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In one of his articles,
Jochen Katz has raised a very interesting point. According to him, each time
an error is found in the Bible, the Qur’ān is proven wrong. Thus, every time
a Muslim digs up an error in the Bible -- what Muslims are so fond of doing
-- he actually digs up his own grave, because an error in the Bible is a
sufficient proof of the ‘fact’ that the Qur’ān is not from God.
In the following paragraphs, we shall consider the validity of the point
raised by Katz and also see whether the arguments that he has provided to
support his contention carry any weight or not. The gist of Katz’s argument
is:
The Qur’ān acknowledges that the Torah, the Gospels and the Psalms are
revealed words of God (3:3); The Qur’ān emphatically states that no one can
change the word of God (6:34, 115 and 10:64).
Thus, according to Katz, if the Bible is corrupted/altered or adulterated in
anyway, then either it is not a word of God (as the Qur’ān has acknowledged)
or the claim of the Qur’ān that no one can change or alter the word of God
is incorrect. In either case, a mistake in the Bible proves that there is a
mistake in the Qur’ān -- and thereby proves that the Qur’ān is not from God.
However, in drawing the whole premise of the said claim, Katz seems to have
overlooked: a) the usage of certain words in the Qur’ān; and b) the context
of the referred verses in the Qur’ān (and has therefore failed in
determining the accurate meaning and implication of these verses).
Let us therefore take a look, first of all, at the referred verses, then the
usage of a certain ‘key’ word in these verses and, finally, at the context
of these verses in the Qur’ān.
He revealed upon you this book with a just purpose, confirming the
[predictions of the] scriptures before it, and He revealed the Torah and the
Injīl. (3:3)
Indeed messengers have been rejected before you as well. However, they
persevered in the face of being rejected and in the face of being persecuted
until Our help came to them. And, indeed, no one can alter the words of God.
You have already heard of some of the accounts of these messengers. (6:34)
And the word of your Lord was fulfilled with absolute truth and justice. No
one can alter His words. He is Hearing Knowing. (6:115)
For them [who have faith and keep from evil,] shall be the glad tidings [of
bliss] in this world as well as the Hereafter. There can be no change in the
words of God. This, indeed, is the supreme triumph. (10:64)
The Arabic words, normally translated as ‘word’ and ‘words’ in the above
verses are ‘kalimah’ and ‘kalimāt’ (plural form) respectively. The word
‘kalimah’ occurs twenty-eight (28) times (including 6:115), either
independently or prefixed to another word, while the word ‘kalimāt’ occurs
fourteen (14) times in the Qur’ān. (including 6:34 and 10:64) either
independently or prefixed to another word. However, of these forty-two (42)
occurrences in all, not once have these words been used by the Qur’ān to
imply the scriptures revealed by God (whether the Torah, the Injīl or the
Zabūr).
As the words ‘word’ and ‘words’ in the English language, the words ‘kalimah’
and ‘kalimāt’ in the Arabic language are used in quite a few meanings and
implications. For instance, these Arabic words (as well as these English
words), besides other meanings, are used to imply:
A promise;
A decree (judgment or a command) etc;
prediction or a piece of information.
A lack of appreciation of the fact that words of a language can have
different connotations -- the determination of which depends upon the
appreciation of the style of the author as well as the context in which the
words have been placed -- can lead one to commit grave mistakes in the
understanding and appreciation of literature. I would like the reader to
take a close look at the following statement:
Jesus replied: ‘Not everyone can accept this word...’ (Matthew, 19:11)
Ignoring the context of these words, one may be tempted to believe that ‘the
message of Jesus’ (ie. this word) cannot be accepted by everyone. However,
interpreting the statement in the context in which it is placed makes it
clear that the phrase ‘this word’ does not imply the ‘message of Jesus’ in
general, but is a reference to one of its particular aspects only --
relating to living a life of celibacy. The verse, with its preceding verse
reads as:
Jesus replied: ‘Moses permitted you to divorce your wives because your
hearts were hard. But it was not this way from the beginning. I tell you
that anyone who divorces his wife, except for marital unfaithfulness, and
marries another woman commits adultery.’ The disciples said to him: ‘If this
is the situation between a husband and wife, it is better not to marry’.
Jesus replied: ‘Not everyone can accept this word...’ (Matthew, 19:8-11)
In the cited context, it is quite clear that the phrase ‘this word’ refers
to the disciples’ statement: ‘it is better not to marry’.
Exactly in the same way, the words of the Qur’ān as well as any other piece
of literature should be interpreted in the light of the context in which
these words have been placed. Ignoring the context in which these words have
been placed invariably results in misinterpretation of literature. It
should, nevertheless, be kept in mind that misinterpretation of a literature
does not evidence a weakness in the literature, but, on the contrary, it is
a good evidence for the lack of the acceptable level of ability for
interpreting literature in the interpreter.
As I had stated earlier, the Arabic words ‘kalimah’ and ‘kalimāt’ have not
been used by the Qur’ān to refer to any of the scriptures (Torah or Injīl)
revealed by God. It should, nevertheless, be interesting if Katz can find a
verse in the Qur’ān about which -- keeping in view the context of the verse
-- he can prove that the words under consideration have been used to refer
to the scriptures revealed by God.
