Jesus'being
they did
on

alive is drawn
kill him,
'

And

not

nor

did
it

they put
only
a

to death

the

cross

(iv.157),
If it is years
meet

can

be drawn person
was

in defiance who lived

or

of

logic.
thousand
not

related of
ago

two

that he his

not
on

killed

that he did
is there
a sane

with
yi

death

the would

cross,

person

this world that

he

who

draw

from
But

this the conclusion

it may say
as

is still alive ?

be
to

asked,
what

what

does

the
to

Holy Qur'an
? The
answer

then
to

happened
been

him

this has in
to

already
clearest

given ;

the

Holy

Book caused

states

the die
a

words possible death. the

cross
was

that God here after

him

natural
death
on

And
or

negativingJesus1
on

it goes by killing,
made

to

'

say,
or
'

But

the
same

matter

dubious

to

them/

the But
to

words made

may
to

be

interpretedas meaning,
(one

he

was

resemble

dying

on

the cross)
same

them/

Both

interpretations carry
enemies
cross

the

significance,
had

viz. that his death And

on

thought they
he
was

put him

to

the
we

while
to

actuallyleft
we

alive.

when

go

the

Gospels

find

ample

testimony of the truth of this assertion.

140

MUHAMMAD

AND

CHRIST

It appears

from the
the

Gospels
cross,

that

Jesus escaped
though
"ie
was

with

his
as
even

life from
a

and
wepe

treated which It has

dead
then

man,

yet there
the

circumstances
his* death*

made

people doubt

never

been
on

contended seriously
cross

that

Jesus
so

remained short

the

for
was

very

short

time,
that

indeed

that of
man

it

impossible
death
a

the

tardy method
should further
crucified taken
kill
a

putting to
within such
we

by crucifixion
interval.
"

short

As meg

proof
down.

of

this

find that
were

the

two

along

with

Jesus

still alive

when

Secondly,the breaking of legs was

case case

resorted to in the with

in the

of the other of

two

but

was

pensed dis-

Jesus (John xix. 31-33).

Thirdly, the
rushed
out

side
was

of
a

Jesus being pierced, blood

sure

which

sign of life (John xix.

was

34).

Fourthly, when

Pilate

told
xv.

that

Jesus

had died,he did not

believe (Mark like the

44).

Fifthly,

Jesus was
was

not

buried

but ordinary culprits

(John given into the charge o{ a wealthy disciple

put him
a

xix. 38) who

into
stone
xx.

spaciousroom

hewn

into the side of

rock, a
41 ;

being rolled against

the door tomb found

was

(John xix.
visited
on

1).

Sixthly,when
the
stone

the
wat

the

third

day,

to have

been

removed

from

its mouth

(John

142

MUHAMMAD

AND

CHRIST

it is also devoid
that
on

of truth.
a

In fact when

it is shown
d basi"

Jesus died
the

natural

death, all assertions

his
a

suppositionof
It

fall fo the being jjilive

ground.
the

however, is,
the

both noteworthy feet tfy,at

of

Gospels and
need there

Holy Qur'an speak

like

Jesus as
In how

standing in
the

of food
are

ordinary
incidents

mortals.

Gospels

many

showing
'

Jesus felt hunger.

fasted
ward

In the first

place,
*

when
was

he had

forty days
an

and
'

forty nights, he
(Matt.
iv. 2).

aftersuch

hungered

With

^a

clear statement
to

in the

Gospels, it is a foolish attempt

that

sit down which

to prove

Jesus possessed
in need of food.

unique
Another

body

did not

stand

incident
: frailty
'

shows

rather the darker

side of this human

And

on

the morrow, he
was

when
:

they
And

were

come
a

from

Bethany,
afar find off

hungry
he

seeing
if he

fig-tree
he
to

having leaves,

came,

haply
came

might
it he

anything thereon, and

nothing but
And

when

found
not
man

leaves ^ for the answered and

time

of

figs was

yet.
eat

Jesus

it,No said^unto
'

fruit of thee hereafter

for

ever

(Mark

xi.

