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What are the Tawrat, Zabur and Injil?
Introduction
I. The Muslim Understanding of the 3 Holy Books.
A. Some Say Tawratequals the Pentateuch
B. Some Say Tawratequals the Old Testament
C. Some Say Tawratequals a Lost Book
D. Some SayInjilequals a Lost Book
E. Some SayInjilequals the Gospels of New Testament
F. Some SayInjilequals the New Testament:
G. All (?) SayZaburequals the Psalms of Hazrat Dawud (David)
H. Some Say Tawrat, Zabur and Injilequals the Bible
II. The Koran's Testimony about the Previous Scriptures.
A. The Tawrat
B. TheZabur
C. TheInjil
D. Tawrat,Zabur, andInjiltogether
E. Other Prophetic Voices
F. Conclusions
III. The Testimony of the New Testament:
A. "Law" (i.e. Torah or Tawrat) as the entire Old Testament.
B. "Prophets" as generic for any part or all of Old Testament.
C. "Law" and "Prophets" used for the total Old Testament Revelation.
D. One Remarkable Statement.
The Hebrew Old Testament Arrangement
E. Conclusions.
IV. The Interval Between the Giving of the Injil and the Koran.
A. The Law:
B. The Prophets:
C. The Psalms:
D. The Gospel:
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Summary
What are the Tawrat, Zabur and Injil?
Introduction
It is common knowledge that Muslims recognize four remaining holy books out of a total of
104 revelations, of which 100 are missing. Although Muslims are often taught that the 3
remaining books previous to the Koran have been altered, still, Muslims for the most part,
respect those 3 holy books. The 3 holy books are known as the Tawrat, Zabur, and Injil.
This paper will not deal with the Muslim belief in abrogation of previous scriptures, nor will
it major on the Muslim belief in the corruption of the scriptures by Jews and Christians. The
purpose of this paper is to examine the various opinions held regarding these 3 holy books.
How did they come up with that understanding?
Let it be stated here that this author has confidence that the Tawrat, Zabur and Injil extant
today amongst Jews and Christians (i.e. the Holy Bible), are the same as those books
originally given by almighty Allah.
Muslim belief about the previous holy books has been in part shaped by the Prophet
Muhammad (pbuh)'s interaction with Jews and Christians of his time. Some of these Jews
and Christians were his earlier converts. The prophet's first wife, Khadijah was known as a
Christian before converting to Islam, as was her cousin Waraka (or Warqa), who was
considered a serious Bible student and perhaps even a translator of Scripture. So it would be
beneficial to try to understand exactly what the Koran says about those holy books, and also
what Jews and Christians of that time would have thought about the books. In doing this, we
will also look at the holy Injil's use of various titles for different Scriptures.
I. The Muslim Understanding of the 3 Holy Books.
General Muslim understanding today of the Tawrat, Zabur, andInjil, is somewhat simplistic.
Each is thought to be a revelation in the form of a written book that was given through Hazrat
Musa, Dawud, and Isa (peace be upon them) respectively. But there is some divergence of
opinion:
A. Some Say Tawratequals the Pentateuch:
Three sections of the Bible are cited by the Koran as being Divinely revealed: the
Pentateuch, or Books of Moses (Tawrat); the Psalms of David (Zabur); and the Gospels of
Jesus (Injil) (Glasse, The Concise Encyclopedia of Islam, pg. 72.)
B. Some Say Tawratequals the Old Testament:
Others however, would say that the Tawratis more or less the entire revelation given to the
Jews:
The religious dissociation of Abraham and other religious personalities from the main bodyof Jews and Christians was an inevitable consequence of two strands among Jews and
Christians. The Qur'an continuously praises the one strand, and condemns the other, e.g.,
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'From among them (i.e., the People of the Book) there is an upright group but most of them
perpetrate misdeeds' (V, 66). They were asked to live up to the Torah and theEvangel(V,
68), but, like the proprietors of all organized religious traditions, Jews and Christians
quarrelled among themselves and each claimed that the keys of salvation were firmly in their
exclusive grasp: 'The Jews say the Christians have nothing to stand on and the Christians say
the Jews have nothing to stand on, and they both read the Book' (II, 120). (Fazlur Rahman,
Islam, pg. 27)
It may be inferred from the preceding quote from Fazlur Rahman that the Scriptures of the
Jews and Christians may be summed up in the words Torah (or Tawrat) andEvangel (or
Injil), i.e. the Old Testament and the New Testament. This thinking is partly due to the
Koran's own testimony, more of which will be seen later. The same belief is expressed by
A.J. Arberry, noted English Muslim in his introduction to his translation of the Koran:
In many passages it is stated that the Koran had been sent down 'confirming what was before
it', by which was meant the Torah and the Gospel; the contents of the Jewish and Christian
scriptures, excepting such falsifications as had been introduced into them, were therefore
taken as true and known. (Arberry, The Koran Interpreted, pg. xi.)
C. Some Say Tawratequals a Lost Book:
Abdullah Yusuf Ali seems to equate the Tawratwith the Old Testament, "Vaguely we may
say that it was the Jewish Scripture."(Ali, The Holy Qur'an: Text, Translation and
Commentary, pg. 282.) However, because of his belief in the corruption of the Bible, there
are qualifiers:
But it was lost before Islam was preached. What passed as "The Law" with the Jews in the
Apostle's time was the mass of traditional writing which I have tried to review in this
Appendix. (Ali,Ibid., pg. 285.)
The "mass of traditional writing" to which he refers is the Talmud(Ali,Ibid.,pg. 284.) (see
section on Interval Between Christ and Muhammad for more).
So in Ali's opinion, the Tawratno longer exists.
D. Some SayInjilequals a Lost Book:
Regarding theInjil, the same divergence of opinion is true. This divergence however, is only
variations of the same theme. The "same theme" is this, the Injil has been corrupted. Some
holding this belief vehemently, say that theInjilis no longer extant, and that today's New
Testament bears little, if any, resemblance to the originalInjil::
The Injil (Greek, Evangel=Gospel) spoken of by the Qur'an is not the New Testament. It is
not the four Gospels now received as canonical. It is the single Gospel which, Islam teaches,
was revealed to Jesus, and which he taught. Fragments of it survive in the received canonical
Gospels and in some others, of which traces survive (e.g., the Gospel of Childhood or the
Nativity, the Gospel of St.Barnabas, etc.). (Ali,Ibid.,pg. 287.)
E. Some SayInjilequals the Gospels of New Testament:
Toward the other end of the spectrum is Cyril Glasse, a western Muslim scholar. He uses
three different names for theInjilinterchangeably, Gospels of Jesus, the Gospel, and New
Testament::
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Three sections of the Bible are cited by the Koran as being Divinely revealed: the
Pentateuch, or Books of Moses (Tawrat); the Psalms of David (Zabur); and the Gospels of
Jesus (Injil)...
However, the Gospels and Psalms have found no place in an Islamic canon and their
contents are mostly ignored and unknown to Muslims. Moreover, the Gospelposes particular
difficulties in Islam. Leaving aside the distinction between direct revelation from God, which
is the case of the Koran (in Arabic tanzil, which corresponds to sruti in Sanskrit), andsecondary inspiration (in Arabic ilham, the equivalent of smrti in Sanskrit), which is the case
of the Gospels, the Christian Gospelclashes with Islamic understanding of doctrine on
several points, most importantly regarding the nature of Jesus...
Muslims believe that the New Testamentas used by Christians is incorrect and has,
somehow, been falsified. (Glasse,Ibid.,pg. 72.).
So there is divergence, but it is only a matter of degree. Because of supposed corruption,
some Muslims refuse to accept the New Testament as theInjil.
F. Some SayInjilequals the New Testament:
Some, despite supposed corruption, do identify the two as one and the same. Hughes made an
interesting comment along this line back in 1885:
Injil is used in the Qur'an, and in the Traditions, and in all Muhammadan theological works
of an early date, for the revelations made by God to Jesus. But in recent works it is applied
by Muhammadans to theNew Testament. (Hughes,Dictionary of Islam, pg. 211.)
For some Muslims it is difficult to conceive of the fact that Hazrat Isa (pbuh) did not speak or
write theInjil. A multiplicity of authors for the various New Testament books is a new
concept to them.
G. All (?) SayZaburequals the Psalms of Hazrat Dawud (David):
TheZaburorPsalms, does not seem to be a big issue. Except for the comment by Cyril
Glasse above about the Psalms, very little is said or discussed about this matter.
