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Gospel

From Wikivahdat

Gospel (Arabized Greek word εὐαγγέλιον "euangelion", meaning good news or glad tidings) is the holy book of Christians. The first four books of the New Testament, attributed respectively to Matthew, Mark, Luke, and John, are called the Gospel. Christians do not consider the Gospel to be the heavenly book of Jesus (peace be upon him), but rather believe that Jesus himself was the embodiment of Revelation and the divine message itself. In the Holy Quran and Islamic hadith, the Gospel is the name of the book of Jesus Christ which was revealed to him by God; however, in books on the history of religions and especially among Christians, the books written in the early centuries of Christianity to record the sayings and deeds of Christ are called the Gospel. The authors of the Gospels used materials available to them through his disciples and eyewitnesses of the events in writing the biography of Jesus Christ.

Heavenly Book

According to Islam, the Gospel is a heavenly book that God revealed to Jesus (peace be upon him) to proclaim it to the people, and it contained guidance, remembrance (dhikr), and divine laws; however, Christians fundamentally deny this concept of the Gospel. They never say that Jesus brought a book named the Gospel. Bringing Revelation by Jesus in the manner that Moses brought the Torah and Muhammad (peace be upon them both) brought the Quran has no place in Christian theology. The Four Gospels were written by the disciples of Jesus (peace be upon him) and were selected and propagated from among various Gospels. Christians consider the truth of the Gospel to be the Glad Tidings of salvation resulting from the incarnation of God in Jesus, Crucifixion, and the resurrection of His Holiness after death. Therefore, it can be said that there are two completely different readings of the concept of the Gospel among Muslims and Christians. In contemporary English, the word "Gospel" is used equivalent to "Injil"[1] which originally in Old English is "God-Spell".[2] This word is also composed of two Anglo-Saxon words "God" and "Spell" and altogether means "Divine Word",[3] or "Dictation of God"[4] or "Good News"[5]. This word itself is a translation of the Greek word "Evangelion" (Euangelion) which is pronounced "Evangelium" in Latin. The latter word has entered French, German, Italian, and other modern languages.[6] Considering that the earliest Christian texts were in Greek, it must be said: the word "Injil" is ultimately derived from the Greek word "Euangelion"; but its direct or indirect path to the Arabic language is disputed.

Noldke argues for borrowing via its Ethiopian dialect, i.e., "Wangel"[7] and some have suggested that it entered Arabic directly from Greek or one of the Syriac, Hebrew, or Sabaean languages.[8] Meanwhile, some Muslim exegetes in an effort to show the aforementioned word as Arabic, considered it on the pattern of 'af'il', from the root "n j l" and suggested different meanings for it.[9] This view was not accepted by Arabic lexicographers.[10] They emphasize its loan status and borrowing from the Hebrew, Greek, or Syriac language.[11] Most Muslim exegetes also consider "Injil" as a loanword[12] and figures such as Zamakhshari and Baydawi viewed considering it Arabic with contempt.[13]

Gospel in Christian Religious Literature

The belief of Christians about the truth and nature of the Gospel is completely different from its concept in Islamic literature. The Gospel as the written form of revelation revealed to Jesus (peace be upon him) and as a heavenly book, like the Torah and Quran, has no place in Christian theology. Christians consider Jesus (peace be upon him) himself as the "Embodiment of Revelation" and the divine message itself, not its carrier, and do not believe in a Gospel that Jesus Christ wrote or dictated to his disciples as a written form of Revelation.[14] They consider "Gospel" to mean "Glad Tidings" regarding Jesus (peace be upon him) and the salvation brought by him for humanity.[15] The most frequent use of this meaning is found in the words of Paul[16].

Some have emphasized the concept of "Atonement" in expressing the meaning of "Gospel"[17] based on which, the Gospel means that Christ (peace be upon him) became the expiation for human sin through enduring hardships, death, and his resurrection; but what is now known as the "Four Gospels" are the first four books of the New Testament and is merely a name applied from the end of the second century AD to writings that reported the life, miracles, teachings, conduct, sayings, and ascension of Jesus (peace be upon him);[18] because these writings contain the best glad tidings that can be given to humans.[19]

Perhaps the designation of the name Gospel to these four books is because they addressed the life, sayings, and behaviors of Jesus (peace be upon him) more than other parts of the New Testament. However, other sections containing teachings from Christ (peace be upon him) can also be called "Gospel"; just as Paul often called his matters "Gospel" and sometimes the entire New Testament is called Gospel.[20] See Gospel of Jesus Christ, Interpretive Translation of the New Testament Library Number at Quran Culture and Knowledge Center Bs 315, 25 F; Holy Gospel or New Testament, 3rd ed, Tehran, Bible Society, 1981. supports this meaning. Therefore, "Gospel" means a message that is present more or less in all these writings and no confusion should occur between its technical meaning and these written texts. It is noteworthy that in the Gospels themselves and other books of the New Testament, the Gospel is mentioned many times, only in the singular form, without intending the Four Gospels or similar ones.[21] Furthermore, the Early Church also emphasized the unity of the Gospel.[22]

Another noteworthy point is that Christians do not consider the authors of the mentioned Gospels and other books of the New Testament as prophets; but they believe that all of them wrote the mentioned texts with divine Inspiration and guidance[23] and this is something that the authors of the New Testament themselves have affirmed;[24] but they do not provide a convincing reason why among the multitude of Gospels, letters, revelations, and books related to the acts of the Apostles, only the 27 epistles existing in the New Testament were divinely inspired. Some have considered the mentioned selection to be guided by the Holy Spirit.[25]

Based on the Christian concept of "Gospel", Christians aware of the Quran's view regarding Jesus (peace be upon him) and the Gospel, do not accept the introduction of the Gospel as a heavenly book revealed to Jesus (peace be upon him) and the proclamation of its teachings by him to the people of his time, and if the Quran's intent is the same Four Gospels, they criticize the non-use of the plural word "Gospels" for it. They consider the Quran's reports about Christianity and the Gospel to be superficial and probably derived from Christians of Medina who were only familiar with some unofficial sources of Christianity. Based on this, they believe: reports such as the miraculous coming of "fresh dates" for Mary after the birth of Jesus (peace be upon him),[26] the speech of Jesus Christ (peace be upon him) in the cradle[27] and the reviving of clay birds by his hand and with the power of God,[28] do not exist in valid and official religious books of Christianity and are sometimes found in non-canonical Gospels.[29] This challenge, considering the divine revelation of the Quran on one hand and the writing of the Gospels by humans and the multiplicity of their versions as well as existing doubts in their history and content on the other hand, is answerable.

History of the Gospel

The first two or three decades of the history of Christianity and the existence of a book called the Gospel attributed to Jesus Christ peace be upon him remain shrouded in ambiguity from the perspective of historical sources independent of Christian and Islamic texts, to the extent that some have even doubted the existence of Jesus peace be upon him himself.[30] However, the lack of historical reports cannot be evidence for the lack of external and historical existence of the Gospel, and perhaps details regarding the advent of Jesus peace be upon him and the revelation descended upon him were not recorded in history or were lost for unknown reasons. Of course, in some of the four Gospels, mention is made of the Gospel of Christ peace be upon him.[31]

In the first thirty to forty years AD, the teaching of Christianity was conducted almost exclusively orally and sometimes through correspondence. The Apostles expressed the teachings of Jesus Christ peace be upon him within their sermons and illustrated them with events from His life; but the deficiencies and insufficiency of the teachings of the epistles and oral narratives paved the way for Gospel-writing.[32] Therefore, the history of the writing of the New Testament and what is today called the 'Holy Book of Christians' mostly dates back to after the first half of the first century AD and approximately twenty to thirty years after the ascension of Jesus Christ peace be upon him[33] which was carried out by His Apostles and their disciples. These writings are classified into four categories: 'Epistles of the Apostles', 'Acts of the Apostles', 'Four Gospels', and 'Revelations'.