12-14).
To
not
curse a

tree

for

not

giving fruit when

it

was

the

time

for it to

give fruit yet, is the gnost

CIRCUMSTANCES

RELATING

TO

DEATH

143

extraordinarything
And if ja response
to

that
that

sensible
God the
more

person
too

can

do.
so

curse

proved

to Jesus that partfcd away

he made is

to fig-tree

wither

that preser^ly, this action of

still

extraordinary.
if distinguished,

Can

Jesus Christ
is to be

be

the

Gospel
a

record
man

believed

true, from
ascribes
curses

the
his ?

action of
own

who another

blinded and

by

anger

fault
it not
ran

to

forthwith

him

Was he

to

Jesus' own !ree to a

fault that, pinched find

on figs

by hunger,
it was
ing commentnot

it while
says

not

the time
on

of
this
or

figs. J. R.
incident

Dummelow that find

*

was Jesjjis

really
ment com-

hungry

expected to

'. figs

A in
came

strange
the
to

in the that that

he
was

face of the clear words

Gospels
the tree
!

hungry and
he

that

he

haply
we are

might find anything thereon

told
a

And
was

then

that
and

this
not
man.

miracle
upon
a

of wrath
man

wrought

upon

tree

to

give

proof of
is, what

his great love for

But

the

question
as

testimony

does

the

incident

afford
as

to not

Jesus himself being so

to know not

overcome

by hunger

what time
anger

the

Gospel-writer knew, that it was figsyet,

and
a

the

of

then
tree

being so
for not
we

over-

cyme fruit

by
out

that he cursed
season.

bearing
of
a

of

What

would

think

144

MUHAMMAD

AND

CHRIST

man

in the Punjab living

a

or

Northern
or

India
in

running
spring
fcfr not

to

mango

tree

in

mid-winter

tha

season

and

then

cursing the
on

mango

tree

having ripe mangoes

There
are

it.

other instances
Even

showing

how

Jesus felt
the in

hungry

at times.

when

risen from stood

dead,
of

accordingto
food. when
'

Christian
you the any

he belief,
meat
'

need

Have
met

?
'

was

his

first query
gave him
a

he

apostles.
of
an

And

they

pieceof

and broiled fish, did eat

honeycomb.
'

And

he

took it and If the of food sheer

before show

them

(Luke xxiv. 41-43).

need

Gospels then
even

Jesus as standing in
among

after

risingfrom
over

the dead, it is of the

follyto
to

turn out

the for
to

leaves

Holy

Qur'an
food.

make

case

without Jesus living

the

If,however,

we

turn

Holy Qur'an, we
the
make
were

find it not

Jesus only including

it says
'

among

mortal them
not
same

when prophets bodies

not
f

And

We and
and in

did not

eating the food

they
making

to

abide,

but

going

further

the

statement

about
*

Jesus

Christ
son

particular.Thus
Mary,
is but
an

it says

The

Messiah,

of

Apostle; apostlesbefore
away
; and

him
a

have truthful

indeed
woman

passed
;

his mother
to eat

was
'

th^y

both used

food

(v. 75).

Why

should

Jesus

CIRCUMSTANCES

RELATING

TO

DEATH

145

be

specially mentioned
wftich could
not

as

possessing a
food made

mortal
when ?
a

body

live without

general
answer

statement

had
no

already been

My

is,to teave
to

ground for those who

should is more,
an

try

make

Jesus an

exception.
is mentioned
away

But here

what
as

Jesus' eating food

of his Messiah have is

ment arguThe

passing
an

like other

apostles.