H. Some Say Tawrat, Zabur and Injilequals the Bible:
To top this all off, reference must be made to Abd-al-Rahman Azzam, respected Muslim
leader and founder of the Arab League, as well as one who was instrumental in steering
Malcolm X towards a more orthodox Islam:
The Imam Ibn-al-Qayyim said, "God (may He be praised and glorified) sent His messengers
and revealed His books that people may measure with the justice on which Heaven and earth
have dwelt."(Azzam, The Eternal Message of Muhammad, pg. 102.)
In commenting on this quote, Azzam says, "By books is meant the ones revealed by God: the
Bible, the Koran."(Azzam,Ibid.,pg. 102n.) Azzam equated the other three heavenly books
with none other than today's Holy Bible.
II. The Koran's Testimony about the Previous Scriptures.
A. The Tawrat.
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The term Tawratis simply the Arabic equivalent for the Hebrew Torah, normally understood
as the law of Moses (Hazrat Musa). The Koran gives abundant testimony to the Tawrat, so
much so, that it is mentioned more than any other part of the Bible:
It was We who revealed theLaw (to Moses): therein was guidance and light. By its standard
have been judged the Jews, by the Prophets who bowed (as in Islam) to God's Will, by the
Rabbis and the Doctors of Law: For to them was entrusted the protection of God's Book, andthey were witnesses thereto: Therefore fear not men, but fear Me, and sell not my Signs for a
miserable price. If any do fail to judge by (the light of) what God hath revealed, they are (no
better than) Unbelievers. We ordained therein for them: "Life for life, eye for eye, nose for
nose, ear for ear, tooth for tooth, and wounds equal for equal.".... (surah 5:47,48a)
From this quotation it can be seen that the holy Koran highly esteems the Tawrat("guidance
and light"), and as having been revealed by Allah. Also a quotation from the Tawratis given,
which seems to be from Exodus 21:23-25,
But if there is serious injury, you are to take life for life, eye for eye, tooth for tooth, hand for
hand, foot for foot, burn for burn, wound for wound, bruise for bruise. (Ex. 21:23-25)
In al-Koran it sometimes appears that the term Tawratrefers not only to the books of Hazrat
Musa (pbuh), but to the entire Hebrew Scriptures, especially in verses that mention the
TawratandInjiltogether:
He hath revealed unto thee (Muhammad) the Scripture with truth, confirming that which was
(revealed) before it, even as He revealed the Torah and the Gospel(3:3, Pickthall)
Ye People of the Book! Why dispute ye about Abraham, when the Law and the Gospel were
not revealed till after him? Have ye no understanding? (surah 3:65)
Three "people of the book" are in view in these verses -- Jews, Christians, and Muslims.
Their respective "books" in a nutshell are the Tawrat,Injil, andKoran. The second verse
mentions only two, but implies Muslims, whom the others should emulate. This particular
understanding ofTawratis borne out in theHadith :
Abu Harairah said: When the Prophet (may peace be upon him) went to his bed, he used to
say: O God! Lord of the heavens, Lord of the earth, Lord of everything, Who splittest the
grain and the kernel, Who hast sent down the Torah, the Injil and the Qur'an, I seek refuge in
Thee from the evil of every evil agent whose forelock thou seizest...(Sunan Abu Dawud, vol.
3, pg. 1403.)
Of course, the prophet knew that the Zaburhad also been sent down, but perhaps in his
thinking he was including it under the Tawrat, i.e. the Jewish Scriptures. Another tradition
makes an apparent quote from the Tawrat, a prophecy regarding the Prophet:
Ka'b, quoting the Torah, said we find written, "Muhammad God's messenger,My chosen
servant, is not rough, or coarse, or loud-voiced in the streets, he does not requite evil with
evil, but forgives and pardons.His birthplace will be in Mecca, his place of emigration in
Taiba, his kingdom in Syria, and his people will be those who are devoted to praising, who
praise God in prosperity and adversity, who praise God in every
alighting-place, who declare God's greatness on every rising ground, who watch for the sun
and observe the prayer when its time comes, who tie their lower garments round their
middle, who perform ablution at their extremities, who crier summons in the open air, who
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We sent after them Jesus son of Mary, and bestowed on him the Gospel; and We ordained in
the hearts of those who followed him Compassion and Mercy. (surah 57:27)
This particular reference is of interest for several reasons. First, it states that Hazrat Isa was
given the Gospelby God, from which Muslims infer that the real Gospel(i.e. real New
Testament) came from the mouth and pen of the prophet Isa. Second, as an aside, God made
Christians to have two distinctive qualities -- compassion and mercy. It is reminicent of theheading of most surahs of the Koran, and the common formula for blessing and beginning
any good work:Bismillahir Rahmanir Rahim, "In the name of Allah, most gracious, most
merciful". It seems that Christians are said to have the character of Allah! What a testimony
the holy Koran gives regarding followers of Hazrat Isa! Third, this verse is the only one out
of twelve specific mentions of theInjilorGospelin the Koran that does not also mention the
Tawrat(Law). TheInjilis almost always coupled with the Tawrat(see also 3:3, 48, 65;
9:111; 5:49, 50, 69, 71, 113):
Muhammad is the Apostle of God; and those who are with him are strong against
Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate
themselves (in prayer), seeking Grace from God and (His) Good Pleasure. On their faces aretheir marks, (being) the traces of their prostration. This is their similitude in the Tawrat; and
their similitude in the Gospelis: Like a seed which sends forth its blade, then makes it
strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder
and delight... (surah 48:29)
The verse states that the Prophet's Companions were a mixture of humililty and strength.
Strong against enemies of God, humble toward God and other believers. It says that their
humble prostration in prayer is like that found in the Tawrat(cp. Numbers 16:22, "Moses and
Aaron fell facedown..."). Then it says that the strength and victory of Muslims is like that
spoken of in the Gospel, apparently referring to the parables of Isa:
...A man scatters seed on the ground. Night and day, whether he sleeps or gets up, the seed
sprouts and grows, though he does not know how. All by itself the soil produces grain -- first
the stalk, then the head, then the full kernel in the head... ...like a mustard seed, which is the
smallest seed you plant in the ground. Yet when planted, it grows and becomes the largest of
all garden plants, with such big branches that the birds of the air can perch in its shade.
(Mark 4:26-28, 31-32)
The group of Muslims started off small but grew quickly to become an international force.
However, the main point we need to see is that this is one of ten Koranic references which
couple theLaw and the Gospelclosely together, implying that the totality of the Jewish and
Christian Scriptures can be summed up in the phrase "the Law and the Gospel". One more
example:
Those who follow the messenger, the Prophet who can neither read nor write, whom they will
find described in the Torah andthe Gospel(which are) with them. (surah 7:157, Pickthall)
Another interesting verse. It states that the coming of the Prophet is prophesied in the Book
of the Jews, and in the Book of the Christians. From the Torah, Muslims usually refer to
Deut. 18:15 as indicating Hazrat Muhammad (pbuh),
The Lord you God will raise up for you a prophet like me from among your own brothers.You must listen to him. (Dt. 18:15)
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It is explained that only Hazrat Muhammad (pbuh) qualifies to fulfill this because the phrase,
"from among your own brothers" is taken to mean "from among those who are brothers to
you Jews, that is, Ishmaelites for example". They see it as significant that the Prophet was not
a Jew. As far as Hazrat Muhammad (pbuh) being prophesied in theInjilgoes, it is helpful to
look at another Koranic verse:
And remember, Jesus, the son of Mary, said: "O Children of Israel! I am the apostle of God(sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of an
Apostle to come after me, whose name shall be Ahmad."(surah 61:6)
This verse does not have the wordInjilorGospelbut it does give the idea that news of the
coming of Hazrat Muhammad (pbuh) is in theInjil. This verse also reinforces the "law and
gospel" couplet pattern in the Koran. Muslim scholars look to an emended version of verses
in John's Gospel to support this Koranic statement:
"Ahmad", or "Muhammad", the Praised One, is almost a translation of the Greek word
Periclytos. In the present Gospel of John, xiv. 16, xv. 26, and xvi. 7, the word "Comforter" in
the English version is for the Greek word "Paracletos", which means "Advocate", "one calledto the help of another, a kind friend", rather than "Comforter". Our doctors contend that
Paracletos is a corrupt reading for Periclytos, and that in their original saying of Jesus there
was a prophecy of our holy Prophet Ahmad by name. Even if we read Paraclete, it would
apply to the holy Prophet, who is "a Mercy for all creatures" (xxi. 107) and "most kind and
merciful to the Believers" (ix. 128). (Ali,Ibid., pg. 1540, footnote.)