'Epistles of the Apostles' consists of the matters and teachings of Apostles such as Paul, John, James, Barnabas, Jude, and Peter which they wrote to convey and promote the message of Jesus Christ peace be upon him to various individuals, groups, and regions. Some of them were accepted in the New Testament collection, and others were rejected by the Church in the early centuries of Christianity history. The date of writing Paul's epistles is older than all other parts of the New Testament.[34]

'Acts of the Apostles' is a report of the missionary activities of the Disciples and Apostles which was recorded by individuals such as Luke. The history of the life, miracles, teachings, conduct, and sayings of Jesus Christ peace be upon him is another part of the New Testament which was written by a number of Apostles and their disciples and is based on the authors' eyewitness observations or hearsay from eyewitnesses. These writings were known by the title 'Memoirs of the Apostles' until the first half of the second century and by the name 'Gospels' from the late second century.[35]

Christians, acknowledging the receipt of the names of nearly 50 Gospels of the aforementioned type, consider information regarding only 20 of them to be available, including the Gospel of the Hebrews, Gospel of Peter, Gospel of the Egyptians, Gospel of Philip, Gospel of Thomas, Gospel of James, Gospel of Nicodemus, Gospel of the 12 Apostles, Gospel of Jude, and Gospel of Marcion.[36] There are also other Gospels such as the Infancy Gospel in Arabic which reports the miracles of Jesus peace be upon him during his childhood.[37]

Leaders of the Church in the late second century AD selected a number from among the diverse and abundant writings that fell into the four aforementioned categories, due to their compatibility with the teachings of the Church and as canonical and authentic books[38] and placed them under the name 'New Testament', alongside the 'Old Testament', as the second part of the Christian Holy Book.[39] In 382 AD, a council of bishops finalized a list containing 27 books and epistles which was again approved by the Council of Trent between the years 1545–1563.[40] The New Testament collection begins with the four Gospels attributed to Matthew, Mark, Luke, and John. After them, the book 'Acts of the Apostles' follows, and after that are thirteen or fourteen epistles attributed to Paul, one epistle attributed to James, two epistles attributed to Peter, three epistles attributed to John, and one epistle attributed to Jude. The book 'Revelation of John' is the final part of this collection.

The New Testament can be divided into three general content sections: historical, doctrinal, and prophetic.

The Four Gospels alongside the 'Acts of the Apostles' constitute the historical section of the New Testament and mainly report the history of the life and activities of Jesus Christ peace be upon him and the Disciples slightly up to around 63 AD.[41]

The doctrinal section of the New Testament is formed by the 21 epistles contained within it, which mostly deal with explaining beliefs, defending them, and refuting other beliefs. The prophetic section concerning end-time events and the second coming of Jesus Christ peace be upon him, which is expressed in the form of dream and revelation, is located in the book 'Revelation of John'.

The New Testament collection is dual and heterogeneous in terms of doctrinal and practical teachings; part of it is a continuation of the Old Testament and emphasizes the human and messenger of God nature of Jesus Christ peace be upon him and the necessity of adherence to the Law of Moses peace be upon him, and another part emphasizes His divine aspect and the negation of the Mosaic Law. These two heterogeneous narratives are a reflection of the intellectual and doctrinal conflict between Peter and Paul.[42]

Other writings, which were not approved by the Church, are known as 'Apocrypha', meaning suspicious and invalid writings, many of which have been lost and some still remain.[43] The Gospel of Barnabas, attributed to the companion Joseph Barnabas, friend of Paul and Mark, is among these, the reading of which was prohibited by the Church from the fourth century AD onwards. Some have called it the missing link between Islam and Christianity. Despite the inconsistency of some of its teachings with teachings from Islam and also official Christianity, the Gospel of Barnabas possesses correct fundamental principles and is compatible with the Quran in important and notable cases. Explicit mention of the name, characteristics, and glad tidings of the mission of Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny, negation of the divinity and sonship of Jesus Christ peace be upon him, specification of Ishmael peace be upon him being the sacrifice not Isaac peace be upon him — negation of the crucifixion of Jesus peace be upon him and the killing of Judas Iscariot in his place are among these.


The Four Gospels

The Four Gospels, as the most famous part of the New Testament, are placed at its beginning. In Christian theology, without belief in the revelatory descent of the aforementioned Gospels and other parts of the New Testament upon Jesus peace be upon him, the writing of the said collection by ordinary humans and after the ascension of Jesus Christ peace be upon him is accepted.[44] The Four Gospels, considering the names of their authors, have become known as the Gospel of Matthew, Gospel of Mark, Gospel of Luke, and Gospel of John. Despite extensive research conducted on the date of writing, the identity of the authors, and the authenticity and continuity of their documents, there is no decisive consensus on this matter. However, alongside serious challenges and doubts, and based on some indications and evidence, strong hypotheses are also proposed.[45]

1. Gospel of Mark:

Mark is said to be not among the companions of Jesus peace be upon him, but rather the friend, companion, and disciple of Peter the Apostle who sometimes traveled with Paul and took his narratives from Peter.[46] His Gospel is considered the shortest, its writing in the Roman language[47] and according to most scholars, between the years 65-70 AD and in the city of Rome.[48]

2. Gospel of Matthew:

It is the most detailed Gospel and is attributed to Matthew the Apostle. Before the beginning of criticisms in the modern era, it was imagined to be the oldest Gospel and its date of writing between the years 50-60 and sometimes 38 AD;[49] but scholars, citing some of its own reports and also the repetition of all contents of the Gospel of Mark within it, have considered its composition date also between the years 65 to 70 AD and after the Gospel of Mark.[50] Its original version was in the Hebrew language and is not available. Later it was translated into other languages including Greek.[51] Researchers, while challenging and casting doubt on its attribution to Matthew the Apostle,[52] have spoken of the probability of its writing by another individual homonymous with him[53] and often have stated the place of its writing as 'Antioch'.[54]

3. Gospel of Luke:

Luke was not an Apostle, did not see Christ peace be upon him, and learned Christianity from Paul. Most of the contents of his Gospel are considered to be derived from the Gospel of Mark and the Gospel of Matthew.[55] The aforementioned three Gospels are known as the 'Synoptic Gospels' due to their numerous similarities.[56] According to the traditional view, the said Gospel is attributed to Luke, the friend and companion of Paul, and its narrative is quoted from him. Its writing is also considered to be between the years 70-90 and more probably, 80-85 AD.[57] Some of its stories, such as the events of the childhood of Jesus peace be upon him, do not appear in other Gospels.[58]

4. Gospel of John:

It was the last Gospel[59] and the discrepancy in its date of writing is greater than the other three Gospels. Sometimes its composition date is considered to be the year 65 AD, but according to the strongest opinion, which the Christian tradition also tends to accept, it was written between the years 90-115 AD.[60] John is called the Apostle greatly beloved by Jesus Christ peace be upon him. There are also doubts regarding the authenticity of attributing the aforementioned Gospel to him. The Gospel of John is completely different from the other three Gospels and is a mixture of the life of Jesus Christ peace be upon him and Greek philosophical concepts.[61]

The Gospel in the Arabian Peninsula

It is said that until 400 AD, the official gospel of the Middle East regions, particularly Syria, was a single gospel formed by merging the four gospels.[62] This gospel was named the Diatessaron. Therefore, it is possible that this gospel was more or less common among the Christians of the Arabian Peninsula at the time of the revelation of the Quran.[63] Currently, the complete original of this gospel, which was in the Syriac language, is rare, and only translations of parts of it into various languages are available.[64]

Another gospel that was probably prevalent at that time is the infancy gospel in the Arabic language (Arabic Infancy Gospel), which narrates stories of the life of Jesus (peace be upon him) during his childhood similar to the stories of the Holy Quran in this regard.

The Gospel in the Quran

The word "Injil" [Gospel] is explicitly mentioned in its singular form 12 times in 12 verses of 6 Surahs of the Quran. [65] Numerous cases also refer to it as one of the heavenly books prior to the Quran with expressions such as "what was before it" [66] and "that which was before it"[67]. In addition to what has been said, sometimes the "Injil" is among the definite instances and references of "the Book" in combinations such as "Ahl al-Kitab" [People of the Book] [68] and "those who were given the Scripture" [69].