only

apostleand apostles before

;

him
away

passed
die like

ajvay

hence mortal

he

too

must

pass
to

a"d

other

apostles;

and that

make
he food

the argument and his mother abide

conclusive, it is added
ate

both
eats

food, because
but
must

"5ne who
grow
to

cannot

for ever, decline

certain

limit after which The human

takes

the

place of growth.
in the

momentary

change that is taking place

the loss to which
and

body,

the

mortal the

body is
statement

subject,requiresfood,
that

therefore
is
a

Jesus required

food

conclusive is also the

argument
reason

that he suffered death. the

This

why
in the

Holy

Qur'an mentions
old age.
a

Jesus' speaking

cradle and
he

It is
in
no

merely
way

to

point

out

that the
a

possessed

body

from differing

ordinary mortal

body.

His

first state law then

is that of of he

baBy

in the cradle, and

followingthe
of

growth begins

he attains to the
10

prime

manhood,

146

MUHAMMAD

AND

CHRIST

to

decline

and

the

signs
age

of

decrepitude
must

appear

in

the

hoary
followed

head

of

old

which

of

necessity

be

by

death.

VI.

THE

SECOND

ADVENT

The

second

advent of

of

Jesus

is

considered
as

to

be

another
with the

proof Holy

Christ's

greatness

compared
peace

Prophet
of
:
"

Muhammad,
be
upon him
;

may

and

the
is
'

blessings
argued
thus

God

and

the

matter

It is admitted the

by

the

Muslims
the

that

some

time

fore be-

day of Judgment,
and the

Antichrist, the
unbtlief
to

greatest

seducer
will
make

spreader of
and

and

irreligion,
him
and
to to

appearance,

destroy
of the the

bring
the
the

back

the
way

corrupt
and
to

followers establish
from
was

Muhammad

right
Messiah

right religion,
heaven.
...

will

descend

If,
last
it not and the

therefore, Muhammad
ages and the that this last he

the

Prophet
why
his
was

of
was

the

of the
should

prophets,
rise
?

destined
remove

from

grave it that

last

tribulation
was

Why

promised
the final It is
a

Messiah overthrow grave

entrusted

with

the

work
'

of
?

of

irreligion and

corruption
that
return

misunderstanding anywhere
That
of the

the
to
come

Holy
life of
after

Qur'an

speaks
Christ.

Jesvy*

Jesus

Christ

will

148

MUHAMMAD

AND

CHRIST

the

Holy Prophet is just

'

the

reverse

of what "t

the

Holy Qur'an

says

And

when

Jesus,son
the
*s

Mary

said, O children
of Alldh
to

of Israel !

surelyfram
which

apostle
me
an

you,

that verifying and

before

of

the

Torah
who

giving
come

the

good
me,

news name

of

Apostle
Ahuud'

will

after is
a

his

being
ment, state-

(hd. 6).
and it is rather that

This

very that in

clear

strange
the

spite of
will
must

the

express

words

Holy Prophet Jesus

come

afterJesus, it is thought that

after the

corw

Holy Prophet.
successors

the Again, as regard^ the

of the
'

Holy
has

phet, Promised pro-

Holy Qur'an
of you

is very

clear

Alldh do

to those

who

believe and
them

good
in

that the

He

will most
as

make certainly

successors

earth

He

made The

successors

those

before
in the
to

them*

(xxiv.55).
words

promise is given here

will be

plainest
the

that

successors

raised and

Holy

Prophet from
of
an

among

the Muslims,
36 a

the
to

coming
Holy
cannot

Israelite

prophet

successor

the

against this. Prophet is clearly

therefore
be
one

Jesus Christ
of
the

of

the

successors

Holy

Prophet.
Another very

clear
as

testimony
a

against
among,

t%ethe

advent

of

Jesus Christ

reformer

150

MUHAMMAD

AND

CHRIST

purifierand
process
verse

teacher
to

of

the

one

following it, the

ThL
an

continuing
thus
does
not
to

the

day of judgment.
any
rocm

leave

at

all for

Israelite Prophet of the Muslim

to

become

the

and teacher purifiei it afford

room

people. Least
we are

of all can

Jesus Christ, of whom

'