Muhammad often addresses Christians in the Koran, such as,
Let the People of the Gospel judge by what God hath revealed therein. If any do fail to judge
by (the light of) what God hath revealed, they are (no better than) those who rebel. (surah
5:50)
Christian leader Michael Nazir-Ali in commenting on the preceding ayat makes an
observation which is perhaps worth as much as everything else that has been said:
The point here is not what Muhammad [pbuh]thought the Injil to be...but what in fact it was
at his time. He is, in the above passage, exhorting the Christians of his day to look into the
Injil for guidance. Now, if these Christians had responded to such an exhortation and had
looked into their Injil or evangel into what would they have looked? The answer is quite
obvious: They would have looked into their New Testament (which is also ours)...(Nazer-Ali,
Islam: A Christian Perspective, pg. 14.)
D. Tawrat,Zabur, andInjiltogether.
Nowhere in the Koran are these three books mentioned together. They are not even
mentioned within the same surah. To find all three together, you have to go to the Hadith,:
Abu Huraira told that when God's messenger once asked Ubayy b. Ka'b how he recited in the
course of the prayer and he recited Umm al-Qur'an [the first surah of the Koran], he said,
"By Him in whose hand my soul is, nothing like it has been sent down in the
Torah, the Injil, the Zabur, or the Qur'an, and it is seven of the oft-repeated verses and themighty Qur'an which I have been given."(Mishkat Al-Masabih, pg. 454.)
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We did aforetime grant to the Children of Israel the Book, the Power of Command, and
Prophethood; We gave them, for Sustenance, things good and pure; and We favoured them
above the nations. (surah 45:16)
Abdullah Yusuf Ali comments on this verse in this way:
Israel had the Revelation given through Moses, the power of judgment and command throughthe Kingdom of David and Solomon, and numerous prophetic warnings through such men as
Isaiah and Jeremiah.. (Ali,Ibid.,pg. 1358.).
He seems to recognize the words of Isaiah and Jeremiah as legitimate prophecy from God.
This is remarkable in view of the fact that such prophets are mentioned neither in the Koran
nor theHadith..
AHadith of great importance shows that Hazrat Muhammad (pbuh) attributed wahi (Divine
Inspiration) to at least one of the Apostle Paul's writings:
Abu Huraira told that after God's messenger had stated that God most high has said, "I haveprepared for my upright servants what eye has not seen, nor ear heard, nor has entered into
the heart of man," he added, "Recite, if you wish, 'No soul knows what comfort has been
concealed for them'."(Bukhari and Muslim)
This is quite close to what Paul wrote in 1 Corinthians 2:9,
But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of
man, the things which God hath prepared for them that love him. (1 Cor. 2:9)
The quotedHadith closely follows Paul's wording. To top it off, it says that God most high
said this! Then the prophet Muhammad (pbuh) must have thought 1 Corinthians was part ofGod's Word, as part of theInjil. Though many Hadith are admittedly unreliable, this one (like
all mentioned in this paper) are of high authority and considered trustworthy. This one gets a
double portion, being found in both Sahih al-Bukhari and Sahih Muslim.
F. Conclusions.
In al-Koran, Tawratcan refer to the law of Moses or the entire Old Testament revelation,
depending on the context. TheZaburis at least the Psalms of David, but perhaps equivalent
to theKethubim., the third division of the Hebrew Bible. The Koran does not militate against
such an interpretation. TheInjilis that revelation given to the Christians, i.e. the New
Testament. From the Koran's testimony we learn that in addition to the 3 previous holy
books, there are other prophets who may have been given written revelation from God. The
Hadith help define the previous holy books to be exactly three, but show us also that an
unnamed prophet might make contribution to a holy book (i.e. the apostle Paul contributed to
theInjil).
III. The Testimony of the New Testament:
A. "Law" (i.e. Torah or Tawrat) as the entire Old Testament.
The Injil uses several terms to designate the Old Testament books, the most generic one being"Scriptures". But second to it possibly is the way "law" is used many times:
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Jesus answered them, "Is it not written in yourLaw, 'I have said you are gods'? (Jn. 10:34)
Hazrat Isa Masih quotes Psalm 82:6 and says it is in their "law", that is, the Old Testament.
The crowd spoke up, "We have heard from the Law that the Christ will remain forever, so
how can you say, 'The Son of Man must be lifted up'? Who is this 'Son of Man'? (Jn. 12:34)
It is interesting that of all the possible Old Testament cross-references that the NIV Study
Bible gives for this verse, not one of them is from the Pentateuch. "Law" is again being used
in a wider sense than the law of Moses.
But this is to fulfill what is written in theirLaw: 'They hated me without reason.'(Jn. 15:25)
Again, Hazrat Isa quotes the Psalms and calls it the "law". But just so no one can say that this
usage only occurs in John:
I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least
stroke of a pen, will by any means disappear from the Law until everything is accomplished.(Matt. 5:18)
That this usage refers to the entire Old Testament is borne out by two things: 1. Matt.5:17, the
previous verse says, "Do not think that I have come to abolish the Law or the Prophets...".
The second reference to Law in verse 18 calls back not only to Moses' law, but also the
"Prophets"; 2. Reason tells us that Jesus would be saying that nothing in any of the previous
revelations would be deleted or abrogated. Rather, they would all be fulfilled. So, "law" must
refer to the whole of the Old Testament.
Now we know that whateverthe law says, it says to those who are underthe law, so that
every mouth may be silenced and the whole world held accountable to God. (Romans 3:19)
This statement by Paul puts words in the mouth of the "law". What words? The words found
previous to this verse in Romans 3:10-18, after "As it is written". The familiar gospel verses
are quoted from the Psalms, Ecclesiastes, and Isaiah, but not from the Pentateuch. Again,
"law" is used of the entire Old Testament.
In the Law it is written: "Through men of strange tongues and through the lips of foreigners
I will speak to this people, but even then they will not listen to me," says the Lord. (1 Cor.
14:21)
This quote from the "law" is out of Isaiah 28:11,12.
B. "Prophets" as generic for any part or all of Old Testament.
But this is how God fulfilled what he had foretold through allthe prophets, saying that his
Christ would suffer. He must remain in heaven until the time comes for God to restore
everything, as he promised long ago through his holyprophets. For Moses said, 'The Lord
you God will raise up for a prophet like me from among your own people; you must listen to
everything he tells you.'(Acts 3:18, 21,22)
In this passage, it appears that even the law of Hazrat Musa is included as part of the"prophets". Other passages that indicate a more generic use are:
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But this has all taken place thatthe writings of the prophets might be fulfilled. (Mt. 26:56)
When they had crucified him, they divided up his clothes by casting lots [that the word
spoken by theprophetmight be fulfilled: "They divided my garments among themselves and
cast lots for my clothing". (Mt. 27:35)
He has raised up a horn of salvation for us in the house of his servant David (as he saidthrough his holyprophets of long ago). (Luke 1:69,70)
Jesus took the Twelve aside and told them, "We are going up to Jerusalem, and everything
that is written by the prophets about the Son of Man will be fulfilled."(Luke 18:31)
Allthe prophets testify about him that everyone who believes in him receives forgiveness of
sins through his name. (Acts 10:43)
The people of Jerusalem and their rulers did not recognize Jesus, yet in condemning him they
fulfilledthe words of the prophets that are read every Sabbath. (Acts 13:27)
In the past God spoke to our forefathers through the prophets at many times and in various
ways. (Heb. 1:1)
I want you to recall the words spoken in the past by the holyprophets and the command
given by our Lord and Savior through your apostles. (2 Pet. 3:2)
The last two references very clearly point to the entire Old Testament revelation, as opposed
to the New Testament revelation. That the "prophets" also includes the Hebrew Scriptures
section, the "Writings" orKethubim, is clear from Hazrat Isa's own designation of Daniel as a
prophet (see Matt. 24:15), and Peter's testimony in Acts 2:30 concerning David that "he was a
prophet".
C. "Law" and "Prophets" used for the total Old Testament Revelation.
So in everything, do to others what you would have them do to you, for this sums up the Law
and the Prophets. (Matt. 7:12)
This couplet of "the Law and the Prophets" (or variations thereof) is found some fourteen
times in the New Testament. See also Matt. 5:17; 11:13; 22:40; Luke 16:16, 29, 31; 24:27;
John 1:45; Acts 13:15; 24:14; 26:22; 28:23; Rom. 3:21. The implication is obvious in every
case that the phrase signifies the entirety of the Old Testament revelation.
