"So Gad came to David, and told him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? ..." (2 Sam: 24-13)
"So Gad came to David, and said unto him, Thus saith the LORD, Choose thee" "Either three years famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee; or else three days the sword of the LORD, even the pestilence, in the land, and the angel of the LORD destroying throughout all the coasts of Israel. ..." (1 Chr: 21-11, 12)
You see the great difference between the two passages telling about the same event in a book which is claimed to be the Word of Allah. Which one of them shall we believe? Does Allahu ta'ala make two contradictory statements? The discrepancies between the various books in the Holy Bible are so numerous that an account of them would make a huge book. In this text we shall give a few other examples in order to help our readers to develop an idea about the matter:
"And the Syrians fled before Israel; and David slew the men of seven hundred chariots of the Syrians, and forty thousand horsemen, and smote Sho'bach the captain of their host, who died there." (II Sam: 10-18)
"But the Syrians fled before Israel; and David slew of the Syrians seven thousand men which fought in chariots, and forty thousand footmen, and killed Sho'phach the captain of the host." (I Chr: 1918)
The same battle is related in two different ways in two different places. The number of chariots, which is seven hundred in the former, is multiplied by ten and becomes seven thousand in the latter. The forty thousand horsemen slain according to one of the books is changed to the same number of footmen in the other!
Since the books contained in the Holy Bible give such inconsistent information, who can believe that they are the Word of Allah? Is Allahu ta'ala, -may He protect us from saying so,- unable to distinguish between footmen or horsemen, or to see the difference between seven hundred and seven thousand, a ten-fold difference? To make statements contradicting one another and then to represent them as the Word of Allahu ta'ala; what an insolent, barefaced slander it is towards Allahu ta'ala!
Let us give some other examples:
The place described in the following passages is the 'Pond of Sacrifices' which was built upon Suleyman's (Solomon) 'alaihis-salam' command in his palace.
"And it was a hand breadth thick, and the brim thereof was wrought like the brim of a cup, with flowers of lilies: it contained two thousand baths." (1 Kings: 7-26) (1 bath=37 litres)
"And thickness of it was an handbreadth, and the brim of it like the work of the brim of a cup, with flowers of lilies; and it received and held three thousand baths." (II Chr: 4-5)
You see, once again there is an immense difference: one thousand baths, i.e. thirty-seven thousand litres! It is obvious that the so-called authors of these books, quite unaware of one another, wrote down whatever occurred to them, did not bother to check them again, thus giving birth to contradictory anecdotes, and then shamelessly called their writings the Word of Allah.
Here is another example:
"And Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen; whom he bestowed in the chariot cities, and with the king at Jerusalem." (II Chr: 9-25)
"And Solomon had forty thousand stalls ..." (1 Kings: 4-26)
You see, the number of the stalls has been multiplied ten-fold.
It may be said, "The differences are mostly numerical. Are numerical differences that important?" Let us answer this with a quotation from Alberts Schweizer, who states, "Even the greatest miracles cannot prove that two multiplied by two is five, or that there are angles on the circumference of a circle. Again, the most stupendous miracles, no matter how many, cannot correct a deficiency or an error in the heretical creed of a Christian."