As far as the verses referred by Katz are concerned, it is quite clear from
their context that the words ‘kalimah’ and/or ‘kalimāt’ can by no means be
taken to imply the Torah or the Injīl in these verses. Let us take each one
of these verses and see what is the implication of the words under
consideration in these verses:
1. The Unalterable Word of God regarding the Rejection of His Messengers
The first among these verses relates to one of God’s decrees regarding His
Messengers (Rasūl).
The Qur’ān tells us that when God sends His Messenger to a people, these
people are not allowed to live on God’s earth if they reject the Messenger.
It tells us that the addressees of these Messengers are given time in which
to make up their minds and to present all their objections against the
Messenger. During this time, Messenger and his followers sometimes even have
to face persecution at the hands of these rejecters. As a test of their true
faith in the Almighty, they are required to show patience and perseverance
in the face of all persecution and remain steadfast in delivering the
message of God to His people. The Qur’ān tells us that when the All-knowing
-- God -- decides that the addressees of these Messengers have been given
adequate time and that they are now absolutely clear of the truthfulness of
the Messenger and thus are not left with any excuse for their rejection, yet
are persistent in their rejection. Thereafter, God directs His Messenger to
migrate from the area and then He destroys all those who have rejected His
Messenger. The Qur’ān refers to the peoples of the Messengers of old -- Noah
(sws), Hūd (sws), Lot (sws), Shu‘ayb (sws), Sālih (sws), Moses (sws) -- and
narrates the result of their rejection. It addresses the people of Muhammad
(sws) -- the Arabs -- and tells them that if they do not accept the Message
of God’s messenger (Muhammad (sws)), their fate shall be no different from
those nations that have gone before them. The Prophet (sws) declares that
this is an unalterable law of God that when He sends His Messenger in a
people, these people are left with no option but to accept His message or to
face the punishment of death (in case the addressees are polytheists) and
sometimes complete annihilation. This decree of God, regarding His
Messengers and their rejecters has been mentioned in the Qur’ān at a number
of instances
.
In 6:34, the words: ‘For no one can alter the words of God’ refer to the
above decree of God. Let us take a look at 6:33-4 in the light of the above
explanation. The Qur’ān says:
We know that you are grieved by what they [ -- the disbelievers –] say
[rejecting you]. However, [they must not forget that] it is not you that
they are rejecting but the evil-doers are rebelling against Our signs.
Indeed Messengers have been rejected before you as well. However, they
persevered in the face of being rejected and in the face of being persecuted
until Our help came to them. And [then the decree of your Lord regarding the
rejecters was fulfilled.] Indeed, no one can alter the words of God. You
have already heard of some of the accounts of these messengers. (6:33-4)
In these verses, the Prophet (sws) is told that he should ignore the
injuring statements of his rejecters, as his rejection is not the rejection
of an individual but the rejection of the message of the Lord of the
Universe. The Prophet (sws) is then reminded of the results of rejection of
those toward whom God had sent His messengers before him. He is reminded of
the rejection and the persecution that those messengers faced and the
perseverance and steadfastness with which they countered this rejection and
persecution. And finally, he is reminded of the Divine help, which is
promised for these messengers -- an unalterable decree of the Lord of the
worlds -- which can be seen in the account of the messengers that the
Prophet (sws) is already aware of.
2. The Unalterable ‘Word’ of God regarding who is Allowed to accept God’s
Guidance
Before giving any explanation of the second cited verse (6:115), it is
important to see that if one were to ignore the context of the verse and the
general connotation of the word ‘kalimah’ and ‘kalimāt’ in the Qur’ān and
confine one’s attention only to the words of the cited verse, even then one
would see that the sentence: ‘The word of your Lord was fulfilled with truth
and justice’, does not allow us to take the word ‘kalimah’ (word) and
‘kalimāt’ (words) -- in the particular construction of the sentence -- to
imply the revealed scriptures of God. In the sentence: ‘The word of your
Lord was fulfilled (or carried out)’, the word: ‘word’ (kalimah) can only
imply ‘a prediction’ or ‘a decree’. However, when the phrase ‘with truth and
justice’ are also added to the sentence, the implication is then restricted
to ‘decree’. The complete sentence: ‘The word of your Lord was fulfilled
(carried out) with truth and justice’, can only mean ‘the decree of the Lord
was carried out with truth and justice’. One may not be sure regarding the
particular ‘word’ (decree) of the Lord being referred to here, yet it is
quite clear that the words of do not allow us to imply anything besides
‘decree’ in the referred sentence. Thus, the combination of the two
sentences, simply mean that the decree of your of your Lord was (carried
out) with complete truth and absolute justice. Indeed the decrees of your
Lord cannot be altered, they are always carried out with complete truth and
absolute justice.