D. One Remarkable Statement.
Just prior to his departure from this earth, Hazrat Isa (pbuh) said:
This is what I told you while I was still with you: Everything must be fulfilled that is written
about me in the Law of Moses, the Prophets and the Psalms. (Luke 24:44)
This is the only such statement in all of the Bible, dividing the Old Testament into 3 sections:
theLaw, theProphets, and the Psalms. It is a well known fact that the Jewish Bible is divided
into 3 sections as well: theLaw (Torah), theProphets (Nebi'im), and the Writings(Kethubim), thePsalmsbeing the first book in the Writings, as the chart shows.
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The Hebrew Old Testament Arrangement
Law (Torah) Prophets (Nebi'im) Writings (Kethubim)
1. Genesis A.Former Prophets A.Poetical Books
2. Exodus 6. Joshua 14. Psalms
3. Leviticus 7. Judges 15. Proverbs
4. Numbers 8. Samuel 16. Job
5. Deuteronomy 9. Kings B. Five Rolls (Megilloth)
B.Latter Prophets 17. Song of Songs
10. Isaiah 18. Ruth
11. Jeremiah 19. Lamentations
12. Ezekiel 20. Ecclesiastes
13. The Twelve 21. Esther
C. Historical Books
22. Daniel
23. Ezra-Nehemiah
24. Chronicles
The preceding classification, with minor variations, is one that was settled before or by the
fourth century A.D. in the Babylonian Talmud. The name "Writings" orKethubim seems to
be a title that came along later than the New Testament, even though the divisions themselves
were in existence in New Testament times. However, it is apparent that the list ofKethubim
was by no means fixed and rigid. The title of that section was also slow in coming as isindicated by the 2nd century B.C. reference to the Old Testament in the Prologue ofWisdom
of Jesus the Son of Sirach orEcclesiasticus:
...my grandfather Jesus, when he had much given himself to the reading of the law, and the
prophets, andother books of our fathers, and had gotten therein good judgment, was drawn
on also himself to write something pertaining to learning and wisdom...
For the same things uttered in Hebrew, and translated into another tongue, have not the
same force in them: and not only these things, but the law itself, and theprophets, and the
rest of the books, have no small difference, when they are spoken in their own language.
(The Apocrypha according to the Authorised Version, pg. 94.)
The ancient writer knew that there were 3 sections to the Old Testament, but he did not seem
to know the name of the third section, if there was one. Hazrat Isa's only-one-time
designation of Law, Prophets, and Psalms, may indicate that the third section was still lacking
an accepted widely-known name in the 1st century A.D. However, this designation was used
at least sometimes in the 1st century, else his disciples might have not understood what was
being referred to:
The three sections are also referred to, in the first century AD, by Philo (De Vita
Contemplativa 25) and by Hazrat Isa Masih (Lk. 24:44), both of whom give the third section
its earliest name of "the Psalms".
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Hazrat Isa (pbuh) followed the order of books found in the Hebrew Bible in one sweeping
statement, when he covered the contents of the entire Hebrew Old Testament, from the
beginning book (Genesis 4), to the end (2 Chronicles 24:20-22):
Therefore this generation will be held responsible for the blood of all the prophets that has
been shed since the beginning of the world, from the blood of Abel[Habil]to the blood of
Zechariah, who was killed between the altar and the sanctuary. Yes, I tell you, thisgeneration will be held responsible for it all. (Luke 11:50-51)
Naming this section of the Hebrew Bible after its first book, Psalms, is not without precedent
among the Jews. The Hebrew title for Genesis took its name from the opening words in the
book, as did the Hebrew titles for Exodus, Leviticus, Numbers, Deuteronomy, and
Lamentations. So it is natural for the unnamed collection of writings to be called by its first
book, "Psalms". Many scholars take it for granted that what Hazrat Isa had in mind in saying
"Law, Prophets, and Psalms" was in fact, the three divisions of the entire Old Testament
canon. An interesting corroboration comes from Abdullah Yusuf Ali:
The Jews divide their Scripture into three parts: (1) the Law (Torah), (2) the Prophets(Nebiim), and (3) the Writings (Kethubim). The corresponding Arabic words would be: (1)
Tawrat, (2) Nabiyin, and (3) Kutub. This division was probably current in the time of Jesus.
In Luke xxiv. 44 Jesus refers to the Law, the Prophets and the Psalms. (Ali, Ibid., pg. 283.).
The ancient historian Josephus gives further evidence of the existence of the three-fold
division in the first century, also similar to Hazrat Isa's "law, prophets, psalms" designation:
For we have not an innumerable multitude of books among us, disagreeing from and
contradicting one another [as the Greeks have,] but only twenty-two books, which contain
the records of all the past times; which are justly believed to be divine; and of them, five
belong toMoses, which contain his laws, and the traditions of the origin of mankind till hisdeath. This interval of time was little short of three thousand years; but as to the time from
the death of Moses till the reign of Artaxerxes king of Persia, who reigned after Xerxes, the
prophets, who were after Moses, wrote down what was done in their times in thirteen books.
The remaining four books contain hymns to God, and precepts for the conduct of human life.
(Josephus: Complete Works, pg. 609.)
It is apparent that Josephus' breakdown (5+13+4=22) does not tally with the (5+8+11=24)
scheme found in Hebrew Bibles today, but that is due to the unsettled
arrangement/combination of books within the last two divisions during that time, and not due
to a different accepted canon. There is an additional reason for Hazrat Isa (pbuh) and others
identifying the third division with Hazrat Dawud's book, the Psalms:
David Noel Freedman, "The Formation of the Canon of the Old Testament," in Religion and
Law: Biblical-Judaic and Islamic Perspectives, ed. by Edwin B. Firmage, Bernard G. Weiss,
and John W. Welch (Winona Lake IN: Eisenbrauns, 1990), pp. 320-321: The effort to rewrite
or revise the classic history of Israel did not entirely succeed, but the Chronicler's work,
ultimately supplemented by the memoirs of Ezra and Nehemiah, constituted the framework of
a third cycle of literature in the canon. Such books as the Psalter, Proverbs, and others that
could be associated with the house of David(for example, Ruth, Song of Songs, Ecclesiastes)
were included, as well as those that dealt with the fortunes of the sacred city and its Temple
(for example, Lamentations, and later, Daniel).Thus, the division of Zabur as the corpus belonging to Davidis not an unexpected category
of the Old Testament canon. It does not, in and of itself, deny the existence of the Kethubim
or even make it difficult to explain their association. Freedman's explanation also answers
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A. The Law:
Christian leader Chrysostom (c. 354-407 A.D.) in his commentary on the Book of Galatians,
makes a comment on Galatians 4:21 which verse says, "Tell me, you who want to be under
the law, are you not aware of what the law says?" His comment reads, "It is the Book of
Creation which he calls here the law, which name he often gives to the whole Old
Testament." (Schaff, A Select Library of the Nicene and Post-Nicene Fathers of the ChristianChurch: First Series, vol. 8, pg. 33.) So "the Law" can be understood as the books of Moses,
or as the entire Old Testament.
B. The Prophets:
Verses about the prophets and Prophethood abound in the Koran, but not one clear reference
to the "book of the Prophets". This is not because the inspiration of the Old Testament
prophets was not recognized. It has before been shown that the Old Testament prophets are
recognized by Islam.
C. The Psalms:
There seems to be no direct evidence that the Jews in the Prophet's day knew the Kethubim
also as thePsalms. It can only be assumed based on the practice of Jews in preceding
centuries. It is clear that the accepted Hebrew canon before Hazrat Muhammad's time placed
Psalms at the head of the third section of the Hebrew Bible, and it is also clear that Hebrew
Bibles today do the same. However, the Babylonian Talmud (pre-400 A.D.) placesRuth, not
Psalms, at the head of the Kethubim:
The oldest testimony of Jewish tradition about the order of the kethubim is furnished by the
Babylonian Talmud. In the treatise Baba Bathra (14b) we find after the Prophets the series of
the kethubim as follows: 'The order of the kethubim is: Ruth, and the Book of Psalms and Joband Proverbs, Ecclesiastes, the Song of Songs, and Lamentations, Daniel and the roll
(megillath) of Esther, Ezra and Chronicles.' (Dhorme, A Commentary on the Book of Job,
pg. vii.)