Finally, let us quote some different passages:
It is written in the forty-fourth verse of the twenty-seventh chapter of the Gospel of Matthew that the two thieves that were crucified with isa 'alaihis-salam' castigated him like the Jews. (Matt: 27-44)
On the other hand it is written in the thirty-ninth and later verses of the twenty-third chapter of the Gospel of Luke that "one of the malefactors which were hanged railed on him," but the other one "rebuked" his companion by saying "Dost not thou fear God, seeing thou art in the same condemnation?", and that isa 'alaihis-salam' said to him, "To day shalt thou be with me in paradise." (Luke: 2339, 40, 43)
According to Mark, as isa 'alaihis-salam' stayed among the dead after he had been taken down from the cross, he spoke with his Apostles and then he was raised up to heaven. (Mark: 16-9 to 19) The same account is given in Luke. On the other hand, according to the third verse of the first chapter of the Acts of the Apostles, which, again, is ascribed to Luke, Hadrat isa stayed among the dead for forty days and then was taken up to heaven. (Acts: 1-3 to 9)
And so the examples go on. As we have stated earlier, this book would be too small for us to write them all. Abdullah-i-Terjuman, who used to be a priest named Turmeda formerly, and whom we have mentioned in the introduction, gives a few examples of the inconsistencies among the verses of each of the Gospels:
"... and his meal was locusts and wild honey." (Matt: 3-4)
"For John came neither eating nor drinking, ..." (ibid: 11-18)
The former priest quotes another passage:
"Jesus, when he had cried again with a loud voice, yielded up the ghost." "And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;" "And the graves were opened; and many bodies of the saints which slept rose," "And came out of the grave after his resurrection, and went into the holy city, and appeared unto many." (ibid: 27-50, 51, 52, 53) After this quotation, the former priest Anselmo Turmedo, who converted to Islam afterwards, adds: "This passage, which is a mere description of a disastrous event, was plagiarized from an ancient book. This description was written by a Jewish historian upon the capture and destruction of Jerusalem by Titus (Roman empire from 78 to 81 C.E.). We see the passage in Matthew now, which means that it was inserted into Matthew afterwards by an anonymous person." And this, in its turn, proves once again that the argument that "the Gospel of Matthew is not the Gospel written by Matthew himself" is true, and reminds of the anonymous author of the Gospel of Matthew with all the so many accessions.
Let us touch upon another chronological error:
"And Ha'gar bare Abram a son: and Abram called his son's name, which Ha'gar bare, Ish'ma-el." (Gen: 16-15)
"And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Mo-ri'ah; ..." (ibid: 22-2) Obviously, it seems to have been forgotten that IbrahTm (Abraham) 'alaihis-salam' had another son, namely IsmaTl 'alaihis-salam'.
Let us leave aside these errors, with which the readers as well may begin to feel annoyance, and delve into the origins of the books contained in the Holy Bible, i.e. in the Old and New Testaments, in which today's Christians and Jews believe:
The first five books of the Holy Bible are Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. These five books, or Pentateuch, are called the Torah. They believe that these five books are the Torah revealed to Musa (Moses) 'alaihis-salam'.
John (Yahya 'alaihis-salam')
We have already stated some of the comments made on Isaiah. That book is said to have been written by someone else.
The book Judges can be thought to have been written by Isma'il.
Ruth: Author: anonymous.
1 Samuel: Author: anonymous.
2 Samuel: Author: anonymous.
1 Kings: Author: anonymous.
2 Kings: Author: anonymous.
1 Chronicles: Perhaps it was written by a Jewish rabbi and theologian named AZRA (Ezra) three hundred and fifty years before isa 'alaihis-salam'.
2 Chronicles: This book, too, may have been written by Azra. It is written in Munjid, (an encyclopaedic Arabic dictionary made up of two parts,) that Azra means Uzeyr. Yet the author of these books is not Uzeyr 'alaihis-salam' (a prophet), but a Jew named Azra.
Ezra: This book was named after its author, Ezra (Azra).
Esther: Author: anonymous.
Job: Author: anonymous.
Psalms: It means the chapters of Zebur, (the Holy Book revealed to Dawud (David) 'alaihis-salam'. Although it is said to consist of the chapters revealed to Dawud 'alaihis-salam', it also contains psalms of the sons of Korah, Asaph, Ethan the Ezrahite, and Solomon (Suleyman 'alaihis-salam').
Jonah: Author: unknown.
Habakkuk: A book written by a person whose identity, origin, genealogy or profession is not known at all.
So we have given you brief information about the origins of the books of the Old Testament.
As for the New Testament; since we have already given information about its authors and the discrepancies in it, we do not think any further details would be necessary.
The Holy Bible contains many other absurd statements. For instance, the repentance which Allahu ta'ala feels for the Flood (Gen: 8-21), Ya'qub's (Jacob) 'alaihis-salam' dream in which he wrestles with Allahu ta'ala and wins (Gen: 32-24 to 27), Lut's (Lot) 'alaihis-salam' committing fornication with his daughters (Gen: 1931 to 36); how foul these lies are should have been realized by Christians also, so that they are gradually taking these passages out of the Holy Bible.
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