The Quran mentions the Gospel on various occasions. Explicit confirmation of its revealed nature and as a collection of Verses revealed to Jesus peace be upon him [70], its testimony to the validity of the Torah [71], its confirmation by the Quran [72], the Gospel's glad tidings regarding the mission of Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny and the universality of his invitation [73], and the distortion, concealment, and omission of part of its teachings [74] are among such instances.

1. The Gospel; The Heavenly Book of Christ (AS) The Quran considers the mission of Jesus Christ peace be upon him as a continuation of the sending of messengers and the revelation of books, and explicitly names his Heavenly Book the "Injil," emphasizing its revealed nature: [75] "لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَیِّنَاتِ وَ أَنزَلْنَا مَعَهُمُ الْکِتَابَ وَالْمِیزَانَ... ثُمَّ قَفَّیْنَا عَلَی آثَارِهِم بِرُسُلِنَا وَقَفَّیْنَا بِعِیسَی ابْنِ مَرْیَمَ وَآتَیْنَاهُ الْإِنجِیلَ..." [76] and also [77] the word "Book" in verse 30 of Maryam also refers to the "Injil".[78]

On the other hand, despite the existence of numerous Gospels, including the four official Gospels in the era of revelation and before it, the Quran, by using the singular form in all Verses related to it, insists on the unity of the Gospel revealed to Jesus peace be upon him. Therefore, it can be said: By explicitly confirming the revealed origin and unity of the Gospel of Jesus peace be upon him, the Quran negates its human nature[79] and its multiplicity.[80] Consequently, the existing Gospels and other parts of the New Testament, which were written by human individuals, cannot be exactly the same as the Gospel revealed to Christ peace be upon him,[81] but rather contain various narratives of it, and most likely, the probable version of the aforementioned Gospel has been lost for certain reasons.[82]

The very difficult conditions governing the society of newly faithful Christians and the harsh and suppressive treatments towards them by the Jews and Romans could be among these reasons.[83] Also, mentioning the Gospel alongside the Torah and Quran and as a "Book" proves its existence and external reality as a collection of heavenly teachings. To explain, it is mentioned 8 times as a pair with the Torah [84] and twice alongside the Torah and Quran: "نَزَّلَ عَلَیْکَ الْکِتَابَ بِالْحَقِّ... وَ أَنزَلَ التَّوْرَاةَ وَالإِنجِیلَ مِن قَبْلُ هُدی لِلنَّاسِ وَ أَنزَلَ الْفُرْقَانَ..." [85]

However, the important and notable point is that the Quran only confirms the revelation of a collection of revealed Verses named "Injil" and not a book in its known sense, and regarding its writing during the lifetime of Jesus peace be upon him by his hand or dictation, it has no report either negatively or positively. Therefore, and to provide a common ground for the two Christian and Islamic concepts of the Gospel, the Gospel mentioned in the Quran can be considered a reference to the Verses revealed to Jesus peace be upon him, which the four Gospels also report parts of it—regardless of the accuracy of the narrative—with the explanation that based on the different view of Christianity regarding Jesus peace be upon him, all speeches, behaviors, and life events of His Holiness also fall within the scope of the Christian concept of the Gospel.

A number of Shia Exegetes[86] and Sunni,[87] consider the use of the word "Inzal" instead of "Tanzil" regarding the Torah and Gospel as evidence of their instantaneous revelation; however, some contemporary scholars do not accept this view.[88] Others, citing Verses 45 and 48 of Al-Imran, believe that the name "Injil," like the promise of the mission of Jesus peace be upon him, was mentioned in the speeches of prophets and previous Heavenly Books: "إِذْ قَالَتِ الْمَلآئِکَةُ یَا مَرْیَمُ إِنَّ اللّهَ یُبَشِّرُکِ بِکَلِمَةٍ مِنْهُ اسْمُهُ الْمَسِیحُ عِیسَی ابْنُ مَرْیَمَ... وَ یُعَلِّمُهُ الْکِتَابَ وَالْحِکْمَةَ وَالتَّوْرَاةَ وَالإِنجِیلَ." This verse shows that Mary peace be upon her was familiar with the name "Injil." Otherwise, news of its divine teaching to Jesus peace be upon him before his birth and the revelation of the Gospel would not be reasonable.[89]

2. The Gospel's Testimony to the Validity of the Torah The Holy Quran calls Jesus peace be upon him and the Gospel confirmers of the Torah: "وَ قَفَّیْنَا عَلَی آثَارِهِم بِعَیسَی‌بْنِ مَرْیَمَ مُصَدِّقا لِّمَا بَیْنَ یَدَیْهِ مِنَ التَّوْرَاةِ وَآتَیْنَاهُ الإِنجِیلَ فِیهِ هُدی وَ نُورٌ وَ مُصَدِّقا لِّمَا بَیْنَ یَدَیْهِ مِنَ التَّوْرَاةِ...." [90] The repetition of "confirmation" and its separate attribution to Jesus peace be upon him and the Gospel indicates that testimony to the validity of the Torah, and its divine revelation, is found in the Verses of the Gospel in addition to the speeches of Christ peace be upon him. Of course, it is clear that the intent is the original Torah revealed to Moses peace be upon him, which God taught to Jesus peace be upon him free from arising distortions. [91] Therefore, the aforementioned confirmation never means the complete approval of the Torah existing in the era of Jesus peace be upon him and its freedom from Distortion.[92]

A number of Exegetes[93], citing the aforementioned verse and similar ones, believe that the Gospel revealed to Christ peace be upon him endorsed and completed the rulings of the Torah, and the religion of Jesus peace be upon him, except in some rulings, was not abrogating the Sharia of Moses peace be upon him. This is also explicitly stated in the Gospel of Matthew and from the tongue of Jesus peace be upon him.[94] The explicit statement of the Quran on the teaching of the Torah to Jesus peace be upon him by God and emphasis on it as a blessing upon him[95] [96] can support this view.

To explain further, some Verses indicate that the ruling on meat and some other parts of certain animals, which were forbidden to the Jewish people based on the Torah,[97] has been abrogated by the Gospel: "وَ مُصَدِّقا لِمَا بَیْنَ یَدَیَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَکُم بَعْضَ‌الَّذِیحُرِّمَ‌عَلَیْکُمْ." [98] The Quran introduces the cause of the aforementioned prohibitions despite their permissibility as the tyranny, opposition to truth, and rebellion of the Jewish people and as their punishment. [99]

3. The Quran's Confirmation of the Gospel God in numerous Verses of the Holy Quran considers it a confirmer of previous heavenly books including the Gospel: "وَ أَنزَلْنَا إِلَیْکَ الْکِتَابَ بِالْحَقِّ مُصَدِّقا لِمَا بَیْنَ یَدَیْهِ مِنَ الْکِتَابِ وَ مُهَیْمِنا عَلَیْهِ..." [100] However, regarding the meaning of the aforementioned confirmation and approval, exegetes have differed;[101] the first view considers it as the Quran testifying to their revelation from God; with the explanation that this does not necessitate the confirmation of all contents of the books that are today called the Torah and Gospel. The second view considers the aforementioned confirmation as approval of all or part of the content of past heavenly books; and a third view holds that previous heavenly books reported the revelation of the Quran from God, and the revelation of the Quran—not its verbal testimony—is evidence of the correctness of that unseen news and the divine nature of past heavenly books.[102]

It seems that attention to the relevant Verses and difference in expressions can remove the aforementioned challenge and provide grounds for consensus; with the explanation that confirming Verses can be divided into two categories from one perspective: the first category includes verses in which expressions such as "that which was before it" and "what was before it" appear, explicitly referring to the confirmation of books before the Quran and cannot mean anything other than the approval of books such as the Torah and revealed Gospel: "وَ مَا کَانَ هَـذَا الْقُرْآنُ أَن یُفْتَرَی مِن دُونِ اللّهِ وَلَکِن تَصْدِیقَ الَّذِی بَیْنَ یَدَیْهِ وَ تَفْصِیلَ الْکِتَابِ..." [103] "Confirmation" in these Verses can certainly mean the Quran testifying to the divine revelation of the Torah and the real Gospel and approving all their teachings.[104] It is obvious that "confirmation" in this sense also includes the glad tidings of the Torah and Gospel regarding the Mission of Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny and the revelation of the Quran.