Two things are worth noting here: 1, that the section is not called Psalms butKethubim
(Writings), and 2, that the first book is not Psalms,butRuth. This may mean that the Zaburof
seventh century Arabia was only the book of Psalms, but not necessarily. "The first five
editions of the Hebrew Bible begin the Hagiographa [Kethubim] with Psalms, Proverbs, Job."
(Dhorme,Ibid., pg. viii.). The Babylonian Talmud was not the only authority in Hebrew
scriptural matters at the time (e.g. - the Palestinian Talmud), and obviously its authority has
not carried through the years in this particular matter. So it is possible that Zaburstands for
theKethubim. This designation may have been used among Jews, but what about Christians?
The church did not follow the Hebrew Bible divisions, seeing that their Bible was the
Septuagint. What then did this term "the Psalms", orZaburin Arabic, mean to the church?
Tertullian, in the second century, tells us that the Christians were wont to sing Psalms at
their agap, and that they were sung antiphonally. From the earliest times they formed an
essential part of Divine Service. Hilary, Chrysostom, Augustine, all mention the use of the
Psalms in the public service, and describe them, sometimes as being sung by the whole
congregation, at others as being recited by one individual, who was followed by the rest.
(Perowne, Commentary on the Psalms, 2 vol. in 1, pg. 23.)
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To emphasize the importance that the early and medieval church placed on the Psalms, Van
Espen's comment on a canon of the Second Council of Nice (787 A.D.) that "a Bishop must
know the Psalter by heart" is in order, because of what it says about prior church history:
And it should be noted that formerly not only the clergy, but also the lay people, learned the
Psalms, that is the whole Psalter, by heart, and made a most sweet sound by chanting them
while about their work. But as time went on, little by little, this pious custom of reciting thePsalter... slipped away to the clergy only and to monks and nuns...(Schaff & Wace, A Select
Library of the Nicene and Post-Nicene Fathers of the Christian Church: Second Series, vol.
14, pg. 556, 557.)
It is no wonder that Gustav Oehler speaks of the Psalms as he does:
The book of Psalms is, above all other portions of Old Testament Scripture, that which, from
the first, has been most used by the Christian church, and which she has cherished as one of
her noblest jewels. Just as the Lord himself, following the passover custom of his nation, at
his last meal with his disciples sang the great Hallel out of the Psalms, Mat. xxvi. 30, so the
apostle also, Col. iii. 16; Ep. v. 19, has exhorted the Christian community to edify itself out ofthe same. From this Israelitish book of song and prayer not only have the liturgies of the
Christian church drawn many of their parts, but from it also has the sacred hymnology of the
church itself proceeded. And how can we suitably express all the spiritual benefit which
believers of all time have received from these songs? (Fairbairn, The Imperial Bible-
Dictionary, vol. 5, pg. 334.)
Of course, that statement holds true not only for the church, for as Perowne said, "the Psalter
has been in the truest sense, the Prayer-book both of Jews and Christians."(Perowne,Ibid.,
pg. 22.) It appears from all this, that Arabic Christians would have understoodZaburto mean
the book ofPsalms, and that they treasured it.
D. The Gospel:
The Koran's way of calling the New Testament, "the Gospel" orInjilis something to be
addressed. When the Koran mentions "the Gospel" is it referring to the New Testament or to
another book? After all, Christians do not commonly call the New Testament by this name
today. If it can be shown that this was a common title (used by Christians) for the New
Testament before and/or during the time of Muhammad, then it can be argued that the Koran
is actually referring to the New Testament as it is known today. One strong argument for
identifying theInjilwith the New Testament is the word Injilitself. This word found its way
into the Koran ultimately from the New Testament. Christians would have been heard to use
the wordgospelquite regularly. Jews would not have used it much, and neither would
Arabian idol-worshippers. Where did Christians get the word from? The New Testament, of
course. The word euaggelion occurs some 77 times in the New Testament, and
euaggelizw/euaggelizomai some 55 times. Injilorgospelis a New Testament word. Not only
that, but the New Testament authors made it clear that they believed their message (whether
spoken or written) was the gospelorInjil:
Mark 1:1-- The beginning ofthe gospelabout Jesus Christ, the Son of God.
Romans 16:25,26--Now to him who is able to establish you by my gospeland the
proclamation of Jesus Christ, according to the revelation of the mystery hidden for long agespast, but now revealed and made known through the prophetic writings by the command of
the eternal God, so that all nations might believe and obey him --
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1 Thess. 1:5-- ...because our gospelcame to you not simply with words, but also with power,
with the Holy Spirit and with deep conviction.
The common belief is that the originalInjilwas given to Hazrat Isa (pbuh), and so people
have difficulty in seeing the New Testament written by anyone other than him. The following
quote from the apocryphal Epistle of Barnabas may help to bridge the gap from the Muslim
position and the New Testament as it stands:
And when he [Isa] chose his apostles, which were afterwards to publish his Gospel, he took
men who had been very great sinners; that thereby he might plainly shew, That he came not
to call the righteous but sinners to repentance. (The Lost Books of the Bible, pg. 149.)
The New Testament itself bears abundant witness to the gospelbeing Hazrat Isa's gospel, a
gospelwhich he committed into the hands of his followers to publish throughout the world.
From historical documents it is clear that the church of the centuries before Islam arrived, did
use "Gospel" as a title for all or part of the New Testament:
At a very early date it appears that the four Gospels were united in one collection. They musthave been brought together very soon after the writing of the Gospel according to John. This
fourfold collection was originally known as "The Gospel" in the singular, not "The Gospels"
in the plural; there was only one Gospel... Ignatius, bishop of Antioch, refers to "The Gospel"
as an authoritative writing, and as he knew more than one of the four "Gospels" it may well
be that by "The Gospel" sans phrase he means the fourfold collection which went by that
name. (Bruce, The New Testament Documents: Are They Reliable? pg. 23.)
Toward the end of the second century, Irenaeus gave a similar testimony, "The Word gave to
us the Gospel in a fourfold shape, but held together by one Spirit". (Harrison, Introduction to
the New Testament, pg. 99.) In the fourth century, Chrysostom wrote,
We assert, therefore, that, although a thousand Gospels were written, if the contents of all
were the same, they would still be one, and their unity no wise infringed by the number of
writers. -- Whence it is clear that the four Gospels are one Gospel; for, as the four say the
same thing, its oneness is preserved by the harmony of the contents, and not impaired by the
difference of persons. (Schaff, A Select Library of Nicene and Post- Nicene Fathers of the
Christian Church: First Series. vol. 8, pg. 7.)
But what about the rest of the New Testament?
The corpus Paulinum, or collection of Paul's writings, was brought together about the same
time as the collecting of the fourfold Gospel. As the Gospel collection was designated by the
Greek word Euangelion, so the Pauline collection was designated by the one word
Apostolos... (Bruce,Ibid., pg.25.)
Apparently, Augustine knew of the same divisions in his day in the fourth century, "For I ask
them, is it good to take pleasure in reading the Apostle? or good to take pleasure in a sober
Psalm? or good to discourse on the Gospel? They will answer to each, 'It is good'."(The
Confessions of St.Augustine, pg. 144.) In the same time period, "Gospel" was used by
Christian church historian Eusebius in the same way, as well as for each of the four gospels
individually.
The whole New Testament was known as simply the Gospelvery early on however. In fact,Christian theologian B.B. Warfield states that it was the earliest name for the entire New
Testament collection:
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The earliest name given to this new section of Scripture was framed on the model of the name
by which what we know as the Old Testament was then known. Just as it was called "The
Law and the Prophets and the Psalms" (or "the Hagiographa"), or more briefly "The Law
and the Prophets," or even more briefly still "The Law"; so the enlarged Bible was called
"The Law and the Prophets, with The Gospels and the Apostles" (so Clement of Alexandria,
"Strom." vi. 11, 88; Tertullian, "De Prs. Hr." 36), or most briefly "The Law and the
Gospel" (so Claudius Apolinaris, Irenus); while the new books apart were called "TheGospel and the Apostles," or most briefly of all "The Gospel." This earliest name for the new
Bible, with all that it involves as to its relation to the old and briefer Bible, is traceable as far
back as Ignatius (A.D. 115), who makes use of it repeatedly (e.g., "ad Philad." 5; "ad
Smyrn." 7). In one passage he gives us a hint of the controversies which the enlarged Bible of
the Christians aroused among the Judaizers ("ad Philad." 6). "When I heard some saying,"
he writes, "Unless I find it in the Old [Books] I will not believe the Gospel,' on my saying, 'It
is written,' they answered, 'That is the question.' To me, however, Jesus Christ is the Old
[Books]; his cross and death and resurrection, and the faith which is by him, the undefiled
Old [Books] -- by which I wish, by your prayers, to be justified. The priests indeed are good,
but the High Priest better," etc. Here Ignatius appeals to the "Gospel" as Scripture, and the
Judaizers object, receiving from him the answer in effect which Augustine afterwardformulated in the well-known saying that the New Testament lies hidden in the Old and the
Old Testament is first made clear in the New. (The Inspiration and Authority of the Bible, pg.