told plainly and

that God and

himself did
the Torah

teach him
and the

the book

the wisdom The

47). Gospel' (iii. therefore

cannot
as

Holy

Prophet Muhammad
and says, teacher

the purifier t?e the

of

Jesus Christ, for

he he
was

Holy Qur'ar
and

being a prophet,
God. If

taught

purified
to

directlyby
world, the

therefore

comes

this

continuity of the teaching and

tion purificawould be
be the

by

the

Holy Prophet
after his

Muhammad

interceptedand

appearance, may

it would peace would book and

Jesus
the

and

not

Muhammad,
be
upon

of blessings Muslims

God and
as

him, who
them the

purify
and the

teach

wisdom.
the clear

But words

this is inconceivable of the

in the face of

Holy Qur'an quoted above,

even as
a

Jesus Christ
among
In

cannot

appear

reformer

the

Muslims.

fact,the

of prophethood finality

in the person peace

and

of the

the

Holy

Prophet Muhammad,
God be upon

may

of blessings

him, which

is one

of the

THE

SECOND

ADVENT

151

ba.Jc doctrines

of

the

religionof

Isldm

is

wholly

of any the appearance or reappearance Ofjposed^o The Holy Qur'an teaches us in prophet after him.

pljdn words
in perfection

Fthat prophethood
the
person

was

brought
Founder

to

of the attached

Holy
to

of
a

Islim, and

the

work

the

office of

prophet
him
no

was

completed
therefore
as

in the
no

revelation remained
an

granted to
to

and

work be he

be done,
a

prophet was
one.

needed,

old appear

prophet or
if there
was

new

prophet could only

as

any

work

for him, but

not

the

least work
to
one

which
be done,
comes,

could be done
there is
no

only by
need

prophet,remains
prophet, and
in

of

if But

there is

no

place for

him

Islam.

it may

be

said, why then

do the most

reliable collections of the

contain

sayings

of the of

Holy Prophet
of

prophecies of
is
no

the advent

Jesus,son

Mary,
the

if there

work the

for

prophet according to
? The

plainteachingsof prophecies can

as

Holy Qur'an
be the

fact is that
a manner

only

in interpreted

such

not

to

contradict
and fore thereson

plainteachingsof
the

the the

Holy Qur'an,
advent such
a

prophecy
be

of

of
m

Jesus
annef
as

of

Mary

must

in interpreted the

to be

consistent

with

doctrine

of

the

finalityof

prophethood in

the

Holy prophet

Muhammad.

152 The advent

MUHAMMAD

AND

CHRIST

truth of

is that
Christ

the

prophecy
not

of the

seco*-

Jesus

could
in

have
even

meant

his

personalre-appearance
not

the world

if It had
dor"at-

been

opposed

to

the

fundamental

Isldmic
may
was

trine that the and the

Holy Prophet Muhammad,

God be upon

peace the last

of blessings

him,

of the which shed

not

prophets of
the

the

world, and

this is

point on

Gospels,which light.
to

also contain
A

this
at

prophecy,
rate

the clearest the least of

reason

Christian

any

has

expect the
The whirlwind does
not

personal second
tells
us

coming
'

Jesus Christ.
up The

Bible

that
'

Elijah

went

by

into
rest

heaven

(2
In

Kings ii. 11).

another
we

matter

there.

revealed
are as

book

in the Old

Testament

tion collecof

told certainly
'

of the re-appearance
I will send

Elijah in
the

the world before of

Behold

you

Elijah
and Thus gone

prophet
day

the

coming

of

the

great

dreadful

the
to

Lord1

(Mai. iv. 5).