The notable point is that the Quran, as a supplementary explanation regarding the confirmation of past heavenly books, explicitly emphasizes its being "Muhaymin" [Guardian] over them to prevent the emergence of the illusion of confirmation without any intervention. Although "Muhaymin" nature of the Quran has been interpreted differently, the meanings are close.[105] The result of these meanings is that the Quran is dominant, superior, and comprehensive over past books and based on that, can perform various interventions in them. On this basis, it has preserved and endorsed their main teachings, reminded and corrected omitted and distorted items, and abrogated teachings subject to specific conditions of time, place, and audience.[106]

In the second category of Verses, expressions such as "what is with you" and "what is with them" are used and refer to the People of the Book (Jews and Christians): "یَا أَیُّهَا الَّذِینَ أُوتُواْ الْکِتَابَ آمِنُواْ بِمَا نَزَّلْنَا مُصَدِّقا لِمَا مَعَکُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوها..." [107] Although the apparent meaning of these expressions can be considered a reference to the Torah and Gospels existing in the era of revelation which were in the hands of the Ahl al-Kitab; but certainly not meaning the confirmation of all content, but rather—as some Verses also indicate—[108] it is the approval of part of their undistorted teachings, and this is because the aforementioned Gospels contain contradictory and polytheistic teachings and attribute speeches, behaviors, and events to Jesus peace be upon him that are not compatible with Intellect and monotheistic teachings. The crucifixion and killing of Christ peace be upon him, belief in his divinity and sonship of God, and the doctrine of "Trinity" are among such cases. [109]

Implicit and summary confirmation of the Gospels of the era of revelation is also derived from some other Verses. Verse 66 of Al-Ma'idah is of this type, which in encouraging the People of the Book to act on the teachings of the Torah and Gospel, calls obtaining blessings from Heaven and earth its consequence: "وَ لَوْ أَنَّهُمْ أَقَامُواْ التَّوْرَاةَ وَالإِنجِیلَ وَمَا أُنزِلَ إِلَیهِم مِن رَّبِّهِمْ لأکَلُواْ مِن فَوْقِهِمْ وَ مِن تَحْتِ أَرْجُلِهِم...." Exegetes have considered the intent of upholding the Torah and Gospel to be belief and action on their teachings regarding the Origin, Resurrection,[110] divine rulings and limits[111] and also admission of the existence of glad tidings regarding Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny,[112] without any distortion and concealment[113]. Therefore, at least the Gospels existing in the era of revelation contained teachings from the revealed Gospel. Otherwise, and given the absence of the real Gospel, inviting to uphold it would not have a rational justification. The aforementioned implicit and summary confirmation can also be inferred from verse 68 of Al-Ma'idah: "قُلْ یَا أَهْلَ الْکِتَابِ لَسْتُمْ عَلَی شَیْءٍ حَتَّی تُقِیمُواْ التَّوْرَاةَ وَالإِنجِیلَ وَ مَا أُنزِلَ إِلَیْکُم مِن رَّبِکُمْ...."

In the Reason for Revelation of this Verse, it is said: A group of Jews, after the response of Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny to their question regarding his confirmation of the Torah, said: We also accept the Torah; but we do not believe in other than that, and God based on this verse calls their religion and creed without belief and action on the Torah and Gospel worthless and baseless. Belief and action on it also requires Faith in Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny and the Quran. The Holy Quran elsewhere calls the followers of the Gospel to judge and rule based on "what Allah has revealed" in it: "وَلْیَحْکُمْ أَهْلُ الإِنجِیلِ بِمَا أَنزَلَ اللّهُ فِیهِ...." [114] This verse also conveys implicit and summary confirmation of the Gospels of the era of revelation.

4. The Teachings of the Gospel The Holy Quran sometimes with some general descriptions and sometimes by mentioning some specific rulings and teachings, provides a relatively complete picture of the content of the Gospel. The aforementioned cases are of this type:

1. Guidance, Light, and Admonition: "... وَ آتَیْنَاهُ الإِنجِیلَ فِیهِ هُدی وَ نُورٌ وَمُصَدِّقا لِمَا بَیْنَ یَدَیْهِ مِنَ التَّوْرَاةِ وَهُدی وَمَوْعِظَةً لِلْمُتَّقِینَ." [115] Exegetes in the meaning of "Guidance", have Exegesised it as the existence of teachings related to Monotheism of God and His transcendence from having a wife, child, partner, and associate,[116] knowledge related to Resurrection,[117] confirmation and transcendence of Prophets, glad tidings of the Mission of Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny,[118] divine rulings and their reasons[119]. Attention to the description of the Quran and Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny as a source of "Guidance",[120] can be very helpful in this regard; just as in the Exegesis of the inclusion of Light in the Gospel, they have interpreted it as indicating the statement of Sharia rulings,[121] reasons, parables, virtues and values guiding towards truth[122] and illuminating the darkness of ignorance and unawareness[123] by the Gospel, and said the intent of the existence of "Admonition" in it is divine commands based on avoiding sin and performing worship and eloquent and resolute advice.[124]

2. Glad Tidings of the Mission of the Noble Prophet (SAWA): According to the explicit text of some Verses of the Quran and also the appearance of some others, the news of the Mission of Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny and his name and characteristics are found in the Torah and Gospel revealed by God. This topic among the aforementioned teachings of the Torah and Gospel in the Quran has special prominence: "الَّذِینَ یَتَّبِعُونَ الرَّسُولَ النَّبِیَّ الأُمِّیَّ الَّذِی یَجِدُونَهُ مَکْتُوبا عِندَهُمْ فِی التَّوْرَاةِ وَالإِنْجِیلِ...." [125] From the appearance of the verse, it is understood that the three descriptions "Messenger", "Prophet", and "Ummi" (unlettered and unwritten line) are all mentioned for Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny in the Torah and Gospel[126] and if the verse did not intend such a statement, mentioning all three descriptions together, which is unique to this verse, especially bringing the third characteristic, would have no obvious point.[127] In another verse and from the tongue of Christ peace be upon him, the name of Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny, who will come after him, is explicitly stated: "وَ إِذْ قَالَ عِیسَی ابْنُ مَرْیَمَ... وَ مُبَشِّرا بِرَسُولٍ یَأْتِی مِن بَعْدِی اسْمُهُ أَحْمَدُ...."(Al-Saff: 6) Although this verse indicates the glad tidings of the mission of Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny and his name from the tongue of Christ peace be upon him and not its coming in the Gospel,[128] but since His Holiness in this regard speaks nothing but the Verses of the Gospel and divine Revelation, it can be derived from the Gospel. This verse has directed the attention of a number of Exegetes[129] and 107 Muslim researchers, who set out to find the name "Ahmad" in current Gospels, to the word "Paraclete" (Paraclete) or "Barclit". The aforementioned word is Greek and means "Comforter" and "Consoler" and Christians call its instance the "Holy Spirit".