413.)
Again, in his letter to the Smyrnns, early church father Ignatius identifies the Gospel,
alongside the Law and the Prophets:
Only in the name of Jesus Christ, I undergo all, to suffer together with him; he who was
made a perfect man strenthening me. Whom some not knowing, do deny; or rather have been
denied my him, being the advocates of death, rather than of the truth. Whom neitherthe
prophecies, northe law of Moses have persuaded; northe Gospelitself even to this day, northe sufferings of every one of us. (The Lost Books of the Bible, pg. 187.)
TheApostolic Constitutions, probably written in the late 4th century, though parts possibly
dating from the 5th century, contains several interesting references to the "Gospel":
Let him [a bishop] be patient and gentle in his admonitions, well instructed himself,
meditating in and diligently studying the Lord's books, and reading them frequently, that so
he may be able carefully to interpret the Scriptures, expoundingthe Gospel in
correspondence with the prophets and with the law; and let the expositionsfrom the law
and the prophets correspond to the Gospel. ...and let [the repentant] depart after the reading
ofthe law, and the prophets, and the Gospel, that by such departure they may be made
better in their course of life...
Let us walk afterthe law, and the prophets by the Gospel. (The Ante-Nicene Fathers, vol. 7,
pg. 397, 414, 461.)
These quotations make it clear that "the Gospel" was a title used to refer to the entire New
Testament, as opposed to the Old Testament ("the law and the prophets").
Summary
1. Tawratis quite properly and acceptably the title of the Pentateuch, however it also
can signify the entire Old Testament in use today.
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2. Zabur(Psalms) not only referred to the book with that name, but at one time was also
a title for theKethubim or third division of the Hebrew Bible. It is highly possible that
it was still commonly used that way by Jews contemporary to the prophet Muhammad
(pbuh). The Hebrew Bible, not the Greek Septuagint, was the Old Testament known
to the people of Arabia in the time of the Prophet, in view of the fact that they were
aware of the Tawrat. "Zabur" then can be arguably used as the title of that section of
the Hebrew Bible known as theKethubim.
3. The Prophets was unknown as a 'book' to Hazrat Muhammad (pbuh), but the prophets
described therein were clearly believed in by him. He apparently had very little
firsthand knowledge of this collection. An Arabic equivalent for the Hebrew title of
this section of the Old Testament (Nebi'im) isAnbiya.
4. Injilis rightly a title for the New Testament. It was not new with the Koran, but one
known and used by Christians before the Koran was given.
Are the Tawrat, Zabur, and Injil important today?
Almighty Allah has revealed his Word to mankind through the holy prophets. People who
want to worship Allah correctly must believe what the prophets have said. It is commanded
by Allah that we believe the Tawrat, Zabur, and Injil, along with all that Allah has revealed.
But what are these books really? Are the Tawrat, Zabur, and Injil which exist today reliable?
Is their message important for us today? The answer is--yes. Here are three reasons why:
1. They are Ancient Scriptures from Allah -- Beginning at about 1500 B.C.,
continuing on until about 100 A.D., these Scriptures were bit-by-bit given for the
benefit and guidance of mankind. The Tawrat was revealed first, then the Zabur, andfinally the Injil. These three holy books are also known today by other names. For
example, the Tawrat (or Torah) is sometimes called "Pentateuch". The Zabur is
known also by the title "Psalms". The three books are usually printed together in one
volume, along with the books of other prophets as the "Holy Bible". The word "Bible"
came originally from the Greek language, with the simple meaning, "book". So when
you say "the Holy Bible", you are actually saying "the holy book". In this "holy
book", there are two large divisions, commonly called the "Old Testament" and the
"New Testament". The Old Testament division includes the Tawrat of Musa (a:), the
Zabur of Dawud (a:), and the books of other prophets such as Hazrat Yusha (Joshua),
Samuel, Uzair (Ezra), Sulayman (Solomon), Ayub (Job), Ishaya (Isaiah), Irmiya
(Jeremiah), Zul-Kifl (Ezekiel), Yunus (Jonah) and Daniel (a:). The New Testament
division is the exact same thing as the Injil of Isa Masih. The word "Injil" comes from
a Greek word meaning "good news", giving us the English word "evangel". And so
the Injil is the "good news" of Hazrat Isa Masih. The Injil is the book which the Jews
rejected as false, but which both Christians and Muslims believe as true. Today many
very ancient copies of these books exist in museums and libraries. These ancient
copies agree with the newly printed copies available in bookstores today.
2. They are Reliable Scriptures -- That which Allah gives us is good and perfect.
When these books were revealed, they were without error and completely true. These
books were still in existence when Al-Koran came into this world, for the Koranstates again and again that Tawrat, Zabur, and Injil must be believed. The ancient
manuscripts in libraries and museums previously mentioned predate the Koran by
hundreds of years. Millions of people all over the world believe and cherish these
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books. Some people claim that the Tawrat, Zabur and Injil have been changed and so
have become false and unreliable. Assuming this to be true, let us ask the question,
"When were they changed? Before the coming of Al-Koran, or after?" Some might
say, "Before". If "before", then why does the Koran command the people to believe
all the heavenly books, including those which came before the Koran? (See surah
Bakara 2:136 for example). Would the Koran command people to believe something
that had been corrupted? Certainly not! If these heavenly books were changedbeforehand, the corrupted versions should not be believed at all. Some people might
say, "The books were changed after the Koran was given." But if that is true, then
what is the meaning of Koran's statement that no man can change Allah's words? (See
surah An-Aam 6:34, 115).
Shall we say that Allah would allow some of his eternal words to be changed, while he
protected others? But we know that the message of Allah's Word stays the same no matter
what men try to do. As it says in the holy Injil:
For, "All men are like grass, and their glory is like the flowers of the field; the grass withers
and the flowers fall, but the word of the Lord stands forever." And this is the word that waspreached to you. holy Injil, 1 Peter 1:24,25
Is man greater than Allah? Of course not! Allah's Word, including Tawrat, Zabur, and Injil,
"stands forever".
3. They are Necessary Scriptures -- Some people believe that books such as the
Tawrat, Zabur, and Injil are unnecessary today because there is a new and improved,
latest edition of truth available in Al-Koran. Without realizing it, people who say such
things are making a distinction between the heavenly books. Will any man dare to say
that Allah gave us something that is useless and unnecessary? In school, we might say
that class four is better than class three, two, or one. But does that mean that classthree, two, or one are unnecessary? No, of course not. They are essential for anyone
who wishes to go to class four and pass his tests. Class one, two, and three lay a
necessary foundation in order to understand class four. In the same way, Tawrat,
Zabur, and Injil, lay a necessary foundation for anyone who wishes to understand
Allah's will. They must not only be believed, but read and obeyed by anyone who
wishes to please Allah. Listen to what is said in the Zabur about these holy Scriptures:
The law of the Lord is perfect, reviving the soul. The statutes of the Lord are trustworthy,
making wise the simple. The precepts of the Lord are right, giving joy to the heart. The
commands of the Lord are radiant, giving light to the eyes. The fear of the Lord is pure,
enduring forever. The ordinances of the Lord are sure and altogether righteous. They are
more precious than gold, than much pure gold; they are sweeter than honey, than honey from
the comb.
By them is your servant warned; in keeping them there is great reward. (Zabur 19:7-11)
1. The holy Injil is the Word of Allah
2. The Word of Allah, including the holy Injil, cannot be corrupted
3. The holy Injil brings special spiritual blessing to those who follow it
4. The holy Injil must be believed and obeyed as the Word of Allah
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Jacob, and the tribes, and that which Moses and Jesus received, and that which the Prophets
received from their Lord. We make no distinction between any of them, and unto Him we
have surrendered."