had
not

according Elijah,
up

the

Bible

only

into

heaven, but it was

come

further
made

necessary

that he

should
Such

back the

before Christ
the

his appearance. of it the

was

was

faith of

whole and

Israelite

nation

at

the

advent

of Christ

based

on
c

the clearest One

words

of their sacred

scriptures.
confronted

of the first

questionswhich

the

THE

SECOND

ADVENT

153

chims
where

of
was

Jesus Christ
Elijah ?
then
?
'

was,

as

it should

have

been,
him,
must

And

his

asked disciples

saying, why
f rst copie
'

say

the scribes that Had

Elias

(Matt. xvii. 10).

this
once

the least doubt

existed about
would
no

prophecy
told his Elias
no

in the mind

of

Jesus,he
was

have

at

that there disciples had

; he

such

prophecy, that
back.
was
"

died

and

he would

never

come

But and
'

admitted
was

that

the
that

prophecy
Elias
unto

true
come.

that

it

necessary

should

And

Jesus

answered
come,

and

said

them, Elias truly shall first

and Elias

restore

all

things.

But

say

unto

you^hat

is

come

and they knew already, him

son

him

not, but have Likewise

done

unto

whatsoever of
man

they listed.
suffer

shall also the the

of them.

Then
them

disciples John
the

understood
'

that

he

spoke

unto

of

Baptist (Matt. xvii. 11-13).

come

How

did the of the

disciples
advent
was

to

know

that the the

prophecy

of

Elias

before

appearance

of the

Messiah

fulfilled by the
of him

coming of John the Baptist?

been said
'

Because

John

it had

And

he

shall go before
'

in the do It

and spirit all the

was

power

of Elias

(Luke i. 17).
above received
he would

What sbow
?

circumstances

narrated

written

that Elias had

a

been

intojieavenand there

was

prophecy that

154

MUHAMMAD

AND

CHRIST

come

before the advent

to

of Christ.
that the

questionwr.o
of the

put

Christ

and

he said been

prophec"

advent of

of Elias the in

had

fulfilled by the appeaiance

reason w?s

John
come

Baptist.
the

The

that

Johr
The

had

and spirit
is

power

of Elias.

of significance
"

this

and clearly advent of

a

conclusivelythis
person is

that when

the second his

spoken

of, it is not
but and and the

personalre-appearance
of
some

that is meant else of

one

appearance Such

one

in his

spirit

power.
it is
or

is the verdict

Jesus Christ,
who No follows

conclusive

againstevery
as a

Christ in the

accepts
can

him
go

prophet.

Christian
to

world
same

against it,and

he is bound

put the
of

interpretation upon
as

the second

advent

Jesus Christ

Jesus
There
two

Christ

put upon
the

the second

advent

of Elias. between

is not
cases.

ence differslightest

the

If,however, there
escape

is

no

room

for

Christian
a

to

the conclusion bound

to

arrived

at

above,
of
one

Muslim whom that

is he

equally
considers
latter record the Old
can

by
be
a

the

judgment

prophet

of God. conclusion

All

the
the

say

againstthat genuine, but

the
a

is that

is not and

the

double

testimony of gives
hi.n
n^j

New

Testaments

ground for such

suppositionin

this

particular

THE

SECOND

ADVENT

155

catfe.

It cannot
ag*to

be

denied
advent

that there of Elias

;

was

phecy pro-

the second

it is equally

certain st'11 back

more

that the'
ceitain

question was
that Elias Moreover
as

put

to

Jesus ;
never

and

himself
a

came

into the the

world.

corruption against
the the work

like the of
a

this in

Gospels, going
not

it does been

claims of Jesus,could
Christian, and
was

have it is
sure

therefore and

that
answer.

question
Nor had in

put

to

Jesus
a

he gave

this the

there

been

corruption in

Old

Testament been
so,

this prophecy, for relating would The

not
case

if it had

Jesus

have

admitted
so

the trutli of the

prophecy.
this the

being

clear

against corruption on
is
as

point,a particular
decision him of Christ

Muslim
as a

much

bound

by

Christian, for both

admit

to be

righteous.
consideration
a

Further that from

shows

even

more

clearly
decision

Muslim's

point
assumes

of
a

view, the

given by Jesus Christ

For, whereas
had
there
was

greater importance.
Elias

nonobjectionif
are

himself

reappeared, there
those referred

other
above

grave in the

difficulties

besides

to

personal place,

re-appearance

of

Jesus

Christ.