But the aforementioned Exegetes and researchers believe that this word was originally a proper name and in the form "Periclytos" and meaning "Ahmad" and "Praised" which later underwent change. In contrast, some researchers of Christianity, denying the indication of the Verse on the mention of the name "Ahmad" in the Gospel, consider the efforts made to apply it to "Paraclete" unsuccessful and unnecessary. They, alongside some defensible arguments, claim that the aforementioned word was used centuries before Islam in the same form and meaning "Consoler" and its instance was considered the "Holy Spirit". They consider other parts of the New Testament the instance of the Gospel's glad tidings in the form of general descriptions—and not by name—based on the coming of Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny.[130]

The reports of the Torah and Gospel regarding the mission, name, and characteristics of Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny were so precise and clear that for Jews and Christians or at least for their scholars, no doubt and uncertainty remained in recognizing His Holiness and the validity of his invitation and mission;[131] but a group of them due to various motives concealed it: "الَّذِینَ آتَیْنَاهُمُ الْکِتَابَ یَعْرِفُونَهُ کَمَا یَعْرِفُونَ أَبْنَاءهُمْ وَإِنَّ فَرِیقا مِنْهُمْ لَیَکْتُمُونَ الْحَقَّ وَهُمْ یَعْلَمُونَ." [132] From this verse and similar ones, it is understood that the aforementioned reports were also in the Torah and Gospel existing in the era of revelation. Otherwise, Jews and Christians by citing it as the best evidence, would have strongly denied the Quran, Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny and his invitation,[133] while a number of them, especially some Jewish and Christian scholars, based on the aforementioned glad tidings and prior knowledge of Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny believed in him:111"الَّذِینَ آتَیْنَاهُمُ الْکِتَابَ مِن قَبْلِهِ هُم بِهِ یُؤْمِنُونَ وَ إِذَا یُتْلَی عَلَیْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَا إِنَّا کُنَّا مِن قَبْلِهِ مُسْلِمِینَ." [134] The glad tidings of the coming of "Paraclete" after Jesus peace be upon him, which is mentioned in the Gospel of John from his tongue[135] is among such cases that has received attention and citation from a number of Shia Exegetes [136]and Sunni [137]. Of course, given the unreality of many reports of the New Testament, what the Quran has brought in this regard is not fully present in it, and what is found are some general phrases applicable to Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny, while the statements of the Quran indicate that in the Torah and Gospel, the coming of the Prophet peace be upon him and his progeny was announced clearly and explicitly.[138]

In verse 29 of Surah Al-Fath, mention is also made of mentioning some characteristics of Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny and his true followers in the Torah and Gospel. Based on this verse, it is stated in the aforementioned books that Muhammad ibn Abdullah (Seal of the Prophets) peace be upon him and his progeny and their followers are stern with enemies and very kind to each other. Also, they are likened to a crop that day by day grows, develops, and becomes stronger, arousing the wonder of farmers; meaning that Muslims are also few at first; but over time, their number and power increases so much that it angers and frightens the Disbelievers:[139]"مُحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِینَ مَعَهُ أَشِدَّاء عَلَی الْکُفَّارِ رُحَمَاء بَیْنَهُمْ تَرَاهُمْ رُکَّعا سُجَّدا یَبْتَغُونَ فَضْلاً مِنَ اللَّهِ وَرِضْوَانا سِیمَاهُمْ فِی وُجُوهِهِم مِنْ أَثَرِ السُّجُودِ ذَلِکَ مَثَلُهُمْ فِی التَّوْرَاةِ وَ مَثَلُهُمْ فِی الْإِنجِیلِ کَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَی عَلَی سُوقِهِ یُعْجِبُ الزُّرَّاعَ لِیَغِیظَ بِهِمُ الْکُفَّارَ...." [140] Whether all the aforementioned descriptions are found in both books Torah and Gospel or part in the Torah and another part in the Gospel, is a matter of difference among Exegetes.

A number of Exegetes Shia[141] and Sunni [142] following early interpreters such as Qatadah, Dahhak, and Ibn Jubayr,[143] consider the descriptions mentioned before the word "Dhalika" as mentioned in the Torah, and the simile to crop and cultivation as mentioned in the Gospel. Al-Tabari in proving this view, says: If "Ka-Zar'" was conjoined to previous descriptions and also related to the Torah, it should have come with the conjunction "Waw".[144] In contrast, Shawkani considers the sentence "Ka-Zar'" as independent and following Mujahid, believes: All the aforementioned characteristics from beginning to end of the verse, are found both in the Torah and in the Gospel.[145] Abu Sulayman al-Dimashqi also believes that the simile to crop and cultivation is mentioned in the Torah and Gospel.[146]

3. Jihad: One of the other teachings that the Quran speaks of its mention in the Torah and Gospel is war and Jihad in the way of God and His certain promise of Paradise to believers who in this path kill enemies of God or are killed themselves: "إِنَّ اللّهَ اشْتَرَی مِنَ الْمُؤْمِنِینَ أَنفُسَهُمْ وَ أَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّةَ یُقَاتِلُونَ فِی سَبِیلِ اللّهِ فَیَقْتُلُونَ وَیُقْتَلُونَ وَعْدا عَلَیْهِ حَقّا فِی التَّوْرَاةِ وَالإِنجِیلِ وَالْقُرْآنِ...." [147] The revelation of this Verse is considered regarding the owners of the "Pledge of Aqabah"[148] and Exegetes believe that it conveys the existence of the ruling of Jihad in all heavenly religions.[149] In addition to the aforementioned teachings, which the Quran explicitly mentions their inclusion in the Gospel, the aforementioned teachings of Christ peace be upon him to his followers in the Quran can also be from the teachings of the Gospel revealed to him. Recommendation to Piety, monotheism, following him and also confirmation of the Torah and negation of polytheism are among such cases. [150]

