The four Gospels, which form the basis of
Christians’ religion and which they name the Bible are not the genuine Injîl-i
sherîf which Allâhu ta’âlâ sent down with Jebrâîl (Gabriel) ‘alaihissalâm’.
These four Gospels are history books written by four different people after
Îsâ’s ‘alaihis-salâm’ ascension to heaven. One of them, (Matthew), is said to be one of the Apostles. Twelve years after Îsâ’s
‘alaihis-salâm’ ascension to heaven, upon the repeated earnest requests of his
friends, he wrote a book titled (Mîlâd-i-Îsâ), in which he related what he had seen
and heard. The second one, (Mark), wrote twenty-eight years later what
he had heard from the Apostles. The third one, (Luke), wrote a book of history thirty-two
years later in Alexandria in order to narrate what he had heard. The fourth one
(John), is said to have been one of the Apostles. Forty-five years
after Îsâ’s ‘alaihis-salâm’ ascension to heaven, he wrote a biography of Îsâ
‘alaihissalâm’.
The Injîl (Evangel), sent down by Allâhu ta’âlâ,
was only one Book. It is an absolute fact that that heavenly Book did not
contain any contradictory, inconsistent writings. These four books, on the
other hand, teem with paradoxical lies. It is written in all of them that Îsâ
‘alaihis-salâm’ was killed by crucifixion. On the other hand, it is declared
clearly in Qur’ân al-kerîm that someone
else was killed in lieu of him and that Îsâ ‘alaihis-salâm’ was elevated to
heaven alive as he was. If these four Gospels were really Word of Allâhu
ta’âlâ, they would not contain any reports belying one another, for there will
not be any paradoxical statements in the Word of Allâhu ta’âlâ. These Gospels
contain reports that have nothing to do with the facts heard from Îsâ
‘alaihis-salâm’, and some of them are reports of events that happened after his
ascension to heaven. This fact is admitted by priests, too. The lies in these
books are quoted and answered in the book (Al-a’lâm fî-beyân-i mâfî-dîn-in-Nasârâ), written by Imâm-i-Qurtubî,[1] in the book (Hidâyat-ul-Hiyârâ fî-ajwibat-il-
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[1] Muhammad
Qurtubî passed away in 671 [A.D. 1272].
yahűd-i-wa-n-Nasârâ), written by Ibn-ul-Qayyim-i Jawziyya,[1] and in the book (Tahjîl man-harraf al-Injîl), written by Sâlih
Su’űdî Mâlikî. Also, detailed information is given in the books (Asâmî-ul-kutub) and (Kesf-uz-zunűn), written by Ahmad Efendi of Taţköprü
and Kâtib Çelebi ‘rahmatullâhi ta’âlâ alaihim’. Sâlih wrote his book in 942
[A.D. 1535].
The genuine Injîl does not exist anywhere. In fact, most
priests deny the existence of a heavenly Book called (Injîl). According to a
narrative, after Îsâ’s ‘alaihis-salâm’ ascension to heaven, the Jews burned, or
somehow destroyed, that book. At that time the Injîl was not widely known yet.
For Îsâ’s ‘alaihis-salâm’ period of prophethood was about three years. And those who believed him were quite
few, most of whom were illiterate peasants. For this reason, another copy of
the Injîl-i-sherîf could not be written. Only, Îsâ ‘alaihis-salâm’ had
committed it to his memory. Or, we might as well conjecture that during the
destruction of fifty Gospels in the three hundred and twenty-fifth year of the
Christian era priests, thinking it was one of those false Gospels, must have
destroyed it, too. In those days there were forty to fifty irreconcilable
Gospels. There were religious controversies which mostly ended in furious
bloodbaths among the upholders of those Gospels. It is written in the
ecclesiastical histories that during the trial of Arius, four of those Gospels
were sanctioned and the others were disallowed. An Anglican priest conducted a
search of the forbidden Gospels, translated the ones he had found into English,
and published them in London in 1236 [A.D. 1280], adding a list of the Gospels
he had not been able to find. Ahmad Fârisî Efendi, owner of the newspaper (Al-jawâib), translated this publication into Arabic. A list of those books
called (Gospels) has been added to our book (Samsâmiyya).