*Surah Al-Baqarah 2:285 "The Messenger believes in what was sent down to him from his
Lord, and the believers; each one believes in Allah and His angels, and in His Books and His
Messengers; we make no division between any one of His Messengers." *Surah Yunus
10:95,96 "And if thou art in doubt concerning that which We reveal unto thee, then questionthose who read the Scripture (that was) before thee. Verily the Truth from thy Lord hath
come unto thee. So be not thou of the waverers. And be not thou of those who deny the
revelations of Allah, for then wert thou of the losers." *Also see 2:4,5,101,102,174; 3:84;
4:56,136; 5:68; 6:49
Application: All Muslims claim to believe in all the revelations Allah has sent, not making
distinction between any of them. In practice however, what do we see? We see many people
following only one book, while the others are ignored, unread, or even rejected on the basis
of man-made traditions. It is time to return to the belief about Allah's Word that is found in
His Word, not the belief that comes from the lips of scholars unable to see past their own
preconceived notions.
The call today is for honest and open-minded inquiry into the truth, grounded in a firm faith
that Allah guides those who seek Him with all their heart. To those who boldly seek the truth
at any cost, Allah has given a special message through one of the ancient prophets, Hazrat
Irmiya (pbuh):
You will seek me and find me when you seek me with all your heart. Call to me and I will
answer you and tell you great and unsearchable things you do not know.
--Jeremiah, chapter 29 verse 13; chapter 33 verse 3
The Secret Meaning of Id-al-Adha
Every year many thousands of sheep, goats, camels and other animals are sacrificed
throughout the world on the occasion of Id-al-Adha. At this special time, Hazrat Ibrahim
(peace be upon him) is remembered for his humble submission in being willing to sacrifice
his son at the command of Allah. We remember that at the last moment as the prophet was
about to plunge the knife into the body of his son, Almighty Allah called out to Hazrat
Ibrahim (pbuh) to stop and not to harm his son. Instead, Allah provided an animal as a
substitute sacrifice. And so, every year similar sacrifices are performed in memory of Hazrat
Ibrahim's submission to Allah.
But is there a deeper, secret meaning to this sacrifice that can benefit us today? Yes, there is a
deeper meaning to the sacrifice which can only be understood by first listening to the voice of
Allah in the holy Tawrat, one of the heavenly books. Why must we look into this particular
holy book? Because it is this book which gives the original account of the life of Hazrat
Ibrahim (pbuh), including the original account of this great sacrifice. The event is recorded in
the holy Tawrat, part one (Genesis), chapter 22.
In the story, Hazrat Ibrahim (pbuh) and his son are walking to the hill where the sacrifice is to
take place. The boy notices that they have everything except an animal to sacrifice, and so he
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asks his father a question, "The fire and the wood are here, but where is the lamb for the burnt
offering?" (Genesis 22, verse 7)
Hazrat Ibrahim (pbuh) answers, "Allah himself will provide the lamb for the burnt offering,
my son" (Genesis 22, verse 8). Notice that both the prophet and his son thought that the
appropriate animal for the sacrifice was a lamb, or baby sheep. Hazrat Ibrahim (pbuh)
speaking as a prophet, said that Allah would provide the lamb for sacrifice. But what actuallyhappened?
Then he [Hazrat Ibrahim] reached out his hand and took the knife to slay his son. But the
angel of the Lord called out to him from heaven, "Abraham! Abraham!" "Here I am," he
replied.
"Do not lay a hand on the boy," he [the angel] said. "Do not do anything to him. Now I know
that you fear God, because you have not withheld from me your son, your only son."
Abraham looked up and there in the thicket he saw a ram caught by its horns. He went over
and took the ram and sacificed it as a burnt offering instead of his son. (Genesis 22, verses
10-13)
Hazrat Ibrahim (pbuh), or Abraham, said that Allah would provide a lamb for sacrifice. But
what did Allah provide? Allah did not provide a lamb, but a ram. We know that it was a ram
because it was caught in a thicket by its horns. A lamb has no horns. If this is so, then a
question remains, "Was Hazrat Ibrahim (pbuh) mistaken when he said that Allah would
provide a lamb?"
No, he spoke the truth. This is where the secret meaning of the sacrifice comes in. For many
centuries after Hazrat Ibrahim's sacrifice, the full meaning of the prophet's statement
remained hidden. Then one day, a new prophet appeared to mankind-- Hazrat Yahya (pbuh).
Listen to the account of Hazrat Yahya (pbuh), or John the Baptist, found in the holy Injil,
The next day John saw Jesus coming toward him and said, "Look, the Lamb of God, who
takes away the sin of the world!"(Injil, John 1, verse 29).
Hazrat Yahya (pbuh) undoubtedly knew the story of Hazrat Ibrahim's great sacrifice. He
himself could have read the story in the holy Tawrat. He knew that Hazrat Ibrahim (pbuh)
said that Allah would provide a lamb to die as a substitute for his son. Hazrat Yahya (pbuh)
could also know that the actual animal sacrificed at the time was a ram, not a lamb. Now as a
prophet of Allah, Hazrat Yahya (pbuh) upon seeing the great messener Hazrat Isa Masih, says
to everyone, "Look, the Lamb of Allah, who takes away the sin of the world!"
According the holy Injil, Hazrat Isa Masih is a lamb. But which lamb? The lamb which
Hazrat Ibrahim (pbuh) first said Allah would provide. This is the lamb which had to be
sacrificed to save the son of Hazrat Ibrahim (pbuh). The animal which Hazrat Ibrahim (pbuh)
sacrificed was not the real lamb of Allah, but just a ram. It was only a temporary arrangement
made until the real lamb of Allah should come. The real Lamb, Hazrat Isa Masih, would be
much better than any mere animal because he could take away the sins of all men! An
animal's life does not have the value of a man's life, and so the sacrifice of an animal can
never take away any man's sins. But the life of Hazrat Isa Masih has inestimable value, and
so he can help every man. By giving his own life as a sacrifice for sins, he could free all the
sons of Hazrat Ibrahim (pbuh) from their sins.
But when did Hazrat Isa Masih give his life as a sacrifice for sins? Before he was taken up to
be with Allah. Of his own free will, he himself decided that he would let evil men kill him, by
nailing his body to a cross:
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So the soldiers took charge of Jesus [Isa]. Carrying his own cross, he went out to the place of
the Skull (which in Aramaic is called Golgotha). Here they crucified him, and with him two
others--one on each side and Jesus in the middle. Later, knowing that all was now completed,
and so that the Scripture would be fulfilled, Jesus said, "I am thirsty." A jar of wine vinegar
was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and
lifted it to Jesus' lips. When he had finished the drink, Jesus said, "It is finished." With that,
he bowed his head and gave up his spirit.(Injil, John 19, verses 17,18,28-30)
Perhaps this is new knowledge to you, but it was not new to the prophet, Hazrat Isa, Spirit of
Allah. He knew in advance that it would happen. Not only that, he allowed it to happen.
Before all this happened, Hazrat Isa Masih had said,
No one takes it [my life] from me, but I lay it down of my own accord. I have authority to lay
it down and authority to take it up again. (Injil, John 10, verse 18)
So it was Hazrat Isa's own decision to lay down his life as a sacrifice. But just as he layed his
life down, he also took it up again by his own authority. He became alive again! His risingagain was the proof that his suffering was not a defeat. Allah is most great! The plot of the
evil men failed. Hazrat Isa Masih was victorious. After he became alive again, Hazrat Isa
Masih said this,
I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys
of death and the grave.
(Injil, Revelation 1, verse 18)
In giving his life as a sacrifice, Hazrat Isa Masih fulfilled the words which Hazrat Ibrahim
(pbuh) spoke to his son many years before, "Allah himself will provide a lamb for sacrifice."
This is the lamb which takes away the sins of all men. His sacrifice is still powerful to savemen from sins today because he is not dead, but alive. The holy Injil says,
Therefore he is able to save completely those who come to God through him, because he
always lives to intercede for them. (Injil, Hebrews 7, verse 25)
Hazrat Isa Masih is the lamb who saves the sons of Hazrat Ibrahim (pbuh), that is, those who
have the faith of Ibrahim. Hazrat Ibrahim (pbuh) believed that Allah himself would provide a
lamb as a substitionary sacrifice. Hazrat Ibrahim also believed that even if death should
come, Allah can raise the dead to life. Allah has raised Hazrat Isa Masih, who is alive today
to intercede on behalf of all those who come to Allah through him. You too may approach
Allah through Hazrat Isa, who will intercede to Allah for you, and save you from the penalty
of your sins.
So remember that when you see an animal being sacrificed on Id-al-Adha, the sacrificed
animal speaks of a much greater sacrifice--the sacrifice of Hazrat Isa Masih, the Lamb of
Allah, who takes away the sins of men.