Footnotes

  1. ↑ Munir Baalbaki, Al-Mawrid English-Arabic Dictionary, Beirut, Dar al-Ilm lil-Malayin, 1995, p. 395.
  2. ↑ Encyclopedia Of Religion and Ethics, James Hastings (ed), New York, Charles Scribners Sons, 13 Volumes. V.6, P. 333.
  3. ↑ Ibid, V. 6, P. 333.
  4. ↑ Mohammadreza Zibaeinejad, Comparative Christian Studies, Tehran, Sorush, 2003, p. 139.
  5. ↑ The Catholic Encyclopedia, Charles G. Herrermann (ed), New York, The Encyclopedia Press, Inc, 1913, 16 Volumes. V. 6, P. 656.
  6. ↑ Ibid; Britannica, 2002, Deluxe Edition CD-Rom. V. 5, P. 379.
  7. ↑ Encyclopedia Of Islam, prepared by a Number of Leading Orientalists, Leiden, 1986, 10 Volumes. V. 3, P. 1205.
  8. ↑ Arthur Jeffery, The Foreign Vocabulary of the Quran, translated by Fereydun Badrei, Tus, 1993, p. 131-132.
  9. ↑ Muhammad ibn Hasan Tus, Al-Tibyan, edited by Ahmad Habib Amili, Beirut, Dar Ihya al-Turath al-Arabi, Vol. 3, p. 542 / Fadl ibn Hasan Tabarsi, Majma al-Bayan, Beirut, Dar al-Ma'rifah, Offset; Tehran, Naser Khosrow, 1406 AH, Vol. 2, p. 6 / Muhammad ibn Ahmad Qurtubi, Al-Jami' li-Ahkam al-Quran, 5th ed, Beirut, Dar al-Kutub al-Ilmiyyah, 1417 AH, Vol. 4, p. 6.
  10. ↑ Sayyid Muhammad Murtada Husayni Zabidi Hanafi, Taj al-Arus, edited by Ali Shiri, Beirut, Dar al-Fikr, 1414 AH, Vol. 8, p. 128 / Ibn Manzur, Lisan al-Arab, edited by Ali Shiri, Beirut, Dar Ihya al-Turath al-Arabi, 1408 AH, Vol. 14, p. 58 / Hasan Mustafawi, Al-Tahqiq fi Kalimat al-Quran al-Karim, Tehran, Ministry of Culture and Islamic Guidance, 1995, Vol. 12, p. 39, "Najl".
  11. ↑ Ibn Athir, Al-Nihayah fi Gharib al-Hadith wa al-Athar, edited by Mahmoud Muhammad Tannahi and Taher Ahmad Zawi, Qom, Ismailian, 1988, Vol. 5, p. 23 / Fakhruddin Turayhi, Majma al-Bahrayn, edited by Mahmoud Adel and Ahmad Husayni, 2nd ed, Tehran, Nashr-e Farhang-e Islami, 1408 AH, Vol. 4, p. 274 / Ibn Manzur, Ibid, Vol. 4, p. 58.
  12. ↑ Muhammad ibn Umar Fakhr Razi, Al-Tafsir al-Kabir, 4th ed, Qom, Islamic Propagation Office, 1413 AH, Vol. 7, p. 171 / Muhammad Rashid Rida, Tafsir al-Manar, 4th ed, Cairo, Dar al-Manar, 1954, Vol. 3, p. 158 / Sayyid Mahmoud Alusi, Ruh al-Ma'ani fi Tafsir al-Quran al-Azim, edited by Muhammad Husayn Arab, Beirut, Dar al-Fikr, 1417 AH, Vol. 3, p. 124.
  13. ↑ Mahmud ibn Umar Zamakhshari, Al-Kashshaf, 2nd ed, Qom, Balaghat, 1415 AH, Vol. 1, p. 335 / Nasiruddin Abdullah ibn Umar Baydawi, Tafsir Baydawi, Beirut, Mu'assasat al-A'lami lil-Matbu'at, 1410 AH, Vol. 1, p. 237 / Muhammad ibn Muhammad Rida Qummi Mashhadi, Kanz al-Daqa'iq wa Bahr al-Ghara'ib, edited by Husayn Dargahi, Tehran, Ministry of Culture and Islamic Guidance, 1411 AH, p. 237.
  14. ↑ Thomas Michel, Christian Theology, translated by Hossein Tawfiqi, Qom, Center for Studies and Research on Religions, 2002, p. 49-50 / W. M. Miller, History of the Early Church in the Roman Empire and Iran, translated by Ali Nakhostini, 1931, p. 66.
  15. ↑ New Catholic Encyclopedia, Second ed, Thomas Gale, Second Edition, 2003, 14 Volume. V. 6, P. 366.
  16. ↑ Romans, 1:1, 9, 16.
  17. ↑ Encyclopedia Of Fundamentalism, Brenda E. Brasher (ed), New York, Routledge, 2002, P. 193.
  18. ↑ New Catholic Encylopedia, V. 6, P. 367.
  19. ↑ Master Hawks, Dictionary of the Holy Bible, Tehran, Asatir, 1998, p. 111.
  20. ↑ See Gospel of Jesus Christ, Interpretive Translation [[New Testament Library Number at Quran Culture and Knowledge Center Bs 315, 25 F; Holy Gospel or New Testament, 3rd ed, Tehran, Bible Society, 1981. 247. Encyclopedia of Islam, V. 4, p. 1205.
  21. ↑ W. M. Miller, Ibid, p. 66;
  22. ↑ W. M. Miller, Ibid, p. 66; The New Catholic Encyclopedia, V. 6, P. 367.
  23. ↑ Thomas Michel, Ibid, p. 50-51.
  24. ↑ Ibid, p. 43 and 50 / W. M. Miller, Ibid, p. 70.
  25. ↑ William Glben and Henry Merton, The Holy Bible, translated by Fazel Khan Hamedani, Tehran, Asatir, 2001 / 2 Timothy, 3:16.
  26. ↑ "So he called her from below her, 'Do not grieve. Your Lord has placed a stream beneath you. And shake toward you the trunk of the palm tree; it will drop upon you fresh, ripe dates. So eat and drink and be contented.' And if you see from among humanity anyone, say, 'Indeed, I have vowed to the Most Merciful abstention, so I will not speak today to [any] man.'" Mary: 24-26
  27. ↑ "So she pointed to him. They said, 'How can we speak to one who is in the cradle a child?' [Jesus] said, 'Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet...'" Mary: 29-33
  28. ↑ "Indeed, I create for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah..." Al-Imran: 49; Al-Ma'idah: 110.
  29. ↑ Encyclopedia of Islam, Vol. 3, P. 1205-1206.
  30. ↑ Will Durant, The Story of Civilization, trans. Ahmad Aram, A. Pashai, and Amirhossein Aryanpour, 6th ed., Tehran, Elmi va Farhangi, 1999, Vol. 3, p. 651 / Sayyed Jalal al-Din Ashtiani, A Study on the Christian Religion, Tehran, Negarish, 1989, pp. 170-174; Carl Lofmark, What is the Bible, 1990, P. 66.
  31. ↑ Fazel Khan Hamedani, op. cit. / Gospel of Matthew, 26:13 / Gospel of Mark, 14:9-10.
  32. ↑ W. M. Miller, op. cit., pp. 66-69.
  33. ↑ Abdolrahim Soleymani Ardastani, Christianity, Qom, Zalal-e Kowsar, 2002, p. 67 / Maurice Bucaille, The Quran, the Torah and the Gospel and Science, trans. Translation Dept. Al-Dar, Cairo, Maktabat Madbouli, 1996, p. 107.
  34. ↑ John O. Grady, Christianity and Heresies, trans. Abdolrahim Soleymani Ardastani, Qom, Taha, 1998, pp. 46-47 / Thomas Michel, op. cit., p. 54.
  35. ↑ Sayyed Jalal al-Din Ashtiani, op. cit., pp. 41-42 / Cf. Maurice Bucaille, op. cit., p. 77.
  36. ↑ The International Standard Bible Encyclopedia, Geoffrey W. Bromiley, (ed), WM. B. Eerdmans publishing company, U.S.A. , 1988, 4 Volumes, Vol. 2, P. ¶529; Encylopedia Of Fundamentalism, P. 193; New Catholic Encylopedia, Vol, 6, P. 367.
  37. ↑ International Standard Bible Encyclopedia, V, I, P. 183.
  38. ↑ Canon.
  39. ↑ Thomas Michel, op. cit., p. 42.