In the add

first

th% reptorts which

wa

speak of his advent

minkutn,
i.e. and he

the words
imam

wiamukum

is your

156

MUHAMMAD

AND

CHRIST

from
sive

among

yourselves. These
his

words

are

against
appears

being
the

an

Israelite.

The

Messiah

that

among
not
an

Muslims

must

be
an

one

of

themselves,
or a

outsider,no

prophet but
most

irn^/n

guide. Secondly,the spiritual

find the two and

trustworthy
and in

collection of reports is the Sahih

this collection
we

Bukharee

lite Messiahs, the Israe-

prophet Jesus Christ

described
In two
as

the Promised

Messiah,

differently.
reports, the Israelite prophet is described

ahmar,

ja'd,

i.e. having in two Messiah

white

complexion
narrated
in

and

curly hair, while

same

others
that

the

chapter the

is to appear

among

the Muslims the

a

at the time

of the great tribulation

as

of

Antichrist
white colour

is described mixed
with

ddam,
and
ul

sabit, i.e. of

black Bada

having
khalq).

lank Now

hair

(see Bukharee,
two

chapter

these

entirely different descriptionssettle it

the is
a

conclusively that
among

Messiah
men

that

must

appear

the Muslims

quitedifferent Holy Prophet

from

the

Israelite prophet,and
was

the
aware

Muhammad

not

only himself
to

of this fact,but he also

made

it known

his

followers

by giving the

two
r

descriptions.
In

fact,even

if it

were

possiblefor Jesus

Christ

158

MUHAMMAD

AND

CHRIST

done

only by
and

follower therefore
a

of

the

Holy Prophet
a

Muhammad,

Mujaddid,

reformer of
was

promised to
every

the Muslims
was

at

the commencement
with
it It

century,
of

entrusted

the

Mujaddid
who
was

this,the fourteenth, century (of Hejira)

a

called in the
but
name

Messiah

because the power the

errors

he

not

only
first

appeared
Messiah,
with says
As

spiritand
corrected
a

of the

also of

connected
as

the
:

former

Messiah,

he

himself

God

has

given

me

light for the Christian

the
son

people.

I have

therefore

been

named

of Mary.

And his

he

has

in

fact

broken
to

the the

cross, most

this

being

chief

work

according

authentic

reports, because
the death

he has shown take

from

the

Gospels that
the cross,
as

of Christ did not

placeon
the

has been
nineteen

wrongly supposed by
centuries, but
he died
the
a

Christians

for

that

having escaped with

afterwards, having
years, the
as
a

wounds,
lived to

natural death
old
was

ripe

age
4

of 120

report
of his

expressly says.
'

It

through
was

blood

cross

(Col. i. 20) that salvation

if Christ be not
your
never

purchased: preaching
xv. never

'And

risen, then is our

'

vain, and
Christ

faith is also vain died

on

(1 Cor.
and he

?4).

*.

the

cross

rose

THE

SECOND

ADVENT

159

from

the

dead:

the

preaching
vain and

of

the

Christian
is also his
on

Missionary
faitn.
The

is therefore

vain

Christian
on

laid religion
the
cross

its foundation his been

t^e death

of Christ these

and

subsequent proved
to

rising ;
be

both

statements
on

have

utterly wrong
the foundation

the the

strength of the historical Gospels themselves,

and

testimony afforded
with
to

by

the

whole

superstructure

falls

the

ground.

PRINTED

AT

THE

S.P.C.K,

PRESS,

MADRAS

"

1921

CH321