THE DAY THAT DEATH WILL DIE
Introduction
The Birth of Death
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The Consequences of the Sin of Adam (a:) and Hawa (a:)
The Meaning of Spiritual Death
The Promise of Victory spoken through the Prophets
After Death -- Then What?
The Waiting Place for the Wicked
The Rest of the Righteous
Is Qiyamat Near?
Are You Ready for Qiyamat?
The Seven Year Kingdom of Death
The Seven Trumpets - (Injil, Revelation 8:2-9:21; 11:15-19)
The Seven Bowls - (Injil, Revelation 15:1-16:21)
Dajjal, the Great Liar
Masih or Liar?
Israel -- The Nation that Refuses to Die
Israel's Past
Israel's Present
Israel's Future
The People Who Will Never Die
Protection from Qiyamat's Troubles
A Special Place and how to get there
Hazrat Isa Masih's Kingdom of Life
Prince of Peace
One Thousand Years of Peace
Yajuj and Majuj Attack Hazrat Isa's Kingdom
Fire from Heaven
The End or the Beginning?
The Death of Death
A New Heaven and a New Earth
Hazrat Isa, Victor over Death
Reason #1: Hazrat Isa raised the dead
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Reason #2: Hazrat Isa was not conquered by death
Reason #3: Hazrat Isa will raise the dead in Qiyamat
Reason #4: Hazrat Isa will judge all men
Reason #5: Hazrat Isa saves men from Death and Hell
THE DAY THAT DEATH WILL DIE
Introduction
"NO, MOTHER, NO! DON'T LEAVE US!" As I heard that mournful cry and looked out
through my window towards the clinic across the way, I immediately understood what had
happened. A patient had died. Despite the best efforts of the medical staff, death had come in
like a thief and snatched a living soul away. Now the family was left behind to suffer the pain
of losing a loved one.
This is a sad but true fact of life repeated daily. Whether we are rich or poor, healthy or sick,
godly or sinner, one day we must pass through death's gate. This is very sad news. But even
in the midst of such terrible tragedy, there is good news!
The good news is this -- one day, DEATH itself will DIE. That's right. Death will be utterly
defeated and show its face no more. The time is coming when we will no longer lose loved
ones to this dreaded enemy. The fear of death and of the pains of the grave will be gone
because death itself will be gone, never to come again. Is that not wonderful news? Allah has
revealed this truth in the writings of his holy prophets. He has appointed a day in which deathwill be destroyed, a day commonly known as qiyamat. That is the subject of this book.
The word "qiyamat" is an Arabic word meaning "rising (from the dead)". So when we say
"qiyamat", we are actually saying "resurrection". Qiyamat is the day of resurrection. The
dead will rise in that day, but more than that, in qiyamat, death itself will be thrown down
never to rise again. It is written in one of the heavenly books,
The last enemy to be destroyed is death. (Injil, 1 Corinthians 15:26)
Not only that, but all the bad things that are associated with death like physical pain and
sorrow, will also be finished forever. Allah's holy word says,
And God shall wipe away all tears from their eyes; and there shall be no more death, neither
sorrow, nor crying, neither shall there be any more pain: for the former things are passed
away. (Injil, Revelation 21:4)
Perhaps you have already learned about some of the events of qiyamat in the past. This book
however, is different. Heavenly scriptures such as Tawrat, Zabur, and Injil, contain many
details concerning qiyamat that you will want to know. Not only that, but from the reading of
these portions of holy Scripture you will find encouragement as you face the future.
As you read this book you will notice that Hazrat Isa (Spirit of Allah), or Jesus Christ, ismentioned time and time again. As you perhaps already know, Hazrat Isa is sometimes called
"the sign of qiyamat". His visible return to earth is the sign that the end is near. Many
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amazing events will happen during that time, some good, some very bad. But last of all, all
creation will joyfully shout, as the proclamation goes forth that "death is no more".
In this book, the term "qiyamat" is used to refer to the entire period of time at the end of this
age which includes not only the actual day of resurrection, but also the following events:
the rise of Masih-al-Dajjal (Antichrist) the time of great trouble which will come upon the earth in the last days
the return of Hazrat Isa to earth
the kingdom of Hazrat Isa on earth
battle with Yajuj and Majuj
the final judgment
and several other subjects
Is it possible that qiyamat will come soon? When will it be? How will it all happen? How will
we know if the day has arrived? Is there some special thing we can do to prepare ourselves
for that day? What happens to us after death? What can we do so that in death we can be sure
to find rest instead of misery? We will try to answer some of these questions by means of
Allah's holy word.
It is the prayer of this writer that in reading this book the reader may discover how to be
ready for that day without fear of death. Instead, may you discover how to face the future
with peace, joy, and confidence.
Hazrat Isa said to his followers, "Peace I leave with you; my peace I give you. I do not give toyou as the world gives. Do not let your hearts be troubled and do not be afraid."(Injil, John
14:27)
The Birth of Death
And the Lord God commanded the man, "You are free to eat from any tree in the garden; but
you must not eat from the tree of the knowledge of good and evil, for when you eat of it you
will surely die.
(Tawrat, Genesis 2:16,17)
In the beginning when Allah created heaven and earth, he made it a very beautiful place. All
kinds of birds and animals lived together in harmony, enjoying the colorful flowers, delicious
fruit and lush vegetation. But the most beautiful thing about His creation was that there was
no death. Allah's original intention was that mankind would never die but live forever in
Paradise (Ferdous). Hazrat Adam (a:) and Bibi Hawa (a:) were created innocent of sin. Allah
had planned for them and their descendants to enjoy the pleasures of the garden forever. But
one day Iblis, or Satan, came as a serpent to tempt Bibi Hawa (a:) to eat the fruit from "the
tree of the knowledge of good and evil", the one which Allah had commanded them not to eat
from. There were many other good fruit trees in the garden but Iblis wanted Adam and Hawa
to eat from that tree. Why? Because in doing so, they would obey Iblis and disregard thecommand of Allah.
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Now the serpent was more crafty than any of the wild animals the Lord God had made. He
said to the woman, "Did God really say, 'You must not eat from any tree in the garden'?" The
woman said to the serpent, "We may eat fruit from the trees in the garden, but God did say,
'You must not eat fruit from the tree that is in the middle of the garden, and you must not
touch it, or you will die.'" "You will not surely die," the serpent said to the woman. "For God
knows that when you eat of it your eyes will be opened, and you will be like God, knowing
good and evil." When the woman saw that the fruit of the tree was good for food and pleasingto the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave
some to her husband, who was with her, and he ate it. (Tawrat, Genesis 3:1-6)
By eating the fruit, our first parents sinned. This was the first time any human being ever
sinned. Hazrat Adam (a:) and Bibi Hawa (a:) disobeyed a direct command of Allah, and so
there was a penalty -- death. Those who had been created to live forever, would now be
subject to death.
The Consequences of the Sin of Adam (a:) and Hawa (a:)
The consequence of their sin however, was much greater than just their own deaths. All ofcreation was affected by that one sin. Look at what Allah said to Adam (a:) and Hawa (a:)
after they sinned:
1. Pain in childbearing - "To the woman he said, 'I will greatly increase your pains in
childbearing; with pain you will give birth to children.'" (Tawrat, Gen.3:16) Today,
women have pain and sometimes even death in childbearing because of the sin of Bibi
Hawa (a:).
2. Curse on ground - "To Adam he said, 'Because you listened to your wife and ate
from the tree about which I commanded you, "You must not eat of it," cursed is the
ground because of you; through painful toil you will eat of it all the days of your life.
It will produce thorns and thistles for you, and you will eat the plants of the field.'"(Tawrat, Gen.3:17,18) Weeds were not a problem before Hazrat Adam (a:) sinned, but
now they are plentiful, as every farmer and gardener knows.
3. Hard labour in work- "By the sweat of your brow you will eat your food until you
return to the ground, since from it you were taken; for dust you are and to dust you
will return." (Tawrat, Gen.3:19) Many hard-working people have little to show for
their toil. The sin of Hazrat Adam (a:) made life and work more difficult for us all.
Today, we have all of these troubles in daily life. These are the result of the sin of Hazrat
Adam (a:) and Bibi Hawa (a:). But there is one more terrible thing that happened due to their
sin:
4. Death to all - "sin entered the world through one man, and death through sin, and in
this way death came to all men, because all sinned." (Injil, Romans 5:12)
This is the most serious result of Hazrat Adam (a:)'s sin. Death has come to all of his
descendants. Not only that, but we all deserve death because we all sin just as he d