Although the above explanation should suffice as a refutation of the claim
that the referred verse states that the revealed scriptures of God cannot be
changed, yet for a better understanding of the verse, I would also like to
give my view regarding the ‘word’ (decree) of God that is being referred to
here.
This verse actually refers to God’s decree regarding who among humans is
allowed the great privilege to accept the revealed truth of God and who is
refused the permission to do so. In other words, the decree mentioned in the
verse relates to a specific aspect of the divine law of guidance. A brief
explanation of the related aspect of this divine law of guidance follows:
The Qur’ān tells us that those who adopt a general attitude of disobedience
and those who ridicule and mock at the reminders in God’s revelation
are not allowed to accept this revealed truth of God. As a punishment for
their general attitude of disobedience and their mockery, God seals their
hearts and ears and covers their eyes so that they are made unable to
understand or even hear the call to salvation and see the manifestation of
clear signs of the truthfulness of the message.
Furthermore, their aversion to the acceptance of the truth is also increased
by God.
Thus, ultimately such rejecters are irreversibly doomed to the everlasting
punishment of Hellfire. At this time, the most sincere efforts and prayers
of even a prophet of God cannot save them from their doom.
This, according to the Qur’ān, is an unalterable decree of the All-knowing.
A close look at the context of the verse under consideration and its
preceding subject matter shows that it is this decree of the Almighty,
relating to the law of guidance that has been referred to in the verse. To
understand the related verse correctly, let us take a look at it in its
proper context:
They forcefully swear by God that if a sign be given to them they would
believe in it. Say [to them O Prophet!]: ‘Signs are in the power of God
alone’. And what shall make you realize that even if a sign be given to
them, they shall indeed not believe in it? And [then] We will turn their
hearts and their eyes away from the Truth just as they themselves refused to
believe in it at first. And We will leave them wandering about in their
transgressions blindly. Had We even sent down angels to them, and had caused
the dead to speak with them, and had gathered all things [that they demand]
in front of them, they would still not have believed, unless God had willed
otherwise. However, most of them are ignorant [of this fact].
Thus did We make the evil among men and jinn enemies for every prophet. They
inspire each other with varnished discourses to deceive [each other]. Had
your Lord pleased, they would not have done so. [However, your Lord allowed
it for a reason] therefore, leave them in their lies. [Your Lord allowed
them to do so] so that the hearts of those who have no faith in the life to
come may be inclined to what they have to say and so that they may like it
and [be encouraged to] do of their evil deeds all that they can do.
[Thus, if they are not willing to believe in the truth, God has decided that
no sign shall be shown to them. Therefore, say to them O Prophet:] Should I
seek a judge other than God [in this matter] while it is He Who has revealed
the Book for you with all the [necessary] details [for your guidance]. Those
to whom We gave the Scriptures know that it is the truth revealed by your
Lord. Therefore do not be among those who have any doubts [about it].
[Indeed they shall not believe as your Lord had decreed about such wrong
doers.] And the word of your Lord [regarding such wrong doers] was [thus]
fulfilled with absolute truth and justice. No one can alter His words. He
hears [the discourses of the evil doers], knows [what their hearts conceal].
And [O prophet,] if you pay any heed to what the majority of those on this
earth has to say, they would lead you away from God’s path. They follow
nothing but conjecture and preach nothing but falsehoods. Surely your Lord
is best aware of those who stray from His path, as He best knows the guided.
Anyone who will closely consider these verses shall have no problems in
appreciating the fact that in the light of the context of these verses,
‘word of God’ in these verses, refers to the ‘decree of God’ regarding those
who shall be refused acceptance of the revealed truth.
3. The Unalterable ‘Word’ of God regarding the Reward of the Pious
As far as the third cited verse (10:64) is concerned, its implication is so
clear and obvious that its simple translation should suffice as its
explanation. The Qur’ān says:
Indeed the friends of God shall neither fear [for their future] nor regret
[about their past]. Those, who believed and lived within the limits
[specified by God]. For them shall be the glad tidings [of bliss] in this
world as well as the hereafter. [This is God’s word about them.] There can
be no change in the words of God. This, indeed, is the supreme triumph.
A Final ‘Word’
In the foregoing sections, I have given my opinion regarding the usage of
the word ‘kalimah’ and ‘kalimāt’ in the Qur’ān, in general, as well as the
implication of these words in the cited verses, in particular. For any
subsequent discussion on this topic, it would be beneficial if the following
points be established by the writer, as only the establishment of these
points shall be a sufficient argument against the points established in this
article:
1. The words ‘kalimah’ and ‘kalimāt’ (in the Arabic language) are used only
for the scriptures revealed by God; or that the Qur’ān has, generally, used
the words ‘kalimah’ and/or ‘kalimāt’ for scriptures revealed by God
(specifying the verse and giving linguistic and contextual arguments to
establish this contention); and
2. The words ‘kalimah’ and/or ‘kalimāt’ in the cited verses (in the light of
the context of these verses) imply the scriptures revealed by God.
May the Almighty guide us all to the path of His liking.
Courtesy: Understanding-Islam (http://www.understanding-islam.com/related/articles.jsp?point=1&id=7)
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