  40. ↑ Carl Lofmark, op.cit, P. 27; The International Standard Bible Encyclopedia, V. 1, P. 601-606.
  41. ↑ The Catholic Encyclopedia. V. 6. P. 656. The New International Dictionary of Bible. P. 105.
  42. ↑ Abdolrahim Soleymani, "New Testament" History of Writing and Authors, Haft Aseman Quarterly, Qom, Center for Studies and Research on Religions and Denominations, No. 3-4, (1999), ¶pp. 73, 74, 79 and 81.
  43. ↑ Maurice Bucaille, op. cit., pp. 103-105 / Mohammadjavad Shakoor, Summary of Religions, 2nd ed., Tehran, Shargh, 1983, p. 168.
  44. ↑ W. M. Miller, op. cit., p. 67 / Thomas Michel, op. cit., p. 28 / Mohammad Ali Barro al-Ameli, The Holy Book in the Balance, Beirut, Al-Dar al-Islamiya, 1413, p. 238.
  45. ↑ Will Durant, op. cit., Vol. 3, p. 655 / Sayyed Jalal al-Din Ashtiani, op. cit., pp. 57-70 / Maurice Bucaille, op. cit., pp. 99-101.
  46. ↑ Merrill C. Tenney, Introduction to the New Testament, trans. Tatos Mikaelian, Tehran, Hayat-e Abadi, 1983, pp. 171-173; The Encyclopedia of Religion, V, P. 208.
  47. ↑ Maurice Bucaille, op. cit., pp. 86-90.
  48. ↑ Group of Theologians, Interpretation of the Holy Book, Beirut, Al-Nafir Publications, 1988, Vol. 5, pp. 90-91 / Fr. Fahim Aziz, Introduction to the New Testament, Cairo, Christian Culture House, 1980, p. 21 / Maurice Bucaille, op. cit., p. 88.
  49. ↑ Fr. Fahim Aziz, op. cit., p. 247; Cross, F.L. , The Oxford Dictionary of the Christian Church, London, Oxford University Press, 1957, P. 859.
  50. ↑ Fr. Fahim Aziz, op. cit., p. 221 / Group of Theologians, op. cit., Vol. 5, p. 91.
  51. ↑ Mr. Hawks, op. cit., p. 782 / Mohammad Ali Barro al-Ameli, op. cit., pp. 244-245. The Oxford Dictionary of The Christian Church, p.359.
  52. ↑ Fr. Fahim Aziz, op. cit., pp. 242-247; The Encyclopedia of Religion, V. 9. P. 285.
  53. ↑ Fr. Fahim Aziz, op. cit., p. 245; Achtemeier, Paul J. , Harper's Bible Dictionary, Harper San Francisco, 1985, P. 613.
  54. ↑ Merrill C. Tenney, op. cit., p. 159.
  55. ↑ Will Durant, op. cit., Vol. 3, p. 655 / Maurice Bucaille, op. cit., pp. 90-92.
  56. ↑ Will Durant, op. cit., Vol. 3, p. 655 / Mr. Hawks, op. cit., p. 112 / Abdolrahim Soleymani Ardastani, op. cit., p. 67.
  57. ↑ The Encyclopedia of Religion, V. 9. P. 51; Harper's Bible Dictionary. p. 583.
  58. ↑ Maurice Bucaille, op. cit., p. 92.
  59. ↑ Harper's Bible Dictionary, P. 583.
  60. ↑ Fr. Fahim Aziz, op. cit., pp. 560-561 / Merrill C. Tenney, op. cit., p. 209; The new International Dictionary of the Bible, P. 499, 534.
  61. ↑ Will Durant, op. cit., Vol. 3, p. 696 / Maurice Bucaille, op. cit., pp. 93-97.
  62. ↑ Britannica, V. 7, P. 69.
  63. ↑ Neal Robinson, Jesus in the Quran, The Historical Jesus, P. 8.
  64. ↑ New Catholic Encyclopedia, V. 4, P. 731.
  65. ↑ Al-Imran: 3, 48, 65; Al-Ma'idah: 46, 47, 66, 68, 110; Al-A'raf: 157; Al-Tawbah: 111; Al-Fath: 29; Al-Hadid: 27
  66. ↑ Al-Imran: 3; Fatir: 31; Al-Ahqaf: 30
  67. ↑ Al-An'am: 92; Yunus: 37; Yusuf: 111; Saba: 31
  68. ↑ Al-Imran: 64–65; Al-Nisa: 171
  69. ↑ Al-Baqarah: 146; Al-Nisa: 47, 13; Al-Ma'idah: 5
  70. ↑ Al-Imran: 3; Al-Ma'idah: 46, 110; Al-Hadid: 27
  71. ↑ Al-Ma'idah: 46
  72. ↑ Al-Ma'idah: 48; Yunus: 37
  73. ↑ Al-A'raf: 157; Al-Fath: 29
  74. ↑ Al-Ma'idah: 14–15
  75. ↑ Muhammad ibn Jarir al-Tabari, Jami' al-Bayan, edited by Sidqi Jamil al-Attar, Beirut, Dar al-Fikr, 1415 AH, vol. 6, p. 358 / Fadl ibn Hasan al-Tabarsi, Ibid., vol. 3, p. 313 / Sayyid Muhammad Husayn Tabataba'i, Al-Mizan, 3rd ed., Beirut, A'lemi, Offset, Qom, Islami, 1393 AH, vol. 3, p. 198.
  76. ↑ Al-Hadid: 25 and 27
  77. ↑ Al-Ma'idah: 46, 110
  78. ↑ "He said: I am a servant of Allah; He has given me the Book and made me a Prophet." Maryam: 30
  79. ↑ Muhammad Rashid Rida, Ibid., vol. 3, p. 159 / Hasan Mustafawi, Ibid., vol. 12, p. 40 / Muhammad Sadiqi, Al-Furqan, 2nd ed., Tehran, Farhang Islami, 1365 SH, vol. 3, p. 12.
  80. ↑ Muhammad Rashid Rida, Ibid., vol. 3, p. 159 / Sayyid Muhammad Husayn Tabataba'i, Ibid., vol. 3, p. 308–309 / Muhammad Sadiqi, Ibid., vol. 3, p. 12.
  81. ↑ Sayyid Mahmud Alusi, Ibid., vol. 15, vol. 28, p. 28 / Muhammad Rashid Rida, Ibid., vol. 3, p. 159 / Sayyid Muhammad Husayn Tabataba'i, Ibid., vol. 3, p. 189.
  82. ↑ Hasan Mustafawi, Ibid., vol. 12, p. 40–41.
  83. ↑ Muhammad Rashid Rida, Ibid., vol. 3, p. 159.
  84. ↑ Al-Imran: 49; Al-Ma'idah: 66, 68, and 110; Al-Tawbah: 111
  85. ↑ Al-Imran: 3–4 and also Al-Ma'idah: 46–48
  86. ↑ Muhammad ibn Hasan al-Tusi, Jawami' al-Jami, Beirut, Dar al-Adwa, 1405 AH, vol. 1, p. 263 / Mulla Muhsin Fayd Kashani, Tafsir al-Safi, edited by Husayn A'lemi, 2nd ed., Beirut, Mu'assasat al-A'lemi, 1402 AH, vol. 1, p. 315 / Sayyid Muhammad Husayn Tabataba'i, Ibid., vol. 3, p. 7.
  87. ↑ Muhammad ibn Umar Fakhr Razi, Ibid., vol. 7, p. 169 / Muhammad ibn Ahmad al-Qurtubi, Ibid., vol. 4, p. 5 / Muhammad Rashid Rida, Ibid., vol. 3, p. 159.
  88. ↑ Mahmud Ramyar, History of the Quran, 2nd ed., Tehran, Amirkabir, 1362 SH, p. 190 / Muhammad Ali Mahdavi Rad, Afaq Tafsir, Tehran, Hasti Nama, 1383 SH, p. 334–340.
  89. ↑ Muhammad ibn Jarir al-Tabari, Ibid., vol. 3, vol. 3, p. 373.
  90. ↑ Al-Ma'idah: 46
  91. ↑ Al-Imran: 48; Al-Ma'idah: 110
  92. ↑ Sayyid Muhammad Husayn Tabataba'i, Ibid., vol. 3, p. 201.
  93. ↑ Sayyid Mahmud Alusi, Ibid., vol. 3, vol. 3, p. 273 / Muhammad Rashid Rida, Ibid., vol. 3, p. 312 / Sayyid Muhammad Husayn Tabataba'i, Ibid., vol. 3, p. 201.
  94. ↑ Fadil Khan Hamadani, Ibid., Matthew 5: 17–18.
  95. ↑ "When Allah said: O Jesus son of Mary, remember My blessing upon you... and when I taught you the Book and Wisdom and the Torah and the Gospel..." Al-Ma'idah: 110; Al-Imran: 48.
  96. ↑ Al-Imran: 48; Al-Ma'idah: 110
  97. ↑ "And to those who are Jews We prohibited every animal of uncloven hoof; and of the cattle and the sheep We prohibited to them their fat, except what adheres to their backs or the entrails or what is joined with bone. Thus We repaid them for their injustice. And indeed, We are truthful." Al-An'am: 146