Because Christians believe that these four
Gospels and the books which they possess in the names of (Taurah) and (Zebűr) are
heavenly books, we call them Ahl-i-kitâb (People of the Book). The statements
quoted as having been made by Îsâ ‘alaihis-salâm’ in these four Gospels are of
doubtful origin and can never be authentic documents because they are among
those narratives called (haber-i-wâhid), versus those authentic narratives
called (mutawâtir). Mark and Luke, for instance, were disciples to Paul and had
never seen Îsâ ‘alaihis-salâm’. And Paul, in his turn, as Luke writes in the
ninth chapter of (Acts of the
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[1] Ibn
Qayyim Muhammad passed away in 751 [A.D. 1350].
Apostles), had not seen Îsâ ‘alaihis-salâm’ but came forward with the
claim that “Jesus revealed himself to him from heaven” after Îsâ
‘alaihis-salâm’ had been elevated to heaven. Nor is it something believable
that they wrote the stories they had heard from the Apostles. For they did not
give the names and biographies of the people from whom they are supposed to
have heard these stories, but wrote them in a manner as if they had seen Îsâ
‘alaihis-salâm’ and heard them from him. Historians classify such stories as
lies and slanders. For instance, it is written in the twenty-sixth chapter of (Matthew) and in the fourteenth chapter of (Mark) that “On the night when the Jews came
to arrest Jesus the eleven Apostles who were with him ran away and (Peter), who was
their chief, watched the event from a distance, followed the Jews taking Jesus
until they reached the chief Rabbi’s home and then, being frightened, he fled;”
and it is written in the four Gospels that the Jews arrested Jesus and “treated
him in such and such a way” and “he said to them so and so,” in the direct
style of a person who saw these events. It is evident that these stories are
the lies and slanders that they must have heard from Jews.
If it should be asserted that “Three days later Jesus resurrected
from his grave and related the events he had undergone. The stories written in
the Gospels, therefore, are not the Jews’ fabrications but Jesus’ own reports;”
this argument will be rebutted by the narrative that “As the Jews interred the
corpse of the person they had killed on the cross, they realized that it was
not Îsâ ‘alaihis-salâm’, and lest others should find out they secretly exhumed
the corpse and buried it somewhere else and then lied and slandered, ‘The
Apostles stole the corpse from the grave.’ ” They acknowledge themselves that
the report stating that “he resurrected from his grave,” is not true. It is
written in the last chapter of (Mark), “Jesus was resurrected and first
showed himself to Mary Magdalene. And she went to the Apostles and told them.
They would not believe.” (John) writes in the twentieth chapter that even Mary
thought that the person she saw was a gardener. If it is asserted that “Jesus
knew what he was going to experience and told his Apostles that he would
resurrect three days later,” its answer will be, “Then, they would not have
doubted when Mary told them that she had seen him. As a matter of fact, they
would have come to his grave and awaited his resurrection.”
[Today, all
Christians believe that the four Gospels sanctioned
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by the Nicene council are the Injîl that had descended from
heaven. Trinity, written in the Gospel of John, is the basis of their faith. In
other words, they say that Jesus is a god or the son of God. They say, “The
single, eternal God loves him very much and does and creates whatever he wishes
Him to. Therefore, whatever we need, we ask from him. With this intention, we
entreat him and our idols, which represent him. ‘God’ or ‘the son (of God)’
means ‘person loved very much.’ To say that he is the son of God means to say
that God loves him very much.” People who hold this belief are called Ahl-i-kitâb (People of the Book). Those Christians who say that “he (Jesus) is
eternal and creates everything from nothing” are mushrik (polytheists). Since they deny
Muhammad ‘alaihis-salâm’, that is, because they are not Muslims, they are all
disbelievers.]
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