  98. ↑ Al-Imran: 50
  99. ↑ Al-Nisa: 160; Al-An'am: 146
  100. ↑ Al-Ma'idah: 48
  101. ↑ Muhammad ibn Jarir al-Tabari, Ibid., vol. 1, vol. 1, p. 615; vol. 3, vol. 3, p. 226; vol. 4, vol. 6, p. 361 / Muhammad ibn Hasan al-Tusi, Ibid., vol. 8, p. 429 / Fadl ibn Hasan al-Tabarsi, Ibid., vol. 2, p. 696–697; vol. 3, p. 313; vol. 8, p. 637.
  102. ↑ Muhammad Taqi Misbah, Quran Studies, edited by Mahmud Rajabi, Qom, Islami Publications, 1376 SH, vol. 1, p. 182–183.
  103. ↑ Yunus: 37 and also Yusuf: 111; Al-Baqarah: 97; Al-Imran: 3; Al-Ma'idah: 48; Fatir: 31; Al-Ahqaf: 30
  104. ↑ Muhammad ibn Hasan al-Tusi, Ibid., vol. 3, p. 542 / Fadl ibn Hasan al-Tabarsi, Ibid., vol. 3, p. 313 / Sayyid Muhammad Husayn Tabataba'i, Ibid., vol. 5, p. 349.
  105. ↑ Muhammad ibn Jarir al-Tabari, Ibid., vol. 4, vol. 6, p. 360–363 / Fadl ibn Hasan al-Tabarsi, Ibid., vol. 3, p. 313 / Ismail ibn Kathir al-Dimashqi, Tafsir al-Quran al-Azim, edited by Yusuf Mara'ashi, 3rd ed., Beirut, Dar al-Ma'rifah, 1409 AH, vol. 2, p. 68.
  106. ↑ Muhammad Rashid Rida, Ibid., vol. 6, p. 410–411 / Sayyid Muhammad Husayn Tabataba'i, Ibid., vol. 5, p. 349.
  107. ↑ Al-Nisa: 47 and also Al-Baqarah: 41, 91
  108. ↑ "And from those who say, 'We are Christians' We took their covenant; but they forgot a portion of that of which they were reminded. So We caused among them animosity and hatred until the Day of Resurrection." Al-Ma'idah: 14
  109. ↑ Al-Nisa: 157, 171; Al-Ma'idah: 17, 72–73, 116–117; Al-Tawbah: 30
  110. ↑ Sayyid Muhammad Husayn Tabataba'i, Ibid., vol. 6, p. 37–38.
  111. ↑ Muhammad ibn Umar Fakhr Razi, Ibid., vol. 12, p. 46 / Tafsir al-Baydawi, vol. 1, p. 444 / Sayyid Muhammad Husayn Tabataba'i, Ibid., vol. 6, p. 37–38.
  112. ↑ Abu Ja'far al-Nahhas, Ma'ani al-Quran, edited by al-Sabuni, Saudi Arabia, Umm al-Qura University, 1409 AH, vol. 2, p. 337 / Muhammad ibn Umar Fakhr Razi, Ibid., vol. 12, p. 46/ Ismail ibn Kathir al-Dimashqi, Ibid., vol. 1, p. 169.
  113. ↑ Muhammad ibn Hasan al-Tusi, Ibid., vol. 3, p. 585 / Fadl ibn Hasan al-Tabarsi, Ibid., vol. 3, p. 341 / Sayyid Muhammad Husayn Tabataba'i, Ibid., vol. 6, p. 37–38.
  114. ↑ Al-Ma'idah: 47
  115. ↑ Al-Ma'idah: 46; Al-Imran: 3–4
  116. ↑ Muhammad ibn Jarir al-Tabari, Ibid., vol. 3, vol. 3, p. 226 / Muhammad Umar Fakhr Razi, Ibid., vol. 12, p. 9 / Muhammad Rashid Rida, Ibid., vol. 6, p. 401.
  117. ↑ Muhammad ibn Umar Fakhr Razi, Ibid., vol. 12, p. 9.
  118. ↑ Muhammad ibn Jarir al-Tabari, Ibid., vol. 3, vol. 3, p. 226 / Muhammad ibn Umar Fakhr Razi, Ibid., vol. 12, p. 9.
  119. ↑ Muhammad ibn Jarir al-Tabari, Ibid., vol. 4, vol. 6, p. 358 / Fadl ibn Hasan al-Tabarsi, Ibid., vol. 3, p. 314.
  120. ↑ "That is the Book about which there is no doubt, a guidance for those conscious of Allah." Al-Baqarah: 2
  121. ↑ Muhammad ibn Umar Fakhr Razi, Ibid., vol. 12, p. 9.
  122. ↑ Muhammad Rashid Rida, Ibid., vol. 6, p. 401.
  123. ↑ Muhammad ibn Jarir al-Tabari, Ibid., vol. 4, vol. 6, p. 358.
  124. ↑ Fadl ibn Hasan al-Tabarsi, Ibid., vol. 3, p. 311 / Muhammad ibn Umar Fakhr Razi, Ibid., vol. 12, p. 9.
  125. ↑ Al-A'raf: 157
  126. ↑ Muhammad ibn Jarir al-Tabari, Ibid., vol. 6, vol. 9, p. 112–113 / Ismail ibn Kathir al-Dimashqi, Ibid., vol. 2, p. 262; vol. 3, p. 427 / Sayyid Muhammad Husayn Tabataba'i, Ibid., vol. 8, p. 280.
  127. ↑ Sayyid Muhammad Husayn Tabataba'i, Ibid., vol. 8, p. 280.
  128. ↑ Ibid., vol. 19, p. 253.
  129. ↑ Muhammad ibn Hasan al-Tusi, Ibid., vol. 4, p. 559 / Fadl ibn Hasan al-Tabarsi, Ibid., vol. 4, p. 749 / Muhammad ibn Umar Fakhr Razi, Ibid., vol. 29, p. 313–314.
  130. ↑ Abdulrahim Suleimani, "The Holy Quran and Glad Tidings of the Prophets", Haft Aseman Quarterly, No. 16 Winter 1381 SH, p. 51–61.
  131. ↑ Sayyid Muhammad Husayn Tabataba'i, Ibid., vol. 7, p. 41.
  132. ↑ Al-Baqarah: 146
  133. ↑ Muhammad ibn Umar Fakhr Razi, Ibid., vol. 17, p. 94 / Sayyid Abu al-Qasim Khoei, Al-Bayan, 8th ed., Anwar al-Huda, 1401 AH, p. 122 / Sayyid Muhammad Husayn Tabataba'i, Ibid., vol. 19, p. 253.
  134. ↑ Al-Qasas: 52–53
  135. ↑ John, 14:15–17 and 25–26; 15:26–27; 16: 5–15.
  136. ↑ Fadl ibn Hasan al-Tabarsi, Ibid., vol. 4, p. 749 / Muhammad Taqi Misbah, Ibid., vol. 1, p. 188–189 / Muhammad Sadiqi, Ibid., vol. 26–27, p. 306.
  137. ↑ Muhammad ibn Umar Fakhr Razi, Ibid., vol. 29, p. 313 / Muhammad Rashid Rida, Ibid., vol. 9, p. 291 / Sayyid Mahmud Alusi, Ibid., vol. 15, vol. 28, p. 128.
  138. ↑ Muhammad Taqi Misbah, Ibid., p. 188.
  139. ↑ Muhammad ibn Jarir al-Tabari, Ibid., vol. 13, vol. 25, p. 145 / Muhammad ibn Ahmad al-Qurtubi, Ibid., vol. 16, p. 292.
  140. ↑ Al-Fath: 29
  141. ↑ Muhammad ibn Hasan al-Tusi, Ibid., vol. 9, p. 337 / Fadl ibn Hasan al-Tabarsi, Ibid., vol. 9, p. 192.
  142. ↑ Muhammad ibn Jarir al-Tabari, Ibid., vol. 13, vol. 25, p. 145–146/ Ismail ibn Kathir al-Dimashqi, Ibid., vol. 4, p. 219 / Abu Ja'far al-Nahhas, Ibid., vol. 6, p. 515.
  143. ↑ Muhammad ibn Jarir al-Tabari, Ibid., vol. 13, vol. 25, p. 145 / Abd al-Razzaq al-San'ani, Tafsir al-San'ani, edited by Mahmud Muhammad Abduh, Beirut, Dar al-Kutub al-Ilmiyah, 1419 AH, vol. 3, p. 228 / Jamal al-Din al-Jawzi, Zad al-Masir fi Ilm al-Tafsir, 4th ed., Beirut, Al-Maktab al-Islami, 1407 AH, vol. 7, p. 449.
  144. ↑ Muhammad ibn Jarir al-Tabari, Ibid., vol. 13, vol. 25, p. 146.
  145. ↑ Muhammad ibn Ali al-Shawkani, Fath al-Qadir, Beirut, Dar al-Ma'rifah, vol. 5, p. 56.
  146. ↑ Jamal al-Din al-Jawzi, Ibid., vol. 7, p. 448/ vol. 3, p. 503.
  147. ↑ Al-Tawbah: 111
  148. ↑ Jamal al-Din al-Jawzi, Ibid., vol. 7, p. 448/ vol. 3, p. 503.
  149. ↑ Muhammad ibn Umar Fakhr Razi, Ibid., vol. 16, p. 201 / Fadl ibn Hasan al-Tabarsi, Ibid., vol. 5, p. 113–114 / Sa'id ibn Hibat Allah al-Rawandi, Fiqh al-Quran, edited by Sayyid Ahmad Husayni, 2nd ed., Qom, Ayatollah Mar'ashi Najafi Library, 1405 AH, vol. 1, p. 349.
  150. ↑ Al-Imran: 50–51; Al-Ma'idah: 72; Al-Tawbah: 31
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